Page 68 - A Dissertation for Doctor of Philosophy

role of the listeners to the Korean pulpit mandates redefinition as a part of faith community and

“partners in preaching.” 157

The Problem of the Language of Preaching

Three problems arise, then, in relation to the utilization of language in Korean preaching.

The first problem is the preacher’s frequent use of imperatives and prescriptive information in

light of an authoritative understanding of preaching. The image of preachers as those who are

teachers, sages, shaman, charismatic revivalist, and success consultants, in conjunction with

communication characterized by hortatory and imperative mood is a lethal combination. 158

The second problem is the gratuitous use of unimaginative language. Since the function

of preaching is to inform on topical knowledge, moral precepts, or spiritual laws for success, the

style of sermonic language is “discursive rather than imaginative.” 159 In the Bible, there exists

usage of poetic and metaphorical language, used to evoke emotions and trigger the imagination.

A timely examination of the language employed in Korean preaching is in order to ensure the

effective penetration of the Word of God through the mind of the listener and into the heart.

Lastly, preachers overuse outdated, pedantic, theological jargon to add pseudo-authority to the

sermon. Such a practice is understatedly problematic.

157 See Reuel L. Howe, Partners in Preaching: Clergy and Laity in Dialogue (New York,
Seabury Press, 1967).

158
Eun Kim, “Preaching of Transfiguration,” 67.

159
Unyong Kim, “Faith comes from Hearing,” 234