설교에서의 청중참여를 위한 실천적 제언

이승우(Seung-Woo Lee) 연세대학교 신과대학(연합신학대학원) 2019 신학논단 Vol.97 No.-

For a long time, congregations have been forced to play a passive role in sermon, even though they are an important part of the sermon. There have been various efforts by the new homiletics to overcome the limitations of the traditional homiletics. Craddock’s inductive preaching and Lowry’s narrative preaching pursued active participation from the audience. McClure proposed collaborative preaching, which would involve the audience directly in the preparation of the sermon and in providing feedback regarding the sermon. Rose suggested conversational preaching, which gathers congregations around the Word. Pieterse highlighted two-way communication, in the direction of communicative preaching. Despite these various efforts, the basic preaching structure, in which the preacher speaks and the audience listens, has not changed. Therefore, the writer proposes “congregation participation preaching.” In congregation participation preaching, the audience participates in the process of delivering a sermon. Congregation participation can be achieved by the audience’s participation in developing a sermon in the format of a drama or through a form where the preacher and the congregation together proclaim the core content of the sermon. Congregation should participate in preaching because it has the same characteristics as a conversation. Since preaching is a community ministry, and not just a preacher’s ministry, the congregation should also have an active role as worshippers. The congregation participation preaching requires the preacher and the congregation to work together. The congregation characteristically embodies the Bible and brings effective delivery of the sermon through audience participation. The congregation should be both the subject of the sermon and the preacher’s partner, along with being a listener. Using my proposed method of congregation participation preaching along with the various discussions that have taken place so far, the congregation’s active participation in preaching can be expanded.

복음주의 진영의 선교적 회중(Missional Congregation) 모색

박보경(Bokyoung Park) 한국선교신학회 2013 선교신학 Vol.32 No.-

The current study aims to find ways to build missional congregations. Some times ago, the missional ecclesiology became one of the prevalent and influential theology. As Korean churches have faced rapid declination, church leaders has found its solution in missional ecclesiology. Yet, the advocates of missional ecclesiology have often been criticized for its idealistic approaches and loose connection with the actual life of local churches. Therefore, in this study, the writer suggests the missional congregation as the alternative approach for the missional ecclesiology. The writer convinces that the missional congregation theory becomes the practical expression and relevant application of missional ecclesiology. The concern for missional congregation has been initiated mainly by evangelicals church leaders. However, traditionally, evangelicals has been argued for clear distinction between mission structure and church structure as Ralph Winter suggested in 1974. As ecumenical theologians challenged the view, the first attempt to connect the close relations between mission structure and the church structure was indirectly expressed on the Manila Menifesto in 1989. In 1991, Charles Van Engen, an evangelical theologian, published a book titled God's Missionary People that became an important major voice that argued the missionary dimension of the local church. From the middle of 1990s, in North America, Gospel and Our Culture Network(GOCN) had been a major channel to spread the concept of the missional ecclesiology. In 2004, the Pataya Forum of Lausanne Committee for World Evangelization had been tackled with this issue and developed the idea of missional congregation. The forum suggested various elements of missional congregation. This development had been coincided with the movement of shifting from theory centered missional ecclesiolgy to ministry centered missional congregation theory within the GOCN movement. Concluding, this study has highlighted some important characteristics of missional congregations based on the analysis of Pataya Forum. They are as follows: 1) the missional congregation advocates incarnational approaches; 2) the missional congregation values the relationship with non−believers within the society; 3) the missional congregation relays on the Holy Spirit and emphasizes the prayers; 4) the missional congregation values diversity of the culture, therefore, do not support certain cultural structure over other kinds; 5) the missional congregation is active in evangelism and diligent in developing strategies; 6) the missional congregation values non−hierarchical leadership; 7) and the missional congregation promotes partnership between mission organization and local churches.

