HTS Teologiese Studies/Theological Studies ISSN: (Online) 2072-8050, (Print) 0259-9422 Page 1 of 11 Original Research Conceptualising holiness in the Gospel of John: The en route to and character of holiness (Part 2) Author: In a previous publication, this author investigated the code as well as the objectives of holiness 1 Dirk van der Merwe in the Gospel of John. This research deals with the en route to and character of holiness. The Affiliation: research starts with a concise characterisation of Jesus for the en route and character of holiness 1Department of Christian is embedded in the character of Jesus. Secondly, reference is made to the mimesis theories of Spirituality, Church History Plato, Aristotle and Ricoeur. This facilitates a better understanding of the en route and and Missiology, University of South Africa, South Africa character of holiness in John. Thirdly, Jesus could exhorted them to follow him because he has set them an example (ὑπόδειγμα) in showing (καθώς) them the way. Fourthly, the research Corresponding author: scrutinises those features in John that relate closely to the character of Jesus to provide more Dirk van der Merwe, [email protected] light to the en route and character of holiness. Finally, the Spirit (παράκλητος) will enable and will continue to sanctify the disciples of Jesus. The contribution of this research lies not only Dates: in providing a holistic overview of sanctification in John, but also in connecting the en route to Received: 26 Apr. 2017 and character of holiness in John with the character of Jesus which revolves around his Accepted: 05 Aug. 2017 Published: 28 Nov. 2017 mission of revelation and salvation. How to cite this article: Van der Merwe, D., 2017, ‘Conceptualising holiness in Introduction the Gospel of John: The en Numerous popular books are published annually to address the issue of holiness as a general route to and character of popular religious theme. The renewed interest in ‘holiness’ or ‘sanctification’ over the past few holiness (Part 2)’, HTS Teologiese Studies/ decades is probably because of the global interest in spirituality and in particular Christian Theological Studies 73(3), Spirituality. Unfortunately, absolutely nothing has been published academically on ‘holiness’ or a4610. https://doi.org/ ‘sanctification’ according to the Gospel of John. In scrutinising the Gospel of John on this topic, 10.4102/hts.v73i3.4610 one becomes aware how saturated this Gospel is on the teaching about holiness. This article Copyright: Conceptualising holiness in the Gospel of John: the en route to and character of holiness (part 2) succeeds © 2017. The Authors. a previous article with the title, Conceptualising holiness in the Gospel of John: the mode and objectives Licensee: AOSIS. This work of holiness, part 1 (Van der Merwe 2017:1–8). is licensed under the Creative Commons Attribution License. This research will revolve around the following aspects. The next section looks briefly into the identity and character of Jesus in John, for he is the ‘holy one of God’, the object to be imitated. The ‘Sanctification according to John a form of mimesis?’ section relates holiness to mimesis as a mimicry of Jesus. In the section entitled ‘Jesus exhorts his disciples to imitate him’, Jesus could exhort his disciples to follow (ἀκολούθειν) him because he has set them an example (ὑπόδειγμα) in showing (καθώς) them the way. The section ‘Towards holiness in John’ attends to some principles of the en route to holiness embedded in John. Finally, the Paraclete (παράκλητος) enables and continues to sanctify the disciples of Jesus. This approach is legitimised and substantiated by what has been captured in the previous article mentioned above.1 Jesus in the Gospel of John This subsection briefly explores the identity of Jesus in John for he is the symbol of holiness. He is ‘the Holy One of God’ (ὁ ἅγιος τοῦ θεοῦ, 6:69), and accordingly, the one to be followed or imitated. Looking at his humanity, he is called a teacher (1:38; 3:2, 9; 9:1; 11:28; 13:13, 14; 20:16), Jew (4:9; cf. 18:33, 39; 19:3, 19, 21) and was treated by the Jews as an unadorned man (5:16; 6:41, 42; 7:12, 20, 30, 32, 45–49; etc.). He is identified as a prophet (4:19; 6:14, 40; 9:17; cf. 4:44; 7:52) because he spoke on behalf of God and performed miracles (2:7–11, 18–23; 4:46–54; 5:2–9; 6:2– Read online: 14; 9:1–12; 11:38–44) like those in the Old Testament. He is referred to be the Messiah, which is Scan this QR code with your related to a king (6:15). He is referred to be a king (1:49; 18:33, 37, 39; 19:3, 12, 14, 15, 19, 21; smart phone or mobile device cf. 12:13, 15). to read online. 