'n Narratologiese analise van Nikodemus in die Johannesevangelie

Abstract

English: Exegetical commentary on Nicodemus is usually gained from historic-critical sources, but this type of information leaves many unresolved questions, for example: the question whether Nicodemus was a "true believer" or an "unbelieving seeker", remains a debatable topic. An urgent need to rectify this problem exists, not only to expose the historical Nicodemus but more important, to introduce us to the Johannine Nicodemus. The aim of this study is to apply a narratological approach in assertaining Nicodemus' function as a minor character in the written account (Aland 1983) of John's Gospel. In this text-imminent reading it is conceded that the Christologyoperates as the "Leitmotiv" in the Fourth Gospel (20:31). To co-ordinate the interaction between sender (author) -> message (text) -> receiver (reader), the concept of implied author/reader is used in a depersonified sense: it is not defined primarily in terms of its relationship to the real author, but in terms of the narrative text itself. The dualism "from above" and "from below" is strongly accentuated in the Nicodemus context, therefore attention is given to the following structural patterns: parallelism, chiasmus, ring composition (inclusio) and the spiral structural style of narrative writing. In particular the author's strategical useage of misunderstanding is stressed as a means to create irony in the text. Nicodemus' character is defined as a paradigm of traits revealed to the implied reader in the story. Symbolism plays an important part in understanding Nicodemus' nightly visit. Later in the graveside scene, he is again identified by the narrator as the same person who came to Jesus by "night" (19:39). When the dialogue ends, he leaves the stage dismayed (3:1-11) to become one of the larger group ("they/them") of listeners (vv. 11-21). In the presence of the Sanhedrin he remains "one of them" and even if he had become a "secret disciple" in the burial scene, it does not reflect on his position at all: persons who are reluctant to confess Jesus openly due to their "fear of the people", are judged harshly by John (see 5:42-44; 12:43-44). His "sign-orientated faith" and his "righteousness" thus motivating him to bury Jesus in a manner fit for a king. It can be concluded that the implied author intentionaly introduces Nicodemus as an ambiguous character in the narrative text. His ambiguous disposition can be compared with the author's literary strategy to introduce ambiguous Greek words with two different meanings to create misunderstanding: ambiguity thus presents Nicodemus as someone who refuses to confess Jesus openly. He remains in obscurity, but returns again and again with words and deeds that rouses sympathy towards him. The exemplary influence of an ambiguous role model such as Nicodemus, can hardly be assertained: the surrounding uncertainty that remains has a dynamic impact on the implied reader. When the Nicodemus discourse is read from a reader responsive perspective, the implied reader is forced to realise that within Johannine context "secret discipleship" based on silent deeds only, is not sufficient to become part of Jesus' "own inner circle". In the end of the narrative we find Nicodemus with his one foot standing with "them" (world) and the other one placed within "our" (Jesus) space: in John's Gospel that is simply not good enough.

Afrikaans: Eksegetiese kommentaar oor Nikodemus word gewoonlik uit histories-kritiese bronne versamel, maar hierdie inligting laat baie vrae oor hom onbeantwoord: so byvoorbeeld bly die vraag of Nikodemus 'n "gelowige volgeling" of net 'n "ongelowige seeker" was 'n debatteerbare onderwerp. Daar bestaan dus 'n dringende behoefte om nie net die historiese Nikodemus nie, maar ook (en veral!) die Johannese Nikodemus grondig te leer ken. As navorsingsdoelwit word die taak gestel om deur 'n narratologiese benadering Nikodemus se funksie as rolspeler soos dit in die Johannesverhaal geskrywe staan (Aland, 1983), te analiseer. In hierdie teks-immanente benadering word aanvaar dat die Christologie as die "Leitmotiv" van die Johannesevangelie funksioneer (20:31). Omskakeling tussen fuender (outeur) -> boodskap (teks) -> ontvanger (leser) te reël, word die implisiete outeur en die implisiete leser as 'n gedepersonifieerde literêre entiteit hanteer en nie in relasie tot die werklike outeur/leser gedefinieer nie. Die dualisme tussen "van bo" en "van onder" kom in die Nikodemusondersoek sterk onder die soeklig, daarom word daar aan die volgende struktuurpatrone aandag gegee: parallelismes, chiasmes, sirkelredenasie (inclusio) en die spiraalvormige verhaalgang. In besonder word aangetoon hoe die implisiete outeur deur misverstand, ironie in sy vertelling skep. Nikodemus se karakter word in terme van 'n paradigma van eienskappe wat hy in die verhaal vertoon aan die implisiete leser bekendgestel. Simboliek speel 'n groot rol om veral Nikodemus se nagbesoek beter te verstaan. Later by die graftoneel word hy juis op grond van die narratiewe verteller se opmerking dat hy in die "nag" na Jesus toe gekom het, geïdentifiseer (19:39). Die dialoog eindig waar hy die verhoog verslae verlaat (3:1-11) om dan deel van die groter groep ("jullel huile") te vorm (vv. 11-21). Dit is deel van die implisiete outeur se "oorredingstrategie" om Nikodemus, sy groep en die implisiete leser te oortuig dat hulle positief op Jesus se vermanings moet reageer. Voor die Joodse Raad is en bly hy steeds "een van hulle" en selfs al sou hy later in die graftoneel 'n "geheime dissipel" gewees het verbeter dit nie sy posisie nie: Johannes oordeel baie negatief oor persone wat as gevolg van mensevrees probeer het om Jesus in die "geheim" na te volg (kyk 5:42-44; 12:43- 44). Daar word aangevoer dat sy representatiewe rol as 'n "teken-gelowige" en sy sterk regverdigheidsgevoel, hom gemotiveer het om Jesus op so 'n eervolle manier te begrawe. Daar word gekonkludeer dat die implisiete outeur doelbewus vir Nikodemus meerduidig voorstel. Die meerduidige aard van sy profiel kan vergelyk word met die manier waarop die Evangelis dikwels meerduidige Griekse woorde as 'n literêre strategie gebruik om misverstand te bewerkstellig: meerduidigheid dra dus by dat Nikodemus voorgestel word as iemand wat weier om sy geloof openlik te bely. Hy bly deurgaans 'n "duistere figuur" wat vir verskillende interpretasies oop is en tog keer hy telkens weer terug om met woorde en dade simpatie by die implisiete leser op te wek. Die eksemplariese invloed van 'n meerduidige rolmodel soos Nikodemus kan moeilik bepaal word, maar juis vanweë die onsekerheid wat daaraan verbonde is, oefen dit 'n dinamiese trefkrag op die leser uit. Indien die Nikodemusnarratief vanuit 'n lesersresponsiewe perspektief gelees word, dwing dit die leser om opnuut te besef dat "geheime dissipelskap" wat slegs met stilswyende dade gepaardgaan, nie voldoende is om in die Johannese konteks as deel van Jesus se "eie binnekring" gereken te word nie. Aan die einde van die verhaal staan Nikodemus met sy een voet by die "julle/hulle" en met sy ander voet by die "ons": en in die Johannese konteks is dit net eenvoudig nie goed genoeg nie!