구속신학의 예배회중적 경험을 위한 실천적 방도와 과제

한재동 한국실천신학회 2019 신학과 실천 Vol.0 No.66

본고는 구속신학을 매개로 예배에서 신학과 경험의 관계를 들여다보는 한편, 예배회중의 경험적 관점에서 구속신학의 의의를 해명하면서 구속신학이 예배회중의 신학적 관심에 응답하기 위해 어떤 예전적 실천이 요구되는지를 검토한다. 여기에는 예전은 신학과 경험의 통합적 실천이며 이 실천의 주체는 예배회중이라는 전제가 있다. 또한 예배회중을 단지 이등시민적 종교소비자가 아니라 실천적으로 신학하는 공동체로 이해해야 한다는 요청과 함께 예배회중의 신학적 참여와 활동이 없다면 교회의 건강한 성숙이 기대될 수 없다는 문제의식이 깔려 있다. 예배회중은 추상적 개념의 교인이나 신자보다 구체적이지만 단순한 회중이 아니라 엄숙한 삶의 문제를 갖고 진지하고 겸손하게 하느님 앞에 나오는 사람들이다. 예배회중의 신학적 관심은 삶의 실존적 한계와 초월적 하느님을 향한 경외와 기대 사이에서 일어난다. 예배회중에게 신학은 추상적 지식체계가 아니라 하느님을 향하여 자신의 존재와 삶을 지속적으로 성찰하는 경험적 과정이다. 여기서 경험은 감각적 직접성만이 아니라 비판과 해석을 포함하는 포괄적 의식활동이다. 예배회중에게 신학과 경험은 분리될 수 없다. 예배회중의 신학하기 특성은 일차적 신학적 관심으로 구원의 문제로 향한다. 예배회중의 구원에의 신학적 관심에 대한 해명이 구속신학이다. 예배회중을 위한 구속신학은 특정 신학의 무비판적 주입이나 계통 없는 정보의 혼란의 양극을 피하여 다양한 구속신학을 전체적으로 조망하면서 상호관련을 체계적으로 해석할 수 있는 방식을 고민해야 한다. 필자는 삼분분류와 이분분류를 제안한다. 그러나 전체적 조망과 분류체계만으로 구속신학이 예배회중의 경험이 되는 것은 아니다. 회중에게 신학을 교육하는 전통적 수단은 설교이다. 그러나 설교는 그 설득적 힘과 필요에도 불구하고 특히 현대 미디어생태학이나 뇌신경학적 학습이론에 비춰 한계를 부인할 수 없다. 이는 위기이기도 하지만 성육신학에 기반을 두고 형성된 교회의 고대적 학습수단들에 대한 재평가의 기회가 된다. 필자는 몸과 감각 및 감성과 상상을 통합적으로 활용하는 성례를 중심으로 하는 전통적 수단들의 균형적 복구에 더하여 특히 유대-기독교 예배 전통의 상징적 핵심이었던 몸의 행위로 절과 성호의 의의에 주목하면서 이의 복구를 제안한다. The study is to explicate the significance of atonement theology in view of experiences of the worship congregation and to explore what liturgical practices are demanded so as that atonement theology responses to the theological interest of the worship congregation, through which to investigate the relationship between theology and experience. Herein lies the presupposition that liturgy is an integrated praxis of theology and experience, and that the subject of that praxis is the worship congregation. The study also reflects the claim that the worship congregation is not mere religious comsumer as a secondary citizen of the church but a theology-doing corporate body in practice, and that the healthy maturation of the church cannot be expected without the theological participation and activities of the worship congregation. The notion of worship congregation is more concrete than the abstract concept of church member or believer, but not a mere assembly but a body of people that earnestly and humbly comes to God with serious matters of life. The theological interest of the worship congregation arises between the existential limitation of life and the awe and expectation toward the transcendental God. For the worship congregation, theology is not an abstract knowledge system but a continuous experiential process of reflection on their own lives. Herein, experience is not only a sensuous immediacy but also a comprehensive activities of consciousness, including criticism and interpretation. Theology and experience cannot be separated from each other in view of the worship congregation. The characteristic of doing-theology of the worship congregation is oriented to the problem of salvation as their primary theological interest. The explicating response to the theological interest of the worship congregation in salvation is atonement theology. Atonement theology for the worship congregation is to consider measures to envision various atonement theologies as a whole and to interpret the mutual connections among them, while avoiding two extremes of the instillation of a particular position and the informational confusion among too many. The author suggests triple classification and dual classification. However, it is not through a perspective of the whole and a classification system alone that atonement theology becomes experiences of the worship congregation. Traditional means to teach the congregation theology is sermon. Notwithstanding its still persuasive power and theological need, however, the limitation of sermon cannot be denied especially in light of contemporary media ecology and neuroscience-based learning theories. This is not only a crisis but also an opportunity to reevaluate the church’s ancient learning means, formed on the basis of incarnation theology. The author suggests the balanced restoration of the church’s traditional learning means to use body, senses, emotion, and imagination in integral ways, whose center is the sacraments. Especially the author calls attention to the significances of the bodily engagement by means of bow and the sign of the cross, and suggests their full restoration.

