Foster, ‘Memory’, p. 227.

 Foster, ‘Memory’, p. 227.)| false
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 E.g. Foster, ‘Memory’, pp. 198–99, 202; whether Foster’s statement on p. 212 that ‘invoking notions of orality does not provide some unproblematic route back to the historical Jesus’ betrays a positivist preference will be discussed below. For the articulation of alternative approaches to historical Jesus research see, e.g., Anthony Le Donne, The Historiographical Jesus: Memory, Typology and the Son of David, (Waco: Baylor University Press, 2009), 74–77 and Theissen, Gerd and Winter, Dagmar, The Quest for the Plausible Jesus: The Question of Criteria (tr. M. Eugene Boring; Louisville, kt: Westminster John Knox Press, 2002), 233–42.

 E.g. Foster, ‘Memory’, pp. 198–99, 202; whether Foster’s statement on p. 212 that ‘invoking notions of orality does not provide some unproblematic route back to the historical Jesus’ betrays a positivist preference will be discussed below. For the articulation of alternative approaches to historical Jesus research see, e.g., Anthony Le Donne, The Historiographical Jesus: Memory, Typology and the Son of David, (Waco: Baylor University Press, 2009), 74–77 and Theissen, Gerd and Winter, Dagmar, The Quest for the Plausible Jesus: The Question of Criteria (tr. M. Eugene Boring; Louisville, kt: Westminster John Knox Press, 2002), 233–42.)| false
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 Foster, ‘Memory’, pp. 191, 226.

 Foster, ‘Memory’, pp. 191, 226.)| false
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 Foster, ‘Memory’, pp. 202–203, 207–210; Terence C. Mournet, Oral Tradition and Literary Dependency: Variability and Stability in the Synoptic Tradition and Q (wunt, 195; Tübingen: Mohr Siebeck, 2005).

 Foster, ‘Memory’, pp. 202–203, 207–210; Terence C. Mournet, Oral Tradition and Literary Dependency: Variability and Stability in the Synoptic Tradition and Q (wunt, 195; Tübingen: Mohr Siebeck, 2005).)| false
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 Foster, ‘Memory’, 209; Eric Eve, Behind the Gospels: Understanding the Oral Tradition (London: spck, 2013) pp. 111–12; John S. Kloppenborg, ‘Variation and Reproduction of the Double Tradition and an Oral Q?’, etl 83 (2007), pp. 53–80.

 Foster, ‘Memory’, 209; Eric Eve, Behind the Gospels: Understanding the Oral Tradition (London: spck, 2013) pp. 111–12; John S. Kloppenborg, ‘Variation and Reproduction of the Double Tradition and an Oral Q?’, etl 83 (2007), pp. 53–80.)| false
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 See, e.g. Pieter J.J. Botha, ‘Greco-Roman Literacy as Setting for New Testament Writings’, Neotestimentica 26 (1992), pp. 195–215, reprinted in Botha, Orality and Literacy, pp. 39–61; Pieter J.J. Botha, ‘Authorship in Historical Perspective and its Bearing on New Testament and Early Christian Tests and Contexts’, Scriptura 102 (2009), pp. 495–510, reprinted in Botha, Orality and Literacy, pp. 113–131; William A. Johnson, ‘Toward a Sociology of Reading in Classical Antiquity’, The American Journal of Philology 121 (2000), pp. 593–627. The influential article by Paul J. Achtemeier, ‘Omne verbum sonat: The New Testament and the Oral Environment of Late Western Antiquity’, jbl 109 (1990), pp. 3–37, is now generally recognized as overstating the case, but the rejoinder by Frank D. Gilliard, ‘More Silent Reading in Antiquity: Non Omne Verbum Sonabat’, jbl 112 (1993), pp. 689–694, acknowledges that even the literary culture of antiquity was one of high residual orality.

 See, e.g. Pieter J.J. Botha, ‘Greco-Roman Literacy as Setting for New Testament Writings’, Neotestimentica 26 (1992), pp. 195–215, reprinted in Botha, Orality and Literacy, pp. 39–61; Pieter J.J. Botha, ‘Authorship in Historical Perspective and its Bearing on New Testament and Early Christian Tests and Contexts’, Scriptura 102 (2009), pp. 495–510, reprinted in Botha, Orality and Literacy, pp. 113–131; William A. Johnson, ‘Toward a Sociology of Reading in Classical Antiquity’, The American Journal of Philology 121 (2000), pp. 593–627. The influential article by Paul J. Achtemeier, ‘Omne verbum sonat: The New Testament and the Oral Environment of Late Western Antiquity’, jbl 109 (1990), pp. 3–37, is now generally recognized as overstating the case, but the rejoinder by Frank D. Gilliard, ‘More Silent Reading in Antiquity: Non Omne Verbum Sonabat’, jbl 112 (1993), pp. 689–694, acknowledges that even the literary culture of antiquity was one of high residual orality.)| false
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 Dunn, Jesus Remembered, p. 245.

