Matthew According to Patristic Citations
Given that early church fathers often quote from the Gospel of Matthew it would be interesting to see what Matthew would read like when constructed entirely from such quotations. Our critical Greek text of Matthew (NA27) depends basically on fourth century manuscripts, however, reconstructing a text of Matthew according to patristic quotations would yield a much earlier text (although perhaps a less accurate text if the quotations of Matthew were drawn from memory and/or give a harmonized/mixed quotation influenced by other Gospels).

But I would still like to see what Matthew looks like when so reconstructed. Peter Head has recently pointed out (here & here in answering a question of mine on Synoptic-L restated here) that it is only for Luke's Gospel that we have extensive amounts of papyri text. Understandably textual criticism for the Gospels cannot usually give to patristic citations the same 'weight' (if much at all) as actual Gospel manuscripts but it would be an interesting experiment to see what Matthew looks like when having to rely solely on early (second to fourth century) citations. Of course, this would leave many gaps in such a reconstructed text since we would probably be lucky if altogether we got 50% of Matthew. I think such an experiment may benefit not only textual criticism but also studies in the synoptic problem.

Gospel memorization model

I have just seen and read the following little journal article:
Dennis Ingolfsland, "Jesus Remembered: James Dunn and the Synoptic Problem," Trinity Journal (Fall, 2006), 187-97.

Ingolfsland criticizes Dunn's adherence to the two-source theory rather than "follow his method to its logical conclusion" but it is not clear to me what exactly Ingolfsland would say is Dunn’s method. Instead Ingolfsland goes on to propose his own solution to the synoptic problem (or is it the logical conclusion of Dunn’s method?) that Gospel authors like Luke were taught to memorize previous Gospels like Mk and Mt:

There is nothing improbable with the assumption that local church elders taught potential leaders to learn gospels like Mark or Matthew by memory [footnote 46]—a common teaching method in both Greek and Jewish cultures of the time.

Luke’s extensive knowledge of both Matthew and Mark may imply that he himself had memorized those gospels. [footnote 47]

I doubt this is the logical conclusion to Dunn’s method. And I’m also not sure that this solution is new. There may be similar versions of this type of ‘composition model’ already. In fact I guess one could accept this model and still be a Farrer theorist—or does the Mk-Mt hypothesis imply textual dependence (rather than literary memorization)?

There really are many more types of composition models than most introductions to the matter would care to admit. I’m looking forward to reading Bauckham’s eyewitness model.