chp3: adds historical-critical authorities (except leonard thompson)

1 files changed, 32 insertions, 29 deletions

diff --git a/chapter3.md b/chapter3.md
index 850632a..f9e8c65 100644
--- a/chapter3.md
+++ b/chapter3.md
@@ -79,44 +79,48 @@ against the church in Pergamum:
 
 In contemporary Greek society, temple sacrifices were important civic events,
 and upstanding citizens were expected to show face and take the meat which had
-been sacrificed. \[CITE SCHOLAR]\ Jews were exempted from eating the meat, but
-as early Christian communities sometimes had difficult relationships with local
-Jewish leaders, they may have struggled to benefit from the Jewish exemption,
-and therefore had to face a serious dilemma in whether or not to eat the meat.
-\[CITE SCHOLAR\] John is not the only New Testament author to grapple with this
-issue. Paul seems to have taken an irenic approach in 1 Cor 8 and Rom 14, while the
-author of the Epistle to the Hebrews suggests a stricter approach in Heb
-13:8-16. The reference to 'fornication' in Rev 2:14 may be a literal reference
-to fornication, but it may also be symbolic, echoing prophets such as Ezekiel
-who used fornication as an image for idol worship. \[CITE SCHOLAR\]
+been sacrificed [@revelation-vision-of-a-just-world, p. 56]. Jews were exempted
+from eating the meat, but as early Christian communities sometimes had difficult
+relationships with local Jewish leaders, they may have struggled to benefit from
+the Jewish exemption, and therefore had to face a serious dilemma in whether or
+not to eat the meat [@revelation-vision-of-a-just-world, pp. 54-55]. John is not
+the only New Testament author to grapple with this issue. Paul seems to have
+taken an irenic approach in 1 Cor 8 and Rom 14, while the author of the Epistle
+to the Hebrews suggests a stricter approach in Heb 13:8-16. The reference to
+'fornication' in Rev 2:14 may be a literal reference to fornication, but it may
+also be a symbolic reference to idol worship [@hemer-letters, p. 91], echoing
+prophets such as Ezekiel (Ezek 16).
 
 So it seems that John is taking a hardline stance on the issue of eating food
-sacrificed to idols. As Schüssler Fiorenza points out \[CITE\], failing to fully
-participate in the imperial cult could be costly, particularly for rich
-Christians who had the most to benefit from fitting in to mainstream Greek
-society. In this context, it makes sense that John's Jesus has the most praise
-for the poorest churches, such as Smyrna and Philadelphia, and the harshest
-condemnation for the richest, such as Pergamum and Thyatira \[CITE\].
+sacrificed to idols. Failing to fully participate in the imperial cult could be
+costly, particularly for rich Christians who had the most to benefit from
+fitting in to the trade guilds and other civic institutions and private dinners
+where meat sacrificed to idols might be offered to them
+[@revelation-vision-of-a-just-world, p. 56]. In this context, it makes sense
+that Jesus, as seen in John's vision, has the most praise for the poorest
+churches, such as Smyrna and Philadelphia, and the harshest condemnation for the
+richest, such as Pergamum and Thyatira [@revelation-vision-of-a-just-world, p.
+57].
 
 John's stance on food sacrificed to idols also makes sense of the vision of two
 beasts in Rev 13. The second beast instructs people to worship an image of the
 first, and to receive a mark of the beast on their right hand or forehead. If
 they refuse to take the mark, they aren't able to buy or sell. The number of the
 beast is 666. The number 666 is most likely a reference to the emperor Nero
-\[CITE\], and the references to buying and selling suggest the difficulties a
-rich Christian might have had doing business unless they participated fully in
-the imperial cult \[CITE\].
+[@rowland-rev, p. 114], and the references to buying and selling suggest the
+difficulties a rich Christian might have had doing business unless they
+participated fully in the imperial cult [@roloff-rev, pp. 164-165].
 
 From this, it seems that the visions John relates are not, or at least not
 merely, about an impending catastrophe which he wants his audience to work to
-avoid, but about a catastrophe -- perhaps, as \[SCHOLAR\] suggests, a
-catastrophe only visible as a catastrophe from John's apocalyptic perspective
--- which is already unfolding, which he wants his audience to endure. Given
-this rhetorical drive, John's mythological language, among other things, may
-have functioned to situate the local, present contexts of John's audiences
-within a larger cosmic context, covering the whole of both space and time,
-helping to motivate his audience to participate in John's self-sacrificial
-ethic. Thus, as Ben Witherington III puts it:
+avoid, but about a catastrophe -- perhaps, as Leonard Thompson \[CITE\]
+suggests, a catastrophe only visible as a catastrophe from John's apocalyptic
+perspective -- which is already unfolding, which he wants his audience to
+endure. Given this rhetorical drive, John's mythological language, among other
+things, may have functioned to situate the local, present contexts of John's
+audiences within a larger cosmic context, covering the whole of both space and
+time, helping to motivate his audience to participate in John's self-sacrificial
+ethic \[CITE Thompson again\]. Thus, as Ben Witherington III puts it:
 
 > This material is not _just_ about the future, nor should we have expected it
 > to be since it is narrative forensic rhetoric meant to prepare and exhort
@@ -320,7 +324,6 @@ audience with hope that their sufferings will not be wasted.
 
 ## TODO
 
-- Give authorities for various historical-critical claims about Revelation
 - Explore and give examples of apocalypticism in resistance movements
-- Cite Thompson's nesting contexts idea
+- Cite Leonard Thompson
 - Rework argument including introduction and conclusion