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Extra resources for I Am: in John's Gospel: Literary Function, Background and Theological Implications

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The Implied Reader Culpepper defines the implied reader in the following terms: 'The implied reader is defined by the text as the one who performs all the 1. Berlin, Poetics, p. 47. Culpepper {Anatomy) calls this the ideological point of view of the narrator, but it is probably better to refer to it as the theological or conceptual point of view since 'ideology' has come to refer to a systematic form of (political) ideas imposed on a minority in order to suppress them. 2. Culpepper, Anatomy, p.

Cf. Barrett, John, p. 214. 5. Cf. Duke, Irony, pp. 18-27, for examples of different types of irony that may be encountered in the Gospel of John, and pp. 28-42, for the function of such irony. Cf. also Culpepper, Anatomy, pp. 165-80. 2. Literary Criteria 53 the 'I am' sayings of Jesus function in the use of irony. Much of the irony that takes place in the Fourth Gospel depends upon the reader being placed in a privileged position of knowledge by the writer. Because of this, the reader's knowledge can be played off against the apparent lack of knowledge on the part of Jesus' narrative audience.

S. Pancaro, The Law in the Fourth Gospel: The Torah and the Gospel, Moses and Jesus, Judaism and Christianity according to John (SNT, 42; Leiden: Brill, 1975), p. 59, builds on Zimmermann's results. 3. A. Feuillet, 'Les ego eimi christologiques du quatrieme evangile: La revelation e*nigmatique de l'Stre divine de Jesus dans Jean et les Synoptiques', RSR 54 (1966), esp. pp. 11,12. 4. Brown, John, I, Appendix IV, pp. 535-37. Brown suggests, like Zimmermann, that 'the absolute use of "I am" in John is the basis for the other uses, in particular the use...

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I Am: in John's Gospel: Literary Function, Background and Theological Implications by David Mark Ball


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