Reviews 223 original ceremony nt Sancta Maria ad Martyres from language that reflects the architecture of the building, the movements of the presiding Pope (Boni­ face IV), the clergy, and the dramatization of God s voice in the words of the chant. Mary Carruthers and the contributors to this volume have produced an extraordinary collection of essays, rich and complex with thematic intercon­ nections and many avenues for further exploration. The overall arrangement illustrates ductus in invention, arrangement, and figurative motifs in the art of rhetoric across disciplinary lines, including composition, oratory, art, archi­ tecture, music, and liturgical performance. Many of the essays also include excellent visual illustrations. The editing is careful, though one system for translations, provided in the text of some essays and in the endnotes of others, would aid consistency. Nevertheless, readers will find Carruthers7 collection a remarkable resource not only for historical and textual studies, but also for insights into medieval culture, worship, and performance through the art of rhetoric. Elza C. Tiner Lynchburg College Marjorie Curry Woods, Classroom Commentaries: Teaching the Poetria nova across Medieval and Renaissance Europe (Text and Context 2), Columbus: The Ohio State University Press, 2010. xlii + 367 pp. ISBN 9780814211090. Making a well-timed appearance close to the publications of both Copeland and Sluiter's Medieval Grammar and Rhetoric (Oxford University Press, 2010) and Peter Mack's A History of Renaissance Rhetoric (Oxford Uni­ versity Press, 2011), Marjorie Curry Woods' new book helps us to imagine what took place in medieval and renaissance classes on the trivium. As her title suggests, Woods concentrates on commentaries written from the thir­ teenth through the seventeenth centuries on Geoffrey of Vinsauf's Poetria nova, a popular Latin poem extant in over two hundred manuscripts that taught students how to write poetry and prose. By "commentaries," Woods means an assortment of instructive materials from interlinear and marginal manuscript glosses to freestanding explanations, from anonymous interpre­ tations, such as the Early Commentary that Woods previously edited and translated (New York: Garland, 1985), to the works of well-known intellec­ tuals teaching in documentable circumstances. Woods inquires insightfully into what these commentaries meant for teaching grammar and rhetoric in western as well as central Europe, in elementary courses as well as in universities. The scope of this book is therefore daunting, but Woods deftly chooses particular commentaries and teachers that best exemplify the Poetria nova s 224 RHETORICA use. For instance, chapter 3 details Pace of Ferrara's humanist elaboration placing the Poetria nova amidst classical authorities and literatures, while chapter 4 emphasizes Dybinus of Prague's Aristotelian rhetorical interpreta­ tion. As Woods elucidates, such differing constructions show how variously the Poetria nova might function within European curricula: for Pace as an aid to intermediate students in construing literature, for Dybinus as a text for university students analyzing various models of rhetoric, and for others as a guide to dictamen or sermon composition. A reader can learn a substantial amount about intellectual history and educational scenarios from Woods. Such learning is possible because Woods writes in lucid, well-organized prose that appeals to both specialists and those interested more generally in the history of rhetoric and education. For the latter audience, her Preface clearly defines terms such as "accessus" and "lemmata" that will recur in describing the commentaries (xxxviii-xxxix). Further, she opens the book with fifteen plates illustrating the diversity of the commentaries and pro­ viding exempla for later chapters. Nine of these plates include the famous opening phrase of the Poetria nova ("Papa stupor mundi," or in English trans­ lation, "Holy Father, wonder of the world") that becomes the subject of so many speculations about Geoffrey's audience and purpose. Along with the manuscript illustrations, Woods provides copious translations of transcrip­ tions from commentaries. Sometimes the interjection of these visual aids can overwhelm Woods' discussion, for instance in the layout of versions of the Dybinus commentary (190- 208), but Woods' intention is to be generous with manuscript materials over which she has labored long, and indeed many readers would be challenged to assess the divergent points in the commentaries without these explicit side-by-side comparisons. Woods' presentation of manuscript transcriptions also offers doctoral students...

