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.This essay concerns a theological configuration of the Johannine passion tradition. Quite apart from the Synoptic passion tradition, the Johannine tradition portrays Jesus' death as a timely event for the divine glorification. No doubt, the intertwined concepts of 'hour' and `glory' characterize the main stream of the Johannine passion theology. This dominant theological feature is a result of hiding or suppressing the realistic nature of the passion which the human Jesus underwent. However, the main stream of the Johannine passion theology does not nullify what Jesus could have felt in his experience of the passion. The author's editorial process is exposed unwittingly to delicate literary techniques to combine the major theological tenet with the minor variations of Jesus' internal disposition in face of death. In this perspective, Jesus appears to transcend all the human anxieties regarding death, and yet he is just led to endure them. This is evidenced in several ways. First, the author transfers Jesus' human feelings before death to his disciples. In the Nazarus episode(Jn 11), Jesus weeps at his death. Yet it seems to be a future-oriented insinuation of the sorrowful heart before his death. His daring discourse for farewell points to the disciples' sorrow as his departure comes near(Jn 14 1; 14.27; 16'6, 7; 16'20, 22). This too can be read as a reverse way of illuminating Jesus' same feeling from his final destiny. Second, the dual image of Jesus in John is created by dismantling the synoptic Gethsemane tradition into various pieces, and either hiding or displacing them in different literary contexts. Thus, the motif of Jesus' solitary retreat is placed apart from Jesus' agony in Gethsemane. Jesus' agonizing petition is immediately turned down by placing it right before a bold prayer for glorification(Jn 12:27-28) and the so-called high priestly prayer for the unity of the disciples(Jn 17). Finally, Jesus on the cross reveals his human concern by canng for his mother and appealing to his present thirst. Such natural desires serve to indicate his internal endurance of the physical, mental suffering before death. This is surely an endorsement of Jesus' human agony as a penultimate virtue vis-à-vis his external gesture of transcendence as the ultimate value. In short, the Johannme passion theology allows for both macroscopic and microscopic perspectives in its dynamic interpretation.

This essay concerns a theological configuration of the Johannine passion tradition. Quite apart from the Synoptic passion tradition, the Johannine tradition portrays Jesus' death as a timely event for the divine glorification. No doubt, the intertwined concepts of 'hour' and `glory' characterize the main stream of the Johannine passion theology. This dominant theological feature is a result of hiding or suppressing the realistic nature of the passion which the human Jesus underwent. However, the main stream of the Johannine passion theology does not nullify what Jesus could have felt in his experience of the passion. The author's editorial process is exposed unwittingly to delicate literary techniques to combine the major theological tenet with the minor variations of Jesus' internal disposition in face of death. In this perspective, Jesus appears to transcend all the human anxieties regarding death, and yet he is just led to endure them. This is evidenced in several ways. First, the author transfers Jesus' human feelings before death to his disciples. In the Nazarus episode(Jn 11), Jesus weeps at his death. Yet it seems to be a future-oriented insinuation of the sorrowful heart before his death. His daring discourse for farewell points to the disciples' sorrow as his departure comes near(Jn 14 1; 14.27; 16'6, 7; 16'20, 22). This too can be read as a reverse way of illuminating Jesus' same feeling from his final destiny. Second, the dual image of Jesus in John is created by dismantling the synoptic Gethsemane tradition into various pieces, and either hiding or displacing them in different literary contexts. Thus, the motif of Jesus' solitary retreat is placed apart from Jesus' agony in Gethsemane. Jesus' agonizing petition is immediately turned down by placing it right before a bold prayer for glorification(Jn 12:27-28) and the so-called high priestly prayer for the unity of the disciples(Jn 17). Finally, Jesus on the cross reveals his human concern by canng for his mother and appealing to his present thirst. Such natural desires serve to indicate his internal endurance of the physical, mental suffering before death. This is surely an endorsement of Jesus' human agony as a penultimate virtue vis-à-vis his external gesture of transcendence as the ultimate value. In short, the Johannme passion theology allows for both macroscopic and microscopic perspectives in its dynamic interpretation.