Re: RE: [revelation-list] The hidden manna and the white stone (Rev 2)
- email@example.com writes:
>I may have some thoughts on the issue of the hidden manna and the firstname.lastname@example.org writes:
>stone, but, unfortunately, I am too busy right now.
>Georg S. Adamsen
>Ass. Prof. of NT, LSTA
>what views do people have on the sources for the hidden manna and whiteThanks, Greg and Georg. A related excursion might explore the works of
>Ädoes anyone have a view on how or whether the promise of 2:17 might be
>fulfilled in the narrative?
>Thank you very much
Peder Borgen and myself on the homiletical developments of manna rhetoric
in Philo, the midrashim, and the Gospel of John. Borgen's main source is
his monograph, _Bread from Heaven_ (Brill), and mine is _The Christology
of the Fourth Gospel; Its Unity and Disunity in the Light of John 6_
A related essay of mine ("The Sitz im Leben of the Johannine Bread of Life
Discourse and its Evolving Context" in _Critical Readings of John 6_, ed.
by Alan Culpepper, E. J. Brill, 1997, pp.1-59) considers four ways in
which death-producing food (typified by the miscomprehensions of Jesus'
discussants) is contrasted to the life-producing food which Jesus gives
and is. Coincitendally, these four types of inauthentic food (note
parallels between John 6:27 and the way of death / way of life of the
Didache) match a scenario of Johannine Christianity's history involving
four crises also implied in the Johannine Apocalypse (in addition to the
Roman crisis in the background, not these four sequential-but-overlapping
crises: Synoptic-type thaumaturgy versus revelational semeiology, the
"bread" of the Torah versus the eschatologically present workings of God,
the "nourishment" of Jesus' obedience and the way of the cross versus
docetizing assimilation with Rome, and attentiveness to Jesus who holds
the keys to life and death versus structuralistic approaches to church
order -- see Tables 20 and 21 in my book).
The Revelation reference to hidden manna relates, I believe, to the
nourishment that sustains one existentially despite outward hardship
endured because of one's faithfulness to the way of God as one understood
it. The hiddenness relates to the paradoxcial character of suffering
endured for one's faithulness in the light of Roman pressures toward
imperial assimilation. I'll let someone else comment on the white stone.
Paul N. Anderson