( Whence and Whither A Narrative Perspective on Birth a[nwqen (John 3,3-8)(*) In John 3,8 birth a[nwqen is illustrated by means of the wind. Its effects can be experienced without knowledge of from whence it comes and whither it goes (oujk oi\da" povqen e[rcetai kai; pou' uJpavgei). This proverbial analogy, drawing on ordinary experience, asserts the reality of the wind as well as its mysterious nature. John 3,8 is not, however, exhausted by this analogy (1). The significance of the whence and whither of the wind will become clear as the story progresses. It merits attention as the entire story in this Gospel is unfolded. The enigmatic identity of Jesus forms a subtext of the dialogue between Jesus and Nicodemus, and particularly so in John 3,3-8. Wayne A. Meeks sees the language of the descent and ascent, to which the whence and whither of Jesus naturally belongs, as having already been introduced in Jesus’ response to Nicodemus in John 3,8 (2). This observation is substantiated and furthered in the present article. The nature of faith is here explored by reference to the language by which Jesus’ identity with the Father in heaven is expressed in this literature. The story guides the readers from Nicodemus’ misunderstanding to the proper understanding of birth a[nwqen. As John 3 unfolds, the emphasis will be on the concept “from above” (3,31 cf. 1,12-13) (3). *) I owe thanks to Craig R. Koester for valuable and helpful criticism on a first draft of this article. (1) Thus also P. JULIAN, Jesus and Nicodemus. A Literary and Narrative Exegesis of Jn. 2,23–3,36 (European University Studies, Series XXIII Theology 711; Frankfurt am Main etc., 2000) 66, but he does not elaborate this. (2) For the importance of the descent and ascent of Jesus, see W.A. MEEKS, ”The Man from Heaven in Johannine Sectarianism”, JBL 91 (1972) 44-72, esp. 60-63); G.C. NICHOLSON, Death as Departure. The Johannine Descent-Ascent Schema (SBLDS 63; Chico, CA 1983) 10-12, 21-23. (3) The replacement of “born a[nwqen” by “born of water and Spirit” militates against the meaning “born again”, since “born of water and Spirit” implies more than a second physical birth. Thus also T.G. BROWN, Spirit in the Writings of John (JSNTSS 253; London – New York 2003) 119. From a narrative perspective the question of baptism has been overemphasized in the exegesis of birth a[nwqen; see e.g. O. HOFIUS, “Das Wunder der Wiedergeburt. Jesu Gespräch mit Nicodemus Joh 3,1-21”, Johannesstudien. Untersuchungen zur Theologie des vierten Evangeliums (eds. O. HOFIUS – H-C. KAMMLER) (Tübingen 1996) 33-80, esp. 41- 43. OT expectations of spiritual renewal in terms of water and Spirit (e.g. Ezek