HOLINESS
HOLINESS
399
introduced in the application of tlie term to God, and thence transferred to tlie holiness He re- quires in His worshippers. In OT the develop- ment is arrested at a certain stage, because of the material associations with which tlie use of the word was invested. One step remained to be taken in order to reach the full Christian sense of holi- ness, and that waa the abro^^ation of the cere- monial as a term of fellowship with God. When i>ui Lord enunciated the principle that a man is defiled, not by what enters into him, but by •what comes out of him. He raised religion to a new level, and made it possible to liberate the moral essence of holiness from the imperfections which clung to it throughout the older dispensation.
LiTERATrRB.— The modem discussion of holinesa appears to start from a pai;?a''e in Menken's Anleitutuj zu7n cujenenen Unterncht in den Wahrheiten der hrU. Schr. (1805. Schri/ten, Bd. vi. pp 4d-r);iX His obaenaliona have little scientific value, but seem to have aroused interest by the parwioxicul position, laid down with hardly an attempt at proof, that holiness means 'sclf-humblini: love and ^race" on the part of God. — Diestel's pjip^r (in JuTh, 18.'>9, pp. S-fti), thou^'h in some respecta arbitrary and one-sidc<!, is a far more adequate treatment of the subject. His chief results are these two : (1) that, xn/<mn, holiness is always a relative idea, Israel beinc holy as belon^- inp to J", and conversely J" beintj holy as b^onginp to Israel, in the covenant relation ; and (:i) tliat the content of the notion has to be determined from the conditions of the covenant as laid down by the I#aw, the rulinjr principle of which Diestel finds to be ' nonnality of life.' — liaudissm's elaborate monograph {Studien zur semituchen Jtelujionsgeschic/tte, 1S78, U. pp. 3-142) devotes considerable space to the criticism of these and other views of earlier writers. It contains an invaluable and apparently exhaustive collection of the OT material, and for thoroui,'hncs3 of treatment leaves nothing to be desired. The most important result, in the judgment of Nbldcke (LCBl, 1879, No. 12. col. 361 f). is the conclusive demonstration that throughout the OT the ideas of holiness and purity remain dis- tinct. See further liie OT Theolvjies of Oehler. Schultz, Dill- niann, Marti, and Bennett; Kuenen, Religion of Israelii. 43 ff. iKnir. tr.l) ; Duhm, Theol. der Propheten, 16S fT.; Smend, AltO-st. RHigionxgeschichtf, 333 fT.; W. R. .'^mith, OTJC^ 228, 364, 377, Pro'pheU of JsraeP, 224 ff., 424, RS^ 140 ff., l.Slff.,44Gff. ; the arts, in Schenkcl, Bibellex., and Herzog, PRE- (by Dulitzsch) ; Chevne's Note in Origin of the Pgaiter, 331 1., and Davidson's in Ezekiel (Camb. Bible), xxxix f. J. SkINNER.
HOLINESS IN NT.— The study of the NT con- ception of lioliness must proceed mainly from a consideration of the followinj^ terms : dytos, aytatr- fi6i, ayi6Ti]s, ay uaavv-q. Besides this f^oup of words denotin<^ Itoly or holiness, we have in NT tcp6s, i(rios, difxvbsy ayvb^, and their coj^natcs. It is the word ^710$ and its kindred terms which express the characteristic NT idea of holiness. In order to define and illustrate this idea it is necessary to examine the meaning and use of terms synonym- ous with a7tos, so that the si;rnificance of the latter may bo set in the clearer light.
Et>Tnologica!Iy. Ufiit is believed to signify vigorous or strong. The word thus naturallv denotes, in chissic usage, that which is usociated with the goos, that which belongs to them, or that which is divine. It thus approaches 8t7»f in meaning. The word Is commonly applied, not to persons, but to things, which are t»p«t because they originate with the gods, belong to them, or are bestowed by them. The terra is applied to men when it is desired to designate them as having sjtccial relation to the gods, or as being under their protection. Kings and persons who are Initiated mto the mysteries are Bometimes called U^ in this ■ease. The tenn lifict thus denoted an external rather than an Internal and moral relation to the gods. It did not imply t-xtel- lence. It meant »acred in the sense of inviolable, entitlt<| to reverence, btjt did not bear the meaning which we attach to the terms tncraity pure and holt/. While in NT the word hashigln-r associations because of the circle of religious ideas with which it Is there connected, it retains clear traces of ita histon,-. It emphasizes an outer rather than on inner and spiritual relation with God. The word 04xur8 as an adjective but twice. In 1 Co 0^ M Tji iifiti i^a^6uf»i is a iK-riphrusis for the priests. T« Ufi», re$ $aerce, are the rites of the Levit. cultus. These rites are sacrtd becausG their performance is an act of divine worship. In 2 Ti 3** (as also in Philo and Jos.) lipk yjM^u«rs is the OT. These writings are n-gardcd as U^ beoiuse divinely Inspired and teaching divine tnith. The use of words cognate witti it^ in NT agn*es with that of Upit. Thus ii^iC< is a priest ; »i^» designates the temple-enclosure ; itf4iivr»* (1 Co U»**) denotes sometliing which has l)een offered in sacriflce ; and Up^ptwfit (Tit 2-*) means hrfitting sacred things or piaeeg, * r« verent to dciaeanoiL* ' (R\\ It will be seen ttut this whole