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커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
오류제보하기
The special structure of casuistic law and apodictic law is significant in the research history of the Pentateuch’s legal codes. Current research especially differentiates apodictic laws (debarim) from mishpatim, which contain sanction regulations. Moreover, current research asks whether apodictic law ‘takes effect as a positive law.’ Referring to that, current research understands apodictic law as a law for the exploited, a demand of God, and a basic religious rule of the YHWH religion. These observations consider apodictic law, which mentions protection for the poor in the Covenant Code, as regulations without sanctions. On that basis, apodictic law has been transferred from law to ethics and is thus reduced and defined as a set of social protection norms (soziale Schutzbestimmungen).
However, this research points out the limitations of this shift and envisages the social protection norms in apodictic law as a Meta-Norm. Furthermore, I argue that apodictic law which mentions protection for the poor in the Covenant Code is the result of important theological work for the protection of the socially deprived and the poor in particular.
In the 8th century BCE after the fall of the northern Israelite kingdom, Israelite refugees reexamined this special social problem. The Covenant Code was enacted to uphold fairness and take care of the rights of the socially weak. Therefore, the Covenant Code as a case law protects the socially weak, the poor in particular, through both casuistic law which deals with the realm of general secular life and apodictic law which stands in connection with the ritual realm. The structure of casuistic law and apodictic law can be observed as the harmony of ‘mishpatim’ and ‘debarim’ for the protection of the poor. In order to protect the poor, the Covenant Code was enacted in harmony with the case law which provided judicial sanction regulations and the ‘rule of rules’ policy.
However, this research points out the limitations of this shift and envisages the social protection norms in apodictic law as a Meta-Norm. Furthermore, I argue that apodictic law which mentions protection for the poor in the Covenant Code is the result of important theological work for the protection of the socially deprived and the poor in particular.
In the 8th century BCE after the fall of the northern Israelite kingdom, Israelite refugees reexamined this special social problem. The Covenant Code was enacted to uphold fairness and take care of the rights of the socially weak. Therefore, the Covenant Code as a case law protects the socially weak, the poor in particular, through both casuistic law which deals with the realm of general secular life and apodictic law which stands in connection with the ritual realm. The structure of casuistic law and apodictic law can be observed as the harmony of ‘mishpatim’ and ‘debarim’ for the protection of the poor. In order to protect the poor, the Covenant Code was enacted in harmony with the case law which provided judicial sanction regulations and the ‘rule of rules’ policy.
목차
1. 들어가는 말
2. 계약법전에 나타나는 결의법과 단언법
3. 계약법전에 나타나는 가난한 자를 위한 미쉬파팀과 데바림의 어울림
4. 나가는 말
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