Page 173 - A Dissertation for Doctor of Philosophy

not an academic exercise, not a lecture, and not a detached discourse. Rather, preaching
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is one pilgrim sharing his/her story with another pilgrim.
In many cases, Korean preachers use predominantly theological jargon and technical,

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pedantic language to explain their theme or topic. Such an oratory style reflects the way of
traditional moral teaching that intended to implant moral principles and knowledge in the

students in a way similar to the Confucian teaching method. Jesus’ use of “people language”

should be applied to the Korean preaching.

Second, Korean preachers need to utilize contemporary forms of metaphor and imagery.

In the process of decision-making, Koreans value scientific analysis and logical reasoning, yet

they do not put priority on them. Since Korean preachers have valued the direct, literal citation of

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the Scripture and moral principles, their language is characterized by prosaic legalism. Korean

preachers, however, need to employ poetic and imaginative language that fits well in the Korean

ethos. Concerning this issue, Unyong Kim strongly advises that “the Korean preacher must

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consider developing metaphorical language in the sermon for effective communication.” This

75
Jay Comier, “Heaven Is Life…”: A Gospel Model for Writing, Preparing, and
Delivering the Sunday Homily (Franklin, WI: Sheed & Ward, 2000), 127-28.

76 Clyde Reid, The Empty Pulpit (New York: Harper & Row, 1967), 25-33. Reid lists
seven complaints against sermons. The first one is that “preachers tend to use complex, archaic
language the average person does not understand.” See also Reuel Howe, Partners in Preaching
(New York: Seabury, 1967), 26-33. The six criticisms of laypersons expresses are: 1) sermons
often contain too many complex ideas; 2) sermons have too much analysis and too little answer;
3) sermons are too formal and too impersonal; 4) sermons use too much theological jargon; 5)
sermons are too propositional, not enough illustrations; and 6) too many sermons simply reach a
dead end and give no guidance to commitment and action. The Korean preaching is facing the
same complaints.

77 Ibid., 233. She theorizes that a Confucian teaching method of literal
memorization and quotation influenced the Korean preaching.

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Unyong Kim, “Faith Comes from Hearing,” 256.