Page 153 - A Dissertation for Doctor of Philosophy

fulfillment of prophecy and involving man’s responsibility. (2) The resultant evaluation of Jesus

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as both Lord and Christ. (3) A summons to repent and receive forgiveness of sins.”

Success oriented, moralistic preaching ignores the centrality of the cross of Jesus and the

subsequent call for repentance. In that preaching, “[t]he gospel is presented as suggestions for

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better living, principles for correct opinion, or obligations to be met.” Such preaching
principles to be applied to life for better living invariably emphasize “things to be done, virtues

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to be developed, or even beliefs to be held.” Though Korean preaching is admirably strong in
making application, it often overlooks the kerygmatic dimension as its foundation in preaching.

Willimon maintains that “[w]hile we are proclaiming the gospel, in faithfulness and

humility before the sacred text, we are also offering pastoral care to the people who stand before

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the text.” It is an urgent call to overcome a moralistic and success-oriented understanding of

preaching in the Korean church. Jesus’ preaching as kerygma with didache, as evidenced in the

Nazareth Synagogue, should be applied to Korean preaching. To overcome the

anthropocentrality in the pulpit, Korean preaching should be kerygmatic in its content as well as

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its mode.

13
Ibid., 77.

14
William Willimon, Preaching and Leading Worship (Philadelphia, PN: The
Westminster Press, 1984), 71.
15 Leander E. Keck, The Bible in the Pulpit: The Renewal of Biblical Preaching
(Nashville, TN: Abingdon press, 1978), 101-02.

16
Willimon, Integrative, 16.

17
Al Fasol, “What is the Role of Proclamation in Southern Baptist Worship?” Baptist
History and Heritage 31 (July 1996), 18-9. He explains the nature of kerygma as “both ‘the act
of preaching’ and ‘the content of preaching.’” //18-25