구속신학의 예배회중적 경험을 위한 실천적 방도와 과제
Practical Measures and Tasks for the Worship-congregational Experience of Atonement Theology
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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.
Abstract
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.
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