 Dunn, Jesus Remembered, p. 245.)| false
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 Mournet, Oral Tradition, p. 122 n. 72.

 Mournet, Oral Tradition, p. 122 n. 72.)| false
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 Dunn, Jesus Remembered, pp. 110–11, 130–33.

 Dunn, Jesus Remembered, pp. 110–11, 130–33.)| false
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 Foster, ‘Memory’, p. 226.

 Foster, ‘Memory’, p. 226.)| false
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 Mournet, Oral Tradition, pp. 62, 67–73.

 Mournet, Oral Tradition, pp. 62, 67–73.)| false
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 Mournet, Oral Tradition, p. 99; emphasis original.

 Mournet, Oral Tradition, p. 99; emphasis original.)| false
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 Mournet, Oral Tradition, pp. 174–90; Isidore Okpewho, The Epic in Africa: Towards a Poetics of the Oral Performance (New York: Columbia University Press, 1979); Isidore Okpewho, African Oral Literature (Indianapolis: Indiana University Press, 1992); Ruth Finnegan, Oral Literature in Africa (Oxford: Oxford University Press, 1970); Ruth Finnegan, Oral Poetry.

 Mournet, Oral Tradition, pp. 174–90; Isidore Okpewho, The Epic in Africa: Towards a Poetics of the Oral Performance (New York: Columbia University Press, 1979); Isidore Okpewho, African Oral Literature (Indianapolis: Indiana University Press, 1992); Ruth Finnegan, Oral Literature in Africa (Oxford: Oxford University Press, 1970); Ruth Finnegan, Oral Poetry.)| false
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 Finnegan, Oral Poetry, pp. 58–72.

 Finnegan, Oral Poetry, pp. 58–72.)| false
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 Kenneth E. Bailey, ‘Informal Controlled Oral Tradition and the Synoptic Gospels’, Themelios 20.2 (1995), pp. 4–11; Kenneth E. Bailey, ‘Middle Eastern Oral Tradition and the Synoptic Gospels’, ExpTim 106 (1994), pp. 363–367.

 Kenneth E. Bailey, ‘Informal Controlled Oral Tradition and the Synoptic Gospels’, Themelios 20.2 (1995), pp. 4–11; Kenneth E. Bailey, ‘Middle Eastern Oral Tradition and the Synoptic Gospels’, ExpTim 106 (1994), pp. 363–367.)| false
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 Dunn, Jesus Remembered, p. 206.

 Dunn, Jesus Remembered, p. 206.)| false
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 Dunn, Jesus Remembered, pp. 204–5; John Miles Foley, Immanent Art: From Structure to Meaning in Traditional Oral Epic (Bloomington: Indiana University Press, 1991); Foley, Singer; Richard A. Horsley and Jonathan A. Draper, Whoever Hears You Hears Me: Prophets, Performance and Tradition in Q (Harrisburg, pa: Trinity, 1999).

 Dunn, Jesus Remembered, pp. 204–5; John Miles Foley, Immanent Art: From Structure to Meaning in Traditional Oral Epic (Bloomington: Indiana University Press, 1991); Foley, Singer; Richard A. Horsley and Jonathan A. Draper, Whoever Hears You Hears Me: Prophets, Performance and Tradition in Q (Harrisburg, pa: Trinity, 1999).)| false
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 Foster, ‘Memory’, p. 205.

 Foster, ‘Memory’, p. 205.)| false
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 Foster, ‘Memory’, p. 205.

 Foster, ‘Memory’, p. 205.)| false
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 Foster, ‘Memory’, p. 205.

 Foster, ‘Memory’, p. 205.)| false
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 Finnegan, Oral Poetry, pp. 69–72; Ruth Finnegan, The Oral and Beyond: Doing Things with Words in Africa (Oxford: James Currey, 2007) pp. 111–12; Foley, Singer, pp. 61–73. But for a defence of Parry’s oral-formulaic approach to Homer, see Merritt Sale, ‘In Defense of Milman Parry: Renewing the Oral Theory’, Oral Tradition 11 (1996) pp. 374–417.

 Finnegan, Oral Poetry, pp. 69–72; Ruth Finnegan, The Oral and Beyond: Doing Things with Words in Africa (Oxford: James Currey, 2007) pp. 111–12; Foley, Singer, pp. 61–73. But for a defence of Parry’s oral-formulaic approach to Homer, see Merritt Sale, ‘In Defense of Milman Parry: Renewing the Oral Theory’, Oral Tradition 11 (1996) pp. 374–417.)| false
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 Finnegan, Oral Poetry, pp. 53–58, 69; Finnegan, The Oral and Beyond, pp. 97–100.