Research Article| August 01 1998 The Evangelical Rhetoric of Ramon Llull: Lay Learning and Piety in the Christian West Around 1300 Mark D. Johnston,The Evangelical Rhetoric of Ramon Llull: Lay Learning and Piety in the Christian West Around 1300 (New York, Oxford: Oxford University Press, 1996) xii + 274 pp. Georgiana Donavin Georgiana Donavin English Program, Westminster College, 1840 S. 1300 East, Salt Lake City, Utah 84105, USA. Search for other works by this author on: This Site PubMed Google Scholar Rhetorica (1998) 16 (3): 336–339. https://doi.org/10.1525/rh.1998.16.3.336 Views Icon Views Article contents Figures & tables Video Audio Supplementary Data Peer Review Share Icon Share Twitter LinkedIn Tools Icon Tools Get Permissions Cite Icon Cite Search Site Citation Georgiana Donavin; The Evangelical Rhetoric of Ramon Llull: Lay Learning and Piety in the Christian West Around 1300. Rhetorica 1 August 1998; 16 (3): 336–339. doi: https://doi.org/10.1525/rh.1998.16.3.336 Download citation file: Ris (Zotero) Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All ContentRhetorica Search This content is only available via PDF. Copyright 1998, The International Society for the History of Rhetoric1998 Article PDF first page preview Close Modal You do not currently have access to this content.

RHETORICA 336 Mark D. Johnston, The Evangelical Rhetoric of Ramon Hull: Lay Learning and Piety in the Christian West Around 1300 (New York, Oxford: Oxford University Press, 1996) xii + 274 pp. This book continues the author's already distinguished investigations into Ramon Llull's theories on language. While Johnston's previous work The Spiritual Logic of Ramon Llull (Oxford: Clarendon Press, 1987) focuses on Llull's argumentative methods for justifying medieval Catholicism, his recent book articulates lullian principles of eloquence. The Evangelical Rhetoric of Ramon Llull demonstrates Llull's significant contribution to the field of rhetoric: the innovative use of his Great Art as an inventional tool. With fine organization, Johnston evokes a wide variety of lullian texts coalescing in a theory of rhetoric. The first three chapters outline Llull's premises for effective speech. Chapter 1 summarizes the heuristic method of the Great Universal Art of Find Truth, from which discourse proceeds. The Great Art employs an elaborate system of comparison, relying on nine letters of the alphabet—B, C, D, E, F, G, H, I and K—to symbolize absolute and relative principles, concepts and questions for discovery. When combined, these letters yield knowledge of divine truth which can illuminate a variety of arts, in this case, Christian wisdom for rhetoric. Like Augustine, who declares charity the ultimate end of reading and preaching, Llull calls theological understanding the end of speech whose material derives from the Great Art. Chapter 2 depicts Llull's vision of divine truth, a picture of interconnected creation, described in a representational language which correlates words and things. Chapter 3 discusses Llull's epistemology of resemblances in which humans, participating in God's universe, observe, think and finally speak according to the likenesses of creation. The middle section of the book, chapters 4 through 9, specifies how Llull's premises apply to particular offices of rhetoric and highlight Llull's emphasis on beauty, order and propriety. Finally, chapter 10 takes up Llull's sermons and brings the organization of the book full-circle by demonstrating Reviews 337 how the Great Art provides the heuristic for preaching material. The Liber de praedicatione reviews the Great Art; the Liber de virtutibus et peccatis employs the combinatory process in the Great Art to produce sermons. The concluding chapter introduces a polemic, so eloquent and compelling on the pertinence of Johnston's study, that this reader wished the argument had been dispersed throughout. Here, Johnston differentiates his own view of Llull from those who imagine him as either an inspired saint or a cutting-edge academic. While emphasizing Llull's contributions, Johnston repudiates claims to holy uniqueness in lullian rhetorical theory because of the preponderance of allusions to both classical and medieval lore. Moreover, exposing the narcissism in certain scholars' perceptions of Llull as an avant garde professor, Johnston reminds his readers of Llull's antipathy to the schools. Since Johnston's readers include those "unfamiliar with [Llull's] work, but interested generally in medieval intellectual or cultural history, and especially in the arts of eloquence" (10), it would have been helpful to describe, test and eschew pervading scholarly attitudes toward Llull throughout. Johnston, on the other hand, presents evidence that Llull was a Majorcan courtier, "born again" into the religious life and propelled into contemplation and study by his desire to convert. Having little background in language studies, Llull probably sought local tutoring and lectures in Paris in order to read divine writings and develop preaching skills. This exposure to learning allowed Llull to invoke well-known rhetorical authorities such as Cicero. However, Llull departed Paris with a distrust for scholasticism, which in his view, obscurely analyzes and thus fragments the picture of an integrated, unified creation. Throughout, Johnston observes Llull's differences with scholastic thought and practice. For instance, he notes Llull's failure to question the efficacy of language, an enduring issue for medieval schoolmen, but not for Llull, who relied on speech for evangelizing. Johnston concludes that "[Llull's] general regard for rhetoric as a means of fostering community in human society is one of the features that most distinguishes his accounts of eloquence from conventional Scholastic doctrines" (27). RHETORICA 338 Johnston establishes his...

