Interpretation of the Scriptures in the Sermons of the Early Church - From the Perspective of the Jewish Synagogue Sermons -

Chung, Yun Lak 한국실천신학회 2013 신학과 실천 Vol.0 No.37

This study examines whether there is any pattern to interpret the Scriptures in the sermons of the early church from the perspective of the Jewish synagogue sermons. Since both Paul and Jesus preached at synagogues based on the Scriptures, it is significant to examine the use of the Scriptures in the New Testament sermons from the perspective of the Jewish synagogue sermons. Previous studies on the Jewish synagogue sermons for the understanding of New Testament sermons show that each sermon either explicitly or implicitly quotes several Scriptural passages interpreting one with the other. This pattern of the use of Scriptures in the synagogue sermon has been confirmed such a pattern in our analysis of the sermons in Acts. Use of Scriptures for sermon could be traced back to the cases of the Old Testament. Of course, we could not expect that Moses had used Scriptures for sermon; nevertheless, he wrote down what had been given from God for future preaching. Prophets proclaimed based upon the Law; and later preachers used the previously given Scriptures such as the Law and the Prophets for their sermons. Likewise, New Testament preachers preached based on the Scriptures, using different divisions of the Old Testament, interpreting one Scriptural passage with other passages. Even from the very beginning of sermons in the Old Testament, sermons were proclaimed based on what had been given from God and later based on the previously given Scriptures such as the Law and the Prophets. This tradition began in the Old Testament period, and continued in the New Testament sermons and also later in the synagogue sermons. This is why sermons are preached from the Scriptures even in modern preaching. Then, if our findings are correct as seen in the sermons in Acts as well as in the Jewish synagogue sermons, it is right to follow the pattern of the use of Scriptures in modern preaching in that sermons are to be preached on the basis of the interpretation of the Scriptural text with other Scriptural passages.

Interpretation of the Scriptures in the Sermons of the Early Church - From the Perspective of the Jewish Synagogue Sermons -

정연락 한국실천신학회 2013 신학과 실천 Vol.0 No.37

This study examines whether there is any pattern to interpret the Scriptures in the sermons of the early church from the perspective of the Jewish synagogue sermons. Since both Paul and Jesus preached at synagogues based on the Scriptures, it is significant to examine the use of the Scriptures in the New Testament sermons from the perspective of the Jewish synagogue sermons. Previous studies on the Jewish synagogue sermons for the understanding of New Testament sermons show that each sermon either explicitly or implicitly quotes several Scriptural passages interpreting one with the other. This pattern of the use of Scriptures in the synagogue sermon has been confirmed such a pattern in our analysis of the sermons in Acts. Use of Scriptures for sermon could be traced back to the cases of the Old Testament. Of course, we could not expect that Moses had used Scriptures for sermon; nevertheless, he wrote down what had been given from God for future preaching. Prophets proclaimed based upon the Law; and later preachers used the previously given Scriptures such as the Law and the Prophets for their sermons. Likewise, New Testament preachers preached based on the Scriptures, using different divisions of the Old Testament, interpreting one Scriptural passage with other passages. Even from the very beginning of sermons in the Old Testament, sermons were proclaimed based on what had been given from God and later based on the previously given Scriptures such as the Law and the Prophets. This tradition began in the Old Testament period, and continued in the New Testament sermons and also later in the synagogue sermons. This is why sermons are preached from the Scriptures even in modern preaching. Then, if our findings are correct as seen in the sermons in Acts as well as in the Jewish synagogue sermons, it is right to follow the pattern of the use of Scriptures in modern preaching in that sermons are to be preached on the basis of the interpretation of the Scriptural text with other Scriptural passages.

The Characteristics of Sanctification Theory Appeared in John Wesley's Sermon on the Beatitudes

