I am happy to be able to post the following announcement of a position in Early Christianity in our department at Duke:
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The Department of Religious Studies within Trinity College of Arts & Sciences at Duke University invites applications and nominations for a position in the study of Early Christianity, at the rank of (tenure-track) Assistant or (tenured) Associate Professor. Candidates with expertise in any aspect of Early Christianity in the late ancient world (ca. 3rd to 10th century) are encouraged to apply. The successful candidate will be familiar with critical methods in Religious Studies and will combine excellence in undergraduate instruction with teaching and mentoring in the Graduate Program in Religion. Collaboration with other programs and departments at Duke as well as with colleagues at the University of North Carolina in Chapel Hill is expected.
Interested candidates should send a letter of application, a curriculum vitae, evidence of innovation and expertise in teaching (e.g. teaching evaluations, a teaching statement, a list of proposed courses), and the names and contact information (email, phone, and postal address) of three references to http://academicjobsonline.org. Initial review of applications will begin November 1, 2017. Informal queries should be addressed to Professor Marc Brettler, chair of the search committee, at MZB3@duke.edu. Consideration will continue until the position is filled. Start date is August 2018.
Duke University, in Durham, North Carolina, is an Equal Employment Opportunity / Affirmative Action employer committed to providing employment opportunity without regard to an individual's age, color, disability, genetic information, gender, gender identity, national origin, race, religion, sexual orientation, or veteran status.
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The Department of Religious Studies within Trinity College of Arts & Sciences at Duke University invites applications and nominations for a position in the study of Early Christianity, at the rank of (tenure-track) Assistant or (tenured) Associate Professor. Candidates with expertise in any aspect of Early Christianity in the late ancient world (ca. 3rd to 10th century) are encouraged to apply. The successful candidate will be familiar with critical methods in Religious Studies and will combine excellence in undergraduate instruction with teaching and mentoring in the Graduate Program in Religion. Collaboration with other programs and departments at Duke as well as with colleagues at the University of North Carolina in Chapel Hill is expected.
Interested candidates should send a letter of application, a curriculum vitae, evidence of innovation and expertise in teaching (e.g. teaching evaluations, a teaching statement, a list of proposed courses), and the names and contact information (email, phone, and postal address) of three references to http://academicjobsonline.org. Initial review of applications will begin November 1, 2017. Informal queries should be addressed to Professor Marc Brettler, chair of the search committee, at MZB3@duke.edu. Consideration will continue until the position is filled. Start date is August 2018.
Duke University, in Durham, North Carolina, is an Equal Employment Opportunity / Affirmative Action employer committed to providing employment opportunity without regard to an individual's age, color, disability, genetic information, gender, gender identity, national origin, race, religion, sexual orientation, or veteran status.
2 comments:
I would add to your point that Garrow has not made clear how or why Matthew decides which of his sources he will follow and which will "distract" him when he finds that his different sources contain differing versions of the same story or saying. On the traditional two source theory, there is a limited number of Mark-Q overlap passages and Matthew conflates them (while on the Farrer theory Luke follows Matthew instead of Luke in these cases). On Garrow's theory there is a much larger number of passage found in both Mark and Q. In some of these Mark-Luke overlaps (i.e., the traditionally identified Mark-Q overlap passages) and especially the Beelzebul pericope, Matthew carefully conflates the two versions of Mark and Luke, while in most cases he follows Mark with a few touches of Luke (the traditional "Minor Agreements'). It seems like the mere existence of a parallel source does not determine whether Garrow's Matthew will be "distracted" by it or not, or by how much. A further level of explanation is needed on how Matthew makes the decision about which sources to use and how much to use them.
Ken -- I think you may have wanted this comment on the subsequent post. If you re-post there, I'll delete here. Cheers, Mark
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