How to Argue like Jesus E-Book

Joe Carter

• Herausgeber: Crossway
• Kategorie: Religion und Spiritualität
• Sprache: Englisch

Veröffentlichungsjahr: 2008

Beschreibung

Uses Jesus' words and actions found in the New Testament to systematically evaluate his rhetorical stylings, drawing real lessons from his teachings that today's readers can employ. Jesus of Nazareth never wrote a book, held political office, or wielded a sword. He never gained sway with the mighty or influential. He never took up arms against the governing powers in Rome. He was a lower-class worker who died an excruciating death at the age of thirty-three. Yet, in spite of all odds-obscurity, powerlessness, and execution-his words revolutionized human history. How to Argue Like Jesus examines the life and words of Jesus and describes the various ways in which he sought-through the spoken word, his life, and his disciples-to reach others with his message. The authors then pull some very simple rhetorical lessons from Jesus' life that readers can use today. Both Christian and non-Christian leaders in just about any field can improve their ability to communicate effectively by studying the words and methods of history's greatest communicator.

Leseprobe

How to Argue like Jesus

Copyright © 2009 by Joe Carter and John Coleman

Published by Crossway Books a publishing ministry of Good News Publishers1300 Crescent StreetWheaton, Illinois 60187

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form by any means, electronic, mechanical, photocopy, recording or otherwise, without the prior permission of the publisher, except as provided for by USA copyright law.

Cover design: Chris Tobias

First printing, 2009

Printed in the United States of America

Scripture quotations are taken from The Holy Bible: English Standard Version®.Copyright © 2001 by Crossway Bibles, a publishing ministry of Good NewsPublishers. Used by permission. All rights reserved.

All emphases in Scripture quotations have been added by the authors.

Mobipocket ISBN 978-1-4335-0560-7

PDF ISBN 978-1- 4335-0559-1

Library of Congress Cataloging-in-Publication Data

Carter, Joe, 1969–

   How to argue like Jesus : learning persuasion from history’s greatest communicator / Joe Carter and John Coleman.

    p. cm.

  Includes bibliographical references and index.

  ISBN 978-1-4335-0271-2 (tpb)

  1. Influence (Psychology)—Religious aspects—Christianity. 2. Persuasion (Psychology). 3. Communication—Religious aspects—Christianity. 4. Jesus Christ—Teaching methods. I. Coleman, John, 1981– . II. Title

BV4597.53.I52C37       2008

232.9'04—dc22

2008014231

VP      19   18   17   16   15   14   13   12   11   10   09

15   14   13   12   11   10   9   8   7   6   5   4   3   2   1

JOE CARTER: ToMisty and Samantha

JOHN COLEMAN: ToJackie, Shea, John, Chris, and Dustin

CONTENTS

ACKNOWLEDGMENTS

INTRODUCTION

CHRIST THE COMMUNICATOR

1 PATHOS

EMOTIONAL JESUS

2 LOGOS

JESUS THE LOGICIAN

3 ETHOS

JESUS AS SHEPHERD, SAVIOR, TEACHER, AND FRIEND

4 NARRATIVE AND IMAGERY

THE STORY AND STORIES OF A SAVIOR

5 DISCIPLESHIP

SPREADING AND SUSTAINING THE MESSAGE

6 HEAVENLY HEURISTICS

RHETORIC’S RULES OF THUMB

7 CASE STUDIES

GLOSSARY

ACKNOWLEDGMENTS

Writing How to Argue like Jesus has been a satisfying and truly collaborative effort, and there are dozens of people we must thank for making it a possibility.

We are deeply grateful to Crossway Books for offering two first-time authors a chance to present our ideas and then working tirelessly to make those ideas a reality. In particular, the staff of Crossway Books, including Ted Griffin, Josh Dennis, Amy Stephansen, Justin Taylor, Allan Fisher, and Jill Carter, have spent countless hours encouraging us, editing our work, and pushing to bring this publication to market. Without their diligence, this would not be possible.

We also appreciate the efforts of our friends, peers, colleagues, and mentors who have reviewed portions of the book and offered feedback. Sandy Feit, Peter Lawler, Jackie Coleman, John Mark Reynolds, Jeremy Pierce, Randy Richardson, Chip Hall, Blair Schermerhorn, and Michael Papazian have all supplied comments that made this work inestimably better. We thank them, and we hope they realize the crucial role they played in the final product.

INTRODUCTION

CHRIST THE COMMUNICATOR

His speaking career lasted approximately three years. Born into a Jewish family in an overlooked part of the Roman Empire, Jesus of Nazareth spent most of his thirty-three years working with his hands. We know very little of his early life except that he lived in obscurity. There were exceptional moments: wise men from another empire visited him shortly after his birth; seeking his death, a self-conscious local prefect executed thousands of babies; and at least once he surprised his elders by conversing freely with the religious leaders in the Temple. But apart from these rare moments of distinction, the man who would later launch the world’s most popular religion spent 90 percent of his time on earth doing manual labor and living with his humble family, in a humble place, at a time when it was bad to be a Jew and worse to be a Nazarene in a land controlled by Rome.