Bae, Myung-Ji 한국실천신학회 2023 신학과 실천 Vol.- No.85

The purpose of this paper began with my motivation to correct the modern misunderstanding of sanctification. For this study, I reviewed Wesley's emphasis on the content of sanctification through the Beatitudes sermon. In the Beatitudes sermon, Wesley stressed three aspects of sanctification theory. To this end, I first outlined the characteristics of Wesley's theory of sanctification, the contents of which are as follows; Wesley viewed the state of sanctification as a 'relationship' with God or 'motivation' or 'intention' within humans, and an important characteristic of the experience of instantaneousness of sanctification is that it is made possible by faith. And Wesley saw that this sanctification goes beyond the individual level and spreads to the whole society. The main contents and structure of Wesley's Sermon on the Mount are as follows; Part 1 dealt with the sermon on the Beatitudes, Chapter 5 of Matthew, and Part 2 is based on Chapter 6 of Matthew, and in the previous chapter, I emphasized inner purity in doing righteousness, same as inner holiness. Part 3 is Chapter 7 of the Gospel of Matthew, which specifically presented the factors that interfered with maintaining this sanctification. In particular, I dealt with Wesley's sermons 1-3, which correspond to the Beatitudes, which can be said to be a summary of the Sermon on the Mount, from the point of view of sanctification. In the next chapter of this paper, the writer suggested the following three characteristics in Wesley's Beatitudes sermon as a solution to today's various distorted beliefs about holiness; 1) The sanctification that the Bible says is not a sanctification of outward but of inward, which is a thorough circumcision of one's inner self before God. 2) The power of true sanctification is not a hermitic piety, but a social sanctification that always bears fruit not a sanctification of seclusive but of social in the neighborhood and society. 3) This sanctification is awakened not through the subjectivity of man himself, but in the encounter with the infinite God and the neighbor as the other. The three characteristics of sanctification mentioned above in Wesley's Beatitudes sermon are the core of the theory of sanctification that penetrates the entire Old and New Testaments, not just the Beatitudes or the Sermon on the Mount. Therefore, all Christian leaders and believers are required to have a correct understanding of the three characteristics of the sanctification theory in Wesley's Beatitudes sermon for the church and society that are confused and wandering today without finding the true value of holiness.

성서해석과 설교

윤철호 장로회신학대학교 장로회신학대학교 2009 장신논단 Vol.0 No.34

The purpose of this work is to envision the sermon in the church which is based on appropriate biblical interpretation in the comtemporary situation. That is, the main concern of this work is hermeneutical. For this purpose or concern, the following themes are investigated. ① Reformers' understanding of the Scripture and sermon, ② The homiletics of Karl Barth, ③ Buttrick's view on the relation between the Scripture and sermon, ④ The gospel of the Bible and sermon, ⑤ Biblical interpretation and sermon: narrative critique and narrative sermon. It cannot be a matter of choosing between the two whether the starting point of sermon should be the Biblical text as Barth insists or it should be the situation and experience of congregation as Schleiermacher and some contemporary theologians insist. There can be no definite rule regarding this issue. Preachers are free in deciding the starting point of their own sermon. One of the important factors for reference in the decision is the character of the congregation which is in the variety of spectrum. Today's congregation requires more dialogical and reciprocal structure of communication than authoritarian and unilateral one which is the characteristics of the traditional sermon. The fundamental reason why the question of selecting one alternative as to the starting point of sermon is misplaced one is that the two, the Scriptural text and situation, are in the inseparable correlation of hermeneutical circle. That is to say, we always interpret the Scriptural text in terms of the situation and vice versa. Sermon in an practical activity performed at the end point of the hermeneutical arch which bridges the exegesis of Scriptural text from the past and the application of it in the present. The construction of sermon itself is a hermeneutical work which mediates the biblical interpretation and the application of it. Surely, every sermon should be biblical in order that it may be Christian sermon. This, however, does not mean that sermon should be under biblical authoritarianism. Biblical and evangelical sermon does not reject the process of critical and hermeneutical understanding of the Scriptural text but requires it. The narrative sermon which is in the limelight recent days also can and should incorporate this critical and hermeneutical process of understanding the Scriptural text.

