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Reformed theologians distinguished the Old Testament law as the word of God from its Jewish interpretations and applications. They viewed that Jesus did not criticized the Old Testament law but its Jewish adaptations. By such a distinction, they have constantly overcome the antinomian view which supposes that the law is useless in the New Testament era.
In the Reformed tradition, the law has been categorized according to its three basic uses: lex ceremonials, lex civilis, and lex moralis. The ceremonial law (lex ceremonials) is regarded as a shadow which points toward Christ. This shadow is fulfilled by Christ and thus its function in the life of the people of God is abolished although its Christotelic effect still remains. Developing this tradition, Korean Reformed theologians have suggested that the symbolic meaning or the intention of the ceremonial law is still useful even in the life of the believers.
Reformed theologians did not regard the civil law (lex civilis) as having been abolished but as being normative in the social life of the believers. According to their view, the intention of this law may still be applied in societies which are different from the ancient Israel society. For example, Reformed theologians as well as Church Fathers such as Augustine and John Chrysostom adhered to the principle of the land law from Leviticus 25, which intends to protect the poor people from losing their basic means of living.
In the Reformed tradition, the moral law (lex moralis) has eternal validity. It is not only abolished but also radicalized by Jesus. This aspect has been well-perceived in the Korean Reformed theological tradition.
Reformed theologians have traditionally pointed out the three functions of the law: usus elenchticus which enables us to realize our sins, usus politicus which controls the people by the fear of the punishments, usus normativus which provides believers with the norm of life. Though the law is powerless in justifying us, it is not useless in the life of believers. It is useful for the justified people of God as the norm for their sanctification.
In the Reformed tradition, the law has been categorized according to its three basic uses: lex ceremonials, lex civilis, and lex moralis. The ceremonial law (lex ceremonials) is regarded as a shadow which points toward Christ. This shadow is fulfilled by Christ and thus its function in the life of the people of God is abolished although its Christotelic effect still remains. Developing this tradition, Korean Reformed theologians have suggested that the symbolic meaning or the intention of the ceremonial law is still useful even in the life of the believers.
Reformed theologians did not regard the civil law (lex civilis) as having been abolished but as being normative in the social life of the believers. According to their view, the intention of this law may still be applied in societies which are different from the ancient Israel society. For example, Reformed theologians as well as Church Fathers such as Augustine and John Chrysostom adhered to the principle of the land law from Leviticus 25, which intends to protect the poor people from losing their basic means of living.
In the Reformed tradition, the moral law (lex moralis) has eternal validity. It is not only abolished but also radicalized by Jesus. This aspect has been well-perceived in the Korean Reformed theological tradition.
Reformed theologians have traditionally pointed out the three functions of the law: usus elenchticus which enables us to realize our sins, usus politicus which controls the people by the fear of the punishments, usus normativus which provides believers with the norm of life. Though the law is powerless in justifying us, it is not useless in the life of believers. It is useful for the justified people of God as the norm for their sanctification.
목차
I. 시작하는 말
II. 개혁주의 율법론
III. 개혁주의적 율법 구분과 이해
IV. 율법의 기능
V. 요약 및 결론
참고문헌
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