Aspekt teologiczny Prawa Mojżeszowego

For understanding of arguments of Moses’ Law it is necessary to know geografical, historical, economical and social conditions and first of all the religious atmosphere of Israel of that time. The religious element gives this law a universal value and that is why it frames the background for future evangelic law.I. Texts of Law: Included in Pentateuchus do not compose a uniform, whole, however the egzegets, by using literary and historical criteria arranged them into certain collections. Those collections, quoad substantiam, should be refered to Moses’ epoch though final compositions could have been done in later times.II. The law is a result of synaic covenant. The evidence are: a) names of law: Tôrah, ʽedût, Dābār define the theological aspect of law and are taken from religious life. Tôrah is a doctrine discovered by Jahwe, ʽedût is a protocol of concluded covenant, Dābār defines detailed rules of manifested law. Juridical vocabulary is represented by: Mišepatîm, Huqqîm, Mieewāh and other. Their contents are taken from custom life in Moses’ Law filled with religious spirit. b) contents of covenant an Synai: It is an agreement of conditional character dependet an peoples conduct. The conduct is regulated by Law so breaking of Law at the some time means breaking of covenant. Conclusion: The Law is a given will of Jahwe regulating the life of Israel and by that preparing the time of redemption.III. The Law demands holinees of double meaning: a) Holinees as moral perfection is demanded by moral law. It cannot be stated here as if Israelits in those days had no elaborated idea of holinees. Such opinion contradicts with the contents of Genesis and well carried egzegesis of law. b) Holinees as legal chastity is demanded by ceremonial law. The law regarding offering whose task is to restore lost chastity play an importand role. Conclusion: Law is a measure for educating holy nation. Legal chastity is to remind and secure moral sanctity. IV. The Old Law as the type of New. One should seek the basis of such typology: a) among prophets, who speaking about new covenant and law refer to the old, b) in from beyond biblical iudaistic tradition, c) in promises of the Gospel of St. Matthews, d) in letters of St. Paul, e) in statements of Fathers and writers of the Church. Conclusion: Finis legis Christus (Rom. 10, 4).