손양원 목사의 설교 분석

양낙흥 한국기독교역사학회 2013 한국기독교와 역사 Vol.38 No.-

Rev. Yang-won Sohn thought that the way of preserving the pure pulpit was to preach the Bible-oriented gospel. He felt that to preach human ideas is the same as defiling the pulpit. The examples of the abusing the pulpit was the sermons during the latter period of Japanese occupation of Korea. He believed that such abuse of the pulpit was exercising a seriously negative influence on the Korean church of his days. Plainness was another feature of Rev. Sohn's sermons; he preached in words which can be easily understood by all classes of people regardless of their education and age. The theology of his sermons expresses the traditional evangelicalism. Majority of Rev. Sohn's sermons were pastoral for the purpose of bring up the people spiritually and strengthening their faith. The most prominent of his sermons are those on prayer, evangelism, and consolation of the leprosy patients. The second category of Sohn's most notable sermons are those that contain prophetic messages and the third, on martyrdom. Homiletically, there is not much in Sohn's sermons which is excellent. We cannot find any profound exposition of the biblical texts in his sermons. We cannot find any excellence neither in his style nor in his logics. Applying the modern standard of Korean pulplit, his sermons give an impression that his sermons are superficial and rudimentary. Neverltheless, in some of his sermons we can feel his pure spirituality and extraordinary piety. Especially, his sermons on prayer are powerful and moving. In his sermons which call for the complete devotion for Christ are found the theology of the Cross or the theology of suffering. Particularly in his sermons on martyrdom during the Korean War, we find his unusual spirituality. There we realize that his martyrdom was not just an accident. 손양원 목사의 견해에 의하면, 강단을 순수하게 보존하는 설교 방법은 성경을 중심으로 해서 복음을 전하는 것이었다. 그는 강단에서 성경 외의 다른 인간 사상을 전하는 것이 바로 “강단의 남용”이요, 따라서 강단을 더럽히는 것이라 생각했다. 그가 보기에 강단 남용의 대표적인 경우는 일제 말엽의 설교들이었다. 그는 그러한 강단 오용이 그 후대 한국 교회에 극히 부정적 영향을 미치고 있다고 믿었다. 손양원 목사의 설교의 또 하나의 특징은 평이성이었다. 그는 남녀노소 빈부귀천 모두가 쉽게 이해할 수 있는 말로 설교했다. 그의 설교는 신학적으로 전통적 복음주의 노선을 고수했다. 손양원의 설교들 중 가장 많은 부분을 차지하는 것은 목회적 설교들, 즉 교인들의 신앙을 성장시키고 그들을 영적으로 양육하기 위한 목적의 일반적 설교들이었다. 목회적 설교 가운데 두드러지는 것은 나환자를 위한 설교들, 전도 설교, 그리고 특히 기도에 대한 설교들이다. 손양원 목사의 설교들 가운데 가장 주목할 만할 뿐 아니라 설교로서의 완성도가 높은 것들--주로 원고 전체가 완전한 문장으로 작성된 것들--중 둘째 범부는 선지자적 설교들이며, 셋째는 순교에 관한 설교들이다. 손양원 목사의 설교는 설교학적으로는 특별한 것이 없다. 오늘 한국 교회의 기준으로 보면 설교 내용은 초보적이고 피상적인 수준에 머무르는 것들도 많다. 그러나 어떤 설교들에서는 그의 순수한 영성과 비범한 경건이 드러난다. 특히 기도에 대한 그의 설교들은 강력하고 감화력이 있다. 그리스도를 위한 전폭적 헌신을 촉구하는 설교들 속에는 요즘 강단에 희귀한 십자가의 신학, 고난의 신학이 드러난다. 특히 6.25동란 중의 선지자적인 설교들과 순교를 언급하는 설교들은 일반적인 설교자들과 구별되는 손목사의 비범하고 탁월한 영성을 드러낸다. 그 설교들을 보면 일제하 신사참배 거부로 인한 그의 고난과 6.25동란 중의 그의 순교가 결코 우연의 산물이 아니었음을 느끼게 된다.

