A Study of Performative Utterances in Healing Liturgical Service
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The theory of performative developed by Austin lead us to consider the relationship between the utterance and the context of the utterance. Actually, physical motions and utterances are not enough for the effective service of the liturgy without a consideration of liturgical context and its circumstances. In considering the text as performative utterances, it is necessary to interpret the text in its context in which its practical meanings can be unveiled. The performative clearly shows us that what is going on in liturgical healing service is not a kind of statement of describing some state of affairs or facts but a kind of statement of doing of an action. In that sense, the statements in liturgical healing service are neither simply describing doctrine about salvation and nor the expressions of the participant's own attitudes. The performative in liturgical healing service may lie not in the propositional content of the priest's words, but rather in the event that the whole faith community witnesses a particular illocution which counts as a specific action, say of healing or re-creating the relationships between the sick people and the loving Trinitarian God. The performative utterances in laying hands and anointing may result in the restoration of psychological, spiritual, and physical health. But, much more likely, the liturgical healing service will bring about a new state of event where the sick will be enabled, even through the illness, toward a renewing and strengthening relationship with the living and caring of the Trinitarian God.
Abstract
The theory of performative developed by Austin lead us to consider the relationship between the utterance and the context of the utterance. Actually, physical motions and utterances are not enough for the effective service of the liturgy without a consideration of liturgical context and its circumstances. In considering the text as performative utterances, it is necessary to interpret the text in its context in which its practical meanings can be unveiled. The performative clearly shows us that what is going on in liturgical healing service is not a kind of statement of describing some state of affairs or facts but a kind of statement of doing of an action. In that sense, the statements in liturgical healing service are neither simply describing doctrine about salvation and nor the expressions of the participant's own attitudes. The performative in liturgical healing service may lie not in the propositional content of the priest's words, but rather in the event that the whole faith community witnesses a particular illocution which counts as a specific action, say of healing or re-creating the relationships between the sick people and the loving Trinitarian God. The performative utterances in laying hands and anointing may result in the restoration of psychological, spiritual, and physical health. But, much more likely, the liturgical healing service will bring about a new state of event where the sick will be enabled, even through the illness, toward a renewing and strengthening relationship with the living and caring of the Trinitarian God.
참고문헌 (35)
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