SENTIMENT(ALITY) AS A MEANS OF PERSUASION: ON THE THIN ICE OF MANIPULATION IN PROTESTANT SERMONS

Religious discourse represents an area of human communication in which persuasion plays a vital role; religious texts seem to be essentially related to the ultimate objective of religion: to create, mediate and legitimise ideology in order to persuade the reader of the veracity of the religious doctrine (Fairclough 1989, Cotterell & Turner 1989: 26-33, van Dijk 1998: 317). The paper seeks to investigate the persuasive strategies and linguistic means employed to convey persuasion in English Protestant sermons. The analysis focuses on the rhetorical role of pathos, which is purposefully evoked by the preacher via wilful employment of aff ect and emotions. Attention will also be paid to the blurred borderline between the intentional use of sentiment and sentimentality, and manipulation.

Семантика регулятива мати в посланнях Андрея Шептицького

The article highlights the issue of the lexical regulative maty semantics in the epistles of the Ukrainian Greek Catholic Church Metropolitan Andrei Sheptytsky. Since the case study material is the religious style texts, the lexeme under consideration, in addition to its basic meaning of „woman, in relation to the child she gave birth to”, expands its semantics with the meaning of „church, in relation to its believers” with its concretization through the adjective lexemes native, genuine. The frequency actualization of the regulative maty (mother) has been revealed in the names of the religious discourse Mother of God, God’s Mother, Mother of Christ, Holy Mother, Blessed Mother, used to denote the motherhood of the Virgin Mary in relation to Jesus Christ, and in the nomens the Mother of us all, the Mother of Heaven, used for the explication of her motherhood significance to all the faithful on the Earth. The secular meaning of the lexical regulative mother is determined by the style of woman’s behavior as a Christian and indicated, primarily, by the attributes of pious, Christian, native mother (a family status in relation to children). The Metropolitan’s idiostyle illustrates the use of the studied regulative in a clear family hierarchy, for example father and mother; father, mother, brother, sister, wife, husband; mother and a child, including a generalized collective image of all women, whose primary mission is the birth and upbringing of children.

ТАКСОНОМІЯ АСОЦІАЦІЙ ПРОВІДНИХ КОНЦЕПТІВ РЕЛІГІЙНОГО ДИСКУРСУ

The abstract reveal the problem of the prevailing ideas of young people about the leading religious concepts. The aim of the research is to analyze students" verbal representations of religious discourse concepts. To define the leading concepts, we used a structural approach, which the classic components are: behavioral (prayer, sermon, sacraments), emotional-motivational (faith, sin) and cognitive (religion, church, priest). We used free WAT (word association test) for psycholinguistic analysis. The results of the cluster analysis showed that in the minds of young people religious discourse is represented through two main semantic categories, namely faith and the church - the priest.

La Foi expérimentale: Lourdes d'Émile Zola

This article would like to show the rhetorical ambivalence of Émile Zola's Lourdes, in which the naturalist method (seeing, showing) is the one used by the young Sophie Couteau to convince her audience of the miracle of which she is the lucky one. It is precisely the paradox of this novel to denounce the religious imposture and the commercialization of the miracle, while underlining the similarity of the methods employed by the religious discourse, the medical discourse and by the naturalist novel.

Mutual Flourishing?

This article explores the experiences of women priests in the Church of England through the lens of Bourdieu’s concept of symbolic violence. Comparing acts of symbolic violence perpetrated against women in the priesthood with the categories of domestic abuse set out in the Duluth Wheel of Power model, I highlight how institutional discourses in the Church and relational interactions can hold hidden abuses based on how gender is constructed at the symbolic level. My intention is to show that the Church of England’s split structure, known as the two integrities, is a manifestation of religious discourse that frames women as differently human and that this fundamental view of gender perpetuates masculine domination and violence against women, often in unseen ways. My argument concludes with a call to better understand the nature of gendered symbolic violence and how religious institutions provide justification for and legitimisation of such violence.

Космонимия в cлавянских переводах библейской Книги Иова

Cosmonymy in Slavic Translations of the Biblical Book of JobThis article explores the names of Venus, Pleiades, the Great Bear and Orion’s Belt in Slavic translations of the biblical Book of Job. The author proposes hypotheses about the etymology of Church Slavonic names for the following celestial objects: (1) the name денница for Venus originates from folk cosmonymy and was introduced into religious discourse by Apostle of the Slavs Constantine-Cyril; (2) the name власожелищи is etymologised as a merger of two nominations: South Slavic Власи ‘Pleiads’ and a hapax legomenon from the Book of Job *желищи ‘Great Bear’, from Hebrew Āsh or Aish ‘funeral convoy’; (3) the name кружилия for Orion is also connected with Hebrew cosmonymy and points to the mythical giant Nimrod, who was tied with a belt to the sky for his rebellion against God. Kosmonimia w słowiańskich tłumaczeniach biblijnej Księgi HiobaNiniejszy artykuł analizuje nazwy Wenus, Plejad, Wielkiej Niedźwiedzicy i Pasa Oriona w tłumaczeniach biblijnej Księgi Hioba na języki słowiańskie. Autorka przedstawia hipotezy dotyczące etymologii kilku cerkiewnosłowiańskich nazw obiektów kosmicznych: 1) nazwa planety Wenus денница została zapożyczona z kosmonimii ludowej i wprowadzona do dyskursu religijnego przez Apostoła Słowian Konstantyna-Cyryla; 2) nazwa власожелищи jest traktowana jako połączenie dwóch nazw: płd. słow. Власи ‘Plejady’ i hapaks legomenon z biblijnej Księgi Hioba *желищи ‘Wielka Niedźwiedzica’, od hebrajskiego Āsh lub Aish ʽkondukt pogrzebowyʼ; 3) nazwa Oriona кружилия rownież związana jest z kosmonimią hebrajską i wskazuje na mitycznego olbrzyma Nimroda, skazanego przez Boga na przywiązanie pasem do sklepienia niebieskiego.

O Rachunku sumienia jako zadaniu tłumacza Krystyny Pisarkowej

On Rachunek sumienia jako zadanie tłumacza [Examination of Conscience as a Translator’s Task] by Krystyna Pisarkowa The author of the article tries to reconstruct the way in which Krystyna Pisarkowa perceived confession and examination of conscience. Pisarkowa discussed those forms of confessing one’s sins in a series of lectures, in an article of 2002, and in a book published two years after her death. The main message of these works is the connection between the examination of conscience and translation according to the approach of Walter Benjamin. In the opinion of Pisarkowa, examination of conscience is a complex act of thought and internal speech that needs to be translated into a natural language. Also, Pisarkowa takes into account the second dimension of updating the examination of conscience, which is related to functioning of a certain genre in religious discourse. She provides some examples of old Polish confessions and she analyses them in terms of textology, which deserves our special attention.

“Then He Stabbed Me with a Spear”: Aggressive Sacred Images and Interreligious Polemics

This paper studies Coptic communal identity in early Islamic Egypt by analyzing two hagiographical narratives from the Christian Copto-Arabic text The History of the Patriarchs of Alexandria. The narratives relate incidents of sacred images that become ‘aggressive’ when they retaliate against insults. Although the relation between religious violence and sacred art has merited much scholarly attention, the focus is usually on humans as the aggressors and sacred art as the victim. The reverse is scarcer, and its rarity means we miss an opportunity to rethink such narratives as communicative modes of rhetoric to be contextually interpreted. Here I argue that these aggressive sacred images were tools of power within a polemic religious discourse aimed at proclaiming divine truth, undergirding it with supernatural power, and ultimately shaping Coptic communal identity around this discourse.