1.Conceptualising holiness in the Gospel of John: the mode and objectives of holiness (Part 1). http://www.hts.org.za Open Access Page 2 of 11 Original Research In John, this Jesus is also considered to be one with God (the The aspects identified in John to indicate the en route to ‘Holy Father’, πάτερ ἅγιε, 17:11; he is with God, πρὸς τὸν θεόν, holiness and the character of holiness relate to the mentality of 1:1; they are ‘in’ one another, 17:21–23). Jesus regards God as mimesis. This mental ability will now briefly be discussed in his Father and himself as the Son of this Father (1:18, 34, order to contextualise holiness. 49; 3:16–18, 35, 36; 5:19–27; 6:40; 8:36; 10:36; 11:4, 27; 16:13; 17:1; 19:7; 20:31). Throughout John, he uses the phrase ‘I am’ Sanctification according to John a (4:26; 6:35, 41, 48, 51; 8:12, 24; 9:5; 10:7, 9, 11, 14; 11:25; 14:6; 5 15:1, 5; 18:5, 6, 8; cf. 8:58; 13:19) referring to himself that recalls form of mimesis? the name of God. When Jesus speaks about himself as the According to the above quoted texts that briefly picture and Son of man, it happens to be in the context to reveal the glory characterise the life of Jesus from John, and more to follow of God. in the rest of the article, it seems that in John, sanctification comprises a form of mimesis. This is explicit (as already It is crucial that both the above-mentioned natures of Jesus’ pointed out) from the life of Jesus referring a number of identity be respected in this research to prohibit any form of times to himself mimicking or mirroring the Father. This is distortion of the complete picture and understanding of the further evident in the many times in his discourses where en route to and character of holiness. Koester (2008) explains this he uses the subordinating comparative particle καθώς [just statement with an excellent comparison: as] to refer to the resemblances between the Father’s and The phenomenon is like a musical chord. When a musician his activities. He also applies it to his relation with his strikes several notes at the same time, the result is disciples. In John 13:15, Jesus said to his disciples: ‘For I multidimensional sounds. Each note makes its own contribution, have set you an example, that you also should do as I have and without a particular note, the chord is incomplete. John’s done to you’ and in John 14:12: presentation of Jesus asks that we listen for the chord, for the human, messianic, and divine tones that together give a Very truly, I tell you, the one who believes in me will also do the multidimensional sense of who Jesus is. (p. 83) works that I do and, in fact, will do greater works than these, because I am going to the Father. Jesus had one objective in mind and that was to accomplish his mission: ‘I glorified you on earth by finishing the work that All these reflect a form or a style of mimesis. The Gospel of you gave me to do’ (17:4). Four times, Jesus said that his John is unique in this regard and the only book in the New mission is to do the will of his Father who sent him (Jesus) Testament that refers so numerously to mimicry. Jesus (the (4:34; 5:30; 8:38; 8:29). A number of times2 he said that he only ‘holy one of God’, 6:69) is characterised to emulate God the speaks what the Father told him to say and that he does the Father who is holy (17:11). In John 14:11, Jesus says to his work the Father showed him. He gives a summary of his work: disciples, ‘Believe me that I am in the Father and the Father is in me; but if you do not, then believe me because of the works I have made your name known to those whom you gave me from the world. They were yours, and you gave them to me, and themselves’. In John 15:9–10, Jesus says: they have kept your word. 7 Now they know that everything you As the Father has loved me, so I have loved you; abide in my have given me is from you;8 for the words that you gave to me I love.10 If you keep my commandments, you will abide in my have given to them, and they have received them and know in love, just as I have kept my Father’s commandments and abide truth that I came from you; and they have believed that you sent in his love.