Pub Date : 2018-12-06DOI: 10.1163/17455197-01602005
J. Schröter
In this article it is argued that the concept of cultural memory makes a siginficant contributon to the study of the historical Jesus. Because the past is always perceived from the perspective of the present, historical reconstruction and reception of the past are per se intertwined. Thus, there is no “real” past behind the sources. Instead our view of events and figures from the past is a result of the remains from the past interpreted from the perspective of the present. Moreover, with regard to historical-critical reconstruction, and also to Jesus reserach, it is important to distinguish between the wider category of “reception”, which also encompasses fictional accounts, and historical reconstruction proper. The latter aims at an image of the past based on a critical evaluation of the historical material and thus providing a reasonable, plausible access to the past.
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Pub Date : 2018-12-06DOI: 10.1163/17455197-01602007
Benjamin G. Wold
This review essay critiques Matthew Novenson’s book, The Grammar of Messianism, with attention to the ways that it advances the field and is indicative of the field. The major elements of this work are surveyed and assessed.
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Pub Date : 2018-12-06DOI: 10.1163/17455197-01602001
Helen K. Bond, Christopher Keith, J. Schröter
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Pub Date : 2018-12-06DOI: 10.1163/17455197-01602006
Ruben Zimmermann
This article interacts with John P. Meier’s view concerning the parables that can be shown to be “authentic,” i.e., shown to have been uttered by the historical Jesus. His highly critical and largely negative result (only four parables remaining parables of Jesus) demonstrates once more that historical Jesus research that is intrinsically tied to questions of authenticity has run its course. Such an approach can only lead to minimalistic results and destroys the sources that we have. By contrast, the so-called memory approach tries to understand the process and result of remembering Jesus as a parable teller. Collective memory requires typification and repetition in order to bring the past to mind in a remembering community. Parables as a genre are such media of collective memory that shape and form not only the memory itself, but also the identity of the remembering community. Thus, the many parables of Jesus in early Christian writings are more than ever an indispensable source for historical research on the remembered Jesus, a point that is demonstrated in the final section of this article using kingdom parables as a test case.
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Pub Date : 2018-12-06DOI: 10.1163/17455197-01602003
Samuel Byrskog
This article seeks to develop the recent attention to memory by outlining a hermeneutical approach that links memory closely to philosophical reflections on referentiality, narrativity and temporality. From insights of modern and ancient theories of memory, the the present approach insists that memory is referential in that its images are held to derive from outside memory, that it is narrative in that it is believed to picture a socially conditioned reality, and that it is temporal in that it depends on time in order to navigate between the past and the present. This hermeneutical approach is form-critically and rhetorically relevant, because it becomes visible in the uses of forms taught in the Progymnasmata, especially in the attempt to present them with convincing clarity, as seen in the combination of two chreiai and one diēgēma Mark 1:29–39. Further study of the hermeneutics of memory will redirect our concept of history and reveal the extent to which memory served the early Christians in their search for existential meaning and identity.
本文试图通过概述一种解释学方法来发展最近对记忆的关注，这种方法将记忆与关于指称性、叙述性和时间性的哲学思考紧密联系起来。从现代和古代记忆理论的见解来看，目前的方法坚持认为，记忆是指代性的，因为它的图像来源于外部记忆，它是叙事性的，它被认为描绘了一个社会条件下的现实，它是时间性的，因为它依赖于时间来在过去和现在之间导航。这种解释学方法在形式上具有批判性和修辞相关性，因为它在Progymnasmata中所教授的形式的使用中变得显而易见，尤其是在试图以令人信服的清晰度呈现这些形式时，如两个chreiai和一个diıgıma Mark 1:29-39的组合所示。对记忆解释学的进一步研究将重新引导我们的历史概念，并揭示记忆在多大程度上为早期基督徒寻找存在意义和身份服务。
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Pub Date : 2018-04-27DOI: 10.1163/17455197-01601004
J. Crossley
This article is a response to the points raised by Simon Joseph’s review of 'Jesus and the Chaos of History: Redirecting the Life of the Historical Jesus' (Oxford: Oxford University Press, 2015).
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Pub Date : 2018-04-27DOI: 10.1163/17455197-01601003
Rafael Rodríguez
As Pontius Pilate nearly asked, What is history? This article draws upon memory and media studies to question the notion that we find history within the text of the Fourth Gospel. Rather than trying to identify and isolate history within John’s Gospel, our discussion aims to recover how the Gospel works as a set of historical claims , joining with or competing against other historical claims within the social sphere of its author, redactor, and/or audience. After a precis of memory’s and media’s significance for our question (What is history?), we will localize these abstract issues by turning to the Johannine portrayal of John the Baptist and his testimony for Jesus. This approach respects the Fourth Gospel as a written text that developed and was compiled/redacted in the late first century without imposing a rigidly atemporal conception of Johannine theology onto John’s claims about events six or seven decades earlier.
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Pub Date : 2018-04-27DOI: 10.1163/17455197-01601002
A. Gregory
This review essay considers the use of social memory theory in two monographs on the gospels, and the extent to which that theory aids their arguments and conclusions. In the case of Jesus’ Literacy: Scribal Culture and the Teacher from Galilee, by Chris Keith, I argue that the author uses social memory theory to provide a helpful account of what historians do, but that his conclusion could stand without explicit appeal to his theoretical understanding. In the case of Q in Matthew: Ancient Media, Memory, and Early Scribal Transmission of the Jesus Tradition, by Alan Kirk, I argue that his use of social memory theory, alongside his account of individual neurobiological memory and cognitive processes, is a vital part of the argument that he presents.
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Pub Date : 2018-04-27DOI: 10.1163/17455197-01601005
S. Joseph
In Jesus and the Chaos of History ( JCH ), James G. Crossley invites us to ‘rethink some of the ways we approach the historical Jesus.’ The result of many years of critical engagement in Jesus Research, JCH is a helpful overview of the current state of the field and a programmatic set of essays seeking to ‘redirect’ Jesus Research by finding new ways to account for the social, economic, and political factors inherent and implicit in ‘historical change.’ In this review, I would like to engage and think with four of Crossley’s proposals: (1) the concept of an ‘Earliest Palestinian Tradition’; (2) the construction of Jesus as a ‘Great Man’; (3) the Jewish Jesus’ Torah observance; and (4) Jesus’ relationship to politico-military revolution and ‘(non)violence’.
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Pub Date : 2018-04-27DOI: 10.1163/17455197-01601001
B. Chilton
Consideration of a recent monograph by Walter Homolka invites evaluation of Jesus’ Judaic identity, as well as the hermeneutical issues implicit in approaches to Jesus from the perspective of Judaism and especially by Jewish practitioners. Issues of historiography and Christology naturally emerge from those reflections. Homolka’s application of postcolonial theory is assessed, as well as his linkage between Jewish reclamation and “the Third Quest of the historical Jesus.” The work of David Flusser and “the Jerusalem School” takes up attention in relation to Homolka’s argument. Progress occasioned by interaction with R. G. Collingwood’s view of history is considered, using the term “rabbi” as a lens of analysis. Homolka’s book closes with an argument for factoring Trinitarian perspectives within historical work. The essay concludes with a cautionary observation that claims of Jesus’ divine nature, as well as assertions of his Resurrection, are eschatological and transcendent evaluations, and so not strictly historical.
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