You Don't Know Me, Don't Pretend That You Know Me

Assigned Section:
Helaman 13 -> 3 Nephi 4

Sections of Spoken Word:
Helaman chapters 13, 14, 15 (sermon)
Helaman 16:16 (dialogue amongst themselves)
Helaman 16:18-21 (dialogue amongst themselves)
3 Nephi 1:13-14 (dialogue from the Lord to Nephi)
3 Nephi 3:20-21 (dialogue between Gidgiddoni and the people)
3 Nephi 4:29-32 (the people crying out)

Selected Section:
Helaman 13:24-29

I chose this section specifically, as I noticed Samuel using a certain rhetorical technique that I've seen used before but thought would be interesting to analyze.

Throughout this short section, Samuel uses various "quotes" that suggest what the people may or may not say in certain situations. For example: "When ye talk, ye say, 'If our days had been in the days of our fathers of old, we would not have slain the prophets.'" In essence, "if someone says this, you will say this." He uses these hypothetical phrases to--in my estimation--appeal to the pathos, logos, and ethos of his audience, the wicked Nephites.

Sharing these little hypotheticals appeals to their ethos by showing the people that he has a greater knowledge of them than they might think. By directly pointing out things they've said or could have said he proves that he knows his audience and is ready to address them. I can only imagine some of the Nephites thinking, "oh boy I heard Craig saying that just the other day..." or "oh no he must've heard me saying that just the other day."

More obviously, these hypotheticals appeal to their pathos as the words strike the people right in their hearts. "You will say that he is a false prophet, and that he is a sinner, and of the devil, because he testifieth that your deeds are evil." He's essentially telling them that even if they did hear the word of God that they would deny it on account of their hypocrisy and evil.

Lastly, I feel that this technique might appeal to the logos of the audience, by providing them with some vague "examples" of things that have been said by them, assuming they're accurate statements.

By this account, Samuel the Lamanite was an expert speaker, which seems appropriate considering he had to talk on top of a wall to a large population of wicked, prideful people.

Assignment: Book of Mormon Speaking

My LDS literature students keep returning to the Book of Mormon to analyze this work. Since we are studying Mormon oratory currently, we will use this as a lens for our next discussion of the Book of Mormon as literature.

Each of my students has been assigned one section of the Book of Mormon to study more closely, using Grant Hardy's Reader's Edition. For Friday, October 3, they are to review their assigned section, looking exclusively through the lens of rhetoric and spoken discourse.

In a short blog post (for which they should use the label "Book of Mormon Speaking"), they are to account for the spoken word as it occurs in their section of the Book of Mormon. They should do so in the following way:

1. List the incidents of the spoken word that occur, labeling these according to their genre (sermon, dialogue, prayer, etc.). For it to count as spoken word, there must be a primary audience from the speaker's time. In other words, "speaking" to the future through written form doesn't count.
2. If there is NOT any spoken word in the student's assigned section, he/she should go to a neighboring section and look there. After finding a given instance of public speaking or the spoken word, the student should characterize it and analyze it using the rhetorical concepts of audience, decorum, context (kairos), rhetorical appeals (logos, pathos, ethos), logical proof, arrangement, and stylistic use of language. This should go beyond prior efforts to bring rhetorical analysis to bear on the Book of Mormon and should, if possible, link to others' sections or analyses.

A third part of the assignment -- though not to be included in the Friday blog post -- will be to watch General Conference carefully for 1) how speakers use the Book of Mormon (as a topic, as support for another topic, manner of citation or manner of representing the stories or ideas in it); and 2) any quotations of or references to their assigned section of the Book of Mormon. They are to bring these notes to class on Monday to use in our discussion. 

As a help for this, students have the option of using this Google Document where they can help one another to keep track of any references to the Book of Mormon across the conference.

Rhetoric Should Match the Audience

Rhetorical Theory Analyzed

In his address, “Teaching by the Spirit – The Language of Inspiration,” Elder Neal A. Maxwell establishes rhetorical theories LDS speakers and teachers can utilize to effectively inspire their audiences. One of those theories is the need to base one’s remarks around the intended listeners, and to do so with authentic care for their wellbeing:

“…If we already care deeply about those to be taught, it is so much easier for the Lord to inspire us to give customized counsel and emphasis to those we teach,” Maxwell said.

The notion of customized counsel for the intended audience is a powerful form of rhetoric. The most changing and memorable sermons of my lifetime were all ones where I felt the message was directed to me; that the speaker prayed specifically to know what I needed to hear, to know what I needed to be instructed to do. Because I knew the speaker had spent time seeking inspiration on my behalf and cared if I actually followed it, I was much more likely to take he or she’s words to heart.

