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I, however, call on our Christians as individuals and as communities to open their eyes to the needs of their neighbours

5.1 Logos-based devices

5.1.4 Comparison for concrete explanations

5.1.4.2 Metaphor

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Here, some Catholic girls are compared to the Biblical Esau. The attitude of the girls is explained in terms of that of Esau. They are said to abandon their Catholic faith for a non-Catholic faith because of marriage just as Esau forfeited his birth right to his brother Jacob because of a pot of porridge. The analogy, which is drawn from the context of the bishop‘s exhortation on the defection of the Catholic faithful to non-Catholic Churches, is used by the bishop to advance his argument onloyalty to the Roman Catholic faith, and persuade the audience to remain steadfast in their Catholic faith. Through the analogy he createsa lucid picture of the point he is making to facilitate proper understanding. The well-known Biblical story of Esau and Jacob is used to make a point about the attitude of some Catholic girls.

The bishops have used analogy in their letters as a rhetorical device to drive home their points to the faithful and to persuade them to react positively. Through analogy, they inducefamiliarity with their message by relating the unknown to commonplace incidents and knowledge.They paint a vivid image of the situation they are trying to describe so that the faithful can visualize it and have a better understanding. Good understanding, of course, is a prerequisite for persuasion. The deployment of analogy in the bishops‘ letters is occasioned by the desire for concreteness in the abstract field of religion. The bishops are compelled to use analogy to explain concretely their messages of faith, love and repentance so as to ensure effective communication, and subsequently, persuasion.

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clarification of an unfamiliar concept based on a familiar one, to ensure understanding which, of course, is a prerequisite for persuasion.

The basic identifying feature of a linguistic metaphor is the occurrence of a lexical item from a domain or semantic field different from that of the topic of the on-going talk, together with a potential transfer or change of meaning from the new semantic field to the on-going topic (Cameron, 2007). Charteris-Black (2005) sees metaphor as having linguistic, pragmatic and cognitive characteristics. Its linguistic characteristic, according to him, is seen in its ability to cause semantic tension either by reification or personification; its pragmatic characteristic is seen in the fact that metaphor is motivated by the underlying purpose of persuading; while its cognitive characteristic is that a metaphor is caused by, and may cause a shift in the conceptual system.

On the uses of metaphor, Jacobs and Heracleous (2004) state that metaphors can help to concretize vague and abstract ideas, can holistically convey a large amount of information, can foster new ways of looking at things, and can facilitate change by providing a bridge from the familiar to the strange. Standard rhetorical functions of metaphor, according to Smith (2007), include: the logos function of providing an analogy that helps communicate the substance of the writer‘s point; the ethos function of establishing the writer as a credible and intelligent source of information; the pathos function of evoking favourable emotions; and the rhetorical style function of drawing attention and emphasis to the writer‘s point. Metaphors as ways of thinking and ways of shaping the thoughts of others constitute a persuasive device.

In the bishops‘ letters, metaphors are used to provide striking vivid images aimed at enhancing the communicative meaning of the discourse and the persuasive effect of the letters.

They are used to describe vividly ideas relating to the themes of the letters. Prominent among the metaphors deployed in the letters are those drawn from the semantic fields of planting, journey, war, water, building, light, food, body parts, health and meteorology.

5.1.4.2.1 Metaphor of planting

Planting is concerned with sowing of seeds and harvesting of crops as well as other related activities. In the bishops‘ letters the ontology of planting is mapped onto abstract ideas in order to make descriptions concrete and vivid. For example, faith is represented as tree, seed,

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fruit, soil, and harvest; good works as fruits and flowers; Lent as planting season; a Christian as a reed; love as plant and root; Christian family as flower, etc.

Metaphors in the texts34-36 are drawn from the domain of planting. Faith is represented as seed and tree, good works as fruits and flowers, first Christians as fruit, and false doctrines and teachings as poisonous weeds.

Faith as tree/good works as fruits and flowers Text 34:

…as a tree, it [faith]grows yielding fruits and flowersof good works of love. (IYHF, p.27)

Here, the abstract entity faith is conceptualized as tree; thus it is ascribed with the qualities of a concrete entity tree and these include growing, flowering and fruiting. Good works are conceptualized as fruits and flowers of tree which is faith, thus appearing tangible. The bishop wants the faithful to understand faith as a phenomenon that grows, flowers, and brings forth fruits just as tree does. But in the case of faith, the flowers and fruits are good works of love.

