Picking up from where I left off yesterday, I’d like to look at how we remember time. As I said in my response to Mike Kok’s post, Steen F Larsen, Charles P Thompson, and Tia Hansen. “Time in Autobiographical Memory,” Pages 129-56 in Remembering Our Past: Studies in Autobiographical Memory (Ed. David C Rubin. Cambridge; New York: Cambridge University Press, 1999) point out that we remember some aspects of time more easily than others. The time at which something happened is usually remembered fairly reliably because people use what are called ‘temporal cyclic schemas’ to place an event at a particular time of day, day of the week or season of the year. If we don’t have something concrete to anchor it, though, we can often displace in longitudinal time. [Challenge: can you use the phrase ‘temporal cyclic schema(s)’ in a believable context on your blog this week? Link back here if you can – although unlike the Jesus Blog, I can’t offer a prize.]
For example, we might be sure that something happened on a Monday, because it happened right after we got back from the Step class at the gym and we go to Step on Mondays. We can’t remember which Monday, because every Monday is pretty much the same, but it was a while ago, although not too long ago, so probably about four weeks. When we’re telling someone the story, if when in time is really only to add colour and interest, we will probably say ‘four weeks ago’ without bothering to check. Then, when we look at our diary, we discover that either it wasn’t a Monday or it wasn’t four weeks ago because Monday four weeks ago we were out of town at a seminar. So at that point, some of us will riffle frantically through our diaries or try to find some other piece of external evidence to pinpoint more exactly when it happened while others will use a process of logic:
“I know it must have been Monday because it was after Step, so it can’t have been four weeks ago – so it must have been five weeks or three weeks, but it was hot, so it wasn’t five weeks ago because that was the week when we had the cold snap. Oh, hang on, I’m sure it was four weeks ago, because it was in the same week that I gave that guest lecture and that was definitely on the tenth – Oh, I remember! Because I ate so much at the conference I decided that I needed the exercise so I went to the Step class on Wednesday that week…”
If you are trying to remember something at a distance of quite a few years and you aren’t in the habit of keeping a detailed diary, you may no longer have access to all the clues you need to place the event accurately. You probably won’t remember which week it was that had the cold snap, for instance, so you will retell the story in the time-frame that makes most sense to you – which will probably place it on a Monday.
In the current discussion about memory, one of the targeted issues is the fact that Mark has the clearing of the temple at the end of Jesus’ ministry and John has it at the beginning. Most scholars agree that it is highly unlikely that it happened more than once, so which is correct? Most people are more inclined to accept Mark’s version as accurate because his is the earlier gospel, and many attribute the earlier timing in John as the result of a deliberate decision by the author to move it to a place that better fits his particular theology. This is the equivalent of suggesting that John said to himself “I know Jesus really cleared the temple just before he died, but I think I will move it to the beginning of my gospel because it will help my readers to understand Jesus’ role in salvation history better if I put it up the front. Oh, and I’ll finish off by saying that everything that’s written in it is true.” Really?? I find it very difficult to believe that people of integrity who genuinely believed in Jesus as messiah/saviour would function like this and I do like to believe that the biblical authors were people of integrity.
Psychological research, however, indicates that time (ie season) of the year is reasonably easy to remember, but the exact year is not. John and Mark both agree that the occasion was a visit to the temple for Passover, just not which Passover. It is quite believable that Jesus went to Jerusalem for more than one Passover, and it is quite possible that only one visit to the temple at Passover was eventful – the one where he cleared the temple court of merchants. At a distance of a decade or more from the event, most of the mental time markers for the event would have disappeared, leaving the people telling the story with the difficult task of situating this important event in their narrative. As both social memory theorists and psychological memory researchers attest, remembering is about helping us to make sense of the world in which we live and for Mark, it clearly made sense that the temple cleansing would have happened at the end of Jesus’ ministry, whereas for John, it made sense at the beginning, so that’s the way they remembered it.
Yes, one of the markers used to situate the event in memory is likely to have been the theology of the two authors, but it is quite possible that they situated the event in longitudinal time at a subconscious level. It is by no means necessary to posit a deliberate redaction on the part of one of the authors. If John had access to Mark, he may have believed that he was correcting Mark’s faulty memory. It is also possible that the actual event happened in the middle of Jesus’ ministry and both authors remembered the timing incorrectly, because there respective timings made more sense of their particular understandings of Jesus’ role in salvation history. 🙂
On the other issue that Mike raises, the date of Jesus’ death, I am feeling somewhat perplexed. John 19: 31 says that Jesus was crucified (with others) on the Day of Preparation so Pilate ordered that the legs of those being crucified be broken to hasten their deaths; Luke 23: 54 says that Joseph of Arimathea took Jesus’ body on the Day of Preparation; Mark 15: 42-43 says Joseph of Arimathea took Jesus’ body on the Day of Preparation and Matthew 27: 62 says that the Jewish authorities want to Pilate the next day (after Jesus died), that is after the Day of Preparation. It therefore seems to me that all four gospels have Jesus dying on the same day. What am I missing?
It would be somewhat more difficult (although by no means impossible) to argue that psychological theory explains Jewish authors remembering a different day at this time, although for a Gentile author the whole Jewish Shabbat/Passover thing might not have made nearly as much impact and he (or she) could more easily have placed an event around that time of year wrongly.