He was a blue-collar worker with a lower-caste accent, and yet at the age of thirty, he put down his hammer and took to the streets. Speaking to crowds throughout Israel, this carpenter shook the message of traditional Judaism to its core. Where the religious leaders of his day focused on legalism, nationalism, and isolation from the outside world, he preached a message of love, humility, and restoration. Where the textual scholars hid away from the people and exercised a harsh religious code, he preached openness, love, and the need for a salvation that relied not on works but on the grace of God. Where others cast stones, he forgave. Where others passed by the poor, outcast, immoral, and destitute, he fed them, lingered with them, went into their homes, healed them, and spoke with them about their struggles and ideals. Where others saw fishermen, prostitutes, and tax collectors, he saw a group of disciples capable of changing the world.

Jesus never wrote a book, held office, or wielded a sword. He never gained sway with the mighty or influential. He never claimed a political victory. He never took up arms against the governing powers in Rome. Two thousand years after his death, billions of Jews, Muslims, Christians, Hindus, agnostics agree that he never preached a word of hate to gain influence with his followers. He did nothing for which those followers must now be ashamed. He was quiet but firm. He used the spoken word to disseminate a revolutionary message that would eventually spread from a small-town wedding in the deserts of the Middle East to the heights of power in Rome, Western Europe, Africa, and the modern United States.

It’s telling that one of Jesus’ followers, John, described him quite succinctly as “the Word” (John 1:1, 14). A symbol. A promise. An exhaled message of hope. A piece of communication strong enough to bridge the divide between God and man. The fulfillment of a story thousands of years in the making. It was in part through his revolutionary rhetoric that this humble man rose to prominence as the most influential figure in history.

How did he do it? That’s the question we hope to answer, at least partially, with this book. Modern scholars study public figures from Cicero to Hitler with excruciating detail to discover the secrets of their rhetorical success. Laymen reach for books on communication written by professors and CEOs that document the ways in which twenty-first- century businesspeople can succeed in negotiations and motivate their organizations. History buffs read the speeches of Winston Churchill and Abraham Lincoln in search of the proper principles of persuasion. But few people—whether Christians or non-Christians—look back to this man, Jesus of Nazareth, as an example of rhetorical excellence. We read The Republic to commemorate the brilliance of Socrates and watch film of Martin Luther King to remember the power of a dream, but we rarely look back to the man whose arguments and speeches in spite of all odds—obscurity, powerlessness, and execution—revolutionized human history.

We hope to illuminate Jesus’ method in two ways. First, we’ll look at the life and words of Jesus and describe the various ways in which he sought—through the spoken word, his life, and his disciples—to reach others with his message. Second, we’ll use the shared artifact of Jesus’ life to illuminate some very simple rhetorical lessons that you can use today. A shared artifact is something from our collective past that we can all reference intelligently—a story or thing about which we all know something and through which we can communicate our ideas about a concept or ideal. As the story of Jesus is well known by billions around the world, it presents the perfect opportunity to use his life as a vehicle to explore proper communication techniques.

This is not a scholarly work on rhetoric or communications theory, nor is it a comprehensive account of the message of Jesus or the reasons for its effectiveness in the world. It would be a daunting and nearly impossible task to cover so much ground; and his followers would reject the notion that it was solely the material impact of his communication that spread Christianity (crediting his message in combination with the Holy Spirit, his miracles, and the power of his divinity, at least). But this is an attempt, from a rhetorical perspective, to analyze Jesus’ method of communication and the way that method can illuminate our understanding of the subject.

The book is broken into seven chapters. The first three use Aristotle’s framework for the three essential components of effective rhetoric—logos, pathos, and ethos—to illuminate the logical, emotional, and personal components of Jesus’ message. Aristotle was one of the first great explicators of rhetoric, particularly in his book On Rhetoric, and his outline is a remarkably useful way to examine three primary components of Jesus’ communication. This is not meant to imply that Jesus was an ardent follower of Aristotle (or a “follower” of any kind); and the authors sincerely believe that we haven’t forced the rhetoric of Jesus into the Aristotelian framework. Rather, we believe that through careful study Aristotle identified the same rhetorical truths espoused by Christ—particularly with relation to the concepts of pathos, logos, and ethos—and his explanation remains one of the best ways to illuminate the use of those tools in the rhetoric of others. Many influential Christian philosophers (most notably Thomas Aquinas) have seen parallel truth between some of the philosophies of Greece and the teachings of Christianity; and this is no exception. So rather than dispensing with Aristotle altogether, we’d rather allow the communications of Jesus to further enlighten our understanding of Aristotle’s rhetorical frameworks and to solidify the link between those conclusions reached through reason (by means of philosophy) and those reached through revelation (in the person of Jesus).