Congregational Studies and Pastoral Care of the Congregation

Kim, Jun 한국복음주의실천신학회 2011 복음과 실천신학 Vol.23 No.-

The purpose of this article is to introduce the academic discipline called "congregational studies" and to discuss its possible contributions as well as limitations to pastoral care within a congregation. To do this, the essay first briefly introduces the history and research trend of congregational studies, and then discusses its relevance to pastoral care. By engaging in this discussion, this article examines congregational studies possible contributions, both in general and to Korean churches, and limitations to pastoral care within a congregation. Congregational studies that mainly investigates single or multiple local congregations using qualitative and ethnographical descriptions helps understand and broadened local church’s caring ministry. Particularly, congregational studies uncovers the implicit ways a caring ministry happens within the congregation. Despite its positive contributions, however, congregational studies has limitations; it provides how to understand congregations does not provide how to change people. The article, thus, concludes that congregational studies in relation to pastoral care in congregation needs to provide strict assessment which provide concrete suggestions to specific caring ministry in congregation.

한국교회 평신도의 교회와 목회자의 선교실천에 대한 평가

손동신 한국선교신학회 2006 선교신학 Vol.12 No.-

This study as analysed the congregation's understanding of concept of mission a evaluation of their churches' practices for mission, It is anticipated from the process of feedback that this ""jll provide primary information towards a clear understanding of the current situation of the Korean church, specifically KEHc, in relation to the concept and practice of mission, This study employed the method of questionnaire, The questionnaire was designed in three parts, The first part contained instructions, The second part contained knowledge of the KEHC congregations' view of mission, The third part dealt with their view of their pastor's ministry in relation to mission, The questionnaire included twenty-nine questions, The sample included 461 congregations of the Korea Evangelical Holiness Church, The responses of participants were analysed according to several independent variables: age, sex, position in the church, years since becoming a Christian, location and size of the church etc, Initially, we conducted analyses of frequency, The results of frequency were examined in analyses of chi-square and t-test to compare in variables if those are applicable, The majority of congregations have a wide understanding of mission, and males, 20-30s and the Laity have a broader concept of mission, More than half of congregation indicate 'change in the congregation's understanding or consciousness of mission as the most important factor in undertaking mission, Significant differences were found in the view related to position in the Church, Elders indicated congregation's 'consciousness of mission' and 'church's finance situation' while the Laity considered 'congregation's participation' as the important element, Half of the congregations indicated that undertaking mission of the Church will contribute to church growth but mission is not the condition of church growth, Regarding the relationship between mission and Church, the Elders indicated the highest percent, Congregations reported that their pastors put emphasis on mission by mentioning it in preaching, and the content was mainly about 'raising funds for the support of missionaries.' A missionary committee normally undertakes mission practices but mission is carried out without systematic, consistent, and long-term strategy ani policy, Mission education for congregation run in one third of churches focuses on ways of support to denominational strategy for sending missionaries and mission education in the dimension of wider mission practice is hardly undertaken, A phenomenon of imbalance in undertaking mission practice is found, As a result, congregations indicate pastors leadership in a negative way in relation to undertaking mission practice, A tendency towards imbalance in undertaking mission practice also appeared in congregations' evaluation on social services of the churches, Most of them indicated the church should carry out both evangelism and social services at the same time, but there are many who understand social services as a means of evangelism, It was reported that, although half of the churches involve themselves in social services, their activities are mainly aimed at financial support for social agencies, They evaluated both pastors practice for social responsibility and churches' activities for mission low and strongly indicated that 'church leans to mission.'

