헌금 (봉헌)과 성찬의 희생적 차원 간 의미 충돌 문제에 대한 웨슬리적 해결안 제안

Abstract

Preaching is followed by two sets of rites of “offering­offertory prayer” and Lord’s Supper according to a Sunday Service model provided by The Korean Methodist New Book of Worship (2002). The problem in the order is that these two sets of rites are overlapped in their meanings, causing conflict and confusion among congregations, therefore keeping them from full and conscious participation in the Service. The task of the paper is to reveal and define the sources of confusion and to provide a proposal to clear those conflicts. The paper follows three questions for the task. Are all the ones offered in these two set of sacrificial rites the sacrificial ones? Five things are offered as a sacrificial offering: monetary offering and the bread and wine in the rite of offering­offertory prayer, and, thanksgiving (for the historical redemptive death of Jesus Christ), Christ (through the commemorative sacrifice) and our being and property in Lord’s Supper. The writer argues that one of the five, the bread and wine is not a sacrificial offering in its function. These things are supposed to be used as a sign of Christ’s redemptive death, the grace procreated in that sacrificial death, and the heavenly heritage, but definitely not as a sacrificial offering. But the rest is a sacrificial offering in nature. Then, is there any offering among the four, overlapped in meaning? The monetary offering in the rite of offering­the symbol of our whole life­matching exactly to the offering of our being and property in the Lord’s Supper. To avoid the confusion caused by overlapping, the monetary offering is to be moved into the Lord’s Supper, or, the other way. Then is there any theological principle functioning as a guide for a reasonable rearrangement? According to Wesley’s understanding, the offering of our being and property is possible and necessary only when it is offered in union with Christ the only acceptable offering. Assuming this theological principle, the monetary offering is to be inserted into the Lord’s Supper as a part of the sacrifice of our being and property. Following these guiding questions, the writer reaches the conclusive proposal to clear the confusion caused by the arrangement of offering­Lord’s Supper. For the writer, the first set of rite of offering­offertory prayer is to be rid of from the Sunday service because the bread and wine is not an object of offering and the monetary offering is to be moved into Lord’s Supper in terms of its sacrificial nature. But there needs to be a ceremonial space in any way for the bread and wine and the monetary offertory to be prepared for use in the Lord’s Supper as a sign (sacrament) and offering (sacrifice). This practical needs can be met by replacing the name of “the offering and the offertory prayer” with the neutral name of “the preparation for Lord’s Supper.”