‘설교자의 설교에 대한 의도’와 ‘성도의 설교에 대한 니즈’의 비교 분석

김홍진(Kim Hong Jin) 대학복음화학회 2009 대학과 복음 Vol.14 No.-

본 논문은 청중의 니즈를 알고 설교자가 설교에 들어가야 한다는 생각을 가지고 출발했다. 설교는 청중 없이 설교자만 존재하는 것이 아니다. 청중이 존재한 상태에서 청중의 니즈를 알고 잘 적응하는 설교자가 훌륭한 설교를 할 수 있다. 본 연구의 목적은 설교자가 청중을 더 깊이 이해하는 기회가 될 것이며, 청중의 심리를 알고 설교를 준비하고 설교를 함으로써 설교의 효과를 극대화하는데 있다. 본 논문을 진행함에 있어서 도구는 설문조사를 이용하였다. 하나는 설교자의 설교에 대한 의도 분석이다. 또 하나는 성도의 설교에 대한 니즈 분석이다. 이 두 가지 설문을 비교 분석하고 해석하면서 진행했다. 본 논문의 중요성은 설교자를 연구하기보다는 사실 청중을 연구하고 청중의 니즈를 파악하여 어떻게 하면 설교자가 청중을 얻고 효과적으로 설교할 것인가에 있다. 그렇게 함으로 설교자의 변화를 꾀하는 것이다. ‘설교자의 설교에 대한 의도’ 분석은 설교자의 문제점을 파악하기 위한 것이며, ‘성도의 설교에 대한 니즈’분석은 청중을 알고 이해하고 청중에게 잘 적응하는 설교를 하기 위한 것이다. 설문을 통해서 발견한 사실을 정리하자면 첫째, 설교의 관심에 있어서 청중은 설교를 들을 때 감동을 받으려고 애쓴다. 둘째, 설교의 수준에 있어서 청중은 쉬우면서도 수준 있는 설교를 듣고 싶어 한다. 셋째, 설교 본문을 접하면서 청중은 낯익은 잘 아는 본문에서 은혜를 더 잘 받는다. 넷째, 설교의 의도에 있어서 청중은 말씀을 생활실천에 연결시켜주는 설교를 듣고 싶어 한다. 다섯째, 설교의 추구에 있어서 청중은 먼저 변화보다는 은혜를 받고 싶어 한다. 여섯째, 설교의 초점에 있어서 청중은 내 삶에서 하나님의 뜻을 발견하고 싶어 한다. 일곱째, 설교의 감동을 받는 도구로서 청중은 하나님 말씀 못지않게 예화를 통해서도 받는다. 여덟째, 설교의 듣는데 있어서 청중은 시리즈 설교 보다는 설교 한 편을 듣는 것에 관심이 있다. 아홉째, 설교를 들을 때 청중은 교회 성장보다는 내 신앙 성장에 더 관심이 있다. 열째, 설교 내용을 들으면서 청중은 확실한 본문 말씀들에 대해 듣고 싶지만 이에 못지않게 애매모호한 본문을 확실하게 풀어주기도 원한다. 본 논문의 결론은 ‘설교자의 설교에 대한 의도’와 ‘성도의 설교에 대한 니즈’를 비교 분석한 결과 문제의 키는 설교자에게 있음을 주장했다. 설교자는 말씀을 전하는 청지기로써 성도들의 니즈를 발견하고 그에 잘 적응하여 하나님의 말씀을 전해야 할 것을 강조하고 마쳤다. This paper is initiated by finding a necessity for a preacher to understand the needs of a congregation before preaching a sermon. The preacher cannot exist alone without the congregation who would listen to the sermon. In order to make the best of the sermon, the preacher should know and try to accommodate the needs of the congregation. The objective of this research is to enable the preacher to gain better understandings of the congregation and develop well-prepared sermons based on the characteristics of the congregation so that he can maximize the effect of the sermon. This research was largely conducted by using surveys. The surveys were conducted in two aspects: one aspect as to the preacher's motives for preaching and the other aspect as to the needs of the congregation's needs for the sermon. The focus of this paper is not about analyzing the preacher's styles. Rather, it is to analyze the congregation and their needs to help the preacher grasp a perspective of what he should do to give effective sermons and win the congregation. In this way, the preacher can change his preaching styles. The purpose of analysis on "a preacher's motives for preaching a sermon" is to find current problems that the preacher may have in preaching sermons. The purpose of analysis on "the congregation's needs for sermon" is to understand the congregation better and derive solutions to give more proper sermons that would meet their needs. Outstanding results analyzed through the surveys are summarized as follows: (ⅰ) the congregation want sermons which touch and move their hearts; (ⅱ) in terms of a level of sophistication in sermons, the congregation like sermons that are easy to understand while maintaining a certain standard; (ⅲ) the congregation are more responsive to a sermon with respect to a well-known passage of scripture in the Bible that they are familiar with; (ⅳ) the congregation want the preacher to show connecting points between the sermon and a real life; (ⅴ) the congregation's immediate interest in a Church worship service is receiving God's grace through the sermon rather than struggling to change their way of life; (ⅵ) the congregation would like to see a direct application of the sermon in their lives so that they can find the will of God; (ⅶ) the congregation are easily moved by illustrative stories just as they are moved by God's words; (ⅷ) the congregation prefer a single topical sermon to consecutive sermon series; (ⅸ) the congregation are more interested in their inner growth rather than the growth of church as one body; (ⅹ) the congregation would like the preacher to give clear explanations of some ambiguous passages of scripture as well as they would like to listen about passages that are clearly understood. This paper ends with a conclusion that the preacher has responsibility to give proper sermons to the congregation. As a steward entrusted with Gods' words, the preacher should understand the needs of the congregation and preach proper sermons to meet such needs.