회중의 기억과 설교를 통한 상기

양승아(Seung?Ah Yang) 한국기독교학회 2018 한국기독교신학논총 Vol.110 No.-

본 연구는 심리학적 차원에서 설교와 회중과의 연관성을 살펴봄으로써, 설교가 회중의 삶에서 실천될 수 있는 방안을 찾는 데 목적이 있다. 이를 위해 본 연구는 크래독의 기억과 융의 집단 무의식을 비교 연구하였다. 크래독은 회중을 수동적 청취자로 보지 않았다. 오히려 회중을 설교의 적극적 참여자로 이해했다. 왜냐하면 회중은 설교를 듣고, 자신의 경험 속에서 상상하고, 자신의 삶에서 실천함으로서 완성해 나가기 때문이다. 그래서 크래독은 회중에 대한 관심을 기울인다. 크래독은 설교가 회중의 기억을 상기시키는 역할은 한다고 보았다. 이러한 이해는 심리학의 도움으로 이루어진 것으로 유추된다. 크래독의 보편적 기억과 융의 집단적 무의식, 크래독의 기억의 변화와 융의 원형상의 변화, 크래독과 융의 상징을 통한 상기, 크래독과 융의 상기와 상상력의 연관성은 서로 유사하게 보인다. 이는 크래독의 기억에 대한 이해는 융의 심리학의 도움을 받았다는 것을 유추케 한다. 그런데 크래독은 심리학이 가진 한계를 인식한다. 그래서 크래독은 기독교 공동체만의 기억의 독점성, 해석을 통한 기억의 변화의 확장성, 그리고 상기의 계시성을 통해 심리적 차원에 국한된 융의 집단적 무의식의 한계를 극복한다. 그러므로 설교자는 심리학적 관점에서 회중에게 관심을 기울여야 하는 동시에, 기독교의 계시적 독점성과 특수성을 보다 확실하게 인식할 필요가 있다. Korean churches are in the floods of preaching. Numerous preaching is transmitted through various media, and congregation can easily access to preaching at any time and place. As many preachers preach, many Christians hear preaching. However, Korean churches and Christians are criticized for failing to practice Christian values from society. This may be an evidence that the sermons in Korean churches are not being carried out fully, overlooking the reality that preaching is accomplished through the practice of the congregation. Therefore, in order for the Korean church to change, the petterns of preaching must be changed. This should be done with paying attention to the congregation. Craddock did not view the congregation as a passive listener. Rather, he understood them as active participants in preaching. They listen to preaching, imagine it in their own experience, and accomplishes it by practicing in their own lives. So Craddock focuses on the congregation. Craddock considered preaching as a reminder of the memory of the congregation. This perception seems to have been made with the help of psychology. The Cradock’s universal memory and Jung’s the collective unconsciousness, Craddock’s changes in memory and Jung’s changes in archetypal image, bilateral relation between symbol and remind, and bilateral relation between imagination and remind seems similar. This suggests that Craddock’s understanding of memory has been buttressed by Jung’s psychology. But Craddock recognizes the limitations of psychology. Thus, Craddock emphasizes the monopoly of the Christian community’s memory, the expansion of the memory change through interpretation, and the revelation of the reminding. Through this, he overcomes the limits of Jung’s collective unconsciousness confined to the psychological dimension. The change of Korean churches will be possible by paying attention to the congregation and by preaching that can be practiced through the congregation. To this end, the preacher must understand the memory of the congregation from a psychological point of view, being sensitive to the specific circumstances of the congregation’s life. However, the preacher must recognize the humanistic limitations of psychology. That is why preachers need to be more aware of the revelatory monopoly and specificity of Christianity.

