연구논문 : 삶의 문제에 관한 상담으로서의 설교 -Harry Emerson Fosdick의 상담설교를 중심으로-

허도화 한국대학선교학회 2007 대학과 선교 Vol.12 No.-

This report will deal with preaching as counseling of the life-situational problems, which is focused upon Fosdick``s sermons with major emphasis on his theology of preaching, homiletical theory, and, in particular, approach to bringing the Gospel to bear on the issues of his day. We have an almost complete record of his sermons after 1930. From statements made by Fosdick in his writings about preaching and from actual reading of his sermons, we are able to construct his theology of preaching, homiletical theory, and apply of the Gospel to persons. We will concern with some of the major problems of Fosdick``s days and show through a few representative examples that he did preach to the problems that were then affecting the people since he preached to many of the same types of problems throughout his ministry. Fosdick``s two major concerns during his ministry were the crisis of modern man``s attitudes and questions about the Christian faith in the light of the new scientific thought and the "revolution in morals." He saw that as more people came under the influence of the scientific method of thought the more they would have honest questions about the validity of a religion which used thought forms which were no longer familiar to most of them. According to Fosdick, we need more sermons that try to face people``s real problems with them, meet their difficulties, answer their questions, confirm their noblest faiths and interpret their experiences in sympathetic, wise and understanding cooperation. All aspects of life which affected the individual were potential sermon material. And since he realized that people are influenced by the moods, events, and social and ethical forces of the time in which they live these often became the focal points of his sermons. Fosdick is not only a master communicator, but also has founded his preaching upon the bedrock of a theology of preaching-not a theology of Word of God, nor what should be taught and preached, but a theology of the act of preaching itself. He has been deeply concerned with what happens when he preaches. Thus, his whole manner of preparation, planning, and presentation has made that broad influence for which the church screams today. Fosdick``s theology of preaching revolves around two foci. First is his central concern for people. The primary focus of Fosdick``s preaching was the burning concerns of human beings. His theology of preaching is inseparable from his concern for people. The second crucial point in Fosdick``s theology of preaching is that he conceived preaching as the ability to communicate to the listener the power of God to transform a life. To be sure, personal counseling has for its goal the transformation of lives. All the routine, boring, and wearisome aspects of it are more than balanced by the thrill of witnessing the victories gained by the power of the gospel. By application of the principles of personal counseling to preaching, the counseling sermon becomes no less a technique for the transformation of persons. The preacher should go into his pulpit expecting that lives will be made over. Preaching was an encounter with a man with a problem which brought to that man victory and triumph. Fosdick``s theological definition of preaching has been summarized as "a head-on constructive meeting of some problem with light to throw on it and help to bring a victory over it, a creative process which can transform lives." Constructively speaking, Fosdick``s theology is not divorced from the world; it is not isolated idealism. Rather, it deals with the hard brute fact of problems of mankind. The strength of Fosdick``s approach lies in his awareness and emphasis on problems. Thus, at the core of a composite theology of preaching must be an awareness and a passion to meet unflinchingly the problems confronting mankind today. In response to those of his own day who used the first half of a sermon for historical explanation, exposition, and topical lecture of contemporary life as reflected in the news media, Fosdick presented another alternative: religion faith based on eternal meanings but put into contemporary thought forms. He summarized certain aims of preaching as to think the great faith of the Gospel through in contemporary terms, and to harness the great dynamics of the Gospel to contemporary tasks. He saw as his basic theological concern the apologetic task, the endeavor to present a reasonable, credible, defensible interpretation of the Christian gospel. Thus, he steadfastly tries to translate the themes of the Bible into the idiom of contemporary culture, believing that the Bible cannot speak for itself. He believes that any such translation does not dilute the gospel``s power to speak to congregations. Preachers live in congregations and, as unwritten symbols of the Holy, are frequently shown the hidden interior of congregational faces. People``s lives get built into a minister``s soul. Strangely enough, however, it is difficult to describe how pastoral intimacy orders our preaching. Obviously, ministers do not think of each and every parishioner during the preparation of sermons; we do not speak to individuals with individual problems from the pulpit in spite of Fosdick``s urging. He regarded preaching as a correlate of pastoral counseling. Fosdick left his indelible stamp on a generation of preachers who came under his tutelage or were inspired by his example. His influence can still be seen today, even in preachers for whom he is nothing more than a name. He had preached to the down-to-earth problems of the people in his congregation and in the radio audience.

