Page 65 - A Dissertation for Doctor of Philosophy

testimonies, or ecstatic experience rather than communal and biblical authority. Lastly, it runs

the risk of ignoring the theology of cross and eschatology as pointing to a future of hope by

focusing on the “blessings” of here and now. Such preaching fails to provide a theologically

appropriate answer to the existential meaning of suffering in relation to the cross. Eun Kim

summarizes the many concerns for the misunderstanding this type of preaching spawns, the

impression that “the gospel itself is success-oriented, and Christianity is the ‘religion for the

winners.’” 149

The Renewal in Rhetorical Methods of Preaching

Not only do traditional religions influence the content of the preaching, but also the

cultural mode of religious communication affects preaching rhetorical methodology. In this

section, the problems of rhetorical methods of preaching will be discussed.

The Problem of the Authoritarianism of the Pulpit

Traditionally, Korean society is based on Confucian hierarchical structure. People ascribe

authority to people rather than position or function. This piece of cultural heritage became

wedded to Christianity. The preacher, therefore, is an authority figure in the Church. The

portraits of the Korean preacher tell much about the authority-subject relationship between

preacher and people in the pew. The image of the preacher in Conservative, moralistic preaching

model is a moral teacher or a sage who knows the truth and way to go. The relationship between

preacher and people is that of the teacher and pupil. That is, it is a vertical hierarchical rather

than horizontal egalitarianism. It denotes the “difference in status rather function.” 150

149
Eun Kim, “Preaching of Transfiguration,” 67.
150
Ibid. 53.