성경적 직제이해(職制理解)를 위한 교회론적 배경

최홍석(Hong Suk Choi) 신학지남사 2015 신학지남 Vol.82 No.1

This paper examines an ecclesiological background and teachings of the Bible with an intent to reach a biblical understanding of church organization. Bible teaches that all officers of the church are established by Christ for the purpose of preparing God’s people for works of service, so that the body of Christ may be built up. Unfortunately, however, officers of the church have often exercised a ruling power above the congregation throughout the church history. The churches of our time are not free from the criticism that their system is becoming more bureaucratic. Furthermore, a trend of refusing the visible system of church organization, as a strong reaction against this bureaucratization of the churches, is causing serious harm. This paper attempts to resolve these problems by elucidating the biblical relationship between Christ, the congregation, and the officers. The teachings of the Bible can be summarized as follows: (1) All things come from Christ, the head of the Church. Christ is the spring from which all salvation and exousia flow. (2) The relationship between Christ and his congregation is fundamental and of priority. (3) The relationship between Christ and his officers is also essential and inevitable. (4) The relationship between the congregation and the officers is reciprocal. (5) All relationships are mediated through the word and the Holy Spirit. (6) The officers are representatives of Christ. The officers operate as a counter to (=versus) the congregation. (7) The congregation operates as a counter to the officers by means of election, mediation, and checks. There is neither a place for bureaucratization of the churches, nor a place for an assertion that all church offices should be abolished. In a biblical system of church organization, the whole congregation and the officers are in need of each other, and neither part should be under- or overestimated.

청소년의 소명 정체성 개념화와 청소년사역: 청소년과 회중과의 관계를 중심으로

전병재 한국복음주의실천신학회 2019 복음과 실천신학 Vol.52 No.-

The purpose of this study is to present a practical direction for youth ministry by conceptualizing the faith identity of young people, with a particular focus on the relationship with the congregation. This study was conducted with an ecclesiological and somatic perspective in order to find out the faith identity of the young people in the local church. Firstly, a general concept of youth, its identity and relationship with their congregation are examined theologically. Secondly, the cause of the crisis of youth identity in the local church is identified as a lack of communication between young people and the congregation. The main reasons behind this lack of communication are that the youth ministry system is separated from the congregation, the position and role of young people is relegated to a marginal position within the local church, and the congregation is indifferent to their activities. Thirdly, the faith identity of young people is conceptualized: young people are part of the body of Christ and are called, like any member of the body of Christ according to the essential purpose of the church. Adolescence is a time to find out the identity as the called, formed during this time through relationship with the congregation. Congregation should play four roles in this identity formation, out of consideration for the needs and character of adolescents: to guide, care, encourage, and work with young people. Finally, a practical direction for youth ministry to build up the local church is presented, based on this concept of an identity as the called. This study claims that this process of calling identity formation should be the purpose, content, and strategy of youth ministry. 본 연구의 목적은 지역교회 내 청소년과 회중과의 관계를 중심으로 청소년의 신앙 정체성을 개념화하여 청소년 사역의 실천적 방향을 제시하는 것이다. 본 연구는 회중과 청소년의 관계 안에서 청소년의 신앙 정체성을 개념화하기 위해 신학적으로 교회론적 몸의 관점(ecclesiological and somatic perspective)을 기초로 하여 진행하였다. 첫째, 일반적인 청소년의 개념과 정체성을 이론적으로 이해하였고 지역교회 내 청소년의 정체성을 신학적인 관점에서 고찰하였다. 둘째, 지역 교회 내 청소년의 정체성 위기는 청소년과 회중간의 소통의 단절에 있음을 강조하였다. 회중과 분리된 청소년 사역 시스템, 신앙의 주변인으로서의 청소년, 그리고 청소년에 대한 회중의 무관심이 청소년이 경험하고 있는 소통단절의 주원인이다. 셋째, 지역교회 내 청소년과 회중과의 관계를 중심으로 청소년의 소명 정체성을 개념화하였다. 지역교회 내 청소년은 그리스도의 몸의 일부이며 교회의 본질적인 존재 목적에 따라 소명자로서의 정체성을 갖는다. 청소년기는 소명자로서의 정체성을 발견해야 하는 시기이며 청소년의 소명 정체성(calling identity)은 회중과의 관계를 통해 형성된다. 회중은 4가지 즉, 안내자(guider), 돌봄자(carer), 격려자(encourager) 그리고 동역자(co-worker)로서의 역할을 통해 청소년의 소명 정체성을 세워야할 책임을 갖는다. 마지막으로 청소년과 회중과의 관계 안에서 개념화된 소명 정체성을 기초로 청소년 사역의 실천적 방향을 제시하였다. 포괄적으로 회중이 포함된 청소년사역의 방향은 청소년의 소명 정체성을 세우는데 있으며 청소년의 소명 정체성을 세우는 것이 청소년 사역의 목적, 내용 그리고 전략이 되어야 함을 주장하였다.

