Socio-Rhetorical Glossary A-F



For the reason that many definitions of communication exist, the one selected relates communication across cultures in the context of transformation. We do need to understand though, the basic characteristics of all communication before moving on to the broader aspects of culture. Having said this, “communication is a symbolic, interpretive, transactional, contextual process in which people create shared meanings” [1]

Communication, Transformational

Transformation results from the Holy Spirit’s inner workings. It serves as a vehicle for believers to convey Christ’s mission for salvation and renewal to the community and world for the purpose of building the Kindgom of God. Thus, as Christ’s ambassadors we communicate to make disciples and edify the Body for unity in Christ.

Transformational communication encompasses five axioms that nurture a saving and renewing culture: (1) supports God’s purpose and plan; (2) revolves around love; (3) generates from the Holy Spirit; (4) brings understanding and (5) unifies the Body in diversity.

Grounded in love and generated from the Holy Spirit, it aims to present the listeners with both individualized and varied people-centered styles from a compelling message. While the communicator adapts the message to meet the needs and means of those perceiving meaning, biblical message does not change. To draw people to the message the communicator strives to leave a compelling idea that significantly affects the listeners with long-lasting meaning that leads to hunger for Jesus and growth in His grace. At a broader level, the complexities of its diverse transmission reach across cultures to unite a diverse Body as one in Christ to bear witness of Jesus, the Son of God. (Paron, 2013).

-D to E-


Peasants lived in a state of indebtedness to elite landowners. During the first century in Judea and Galilee many peasants could not pay rent and taxes. Their indebtedness brought about the expectation that they would give repayment and honor to their creditors. In essence, they found themselves unable to cope. Many adjusted by tenant farming. Some could not pay their loans, thereby, losing their freedom to slavery. Jesus’ parables played against this backdrop of duress to illustrate economic relief for those suffering from the oppressive management of debt in these regions through the Kingdom of God. [2]


Assembly or church. The earliest Christian communities saw themselves as Jews from the true assembly of a renewed Israel. They still attended temple and obeyed the law, even though they had their own identity.


Factor of Debt

A peasants obligation to benefit the elites of society in the New Testament agrarian world.[2]


[1] Mryron W. Lustig and Jolene Koestner, Intercultural Competence: Interpersonal Communication Across Cultures (5th Edition, Boston: Pearson), 10.

[2] Douglas Oakman, The Social World of the New Testament: Insights and Models (ed. Jerome H. Neyrey and Eric C. Stewart; Peabody: Hendrickson, 2008), 65

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