Social Memory and Social Identity in the Study of Early Judaism and Early Christianity eds. by Samuel Byrskog, Raimo Hakola, and Jutta Maria Jokiranta (review)

This collection of essays, most of which were presented at the "Memory, Orality, and Identity" conference (Lund University, Sweden; November 2013), situates itself within the tradition of interdisciplinary historical-critical biblical studies that apply methods and insights from "the study of other historical sources or corresponding social and cultural phenomena" (p. 7). In the Introduction, the editors provide brief but serviceable surveys of "Social and Collective Memory" and the "Social Identity Approach" before summarizing the volume's twelve essays.

Part 1 ("Social Memory") comprises five essays: Samuel Byrskog, "Philosophical Aspects on Memory: Aristotle, Augustine and Bultmann"; Alan Kirk, "The Formation of the Synoptic Tradition: Cognitive and Cultural Approaches to an Old Problem"; Sandra Huebenthal, "Reading the Gospel of Mark as Collective Memory"; Kari Syreeni, "Eyewitness Testimony, First-Person Narration and Authorial Presence as Means of Legitimation in Early Gospel Literature"; and Dan Nässelqvist, "Dual Conventions: The Oral Delivery of New Testament Writings in Light of First-Century Delivery Practices."

The highlight of part 1 for me was Kirk's essay, which eschews discussion of "individual" and "collective" memory and instead explores the interpenetration of cognitive and cultural factors in the generation, function, and transmission of memory and tradition. Kirk's analysis is framed in terms of the form critics' strong dichotomization of memory and tradition and attempts to "[put] our working models for the origins and history of the [Jesus] tradition on more solid theoretical ground" (p. 67). This ground highlights especially the idea of "cognitive-cultural coupling" (also called the "brain-artefact interface"), which refers to "the ways in which neuro-biological cognition co-opts cultural artifacts to greatly extend its cognitive capacities. … These symbolic artifacts in turn are appropriated right into the internal cognitive apparatus" (p. 59). Kirk's essay is a rare example of a work that takes seriously the actualization of social/cultural/collective scripts by individuals and the irreducibly social/cultural/collective constitution of the individual.

Part 2 ("Social Identity") comprises seven essays, the first three of which address Qumran and the Dead Sea Scrolls: Cecilia Wassén, "The Importance of Marriage in the Construction of a Sectarian Identity in the Dead Sea Scrolls"; Jutta Jokiranta, "Black Sheep, Outsiders, and the Qumran Movement: Social-Psychological Perspectives on Norm-Deviant Behaviour"; and Elisa Uusimäki, "Wisdom, Scripture, and Identity Formation in 4QBeatitudes." The last four essays address social identity and early Christian texts: Rikard Roitto, "Forgiveness, Rituals, and Social Identity in Matthew: Obliging Forgiveness"; Raimo Hakola, "The Johannine Community as a Constructed, Imagined Community"; Nina Nikki, "Contesting the Past, Competing over the Future: Why Is Paul Past-Oriented in Galatians and Romans, but Future-Oriented in Philippians?"; and Martin Wessbrandt, "Covenant, Conflict and Collective Identity: The Relationship between Hebrews and 1 Clement."

Particularly noteworthy in part 2 is Wassén's essay, which challenges the depiction of the Essenes and the Qumran community as predominantly celibate. Without challenging the identification of the Qumran community as Essenes, Wassén contends that the ancient sources—Philo, Pliny the Elder, and Josephus—were mistaken about Essenism, perhaps because they were familiar with Essenism in Jerusalem, where sexual congress was forbidden (p. 128). Marriage, not celibacy, Wassén contends, provides an important arena for the construction of a sectarian social identity. After surveying the "very positive view on marriage and sexuality" in sectarian texts (pp. 130–32), Wassén traces the use of marital and sexual halakah in 4QMMT and the Damascus Document to define the in-group vis-à-vis other Jewish groups. "Since the sect … could not 'compete' in temple practice (which appears to have been the initial battleground) they changed the playing field, by putting the focus on an area [viz., marriage] where they felt superior given their stringent regulations" (p. 149). Hence, marital and sexual norms become...