The fourth chapter, “Narrative and Imagery,” seeks to demonstrate Jesus’ use of stories and visual imagery to make his words beautiful and memorable. The fifth chapter, “Discipleship,” shows how Jesus used the concept of discipleship (or mentorship) in combination with the concept of cellular organizations and small groups to replicate and sustain his message. The sixth chapter, “Heavenly Heuristics,” gives a few additional rules of thumb for on-the-fly argumentation, persuasion, and debate. And the final section, “Case Studies,” takes these lessons and illuminates them via speeches taken from pop culture and politics.

The authors of this text are believers in the divinity, death, resurrection, and salvific powers of Jesus. These beliefs are reflected in the content of this book. However, we hope this text can be useful to Christians and non-Christians alike; and where possible, we will attempt to focus on the rhetorical techniques of Jesus without moralizing. This is a work for businesspeople, lawyers, stay-at-home moms, students, and anyone else who wants to improve his or her communication. If you would like to be a better communicator, there is no better place to begin than by examining the life, words, and rhetorical strategies of Jesus Christ.

PATHOS

Emotional Jesus

On January 28, 1986, a national tragedy supplanted Ronald Reagan’s planned State of the Union Address. Early that morning, the Challenger space shuttle incinerated in midair over Cape Canaveral, Florida, only minutes after takeoff. As schoolchildren watched from classrooms around the country, seven American astronauts lost their lives, and NASA’s push for space exploration came to a standstill. An alarmed populace immediately began to reconsider the cost of an activity that, at times, seemed without purpose.

President Reagan faced the task of mourning seven American heroes and reminding a heartbroken nation of the reasons that in the course of history such sacrifices are sometimes necessary. Unsurprisingly, at a moment of sadness and with little time to speak, the President turned not to lengthy reasoning but to simple emotional appeal. To comfort the nation, President Reagan used pathos.

After listing the names of the astronauts and thanking their families, the President offered these hopeful words:

We’ve grown used to wonders in this century. It’s hard to dazzle us. But for 25 years the United States space program has been doing just that. We’ve grown used to the idea of space, and perhaps we forget that we’ve only just begun. We’re still pioneers. They, the members of the Challenger crew, were pioneers. . . .

I know it is hard to understand, but sometimes painful things like this happen. It’s all part of the process of exploration and discovery. It’s all part of taking a chance and expanding man’s horizons. The future doesn’t belong to the fainthearted; it belongs to the brave. The Challenger crew was pulling us into the future, and we’ll continue to follow them. . . .

We will never forget them, nor the last time we saw them, this morning, as they prepared for their journey and waved goodbye and “slipped the surly bonds of earth” to “touch the face of God.”1

In a moment of national tragedy, President Reagan appealed not primarily to the intellects of his listeners but to their hearts. He knew that Americans are a nation of immigrants and pioneers. He knew that though Americans might find the long-term rewards of space exploration hard to understand and the tragedy of seven casualties difficult to fathom, they would feel pride that after five hundred years Americans were still exploring, still pushing forward on the frontiers of man, still risking their lives in the pursuit of discovery. He knew that at a time of loss you must assure people that the losses are not in vain. In understanding these simple concepts, President Reagan and his speechwriters crafted one of the most memorable speeches in American history and committed the Challenger astronauts to the ages.

The appeal to the heart—pathos—is perhaps the most intuitive of Aristotle’s principles. As mentioned in the Introduction, Aristotle literally wrote the book on communication with his treatise On Rhetoric, and his categorization of the essential elements of communication (logos, pathos, and ethos) are still useful as we discuss these concepts today. Emotion isn’t a learned skill or an acquired capacity but a primal component of human nature. In On Rhetoric Aristotle notes, “[There is persuasion] through the hearers when they are led to feel emotion [pathos] by the speech.”2 Three millennia later the power of emotional appeal remains strong.

We can all think of speeches, songs, pictures, or movies that have moved us. We tear up listening to the soulful intonations of Martin Luther King, and our hearts flutter or falter at just the right moments in movies like It’s a Wonderful Life or Hotel Rwanda. Our emotions are often our catalysts to deeper consideration and action. They give us a fuller picture of the reasons to act on information, encourage us to stand by principle, and add dimension and life to cold fact. As Blaise Pascal phrased it: “The heart has reasons that reason cannot know.” Pathos is the essential complement to logos (discussed fully in the next chapter) in human understanding, and just as emotion without reason is hollow and incomplete, logic without emotion is cold and unmoving. Life without feeling is shallow and gray.