Abstract: Alexander of Ashby's De artifldoso modo predicandi has the distinction of being the first medieval sermon rhetoric since the De doctrina Christiana to apply classical rhetorical terms to preaching. The text ineludes a dedicatory prologue to Alexander's abbot (of the Augustinian canons at Ashby), the treatise proper on a sermon's construction, and five sample sermons. In contradistinction to current formalist descriptions of the De artificioso modo predicandi, this essay focuses on its audience awareness. I argue that the historical importance of this treatise lies not merely in its revival of classical terminology, but also in its theorization of rhetorical scenes in which classical teachings might apply to the sermon.

Alexander of Ashby’s De artificioso modo predicandi has the distinction of being the first medieval sermon rhetoric since the De doctrina Christiana to apply classical rhetorical terms to preaching. The text includes a dedicatory prologue to Alexander’s abbot (of the Augustinian canons at Ashby), the treatise proper on a sermon’s construction, and five sample sermons. In contradistinction to current formalist descriptions of the De artificioso modo predicandi, this essay focuses on its audience awareness. I argue that the historical importance of this treatise lies not merely in its revival of classical terminology, but also in its theorization of rhetorical scenes in which classical teachings might apply to the sermon.

As Sharon Crowley claims, first question asked of any research is 'What use is it in the classroom?' (Politics 7). Knowledge of the history of rhetoric should enable us to lecture persuasively, to convince our students of the significance of the rhetorical texts which we and our colleagues research. This essay will address the challenges in teaching the Latin rhetoric of the Middle Ages compellingly. Despite the astounding productivity of scholars in medieval rhetoric-despite the discoveries of new manuscripts, editions of pedagogical glosses and theorization of medieval precepts for communication-unfortunately, in many American survey courses, medieval Latin rhetoric is still presented with Elizabethan disgust.' It is typically introduced as wrongheaded excursion away from classical principles toward the slavish study of rhetorical formulae. While evaluating trends in scholarship on rhetoric's history, Kathleen Welch implies one reason for the dismissal of medieval rhetors: a nostalgia for the perceived golden past in the classical world. . (85). Here, I am proposing that, in order to cultivate greater understanding and respect, we must find other lectern generalizations than those current about medieval Latin rhetoric in history of rhetoric surveys. I suggest one alternative: that many of the accomplishments of medieval rhetoric correspond to the Burkean theory of identification. The Generals of History

Tullio Maranhao, Therapeutic Discourse and Socratic Dialogue. University of Wisconsin Series in Rhetoric of the Human Sciences. Madison, WI: University of Wisconsin Press, 1986. J. Max Patrick and Robert O. Evans, eds. with John W. Wallace and R. J. Schoeck. Style, Rhetoric, and Rhythm: Essays by Morris W. Croll. Woodbridge, Connecticut: Ox Bow Press, 1989. Rpt. Princeton University Press, 1966. 450 pp. Stephen M. North. The Making of Knowledge in Composition: Portrait of an Emerging Field. Upper Montclair, NJ: Boynton/Cook Publishers, 1987. 403.