Rhetorical Device Analyzed

Elder Holland’s address, “Of Souls, Symbols, and Sacraments,” employs many rhetorical devices to capture the listeners’ attention and maintain the level of reverence such a sacred topic requires. What stood out most to me came before he got to the heart of his message, however. The way he introduced his topic and cautioned the listener had me studying the first paragraph of Human Intimacy, especially these lines:

“It would be better not to address the topic at all than to damage it with casualness or carelessness. Indeed, it is against such casualness and carelessness that I wish to speak.”

Elder Holland’s use of repetition with the words “casualness” and “carelessness” evokes a powerful call to action in listeners. By stressing both of them twice in his introduction, Elder Holland alerts his listeners to the importance of his topic and gently but definitively demands their attention.

If he were to have demanded, “listen to me” or “don’t act immaturely because I’m talking about sex,” the feeling in the Marriott Center would have been entirely different. Instead, his intentional use of simple words with repeated endings lulls listeners into a spirit of reverence akin to that of which such a topic necessitates.

Assignment: Mormon Rhetorical Theory and Practice

Public speaking is a core component of Mormonism, and the accumulated sermons and talks given by church leaders and members since the 1820s comprise a formidable literary heritage. I want my students of Mormon literature to understand both the theory and the practice of Mormon speaking.

In a blog post of 300-400 words, they are to respond to Mormon rhetorical theory as set forth in the texts provided; and second, after studying a model rhetorical analysis, I want them to do a brief rhetorical analysis of a sermon by Jeffrey R. Holland listed below.

Mormon Rhetorical Theory
To understand LDS rhetorical theory--that is, Mormon views about communication, especially public speaking and teaching--I'd like my students first to read the following.

• 1 Cor 1:17-31, 2:1-4 - St. Paul's cautions about worldly words.
• George A. Smith "Preaching the Gospel" An address by Elder George A. Smith delivered in the Bowery, Great Salt Lake City, August 12, 1855. (Focus on the highlighted paragraphs).
• Neal A. Maxwell, "Teaching by the Spirit - 'The Language of Inspiration.'" CES Symposium on the Old Testament, 15 November, 1991. (HTML version via LDS.org | PDF version via LDS Church Educational System)

Rhetorical Analysis

In addition to applying the principles for communication set forth above, one may also analyze Mormon speaking in terms of traditional rhetorical categories. First, students should read an example of such analysis (Burton); then, they are to briefly analyze the speech by Jeffrey R. Holland, applying to this speech the ideas from Mormon rhetorical theory, above, and/or the analytical strategies demonstrated by Burton. (The focus must be narrow since the blog post, in its entirety, should not exceed 400 words).

• Gideon Burton, "Twentieth Century Mormon Eloquence: A Stylistic Analysis of Two Sermons by Neal A. Maxwell"
• Jeffrey R. Holland, "Of Souls, Symbols, and Sacraments"

Fiery Rhetoric- Jacob's Call to Repentance

1. Form Analyzed

I decided to look at language, specifically the repetition and imagery Jacob uses to make his words more vivid in the sermon

2. Passage Analyzed

Within my section (2 Nephi 9-18), I focused on the words of Jacob, spoken to the people of Nephi, found in verses 39-45 in chapter 9

3. Annotated Text





















4. Breakdown 
Jacob repeats "Remember" five times, uses the word truth three times in verse 40 alone, and repeats imagery related to shaking four times in the passage

5. Interpretation:
Jacob is determined to make his people understand the seriousness of eternal judgement.  His use of strong exhortations and vivid imagery of shaking off guilt and the chains of the adversary urge the listener to deeply consider their own salvation.

6. Connections / Questions:
I would be interested to compare these exhortations with the repeated invitations Nephi extended to his brothers to chose the right.  It seems to me that Jacob is both more direct and outwardly focused on the sins of his audience in his oratory whereas Nephi at least appears to put more emphasis on his own example and positive actions to more indirectly encourage his brothers  ("I will go and do", "If the Lord commanded all things I could do them").  Certainly he doesn't depict the final judgement and the "binding chains" of the adversary in such a colorful way.  Perhaps Jacob's more direct approach in this vivid call to repentance was brought on by the falling away of Laman and Lemuel and the separation that had taken place only a few chapters before.  It could be he feared the same fate for the people as a whole at this time.

Interestingly enough, Nephi does come close in some ways to this style of expression in 2 Nephi 4. As Eliza noted in her post, Nephi also heavily relies on repetition and even uses self-applied imagery of groaning, weeping, and drooping in relation to sin- quite similar in ways to Jacob's imagery of "shaking."