The bishop has used this metaphor in order to create a concrete and vivid picture of the kind of faith the faithful are expected to have: practical faith, faith that is expressed in good works. The faith they profess is expected to manifest in the way they live their lives.

Faith as seed, tree/our first Christians as fruits Text 35:

Under the difficult and dangerous circumstances, they [the early missionaries] sowed the seedof faith and nurtured it.

It germinated, blossomed and borefruits in our first Christians_ the pioneers of faith in Awgu diocese (LTF, p.4).

In text 35, the stages which a seed passes through, right from its planting, through nurturing, up to germination, blossoming and fruition are transferred to faith. The early missionaries are likened to the farmer who sows and nurtures his seed until it grows and bears fruit. The seed corresponds to Christian faith; its growth and bearing of fruits correspond to the development of the faith to maturity. Just as the farmer‘s seed grows, matures and bears fruit, so did the Christians who received Christian faith from the early missionaries grow, mature and become teachers of faith themselves, as exemplified in the pioneers of faith in Awgu diocese. The

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bishop uses this metaphor to concretize the productive activities of the early missionaries among his people, so as to persuade the faithful to do likewise in the spirit of evangelization.

False doctrines and teachings as poisonous weeds Text 36:

There are abundant warnings in the New Testament against the poisonous weedsof false doctrines and teachings (FFF, p.48)

In text 36, false doctrines and teachings, that is, the teachings that go contrary to the teaching of the apostles are represented as poisonous weeds. The phrase poisonous weeds is a Biblical allusion to Jesus‘ parable of the wheat and the weeds. Weeds are unwanted plants in the farmer‘s farm, which are considered dangerous to the crops, more especially when they are poisonous, and so the farmer wastes no time in uprooting them. Similarly, false doctrines and teachings, like poisonous weeds, are considered by the bishop to be dangerous to true doctrine and teaching of the apostles, and so should likewise be uprooted. This metaphor is used by the bishop to make clear to the faithful the danger inherent in accepting non-Catholic doctrines and teachings which they consider to be contrary to the apostolic doctrine and teachings which the Catholic Church upholds.

5.1.4.2.2 Metaphor of journey

Journey means movement from one place to another. Embarking on a journey involves some stages of movement, before one finally gets to one‘s destination. Our journeys typically have a beginning and an end, a sequence of places on the way, and direction (Saeed, 2009:368).

Abioye (2011:44) notes that life involves movement back and forth, is subject to change, and cannot be pinned down at any point in time; ―it is full of events and incidents, either palatable or unpalatable.‖ In the bishops‘ letters the ontology of journey is mapped onto the abstract entities, such that faith is conceptualized as pilgrimage, journey, path; repentance as return journey; life as pilgrimage, road, etc.

In texts 37-39, the features of journey as an activity that involves movement from one place to another are transferred to Conversion and faith. Conversion is conceptualized as journey, faith as pilgrimage and path.

131 Conversion as a journey

Text 37:

Any event of conversion is a return journey to the Father. (CTC, p.7)

In text 37, conversion is conceptualized as a return journey. A return journey may mean going back to the place from where one started a journey or travel or moving from another place to a place where one belongs. The latter is the case here. The bishop admonishes the faithful to make a return journey to God to whom they rightly belong. Just as journey involves stages of movement so does conversion involve processes, some of which include Lenten observances of prayer, fasting and abstinence, and alms-giving. This journey metaphor is used by the bishop to make the faithful understand the need to participate in the Lenten activities through which they are expected to renew their lives.

Faith as pilgrimage Text 38:

Mary is the pre-eminent model of a lived faith. She advanced in her pilgrimage of faith, from Annunciation to Calvary and then to Pentecost, faithful every step of the way. (LTF, p.58)

In text 38, Mary‘s faith is said to undergo the same stages involved in a journey. Her faith progresses, just as her journey progresses, from Annunciation to Calvary and Pentecost. By the use of this metaphor, the bishop explains clearly the need for faith to grow and develop.

Faith as path Text 39:

For, one ―can never really reach Jesus, except by the pathof faith, on a journey of which the stages seem to be indicated to us by the Gospel itself…‖ (Novo Millennio Inneunte, no.19). (WWF, p.6)

In text 39, which is a direct quotation from Pope‘s document, faith is conceptualised as path.