John Wesley의 산상수훈 설교에 관한 연구

이선희 ( Sun Hee Lee ) 한국조직신학회 2013 한국조직신학논총 Vol.37 No.-

본 연구의 목적은 웨슬리의 산상수훈 설교 13편이 믿음으로 칭의및 중생을 받은 사람들을 위한 일종의 그리스도인의 윤리가 아니라, 말하자면 구원은 이미 받은 것이니 이제 그리스도인다운 윤리를 가르치는 것이라는 의미의 복음적 윤리가 아니라, 처음부터 끝까지“하늘로가는 길, 그가 우리를 위하여 준비하신 그 곳으로 가는 길,…영원한 생명으로 가는 참된 길, 하나님 나라로 가는 왕도”를 가르치는 구원론이라는 것을 입증하는 것이다. 웨슬리가 이 산상수훈 설교 13편에서 보여준 구원의 길이라는 것은 영혼 내면의 깊은 속에서부터 의롭고 거룩한 기질들로만 채워서 그것을 종교적 행동뿐만 아니라, 일상생활에서 먹고살기 위한 노동과 업무의 외적 행동들에 이르기까지 순수하고 거룩한 의도를 통하여 율법준행의 방식으로 표현하면서 사는 길이다. 그것도 예수 그리스도를 믿고 칭의와 중생을 받은 순간부터 숨을 거두는 그순간까지 영혼의 거룩한 기질들 가운데 어느 하나도 손상해서는 안 되는, 그리고 순수하고 거룩한 의도가 어느 한 순간에라도 손상되어서는 안 되는 그런 구원의 길이다. 이 구원의 길은 사람의 의지와 노력으로 가는 그런 윤리의 길이 아니다. 이것을 한치의 오차도 없이 따른다는 것은 인간으로서는 불가능한 것이기 때문에, 하나님은 율법 속에 이 율법을 이루어주겠다는 약속을 숨겨두셨다고 함으로 이 약속을 신실하게 이루어주시는 하나님을 믿는 믿음으로써만 갈 수 있는 구원의 길이다. 산상수훈 설교 13편에서 웨슬리는 구원받은 그리스도인들이 가는 윤리 의 길이 아니라, 믿음으로 칭의받고 거듭난 진정한 그리스도인들이 여 전히 애통과 의를 향한 굶주림과 목마름으로 완전한 성화를 염원하면서 믿음과 기도로써 가야 하는 구원의 길을 보여주고 있다. The Object of this study is John Wesley`s 13 sermons ‘Upon our Lord`s Sermon on the Mount’. Its Purpose is to justify the assumption that John Wesley`s 13 sermons are not concerned with a kind of evangelical ethics as some wesleyan theologians maintain, but aim to teach “the way of salvation” for true christians which he has read in Lord`s sermon on the mount. This study justifies the assumption as follows: (1) Wesley declares that Jesus Christ is showing us in his sermon on the mount the way to heaven, the true way to life everlasting, that is, “the way of salvation”. We get this salvation not by any ethics, but only through the grace of God and by the faith in Jesus Christ, as Wesley teaches everywhere in his other sermons also. (2) Wesley interprets the 8 blessings of the sermon on the mount not as a kind of ethical virtues, but the holy tempers of the soul, which are found in the soul of a justified and reborn person by faith, and are necessary to be maintained to the end bringing fruits in order to get the final salvation in the Last Judgement. (3) He interprets this 8 blessings according to the concept of ‘the order of salvation’, that is the logical sequence of the convincing grace, the justifying grace, and the sanctifying grace. This shows clearly that Wesley`s aim in his 13 sermons is not ethical, but soteriological one. (4) Wesley asserts that the holy tempers of the soul must show themselves in the doing and suffering in the religious actions(that is the use of the means of grace) and in the actions of common life according to the moral law declared in the Ten Commandments, but only through the pure and holy intention. This pure and holy intention is not a kind of ethical conception, but a soteriological one, because it is another kind of holy tempers intensified in the faculty of the will of the soul. This study shows that Wesley`s 13 sermons upon Lord`s sermon on the mount, which were written in the period of 1748 to 1750, is his first work to make his ‘order of salvation’ a systematic one, which is necessary not only for the religious actions, but also for the actions of common life. Its constituent parts he had already developed in the other sermons, but he has at first systematized this parts into the order of salvation in this 13 sermons.

