Wednesday, May 25, 2016

Duke Newt goes to NAPS 2016

The 2016 North American Patristics Society is meeting this week in Chicago and Duke NEWT's Ian Mills (myself) is presenting on the origin of Mark's Longer Ending and Marcion's text of Luke. I've attached the abstract below.

Marcion's Gospel and the Longer Ending of Mark
A Scribal Composition and Second Century Controversies
The reigning paradigm for the composition of Mark’s “Longer Ending” is that of a ‘Gospel Pastiche’ (Kelhoffer, 2000; Parker 1997). Despite this model’s currency in contemporary scholarship, the case for the Longer Ending’s dependence on Matthew, Mark 1-16, John, and Acts’ resurrection narratives rests on tenuous source critical argumentation. Rather, I argue, the Longer Ending is thoroughly dependent on the Gospel of Luke to the exclusion of all other proposed sources.

As such, Mark’s Longer Ending is the earliest witness to the twenty fourth chapter of Luke, a locus classicus for debates over New Testament textual pluriformity. Jason BeDuhn first noted a correlation between those narrative elements attested for Marcion’s text of Luke and those reproduced in the Longer Ending. This, BeDuhn suggests, might indicate a genetic relationship. BeDuhn’s catalog can be substantially expanded and, revisiting Tertullian’s "commentary" on Marcion's Gospel, a number of shared omissions may likewise be included. In addition to this, a redaction critical reading of the Longer Ending evinces a series of agreements with Marcionite interpretations of the Gospel. Namely, the persistent unbelief of the disciples, the omission of allusions to Jewish Scripture, Christological polymorphy in the Emmaus Road epitome, and novelty rhetoric in the miracle catalog all accord with distinctively Marcionite teachings. 

Sunday, May 1, 2016

Congratulations to Mark Goodacre -- Howard D Johnson Teaching Award

Duke New Testament's Mark Goodacre was honored with the "Howard D. Johnson Teaching Award" this week. Congrats Doctor Goodacre!

Read the article here:

Thursday, February 7, 2013

Nathan Eubank's new blog

I've just started a new humble little website with a humble little blog.

Please drop by!


Tuesday, February 14, 2012

SBL 2012 Registration and Housing are already open

Just so everyone will know, I was surprised to notice that Registration and Housing are already open for the 2012 Annual Meeting. It is unusual that SBL did not send out an email advising members that registration and housing were open. Considering how quickly hotels are filled up, you all might want to register even though there has been no official notification regarding anything except the call for papers.

Wednesday, December 14, 2011

Almsgiving is the ‘the commandment’ in 1 Timothy

The new issue of New Testament Studies includes my short article, “Almsgiving is ‘the Commandment’: A Note on 1 Timothy 6.6-19”.

Here’s a link to the full text.

There are two thorny problems in 1 Timothy 6:6-19. First, why does the author interrupt two discussions of money with a charge to Timothy to “keep the commandment”? Second, what on earth is “the commandment”? In this article I argue that there is one surprisingly simple solution to both of these questions.

In Testaments of the Twelve Patriarchs and various rabbinic texts ‘the commandment’ refers to almsgiving. This idiom also has precursors in earlier texts such as Sirach. If one reads 6:6-19 on the hypothesis that the author was employing this idiom the whole passage snaps into focus. Verses 6-10 describe how the pursuit of money can lead to spiritual ruin. In vv.11-16 Timothy is given the antidote to such ruin. He is to A) flee from the love of money, B) pursue instead righteousness, godliness etc., and C) take hold of eternal life (ἐπιλαβοῦ τῆς αἰωνίου ζωῆς) and keep the commandment until Christ appears. Verses 17-18 repeat this advice, adapting it to apply to the rich. They are A) not to be proud because of their money nor put their hope in it; B) rather, they should put their hope in God, and C) give their money away in order to take hold of true life (ἐπιλάβωνται τῆς ὄντως ζωῆς). If “the commandment” here refers to almsgiving then the author would simply be telling Timothy the same thing that Timothy is to tell the rich: instead of pursuing money, pursue eternal life and give alms. The idiom of almsgiving as ‘the commandment’ not only explains why the author simply speaks of ‘the commandment’ with no further clarification; it also fits hand in glove with 6.6-19 as a whole.

Also, check out the article by Duke’s own Robert Moses in the same issue. "Jesus Barabbas, a Nominal Messiah? Text and History in Matthew 27.16-17.

More Moffitt

Check out this review of Moffitt's book at Chrisendom.