Holiness

Holiness may be said to be that which defines religion; there may be no conception of a divinity but there must be a distinction between the holy and the profane. Under this definition, some forms of magic as well as Buddhism and other higher forms of salvation not involving belief in God can be considered religions. However, holiness normally refers to being of divine origin, transcendent and set apart, and therefore in Christian teaching, for example, only God can be holy in the full sense of the word. However, in that God sanctifies or mediates through a person, that person may be referred to as holy by derivation.

Although that which is holy is generally looked upon as being set apart, as opposed to the "normal" or profane (so that it is beyond the ordinary and cannot be used in the ordinary way), spiritual religion would abolish this external distinction and attempt to bring the whole of life under holiness. This is contrasted with the mysterious holiness or [mana]

of the supernatural in many religions. It is interesting that the setting apart, the danger or taboo, of the holy makes it in some ways pure but in others unclean - too close contact with the holy for the ordinary person means, in many instances, the need to be purified before continuing a normal life. This is seen in specific rites associated with birth, marriage, death, royalty, priesthood and so on. Their close contact with the holy makes different standards expected of the priesthood as compared with the ordinary person.

With emphasis on the importance of the individual as opposed to the group, holiness and purity become personal qualities of deity and man rather than substances within things. Holiness is a divine influence - God makes man holy but this obliges man to strive for his own perfection. In this sense holiness implies ethical goodness and purity. The [Law of Holiness]

or [Holiness Code]

refers to those parts of the Book of Leviticus in the Bible which describe regulations on moral and ritual sanctity and the observance of festivals and sacrifice. The ritual and moral purity achieved by observance of this code is a means of mirroring the holiness of God.

In the Church, an individual is referred to as holy not because of moral perfection but because of the God-given quality, something divine or supernatural. A saint is made a saint because of veneration by the religious community and, to some extent, because of miracles performed by that person before or after his death. In the Methodist tradition holiness (or sanctification) and freedom from sin are integral parts of justification.

Again, in Christian terms, it is the new covenant which God made with man in the person of Jesus Christ, who sanctified Himself to His holy Father, that allows His followers to be made holy. A Christian, made holy in Christ, becomes part of a holy nation. This brings a responsibility to be holy in conduct. Holiness, initiated by God, is distinct from all that is not of God and implies dedication to God's purpose and participation in God's righteousness. There is no longer a question of being sacred at one time and place and profane at another. Holiness is an inner transformation received as a gift from God requiring a complete break with the former sinful state and a horror of being again defiled. This being a member of God's elect is mysterious when considered with respect to God's desire to save everyone.

François Fénelon says of holiness that it depends on being in the particular state that God requires one to be. It may, on appropriate occasions, require contemplation, it may require other forms of prayer, it may require the normal tasks expected of a good neighbour or a good citizen. The law involving the nature of holiness requires that it adapt to every situation.