개혁주의생명신학의 안목으로 바라 본 실제적인 설교 작성법 계발 - 한국교회를 위한 탁구대 설교 작성법 -

전태경 ( Jun Tae Kyung ) 개혁주의생명신학회 2018 생명과 말씀 Vol.21 No.-

본 논문의 목적은‘오직 성경’(Sola Scriptura) 중심인 개혁주의생명신학적 설교를 향한 실제적인 설교 작성법을 제시하는데 있다. 이를 통해 한국교회 강단에 적합한 표준적인 설교 작성법이 세워지기를 바라는 마음이다. 따라서 본 논문은 설교자들이 개혁주의생명신학적 설교로 진일보할 수 있도록 한국교회를 위한 탁구대 설교 작성법을 구체적으로 제시할 것이다. 이를 논증하기 위해, 필자는 우선, 서구적 관점의 설교 작성법과 한국형 설교 작성법의 두 가지 측면을 비교 분석하며 논문을 전개할 것이다. 첫째로는, 서구적 관점의 설교 작성법인 그레이다누스의 10단계 설교 작성법, 로빈슨의 강해설교 작성법, 또한 리차드의 7단계 설교 작성법, 알렌의 설교 패턴과 퀵의 설교 전방위 설교 과정, 맥딜의 강해설교를 위한 12가지 필수 과정, 윌슨의‘네 페이지 설교’의 설교 작성법 등을 제시 및 분석할 것이다. 이와 같은 대표적인 설교 작성법들은 이미 한국교회 뿐 아니라 전 세계 설교의 표준이 될 정도로 검증된 훌륭한 설교 작성법들이다. 필자의 한국교회를 위한 탁구대 설교 작성법도 이들의 설교학적 연구를 따랐으며 깊은 영향을 받았음을 밝힌다. 그럼에도 불구하고 이들 모두의 공통점은 서구적 관점과 서구권 설교 문화의 영역으로부터 시작된 설교학적 연구에서 비롯되었음을 부인할 수 없다. 다시 말해서, 많은 한국교회 설교자들이 이와 같은 서구적 관점의 설교 작성법들을 연구한 후, 자신의 설교 현장에 직접 적용하며 접목시키는데 어려움을 느끼거나 한계가 있다는 것이다. 마치 멋진 이론과 실제가 다른 것처럼 말이다. 이로 인해 여전히 한국교회 설교자들은 어떤 정해진 표준적인 설교 작성법을 따르기보다는 상황에 따라 여기저기에서 설교 작성의 좋은 장점만을 끌어다가 사용하는 경우가 많다. 이런 이유들로 인해, 설교의 순발력과 기술은 늘지 모르지만, 지속적인 설교의 발전과 설교의 깊이와 영향력은 점점 바닥을 드러내며 고갈된다. 그 결과, 교회 강단에서 설교자의 주장과 의견이 많아지게 되며, 오직 성장만을 위한 인기 위주의 소비중심적-인간중심적인 설교 또는 도덕주의적 설교로 떨어지는 결과를 가져오게 된다. 따라서 필자는 이러한 한국교회의 특수성과 차이를 감안하여 실천 가능한 개혁주의생명신학적 설교 작성법(탁구대 설교 작성법)을 제안하고자 한다. 이 또한 서구적 관점의 설교 작성법을 수용하고 조금 더 발전시킨 설교 작성법이다. 그럼에도 필자는 이 설교 작성법을 통해 한국교회 강단에 생명의 복음이 회복되기를 소망한다. 마치 탁구 선수가 모든 힘을 다해 스매싱하여 작은 탁구공이 힘차게 왼쪽, 오른쪽으로 생명력 있게 날아오르듯, 차가워 져버린 개혁주의 신학이, 영적인 생명력을 회복하고, 설교자와 청중의 삶에서 생명력 있는 삶을 실천할 수 있는‘개혁주의생명신학적 설교’로 자라나기를 소망한다. The aim of this article lies in suggesting a practical method of sermon towards a Reformed Life-theological sermon which is centered on the ‘Sola Scriptura. ’I wish that this article would contribute to the establishment of an adequate and standard homiletic method in the pulpits of Korean churches. In this article, I will suggest a concrete way of drafting a Ping-pong Table Sermon Method for Korean churches. In doing this, my purpose lies in helping the preachers to enhance their sermons into a Reformed Life-theological ones. In order to establish the method, firstly I will compare and analyse the ways of sermon-making in the Western perspective and Korean one. First of all, I will explain and analyse various Western approaches of sermon-making, such as Greidanus’s ten-step approach and Robinson’s expository sermon making, Richard’s seven-step approach, Allen’s sermon pattern and Quick’s 360 degree sermon process, McDeal’s twelve essential processes for expository preaching, and Wilson’s ‘four page sermon method.’ Such representative sermon-making methods have already been proven to be a world-standard for preaching and also in Korean churches. I also followed and have been deeply influenced by their homiletic insights in constructing the Ping-pong Table sermon-making method. Nevertheless, it cannot be denied that all of their approaches originated from the Western point of view and from the Western culture of homiletics. In other words, many Korean preachers experience difficulties or limitations when they try to apply such Western approaches into their own fields after studying these methods. It is like there is a gap between a fine theory and the real situations. Due to this problem, a lot of Korean preachers still tend to choose some good points here and there depending upon their situations, rather than following some standard ways of making sermons. For these reasons, while they might be able to increase homiletic techniques and agility, they fail to enhance the quality of their sermons. The depth and influence of their sermons gradually become exhausted. As a result, the preachers’ own arguments and opinions gradually occupy more time at the pulpit, and their sermons become degraded into a consumer-focused and human-centered ones, which aim only at church growth and popularity, or a moralistic ones. Therefore, considering these peculiarities and differences of Korean churches, I want to suggest a practicable method of Reformed Life-theological sermon-making (Ping-pong Table sermon method). This method is also one which adopts and develops the western perspective of sermon-making, but I hope that the Korean pulpits could restore the Gospel of Life by virtue of this method. When a ping-pong player smashes a small ball with all his might, it vigorously storms upward right and left. In a similar way, while the Reformed theology is growing cold and inanimate in the present situation, I hope that it might restore spiritual energy by virtue of this method; I wish that the preachers could deliver ‘the Reformed Life-theological sermons’ which might encourage a living faith in the lives of the preachers themselves and their audiences.

