Lexical Choice and Rhetorical Expression

Many religions understand themselves as fundamentally aligned to a given culture or people. Hinduism is intrinsically connected to the Indian culture and caste system. Daoism and Confucianism are highly integrated into the Chinese spirit and the cultural mentality of the Orient. Shinto’s cosmology,...

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Autor principal:	Peter Feldmeier
Formato:	article
Lenguaje:	EN
Publicado:	International Institute of Islamic Thought 2018
Materias:	Islam BP1-253
Acceso en línea:	https://doaj.org/article/dff3a16da4fe42d5ae897c74c40fcfea
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spelling	oai:doaj.org-article:dff3a16da4fe42d5ae897c74c40fcfea2021-12-02T19:41:27ZLexical Choice and Rhetorical Expression10.35632/ajis.v35i3.8472690-37332690-3741https://doaj.org/article/dff3a16da4fe42d5ae897c74c40fcfea2018-07-01T00:00:00Zhttps://www.ajis.org/index.php/ajiss/article/view/847https://doaj.org/toc/2690-3733https://doaj.org/toc/2690-3741 Many religions understand themselves as fundamentally aligned to a given culture or people. Hinduism is intrinsically connected to the Indian culture and caste system. Daoism and Confucianism are highly integrated into the Chinese spirit and the cultural mentality of the Orient. Shinto’s cosmology, myths, and rites concern themselves solely with the Japanese. Even in the West, Judaism locates itself with the people of Israel. Jews welcome converts, but Judaism has never seen itself as a proselytizing religion. Islam is convinced that Muhammad’s message is both universal and constitutes the highest revelation. Thus, it is a proselytizing religion. But Muslims historically and today believe that non-Muslims can be saved in the context of their own religious traditions, particularly if these are monotheistic. Christianity perhaps stands alone as a religion that has historically believed that membership in the church is necessary for salvation. Add to this that Roman Catholicism had believed that Catholic membership was necessary. As the Fourth Lateran Council (1215) declared, “There is only one universal church of the faithful, outside which none can be saved.” More recently, most Christians, including Catholics, think that God’s saving grace is available outside its ecclesial boarders, but this is a modern idea. What then to think of the religious other? In the seventeenth century, a Catholic had few conceptual choices. One was to consider religious others and their sacred texts as valuable preparation for the gospel, and thus admire what could be admired in them. They had something of what St. Justin Martyr called the Logos spermatikos, seeds of the Word. This included the principle of inculturation whereby European culture was not to be conflated with Christianity. This principle became policy, at least in theory, ... Peter FeldmeierInternational Institute of Islamic ThoughtarticleIslamBP1-253ENAmerican Journal of Islam and Society, Vol 35, Iss 3 (2018)
institution	DOAJ
collection	DOAJ
language	EN
topic	Islam BP1-253
spellingShingle	Islam BP1-253 Peter Feldmeier Lexical Choice and Rhetorical Expression
description	Many religions understand themselves as fundamentally aligned to a given culture or people. Hinduism is intrinsically connected to the Indian culture and caste system. Daoism and Confucianism are highly integrated into the Chinese spirit and the cultural mentality of the Orient. Shinto’s cosmology, myths, and rites concern themselves solely with the Japanese. Even in the West, Judaism locates itself with the people of Israel. Jews welcome converts, but Judaism has never seen itself as a proselytizing religion. Islam is convinced that Muhammad’s message is both universal and constitutes the highest revelation. Thus, it is a proselytizing religion. But Muslims historically and today believe that non-Muslims can be saved in the context of their own religious traditions, particularly if these are monotheistic. Christianity perhaps stands alone as a religion that has historically believed that membership in the church is necessary for salvation. Add to this that Roman Catholicism had believed that Catholic membership was necessary. As the Fourth Lateran Council (1215) declared, “There is only one universal church of the faithful, outside which none can be saved.” More recently, most Christians, including Catholics, think that God’s saving grace is available outside its ecclesial boarders, but this is a modern idea. What then to think of the religious other? In the seventeenth century, a Catholic had few conceptual choices. One was to consider religious others and their sacred texts as valuable preparation for the gospel, and thus admire what could be admired in them. They had something of what St. Justin Martyr called the Logos spermatikos, seeds of the Word. This included the principle of inculturation whereby European culture was not to be conflated with Christianity. This principle became policy, at least in theory, ...
format	article
author	Peter Feldmeier
author_facet	Peter Feldmeier
author_sort	Peter Feldmeier
title	Lexical Choice and Rhetorical Expression
title_short	Lexical Choice and Rhetorical Expression
title_full	Lexical Choice and Rhetorical Expression
title_fullStr	Lexical Choice and Rhetorical Expression
title_full_unstemmed	Lexical Choice and Rhetorical Expression
title_sort	lexical choice and rhetorical expression
publisher	International Institute of Islamic Thought
publishDate	2018
url	https://doaj.org/article/dff3a16da4fe42d5ae897c74c40fcfea
work_keys_str_mv	AT peterfeldmeier lexicalchoiceandrhetoricalexpression
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Lexical Choice and Rhetorical Expression

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