In 1902, the congressional sub-committee on territories visited New Mexico to assess its fitness for statehood. Their subsequent report recommended against statehood, in part because too much Spanish was spoken throughout the territory. This historical moment provided a rhetorical exigency for the students at the University of New Mexico to use their student newspaper as a site for negotiating citizenship in a border space. By incorporating Spanish into their English-language newspaper, these students challenged monolingual notions of literacy and advocated for a multilingual understanding of American citizenship.

Abstract St. Patrick of Ireland's legend suggests that he was a great rhetor: After all, he drove the snakes out of Ireland. As is often the case, however, the actual story is far more interesting and compelling than the myth. Born to an aristocratic family in fourth-century Britain, Patrick should have studied rhetoric in the Roman system. But when he was fifteen, he was captured by Irish raiders and sold into slavery in Ireland. As a result, he received a different sort of rhetorical education than his peers in Britain, an education that made him uniquely suited to evangelize Ireland. Notes 1I thank RR reviewers William Covino and George Kennedy for their suggestions for this manuscript. I also extend thanks to Richard Johnson-Sheehan and the members of the Rhetoric Reading Group for their close reading and valuable insight. 2Augustine and Patrick were not exact contemporaries. Augustine was born about thirty years before Patrick in 354. According to Hanson, Patrick was born somewhere between 388 and 408 (Origins and Career 179). St. Augustine died in 430; the earliest date of death that has been suggested for Patrick is about 460, and the latest is about 490. 3His name—cognate with patrician—hints at his station: His father, Calpornius, was both decurion, a city councilor and tax collector, and a church deacon; his grandfather, Potitus, was priest (before the rule of priestly celibacy was firmly established). It appears that though their lineage produced a saint, their service to the church may have been less than saintly. When Constantine became emperor, he exempted church officials from the taxation duties associated with the curiales. (If the curiales failed to raise the required taxes, he was required to pay them out his own pocket.) Thus, Patrick's father's position as deacon, or decurion, may have indicated an unwillingness to pay taxes more than a willingness to serve the Church. This loophole soon proved too costly to maintain, but it also proved difficult to close, especially as far away as Britain. The same was true for the rule of priestly celibacy, upon which the popes of the time were beginning to insist. Given the dates of the changing ordination and celibacy rules, Hanson suggests that we can date Patrick's birth no sooner than 388 and no later than 408 (Origins and Career 179). 4Patrick arrived in Ireland as the island's second bishop. Preceding him was Palladius, who was perhaps a Gaul. The fact that Ireland already had a bishop means that the Christian community in Ireland was large enough to require one. At this time, bishops were assigned at the request of the particular community. Traditionally, Palladius's bishopric was supposed to have ended in about 430, and Patrick's was supposed to have begun in 431. However, O'Rahilly argues that Palladius's tenure was shortened by hagiographers who could not deny Palladius's existence but wanted to make Patrick the “first” bishop nonetheless (15–16). O'Rahilly puts the end of Palladius's bishopric at about 461 and the years of Patrick's at about 461 until his death in 492 (8). It may also be possible that hagiographers blended Palladius—who, O'Rahilly argues, also went by the name Patricius—with the second Patricius, the Briton who became Ireland's patron saint (15). Nevertheless, no scholar doubts that the second Patricius was the author of the Confession and the Letter to Coroticus. 5Freeman's surmise may be supported by a detail offered in the Letter to Coroticus, in which Patrick describes Christians he had just baptized as “still in their white dress” (sec 3). 6In some ways it is hard to understand precisely why Patrick had such trouble writing Latin. The obvious answer is his slavery, but he would have had to make up his lost education in order to become a priest. Why, then, did that education not make him a better writer? His prose problems may have the result of disuse after so many years of speaking Irish. Latin also might have been Patrick's second language to begin with. While some historians suggest that Patrick would have spoken Latin as a first language (Thompson 40), others, like Freeman (10) and Charles Thomas (308), suggest that Patrick, as a Roman Britan, would most likely have spoken British as his first language and studied Latin in school. O'Rahilly offers a slightly different thesis, arguing that “his admittedly imperfect command of Latin suggests that he came, not from a fully Latinized district, but rather from one in which, while the official language was Latin, British was the common language of the mass of the population” (33). Mohrmann, on the other hand, suggests that Patrick would have grown up bilingual, but that “his six years of captivity . . . weakened his command of Latin very seriously” (45–46). Finally, it may be that Patrick dictated the Confession to a secretary. It's even possible that he dictated it in Irish and that the transcription and translation hampered the style. The high number of biblical quotations, however, suggest that the Letter was first composed, whether orally or chirographically, in Latin. As to his Irish, Patrick may have known a little before he ever set foot in Ireland. Patrick's family owned slaves, as did most wealthy families. Ironically enough, it is quite possible that some of their slaves were from Ireland; therefore, Patrick might have known a few words of Irish when he was kidnapped. Whatever his levels of fluency in either British or Latin, Patrick would have learned much more Irish during his slavery than he could have picked up from his family's slaves, thus gaining a skill that would later set him apart from his clerical peers. Unfortunately, like so many aspects of Patrick's life, the question of his language is clouded in mystery. 