Path is the road to a destination in a journey. In this metaphor, faith corresponds to path, while Jesus corresponds to the destination. Just as one cannot get to his destination without following the right path, no one can get to Jesus without having faith, as that is the only qualification.

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This metaphor is a way of describing vividly to the faithful, the importance of faith in a relationship with Christ.

5.1.4.2.3 Metaphor of war

Metaphorsof war are those relating to fight, contest, battle, conflict, etc. These involve the use of weapons, whether physical or non-physical. The bishops use war terminologies in their letters to describe abstract ideas so as to ensure understanding. For example, they represent faith, Bible, and love as weapon; faith as shield and war; devil‘s machinations as darts; Gospel as army; prayer as battle; etc. Instances of war metaphor are found in the following text 40-42.

In texts 40-42, faith, love and Scripture are represented as weapons, instruments of warfare. Faith is conceptualised as shield, machinations of the devil as darts, love as weapon, Scriptures as double-edged sword.

Faith as shield/machinations of the devil as darts Text 40:

It is to our advantage if we can imitate Mary, draw inspiration from her and learn how to face life armed with theshield of faith, with which we can quench all the flaming darts of the evil one (Eph. 6:16). (IYHF, p.45)

In text 40, faith is conceptualized as a shield, andthe machinations of the devil as flaming darts.

The faithful correspond to soldiers. The faithful are enjoined to learn from Mary how to use faith to counter the evil machinations of the devil and protect themselves from being worn over,just as soldiers use shield to deflect the opponents‘ weapons and prevent themselves from being harmed during war. (In the Catholic Church, Mary is believed to be a model of faith).

This semantic mapping is meant to make the faithful understand the importance of faith in resisting the devil and whatever he stands for. It aims to persuade them to be steadfast in their Catholic faith.

Love as weapon Text 41:

…His Holiness, Pope John Paul II calls us to win the world with the weaponsof love (TML, p.11)

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In text 41 which is a report of Pope‘s message, love is conceptualized as weapon. The Pope enjoins the Catholic faithful to use love to win souls, just as soldiers use weapon to win wars.

By quoting the Pope‘s message, the bishop brings this call home to the faithful in his diocese.

He uses the metaphor to make clear to the faithful the strength there is in love.

Scripture as double-edged sword Text 42:

It [the Scripture] is a double-edged sword coming out from the mouth of God (Rev. 1:16) (WWF,p.48)

In text 42, the abstract entity Scripture is represented as a weapon of war, double-edged sword, which is a concrete entity. Just as the double-edged sword is a powerful instrument of war in the hand of the soldier, which accomplishes victory for him, the word of God is a powerful instrument in the hand of a Christian, which accomplishes victory for him. By this transfer of meaning, the bishop demonstrates vividly to the faithful the strength there is in the word of God.

5.1.4.2.4 Metaphor of water

Water is characterized by its flowing property. Metaphor of water resides in the use of water or water-like substances to conceptualize abstract entities. In the bishops‘ letters, love is conceptualised as liquid; unity as fluid; faith as fountain of water; God as well-spring; Scripture and Sacred Tradition as water; Christian prayer as water; Catholic Church as fountain of water;

moral and spiritual decadence as water current, etc.Examples of these metaphors are found in texts 43-45.

In texts 43-45, The Scripture and the Sacred Tradition are presented as water, faith as fountain, and moral and spiritual decadence as water current.

The Scripture and the Sacred Tradition as water Text 43:

Both the Scripture and the Sacred Tradition are closely bound together and communicate one with the other as flowing from the same divine wellspring… (WWF, p.32)

In text 43, the metaphor is reflected in the association of the word ‗flowing‘ (which is associated with liquids, usually water, in this case as indicated by the compound word

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‗wellspring‘) with the Scripture and Sacred Tradition which are abstract entities. The idea of water as a liquid that flows is transferred to the Scripture and the Sacred Tradition. These correspond to water, while spring corresponds to God. Just as water flows from the well-spring, both the Scripture and the Sacred Tradition derive from God. The bishop has employed this metaphor in order to explain vividly and forcefully to the faithful the fact that both the Scripture and the Sacred Tradition are sources of divine revelation. This explanation is necessitated by the fact that some Catholics question Church teachings and practices that are not supported by the Scripture.

