One may well argue that the Johannine author portrays the replacement of the Jerusalem temple by Jesus in chapter 2. This passage is setting the stage for other Jewish motifs subsequently presented in the Gospel. Is it also setting a pattern of replacement for these motifs? If continued identity with Judaism is alleged on the basis of Christological fulfillment of Jewish motifs, on what grounds can one speak of fulfillment but not of replacement when replacement has already been established? This paper will utilize Social Memory Theory with regard to the Johannine Feast of Booths (Sukkot) to explore this conundrum. A review of Jewish festival associations pre- and post-70 will first be undertaken. After the destruction of the temple, temple-dependent memory and identity associations were transferred onto other festival elements in order to foster continued Jewish identity structures among co-religionists. For the author of John, the Feast of Booths provided a rich mosaic of Jewish associations. We will explore how the temple-dependent Booths rituals are layered with new Christological symbolism in such a way as to transform the rituals’ value for Jewish Christ-followers without negating their prior worth. Jesus is not symbolically replacing the festival itself but only the outstanding elements of the festival that are no longer viable without a temple, paralleling similar transference techniques employed by other Jews of that time. Social Memory Theory provides a sociological explanation as to how the Johannine author could portray replacement of the temple institution in John chapter 2 yet permit continued festival memory and identity associations among Jewish Christ-followers in later chapters. The study confirms a Johannine acceptance of Judaism in its transformed Christological state rather than its abrogation, providing support for the position that the Johannine Gospel portrays a Christianity that has not yet decisively broken with Judaism.