Nineteen hundred years ago, someone called the Beloved Disciple told stories about Jesus and his days on earth, including reports of what Jesus did and said. These stories had been todl for decades, but then someone took the stories and wrote them down, turning them from oral tradition into the book we know as the Gospel of John. Scholars have long concentrated on the content of this Fourth Gospel, analyzing how it differs from the Gospels of Matthew, Mark, and Luke and wondering how the different Gospels relate to the Jesus of history.Thatcher builds on all this previous scholarship to as new and exciting questions: Why was this Gospel written? Why would these followers of Jesus turn the oral stories into written Gospel? In exploring the reason for writing the Fourth Gospel, Thatcher focuses on how stories and written texts operate to reflect and to create memory with in groups of people. He uncovers how early Christians strove to remember Jesus in the decades after his ministry and how Christians came into conflict with one another about which memories were best.With this interest in the social memory of early Christians, Thatcher provides original insights into the Gospel of John and shows new answers to old questions. Writing in an engaging and accessible style, Thatcher uses numerous diagrams and modern parallels to show how Gospel texts shape the memory and identity of Christian communities, not only in the ancient world but today as well.

How did the Gospel of Mark come to exist? And how was the memory of Jesus shaped by the experiences of the earliest Christians? For centuries, biblical scholars examined texts as history, literature, theology, or even as story. Curiously absent, however, has been attention to processes of collective memory in the creation of biblical texts. Drawing on modern explorations of social memory, Sandra Huebenthal presents a model for reading biblical texts as collective memories. She demonstrates that the Gospel of Mark is a text evolving from collective narrative memory based on recollections of Jesus’s life and teachings. Huebenthal investigates the principles and structures of how groups remember and how their memory is structured and presented. In the case of Mark’s Gospel, this includes examining which image of Jesus, as well as which authorial self-image, this text as memory constructs. Reading Mark’s Gospel as a Text from Collective Memory serves less as a key to unlock questions about the historical Jesus and more as an examination of memory about him within a particular community, providing a new and important framework for interpreting the earliest canonical gospel in context.

An internationally renowned Jesus scholar rethinks our knowledge of the historical Jesus in light of recent progress in the scientific study of memory.

Are the canonical Gospels historically reliable?​ The four canonical Gospels are ancient biographies, narratives of Jesus’s life. The authors of these Gospels were intentional in how they handled historical information and sources.​ Building on recent work in the study of ancient biographies, Craig Keener argues that the writers of the canonical Gospels followed the literary practices of other biographers in their day. In Christobiography he explores the character of ancient biography and urges students and scholars to appreciate the Gospel writers’ method and degree of accuracy in recounting the life and ministry of Jesus. Keener’s Christobiography has far-reaching implications for the study of the canonical Gospels and historical Jesus research. He concludes that the four canonical Gospels are historically reliable ancient biographies.

Noted New Testament scholar Bauckham challenges the prevailing assumption the accounts of Jesus circulated as "anonymous community traditions," instead asserting that they were transmitted in the name of the original eyewitness.

Rodriguez shows how social memory research has complicated the relationship between past and present in New Testament studies.