7Kennedy writes, “There is no ‘zero degree’ rhetoric in any utterance because there would be no utterance without a rhetorical impulse” (Comparative 5). 8Throughout the essay I rely on Hanson's translation in The Life and Writings of Saint Patrick (New York: The Seabury Press, 1983). I do not follow his practice of italicizing quotations that Patrick takes from scripture. Though Hanson also capitalizes the first word of these quotations, I have followed normal rules of English capitalization. 9For more on Irish mythology and its relation to rhetoric, see Richard Johnson-Sheehan and Paul Lynch, “Rhetoric of Myth, Magic, and Conversion: Ancient Irish Rhetoric.” Rhetoric Review 26.3 (2007): 233–52. 10I have taken this quotation from the Catholic Study Bible (New York: Oxford UP, 1990). In his note to his translation of the Confession, Hanson writes, “I have refrained from consistently reproducing in my translation of Patrick's quotations from the Bible any contemporary English translation of it, because Patrick's biblical text corresponds to no text which has appeared in an English translation. He was in fact reproducing (sometimes from memory) for the most part a Latin translation of the Greek New Testament and a Latin translation of a Greek translation of the Hebrew (and the Aramaic) of the Old Testament. His Bible therefore differed considerably in some details from ours” (Life and Writings 57). 11All Latin quotations come from A. B. E. Hood's St. Patrick: His Writings and His Life (London: Phillimore, 1978). 12There has been some dispute about whether the original text is corrupted in this place. The passage may read either as dominicati rhetorici or domini cati rhetorici, and scholars are unsure to whom Patrick was referring (Hanson, Origins 109–12). A. B. E. Hood translates the phrase as “clerical intellectuals” (43); Hanson, on the other hand, argues that it means “masters, cunning ones, rhetoricians” (Origins 109). 13Patrick manages to disguise admonitions to his audience in admonitions to himself in other sections, too. In Section 7 he writes, “I am not ignorant of the witness of my Lord who testifies in the psalm, thou shalt cause those who speak falsehood to perish. And in another place it says the mouth which tells lies kills the soul. And the same Lord says in the gospel the idle word which men shall have spoken they shall give an account for it in the day of judgment” (sec. 7). At first glance this passage seems straightforward enough: Patrick reminds his opponents that if they bear false witness against him, it is they who will be punished. However, the context dictates otherwise. In the previous two sections, Patrick has said, “For [God] said through the prophet, call upon me in the day of your trouble and I will deliver you and you will glorify me, and elsewhere it says now it is honorable to display and confess the works of God. However though I am unsatisfactory in many points, I want my brothers and relations to know what I am like, so they can perceive the desire of my soul” (sec. 5 and 6). If Patrick is reminding his audience of the stricture against false witness, he is doing it through the guise of reminding himself.

As most rhetoric teachers know from experience, arguments about controversial issues slide easily into disputes with an ethical edge. In Writing Arguments, John Ramage and John Bean note that the line between ethical arguments ... and other kinds of disputes is often pretty thin. Even issues that seem involve straight-forward practical values, Ramage and Bean explain, turn out have an ethical (352). And the ethical dimension is especially strong in controversies that involve not simply disagreements but deep conflicts, such as the kinds of topics that are found in many controversy-oriented anthologies. For example, Robert Miller's The Informed Argument (4th ed.) has units on gun control, AIDS in the workplace, sexual harassment, immigration policies, culture and curriculum, and freedom of expression. Thayle Anderson and Kent Forrester's Point Counterpoint (2nd ed.) includes units on the wilderness, funeral practices, advertising, sex differences, bilingual education, obscenity, and the internment of Japanese residents during World War II. These kinds of topics involve serious disputes about what practices we should permit, whose rights we should protect, which are most important, which policies are fairest, etc. Recognizing that controversial issues often invite ethical arguments, some textbook authors have begun discuss principles of moral philosophy and methods from applied ethics, specifically as a way for students tackle disputes with an ethical edge. For example, Ramage and Bean include a section titled An Overview of Major Ethical Systems, in which the authors present the Utilitarian focus on consequences, the Kantian ethic of principles, and finally a comparison and integration of these approaches. The reason for knowing about these different ethical systems is that they provide strategies for examining controversial issues, such as capital punishment. In another textbook-the fifth edition of Writing and Reading Across the CurriculumLaurence Behrens and Leonard Rosen include a unit on Business Ethics, including essays that discuss moral theory as well as some cases for analysis. As stated in the Instructor's Manual for the text, the authors included this unit in order to introduce freshmen the subject of ethics . . . offer models for making ethical decisions; provide cases upon which students can test those models; and raise difficult, debatable questions about values (71).