루터설교에 나타난 선교이해

박영환(Park, Young-whan) 한국선교신학회 2008 선교신학 Vol.17 No.-

The aim of this study is to elucidate the basic concept, content and thought of Martin Luther’s mission, which are contain edinhissermons. So this study triestocriticize Gustav Warneck’s improper view, that Luther neglected the mission for the Gospel or there was no missionary try for him. It also has the attempt, David Bosch’s view to highlight, that Luther was a creative and original thinker for the missio dei. Further it tries to expose a significant claim, that Luther had very positive influence on the Christian Mission. To understand the mission, which is presented in Luther’s sermon, one must first analyze it and elucidate the main characteristics of Luther’s context of his sermon. Luther gave over 3000 sermons, so it is not overstated to say that he truly was a man who preached every day. Thus he is said to be a man of sermon. Despite that fact Luther’s work has been neglected by further studies about his sermons. That is why it is difficult for scholars to further study Luther’s mission in the context of his sermon. However, Luther’s sermons were performed to spread Protestantism during the Reformation, thus one may regard it as “Mission’s sermon (Missionspredigt)”. This Study focuses mainly on Luther’s sermon patterns which are dogmatism, postillen, and educational sermon forms. We can ascertain that the basic characteristics of sermons are directly linked to missionary characteristics. To be specific, the place of pastoral duties becomes the place in which the mission takes place, the core of the sermon is the bible, and the audience is inhabitants that are in proclamation of the mission’s place. The functions of the mission which are the place of the mission, the natives which regard the mission, and the spread of the word are directly connected to Luther’s sermon approach toward the salvation of the souls and the goal of the mission which sees the salvation of the soul as the salvation of the life. Especially, Luther’s sermons for his Reformation are connected to the Missionary Movement.As state above there are two forms of Luther’s sermons. (1) The subject of the sermon tells about the and “Easter” service. The mission sermon à going to the end of the world and telling about the god’s word. Thus this is the proclamation to spread god’s words to the end of the world and save men’s soul. This is called Keryigmatic Sermon. (2) In the sermon the delegated order for the mission is embedded in the four gospel this is “Spread the word”. In the context of his sermons he embedded the mission orders of the four Gospels and also the proclamation of Jesus Christ during important worships. This he applied also identically to the Jews and Turks. Luther thought that if he showed them Jesus love that this would be mission. Today, spreading the word takes forms such as showing Jesus’ love, practice it, this is the most essential and basic ways of the mission. Understanding mission in Luther’s sermon is the root of every Protestant Mission. It is dangerous to estimate the understanding of the mission in Luther’s sermon according to the present concept of mission as it had been stated 500 years ago. We have to stop being surprised, as we look at the interpretation the Understanding of mission in Luther’s sermon as it is the basic, starting point, process, and context of the present understanding of the mission.

