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The Jesus Seminar, in line with this statement, does not accept as genuine any words of Jesus that are not recorded as aphorisms or parables.
Sermons and stories are therefore considered “out of bounds,” probably creations of the early church.
True that oral tradition was communal, but communities had leaders who exerted control over the tradition, and that is the way it usually works in an oral-based community. It is rather hard for us, in our day of computers that save data and yellow post-it notes pasted everywhere to remind us to do difficult-to-remember things, to imagine the capacity of the oriental memory.
Many studies show that modern adults only use listening skills sparingly, with as little as 25% accuracy.
Writing was so important to their world that they assumed it was the key to the growth of ancient culture.” And Samuel Byrskog in Story as History  comments: “Writing was usually seen as supplementary to the oral discourse.” Oral recall was far more important in ancient socities, particularly Judaism, than we have commonly allowed for and the techniques used for memorization by ancient societies as a whole has a remarkable similarity to techniques promulgated by today’s “memory improvement” seminars we now pay exorbitant fees to attend.Byrskog notes that “…as we know today from modern studies of visual memory, most people recall — correctly or not — the past through images impressed on their memory.This in itself is a supposition without evidence, used with the presuppositions of the Seminar that only sayings that they determine have originated in the so-called oral period (30-50) could possibly have come from Jesus [Funk.5Q, 24], and that oral transmission is so primitive that it cannot reliably transmit anything except short, memorable phrases.This presumption ignores any possibility that sayings, stories and sermons were put in some kind of written form early on and it also ignores the considerable importance given to rote memorization in Jewish society of the time, which would have permitted reliable oral transmission even for longer material. OTr, 15], a supporter of Jesus Seminar thinking, for example, refers to the “very communal, anonymous and changeable nature” of oral transmission, which is far from an accurate description of the process under consideration.
Disciples in early Jewish settings were learners, and, yes, also reciters and memorizers.