통합과 귀납의 패러다임, 실천신학의 실천신학적 이해
A Comprehensive and Inductive Paradigm, a Practical-theological Understanding of Practical Theology
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본고는 근대 이후 확립된 교육체계의 뒷받침을 받아 형성되고 현재에 이르도록 신학 연구 및 교육 종사자들의 의식을 암암리에 지배하고 있는 이론과 실천의 이원론적이고 계층적인 분할주의의 문제를 실천신학의 내부적 관점으로부터 다루고 있다. 이론과 실천, 의식과 행동, 학문과 삶의 이원론적 분할은 근대주의의 가장 부정적 산물의 하나이다. 이론과 실천의 이분법적이고 계층적인 분할은 전인성을 추구하는 유대-기독교 전통은 물론이고 실천성을 강조하는 현대적 사조와도 조화되지 않는다. 지난 세기 60년대를 전후에서 북남미와 유럽의 신학계에서 근대주의적 왜곡에 대항해 새로운 실천신학적 패러다임을 찾으려는 운동이 일어났다. 특히 북미의 내러티브 신학과 남미의 해방신학은 그 전제와 접근방식은 서로 달랐지만 신학 일반의 실천적 성격과 과제를 인식하도록 돕는 선도적 역할을 하였다. 80년대에 접어들면서는 신학의 실천적 목적과 과제를 넘어 신학 자체를 실천신학적으로 재구성하려는 일련의 노력들이 등장하였다. 이어서 90년대 이후로는 다양한 실천신학 분야들 사이의 관계와 실천신학 고유의 방법론을 통합적으로 체계화하려는 작업이 계속되어 오고 있다. 실천신학의 고유성, 중심성, 포괄성의 확보과정이었다고 할 수 있다. 이 과정은 크게 두 가지 방향으로 나누어졌는데, 하나는 교회의 전통과의 대화, 다른 하나는 현대적 문제의식과의 대화를 통해서 각각 문제해결의 단서를 구하려는 방향이다. 전자는 변증법적, 내러티브적, 문화-언어적 접근으로 명명되는 방향이고 후자는 상관적, 은유적, 수정주의적, 경험-표현적 접근으로 명명되는 접근이다. 그러나 양자는 공히 실천을 신학 자체의 전제이자 맥락이자 원천으로 규정하고 신학 전반을 실천적 패러다임으로 재구성하려는 의도를 보였다. 포괄적이고 통합적인 실천신학이 탄생한 것이다. 이 새로운 실천신학은 실천의 새로운 의미는 물론이고 신학 자체의 이해에 관한 새로운 시야를 열어 주었다. 그러나 그 같은 포괄적이고 통합적인 접근은 추상적이고 연역적 성향 때문에 그 대전제인 구체적인 실천적 맥락의 원천적 위치를 모호하게 만들었다. 본고는 포괄적이고 체계적인 실천신학이 이룩한 업적을 부정하지 않으면서 그 결함의 보완 방안으로 구체적 실천적 맥락에의 참여로부터 일어나는 귀납적 접근을 제시하고 있다. 이의 사례로서 특히 예배-설교적 관점을 다룬다.
Abstract
This article deals with the problematics of the dualistic and hierarchical divisionism of theory and practice in terms of the intra-perspective of practical theology. That dualism arose in the Enlightenment and, supported by the established educational system, has implicitly dominated the consciousness of those who are engaged in theological studies and educations. The dualistic division between theory and practice, consciousness and act, and study and life, is one of the negative by-products of modernism. Such a division is not harmonized not only with the Judeo-Christian tradition, which envisions a holistic personhood, but also with the contemporary trend of though, which emphasizes praxis as the matrix of thought. Around the 60s of last century in the North-South American and European theological world arose new theological movements seeking for a new paradigm of practical theology against the modernistic distortion. Especially, North America's narrative theology and South America's liberation theology, though they were different from each other in their presuppositions and approaches, played the role of a harbinger to help see the practical nature and tasks of theology in general. Along with the dawning 80s, a series of efforts to restructure theology itself in terms of practical theology beyond practical goals and tasks of theology were attempted. Since the 90s, a group of practical theologians have aimed at integrally systemizing the relations among various areas of practical theology and the proper methodology of it. The above historical development is a step-by-step process for securing the uniqueness, centrality, and comprehensiveness of practical theology. The process is developed largely by the two different directions: on the one hand, the attempt to find out clues for the solution through the dialogue with the ecclesiastical traditions, and on the other, through the dialogue with the contemporary consciousness. The former is the direction named as dialogical, narrative, culture-linguistic approaches; the latter the direction called as correlational, metaphoric, revisionist, experience-expressive approaches. But both together suppose practice to be the presupposition, contexts, and sources of theology itself, and intend to restructure theology as a whole in terms of a practical paradigm. A comprehensive and integral practical theology came into being. This new practical theology has opened a new vision about the understanding of theology itself, in addition to a new meaning of practical theology. But such comprehensive and systematic approaches tend to make obscure the place of the concrete practical contexts as its major premise because of their abstract and deductive tendency. This article is not to deny the achievements of the comprehensive and systematic practical theology, but to suggest an inductive approach generated from participating in concrete practical contexts, as a complementary approach for the former.
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