마틴 로이드 존스와 존 스토트의 설교론 비교 연구

박태현(Tae-Hyeun Park) 신학지남사 2014 신학지남 Vol.81 No.4

It is an unavoidable duty for a modern preacher to understand the condition and situation of his congregation for effective preaching as ‘communication’. For it is essential for him to understand his congregation in order to relate and apply relevantly God’s word to his people. That is, preaching must have a point of relevant applications so that by hearing God’s word people need to be recovered from spiritual diseases and to respond God’s word properly. In this respect, this writer investigated the views of two modern expository preachers, M. Lloyd-Jones and J. Stott in terms of congregation assessment for preaching. Asa result of our comparative study of their views, they share common grounds as well as differences. Yet we can draw 5 elements for effective preaching from our study. Firstly, preacher needs to understand the situation of his congregation. To get it, he should take a ‘humble listening’ to both the Scripture and modern society. Secondly, Preacher should discern spiritual difference existed among his congregation. That is, he should be careful not to judge them only by their social standards, overlooking their spiritual aspects. Moreover, he should know the differences of their intellectual capacities. Thirdly, preacher are to beware of historical, cultural gaps between the biblical world and the modern world. To recognize this gap is for preachers a hermeneutical duty for a good exegesis of the texts as well as a homiletical duty for a good application of the texts for 21st century people. Thirdly, preachers are not to distort God’s word in order to meet people’s needs and requests in contextualization of God’s word in preaching. Lastly, Preachers must know that effective preaching transforming the lives of people ultimately depends on the work of the Holy Spirit.

주요 설교환경으로서 회중 분석과 세대별 설교를 위한 실천적 제안

오현철 ( Hyunchul Oh ) 한국복음주의신학회 2015 성경과신학 Vol.75 No.-

본 연구는 설교자가 회중을 명확하게 이해할 때 회중의 영적, 물리적 필요를 채워줄 수 있는 설교를 수행할 수 있다는 확신 가운데 19세기 말 독일의 회중연구와 20세기 후반 미국 그리고 최근 한국에서 회중에 대한 관심이 높아지고 있음을 논증하였다. 이후 설교에 영향을 미치는 주요 설교환경으로 회중에 대한 이론적 논의를 전개하고, 그 이론에 근거해 40대를 중심으로 한세대별 설교에 대한 실천적 제안을 시도하였다. This study has begun with a conviction that preacher is able to fulfill congregation’s spiritual and physical needs only when he or she is good enough to understand them. Having thought that, this determined the increasing interest on congregation from Germany in 19th century through USA in 20th to Korea nowadays. This thesis then developed the theoretical discuss on congregation as a major preaching context that effects to preaching. After that, this suggested four practical proposals for forties as a generation based preaching.