I'd think that that rhetorical device -- and its playful antithesis occupatio (a favorite of trump) -- certainly derives some of its usefulness from the material limits of its medium, I just disagreed that that should be your primary response to numbers' comment.
I don't know much, if anything, about pre-tenth-century book circulation, but I'd imagine that in the earliest days of the new testament it was circulated in smaller booklets -- in fours and fives rather than octavo, as you/Aland suggest -- because they certainly wouldn't have been bound. The fourth and fifth century preference for lectionaries, bigger books for communal (viz. oral) performance, would very well have increased both size of script (so-called biblical majuscule) and size of book which would in turn require a change in quire composition. I'd be interested to know your thoughts about the length of individual "books" of the bible (e.g. Genesis or Luke) and how those factors contributed to change in codicological production (i.e. size of gatherings, script, book, etc.).
But my usual provocative comment to students is that the bible is actually an invention of thirteenth century Paris. It's true, and it blows their minds.
Also, I typed this up in like thirty seconds, so I very well may have fucked something up. Apologies if so, and I can clarify later tonight.
While I'm flattered that you think I know anything whatsoever about that topic, I'm afraid that's not the case. All I'm good for is bits and pieces I nick from Metzger or the Alands. As you point out, the NT, much less the entire Bible, wasn't circulated as a whole for centuries. My somewhat shaky and clouded recollection is that for many years, it was rare for churches to have copies of all four gospels, due in part to their length. Paul's letters were shorter, and I believe were bound together sooner than the rest, which made them a little more common. That's about all I can offer on the topic from memory, and even some of that might be inaccurate.
This is the problem with the gospel accounts, for me. You have four people (probably more, considering that multiple people likely contributed to John), each putting together accounts anywhere from 70-100 years after Jesus died, with different intended audiences and moral takeaways. Which means that these are people who, considering lifespans in that period, are probably 1 or 2 generations from having even experienced Jesus. And then they're handwriting this shit, which can't be reliably reproduced on a mass scale for literal centuries, but which also has to be retranslated and reinterpreted as other cultures and languages evolve over the next two millennia.
I think you're a little off on your dates--most scholars would put them at 70-100 A.D., not 70-100 years after Christ's death--but that doesn't really change the argument. However, even if you discredit the gospels and the unique information they contain, Paul's letters date back to the 50's. Paul openly admits that he received teaching elsewhere, and recites a creed that "[he] also received" in I Cor 15:3-4 that talks about Christ's death, resurrection, and appearances. You thus have clear evidence dating back to within 20 years, at the absolute most, that Christians believed in and put central importance on the resurrection. That would certainly fall within the ambit of people who saw and experienced Jesus.
As far as the transmission of the text, the old interpretation used to be that people jotted it down and changed whatever they liked. The discovery of the Bodmer papyri kind of blew that theory up, and now fragments are classified as strict text, moderate text, or loose text. In the loose text, people made changes including thematic and theological matters. In the moderate text, writers made stylistic changes but preserved doctrine. In the strict text, they copied the text word-for-word, although mistakes were certainly made. Of course, we'll never know what the originals said, but we do know that, from the time of the earliest authorities we have (~125 A.D.), there was an extremely faithful transmission of the text, and what discrepancies exist don't call into question any Christian doctrine