I’d like to comment on one section of the inaugural lecture of Prof Chris Keith, Chair of the New Testament and Early Christianity at St Mary’s University College, Twickenham. Its title is ‘Social Memory Theory and the Gospels: Assessing the First Decade.’
Keith’s postmodernist perspective on the gospels offers a valuable critique of traditional “historical Jesus” scholarship but it also leaves untouched and builds upon a fundamental blind spot in that scholarship.
Around the 47th minute into the address Keith expresses regret that other scholars who have criticized the social memory approach have failed to address the pioneering work of Jens Schröter. No doubt Chris Keith will be gratified to see that in the interests of public religious literacy Vridar has outlined and critically engaged with a core feature of Schröter’s arguments: see the Confusing “Narrative Voice” of Gospels with “Historical Truth Claims”.
Following is a transcription of a few minutes of Keith’s talk. I have bolded sections I find of particular interest for good or ill.
It is notable that recent criticisms of social memory applications in gospel studies fail to engage his work altogether.
In very general terms Schröter proposes that every approach to the historical Jesus behind the gospels has to explain how these writings could have come into being as the earliest descriptions of this person.
Insofar as this approach grounds historical Jesus inquiry in the past as portrayed in our extant sources, it is similar to what Assmann labeled mnemohistory which also foregrounds the text in traditions as they stand before historians. Related directly to this fact, Schröter insists that one cannot neatly separate past from present, history and interpretation, due to their intertwined and mutually interdependent natures of commemorative activity.
Keith’s/Schröter’s point is that the past is lost to us and the best that the historian can do with respect to Jesus or the “Jesus tradition/s” is to attempt to understand how/why the Gospels came narrate their respective lives of Jesus.
The comparison with Jan Assmann‘s mnemohistory (history of memories) is not quite apt but Keith does say that Schröter’s approach (and by extension Keith’s, too) is “similar”. Actually a comparison with Assmann’s work raises serious questions about Keith’s approach and I’ll address those toward the end of this post.
Notice in the last sentence above that Keith refers to Schröter’s words about “commemorative activity”. Continue reading “Does Social Memory Theory Advance Historical Jesus Studies?”