420 THoMAS ToPS Jesus. Both are considered as two possible grammars to interpret real- ity. The reader is made aware of this by 18,38a, and therefore acknowl- edges the act of interpretation that is constitutive of the revelatory dimension of the text. Pilate’s question of truth can be called an au- thentic question of truth, because it makes us aware that truth is always the result of a revelatory process in which we participate when we interpret reality by language. This participation through interpreting reality is the goal of 18,38a. Reality reveals itself where Jesus or Caesar is called king. Such an interpretation of 18,38a does not operate from a specific theological agenda, but it has an attentive ear for how lan- guage is able to reveal meaning, namely by our participation in the act of interpretation in a revelatory process. As such, we have not only an exegetically correct interpretation but also a rich interpretation, because it reveals the revelatory dimension of the text. We can only respect the other-ness that is constitutive of the reve- latory process by engaging in it, and by fulfilling its potential. The Gospel becomes Gospel in the act of interpretation, just as we become the people of God when we testify in word and deed that Jesus is our king. yet, this is interpretation, for that is the condition of revelation. Pilate’s question of truth makes us aware of this. katholieke Universiteit leuven Thomas ToPS Faculty of Theology and Religious Studies Sint-Michielsstraat 4 – box 3101 B-3000 leuven Summary This contribution investigates the role of the reader in character studies of the Johannine Pilate. It contends that every characterization of Pilate is determined by narrative gaps, because they give occasion for different ways of interpreting Pilate’s words and deeds. The potential meaning of the text is always actualized by our act of interpretation. This revelatory dimension of the text is valuable in it- self, and therefore should be considered as a secondary criterion for evaluating interpretations of the Johannine Pilate. In the second part of this contribution, we illustrate how this can be done for Pilate’s question of truth.