“교리설교”의 수사적 의미와 과제

한재동 한국실천신학회 2016 신학과 실천 Vol.0 No.49

본고는 “교리설교”를 하나의 설교유형이 아니라 교리와 설교가 처한 현대적 상황을 드러내고 그 의의와 방향을 논의토록 촉구하는 메타설교적 중복어(pleonasm)로 이해한다. “교리설교”는 교리와 설교의 본래적 기능과 양자의 관계를 환기시키면서 동시에 그 본래적 기능과 관계를 수용하지 않으려는 현대적 상황의 심각성을 나타내는 수사적 수단이다. 교리와 설교는 본래 분리될 수 없는 동체로서 교리가 없는 설교는 맹목이고 설교가 없는 교리는 공허하다는 것이 본고의 중심전제이다. 이는 신약언어의 쓰임새 분석과 교리를 명제, 경험, 문화-언어 측면으로 이해할 때 지지된다. 그럼에도 양자의 불가분리성을 거부하는 현대적 경향은 근대주의와 탈근대주의 사조들의 일반적 특징으로부터 지지된다. 즉 종교로부터 보편적 진리주장을 박탈하려는 근대주의적 세속주의와 거대서사와 지식의 객관성을 부정하는 탈근대주의의 결정론적 상대주의가 그것이다. 요컨대 현대적 특성은 수사적 성향이다. “교리설교”는 이 같은 상황 속에서 어떻게 교리와 설교를 본래적 관계와 기능으로 회복시킬 것인가를 과제화한다. 이 과제가 어려운 이유는 현대 청중은 교리기피를 정당화하는 이론도구를 공급받으면서 설교자와의 갈등을 파편적 정보획득으로 해소하기 때문이다. 이에 대한 “교리설교”의 전략은 교리-설교의 수사성을 인정함으로 현대적 비판에 개방되는 한편, 말씀과 실재를 동일시하는 기독교전통에 의거 교리와 설교의 비수사적 차원을 명시하는 것이다. 이와 관련하여 하나의 수사적 행위로서 그리고 실재인 말씀을 지시하는 상징행위로서 “교리설교”는 현대적 상황에 대한 수사비판을 실행할 수 있다. 방법론적으로 “교리설교”는 청중의 참여를 존중한다. This article understands “doctrinal sermon” not as a sermonic type but as a meta-sermonic pleonasm to divulge contemporary situations, in which doctrine and sermon are placed, and to demand to explicate their significances and directions. “Doctrinal sermon” is a rhetorical means to call to attention the original functions and relations of doctrine and preaching, and to explore the critical state of the contemporary circumstances tending not to accept the original functions and relations. Doctrine and sermon are originally a one body not to be separated from each other so that a sermon without doctrine is blind and a doctrine without sermon is void. This is the core assumption of the article. It is supported by the New Testament’s usages and the understandings of doctrine as proposition, experience, and culture-language. The contemporary tendency, nonetheless, to deny the inseparability of them is prompted by the general characteristics of modernistic and postmodernistic thoughts. These are the modernistic secularism, which is to deprive religion of its universal truth claim, and the postmodernistic deterministic relativism, which is to negate meta-narratives and the objectivity of knowledge. In sum, the contemporary traits are characterized by the rhetorical inclination. “Doctrinal sermon” takes over the task how to restore the original functions and relations of doctrine and sermon in such conditions. The reason this task is difficult to achieve is that today’s audience is provided with theoretical tools by which to justify its evading doctrines, on the one hand, and that it resolves its conflict with the preacher by focusing on fragmental informations, on the other. The strategies of “doctrinal sermon” against the situations is to open itself to contemporary criticisms by acknowledging the rhetorical limit of doctrine and sermon, one the one hand, and to clarify the non-rhetorical dimension of doctrine and sermon, relying on the Christian tradition that identifies the Word and reality. In addition, “doctrinal sermon” as a rhetorical act to be restricted by the humans language and as a symbolic action to point to the Word as reality can perform the function of rhetorical criticism. Methodologically, “doctrinal sermon” respects the participation of the audience.