 Finnegan, Oral Poetry, pp. 53–58, 69; Finnegan, The Oral and Beyond, pp. 97–100.)| false
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 Finnegan, Oral Poetry, pp. 73–86; Finnegan, The Oral and Beyond, pp. 107–111; Ruth Finnegan, Literacy & Orality, pp. 91–109. But note the point made by Øivind Anderson, ‘Oral Tradition’ in Henry Wansbrough (ed.), Jesus and the Oral Gospel Tradition (jsntSup, 64; Sheffield: Sheffield Academic Press, 1991), pp. 17–58 (39–40), that such examples of memorization may tell us more about the relation between composition and performance than between performance and (prior, established) tradition.

 Finnegan, Oral Poetry, pp. 73–86; Finnegan, The Oral and Beyond, pp. 107–111; Ruth Finnegan, Literacy & Orality, pp. 91–109. But note the point made by Øivind Anderson, ‘Oral Tradition’ in Henry Wansbrough (ed.), Jesus and the Oral Gospel Tradition (jsntSup, 64; Sheffield: Sheffield Academic Press, 1991), pp. 17–58 (39–40), that such examples of memorization may tell us more about the relation between composition and performance than between performance and (prior, established) tradition.)| false
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 Finnegan, Oral Poetry, pp. 18–19, 22–24, 160–168, 258–260, 272–273; Foley, Singer, pp. 66, 79, 210–211; Foley, How to Read, pp. 26, 36–39, 66–69.

 Finnegan, Oral Poetry, pp. 18–19, 22–24, 160–168, 258–260, 272–273; Foley, Singer, pp. 66, 79, 210–211; Foley, How to Read, pp. 26, 36–39, 66–69.)| false
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 Eusebius, Ecclesiastical History, 3.39.1–11

 Eusebius, Ecclesiastical History, 3.39.1–11)| false
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 Foster, ‘Memory’, p. 206.

 Foster, ‘Memory’, p. 206.)| false
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 Werner H. Kelber, The Oral and the Written Gospel: The Hermeneutics of Speaking and Writing in the Synoptic Tradition, Mark, Paul and Q (Bloomington and Indianapolis: Indiana University Press, 1997), pp. 28–29.

 Werner H. Kelber, The Oral and the Written Gospel: The Hermeneutics of Speaking and Writing in the Synoptic Tradition, Mark, Paul and Q (Bloomington and Indianapolis: Indiana University Press, 1997), pp. 28–29.)| false
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 Eve, Behind the Gospels, pp. 89–90, 96–99.

 Eve, Behind the Gospels, pp. 89–90, 96–99.)| false
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 Foster, ‘Memory’, p. 212.

 Foster, ‘Memory’, p. 212.)| false
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 Foster, ‘Memory’, pp. 192–93.

 Foster, ‘Memory’, pp. 192–93.)| false
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 Bailey, ‘Informal Controlled’, pp. 4–11; Rena L. Hogg, A Master-Builder on the Nile: Being a Record of the Life and Aims of John Hogg, D.D., Christian Missionary (New York: Fleming H. Revell, 1914) pp. 214–15.

 Bailey, ‘Informal Controlled’, pp. 4–11; Rena L. Hogg, A Master-Builder on the Nile: Being a Record of the Life and Aims of John Hogg, D.D., Christian Missionary (New York: Fleming H. Revell, 1914) pp. 214–15.)| false
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 Hogg, Master Builder, pp. 215–16; Theodore J. Weeden, ‘Kenneth Bailey’s Theory of Oral Tradition: A Theory Contested by its Evidence’, jshj 7 (2009), pp 3–43 (15–16).

 Hogg, Master Builder, pp. 215–16; Theodore J. Weeden, ‘Kenneth Bailey’s Theory of Oral Tradition: A Theory Contested by its Evidence’, jshj 7 (2009), pp 3–43 (15–16).)| false
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 Finnegan, Oral Poetry, p. 260; Kelber, Oral and Written, pp. 25–26.

 Finnegan, Oral Poetry, p. 260; Kelber, Oral and Written, pp. 25–26.)| false
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 Kelber, Oral and Written, pp. 29–34.

 Kelber, Oral and Written, pp. 29–34.)| false
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 Jan Vansina, Oral Tradition as History (London: James Currey, 1985), pp. 114–123, argues that while there is a tendency towards homeostasis in oral tradition, total homeostasis is rarely achieved.

 Jan Vansina, Oral Tradition as History (London: James Currey, 1985), pp. 114–123, argues that while there is a tendency towards homeostasis in oral tradition, total homeostasis is rarely achieved.)| false
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 Foster, ‘Memory’, p. 201; Dale C. Allison, Constructing Jesus: Memory, Imagination and History (London: spck, 2010), pp. 10–26.

 Foster, ‘Memory’, p. 201; Dale C. Allison, Constructing Jesus: Memory, Imagination and History (London: spck, 2010), pp. 10–26.)| false
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 Foster, ‘Memory’, pp. 225–26.

 Foster, ‘Memory’, pp. 225–26.)| false
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 Foster ‘Memory’, pp. 226–227; Rodriguez, Structuring; Keith, Jesus’ Literacy.