언택트 시대의 관계단절과 Harry Emerson Fosdick의 상담학적 설교 연구

김해영 한국실천신학회 2022 신학과 실천 Vol.- No.81

Before and after the COVID-19 pandemic, we faced many changes. This change has driven people to situations where ordinary things they enjoy in their daily lives are constrained or they have to give up. One of them can be said to be a change in the way you meet and relate to people. There is a social atmosphere that connects the image of making decisions and responsible for something as an independent individual with the word "mature," but humans are built to survive in relationships. This means that humans are born and live in relationships and are built to mature in them. The pandemic situation has made this relationship impossible or changed into another form. This phenomenon has caused unexpected difficulties for humans who have to live in relationships. People are complaining of emotional difficulties and studies have reported that they actually have an impact. The church has long lived and changed together in the middle of human history. Sometimes it is the force that drives the change, and sometimes it has continued for thousands of years in response to the trend. It can be said that the era of untact of the pandemic faced by the current society and the difficulties of its members are important social changes that the church must respond to. What this study is interested in is the reason why it is trying to examine the possibility of counseling preaching for modern people who are struggling in the untact situation of the pandemic through preaching, a church asset, in front of these challenges. This is because in Protestant history, sermons have tried to comfort, exhort, and present biblical guidelines to people during periods of social upheaval. H. E. Fosdick, who sees this study as the starting point, recognized the need for counseling wisdom early on and actively attempted the possibility for effective preaching starting from the audience's life situation. This study examines the meaning of counseling preaching, the meaning of empathy in counseling sermons, and how "emphathetic imagination" and "non-mythological process" can be conveyed through sermons through biblical examples. I would like to deal with the possibility of effective counseling preaching that can comfort and exhort modern people who are suffering from disconnection and isolation in the non-face-to-face situation of the Untact era. 코로나 팬데믹 전과 후로 우리는 많은 변화를 마주하게 되었다. 이 변화는 일상에서 누리던 평범한 것들이 제약당하거나 그것들을 포기해야 하는 상황으로 우리를 내몰았다. 그중 하나는 사람들을 만나고 관계하는 방식의 변화라고 할 수 있다. 독립된 개인으로 무언가를 결정하고 책임지는 이미지를 ‘성숙’의 단어와 연결 짓는 사회적 분위기가 있지만, 인간은 관계 안에서 살아가도록 지어진 존재이다. 관계 안에서 태어나고 살아가며 그 안에서 성숙하도록 만들어진 존재라는 의미다. 팬데믹의 상황은 이런 관계를 불가능하게 만들거나 다른 형태로 바꾸어 놓았다. 이런 변화는 인간에게 예상치 못한 어려움을 안겨 주었다. 사람들은 정서적 어려움을 호소하고 있고 실제로 영향이 있다는 연구 결과들이 보고 되고 있다. 교회는 오랜 시간 인간 역사의 중심에서 생존하며 함께 변화해 왔다. 때로는 그 변화를 주도하는 세력으로, 어떤 때는 그 흐름에 반응하며 수천년을 지속해 왔다. 현 사회가 마주한 팬데믹의 언택트 시대와 그로 인한 구성원들의 어려움은 교회가 응답해야 할 중요한 사회적 변화라고 할 수 있다. 팬데믹의 언택트 상황에서 어려움을 겪고 있는 현대인들을 위해 교회의 전통적 자산인 설교를 상담학적 시각에서 도울 수 있는 가능성을 살펴보려는 것은 의미 있는 일이 될 것이다. 개신교 역사에서 설교는 사회적 격변의 시기에 사람들을 위로하고 권면하며 성경적 지침을 제시하려고 노력해 왔기 때문이다. 그럼 점에서 언택트 시대의 비대면 상황에서 관계 단절과 고립으로 어려움을 겪고 있는 현대인들을 위로하고 권면할 수 있는 효과적인 상담학적 설교의 가능성을 다루어 보는 것은 의미 있는 일로 보여진다. 이 연구가 그 시작점으로 보고 있는 Harry Emerson Fosdick은 청중의 삶에서 출발하는 효과적인 설교를 위해 상담학적 지혜의 필요함을 일찍부터 인식하고 그 가능성을 적극적으로 시도했다. 그가 말하는 상담학적 설교의 의미가 무엇인지와 상담학적 설교의 공감의 의미, “공감적 상상력”과 “비신화화 과정”이 설교를 통해서 어떻게 전달될 수 있는지 성경적 예를 통해서 점검해 보려는 이유이다.