“교리설교”의 수사적 의미와 과제
Rhetorical Meanings and Tasks of “Doctrinal Sermon”
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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.
Abstract
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.
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