Faith as fountain Text 44:

Faith is like…a fountain…as a fountain, good worksflow out of it… (IYHF, p.27)

In text 44, faith is represented as fountain, and good works as water. Just as water naturally flows from a fountain, good works naturally proceed from faith. This metaphor is used to make clear to the faithful the point that good works are a natural outcome of faith, so as to persuade them to express their faith in good works.

Moral and spiritual decadence as water current Text 45:

Our Christians must swim against the prevailing current of moral and spiritual decadence by mounting the noble platform of true Christian living. (GCTR, p.15)

In text 45, moral and spiritual decadence are conceptualised as water current, and true Christian living as noble platform. Just as a ship resists the water current by mounting on the platform for safety, the faithful are enjoined to resist the moral and spiritual decadence in the country by living a true Christian life. The bishop uses this metaphor to make his message clear and understandable.

5.1.4.2.5 Metaphor of building

Building is concerned with construction of houses and other similar structures. It is a gradual process which progresses from one stage to another until it reaches completion. This meaning is transferred to other fields to make their descriptions concrete and clear. For

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example, faith is represented as house and foundation; Catholic Church as pillar; truth as house, etc.

Texts 46-48, contain building metaphors. Faith is presented as house and foundation, Church as pillar, truth as building, Christian Catholic lives and communities as house.

Faith as house Text 46:

Such is the real faith, a faith builton a rock which never fell. (OEO, p.8)

In text 46, faith is represented in terms of house. Experts in the field of building are of the view that a house built on a rocky foundation is always strong, much stronger than that built on a sandy foundation. By analogy the bishop asks the faithful to build their faith on a rock which never fell. By so doing, he maps the meaning of house onto the concept of faith, such that faith development is seen to undergo the same procedure as that involved in building a house. Just as building a house involves making a strong foundation, gradual process of building, and completion into a full blown house, faith development involves living in Christ, growing in faith in him, and maturing in the faith until salvation is attained. This type of faith which is built on the foundation of Christ and which grows progressively towards salvation is what the bishop considers to be ‗real faith.‘ He uses this metaphor to explain the need for steady growth in faith.

Church as pillar/truth as building Text 47:

Some critical points that must be accepted as the basis of the new world are the primacy of the spirit over matter;…

the necessity of the Churchasthepillar and mainstay of the truth… (WWF, p.58)

In text 47, the Catholic Church is conceptualized as pillar and mainstay, and truth as building.

Pillar is a building terminology which refers to a vertical structure constructed to serve as a support to the main building. Without the pillar the building may not stand. Therefore, just as the pillar is the carrier of the main building, the Catholic Churchis the carrier and supporter of the truth. The bishop uses this metaphor to make the faithful understand clearly that the Catholic Church holds a pride of place in relation to other non-Catholic Churches, as the

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custodian of truth and the way to eternal salvation. This is aimed at strengthening their faith in the Catholic Church.

Christian Catholic lives and communities as house/faith as foundation Text 48:

We need to embrace anew the gospel of Jesus Christ in its radicality and rebuildour Christian Catholic lives and communities on the solid foundationof faith (WWF, p.24).

Text 48 also contains building metaphor which is expressed through representation of Christian Catholic lives and communities as house, and faith as foundation. Rebuild means to reconstruct, to build again, or to construct again. This idea from the field of building and construction is carried over to the abstract entities Christian Catholic lives and communities.

These are expected to be rebuilt on the solid foundation of faith. Here again, the abstract entity faith is made to receive the attributes of building. It is conceived of as a foundation, the underground structure on which a building is constructed. The bishop uses this metaphor to create a concrete image that will enhance understanding of their message which is that the faithful need to renew their lives and communities based on strong faith.

5.1.4.2.6 Metaphor of light

Light is synonymous with illumination. Certain objects are known to provide illumination. These include the sun, fire, stars, electrical bulb, etc. In the bishops‘ letters, objects, other than light providing ones are metaphorically represented as giving light. For example, faith is represented as light; hope as lamp;the gospel as light, etc.

Consider texts 49-51in which Gospel is represented as light, culture as darkness, hope as glimmer, faith as illuminant, and love as light.

Gospel as light/culture as darkness Text 49:

Every culture must be open to the light of the Gospel which penetrating the culture reveals ―what is the will of God what is good and acceptable and mature‖ (see Rom.

12:2) (WWF, p.61)