First of all, Joel told me that I should post here because no one reads my blog. And that’s not very nice. But, he’s probably right. And, once I changed his blog’s tagline to “Where Joel incessantly brain vomits nonsense into cyberspace” for an entire day without him noticing while letting everyone else in on the gag. So I suppose we’re even.
At any rate, I’m cross posting. I’ve written a post on my personal blog about what I’ve been up to for the past year, namely working on the new case-frames feature in Logos 6. Here’s a teaser and you can read the rest HERE:
Case-frames provide a new way of exploring meaning within Logos 6. It may not be apparent on first glance how they do this. Here I will work from an English example to an original language example to demonstrate how this works.
Consider an English verb like “return.” This verb can have several different meanings as in the following sentences:
He returned home.
He returned the donkey to its pen.
In the first case, we might paraphrase “return” as “go back”: “He went back home.” In the second, we might somewhat poorly paraphrase as “bring back” (perhaps this isn’t the only possible interpretation, but this is only an example): “He brought the donkey back to its pen.”
The difference in these two meanings of “return” is reflected in the number of “arguments” that the verb takes in each example …
You’ll just have to deal with me for a minute. I am not a sales rep nor do I participate in the Logos Affiliate program. More power to those bloggers who do. I would rather not, so that at least in appearance, I can presume to give you unbiased advice. I say this because I am biased to serious bible study and I believe you can actually get serious through Logos.
For instance, there is a textual variant in Mark 9.49 that I like to play around with from time to time. I believe it points to a time of rehabilitation after….well, I’ll leave it there for the moment.
First, I start with the Lexham Textual Notes on the Bible. This is a commentary on the entire bible and the textual variants found therein. Rick Brannon, one of my favorite people and one of the editors/authors of this volume, writes,
The Lexham Textual Notes on the Bible (LTNB) cover both the Old Testament (Hebrew Bible) and New Testament with over 2,000 notes. These notes are situated somewhere between what is found in footnotes in modern English Bibles and the sort of material covered by Bruce Metzger’s Textual Commentary on the Greek New Testament. But the discussion in LTNB is geared toward readers with little to no text-critical knowledge. The goal is to provide English translations of several important variation units and some brief non-technical but relevant information about the unit.
In the LTNB, I go to Mark 9.49:
The Hebrew is the text used for the OT, although briefing scanning the document I see references to the LXX. The LXX is used to help in examining Hebrew readings.
As you can see, there is a difference, although some may argue against it being that much of a difference. I mean, unless you want to argue for purgatory or something…
After this, because I’m not satisfied, I go to the Ancient Literature Database. When this first started, the references were something like 60,000 but now, it racing past 180,000 entries. So, what do I come up with?
The Testament of Levi reads,
And of all thy first-fruits and of wine offer the first, as a sacrifice to the Lord God; and every sacrifice thou shalt salt with salt.
If I wanted to go further, I could commentaries, but these two things helps to make a reasonably informed decision.
The teaching versatility of the software has taken a gigantic leap. Not only are their visual tools like Canon Comparison and character charters (you’ll see), but visualizers that help you see the meaning of the verse, etc… Likewise, you can now make slides out of verses or other short passages you find in your books. This is going to be great for pastors and teachers who make use of multimedia in your preaching/classrooms
The ancient text database is going to be a must for all of those researching literary sources and developments of the text. I can see two people using this. One, those who are researching where texts come from and two, how a text was preserved or modified. Quite simply, this tool is going to cut work in half for those of us in these peoples. If you are looking at how a verse was used in the Church Fathers, you are going to be amazed at the level you uncover.
So yes, maybe the exponent sign (^) is really what they should have used.
Known until the 18th century only from fragmentary quotations and references in patristic literature, more recent discoveries of Greek, Coptic, and Syriac manuscripts have drawn fresh interest and attention to the Odes of Solomon, a collection of Christian poetry from the second century rich in imagery and exhibiting an exotic spirituality. Internationally renowned expert on the Odes, Michael Lattke, provides a meticulous translation and discussion of the textual transmission of the “Odes,” along with judicious commentary on the place of the “Odes” in the development of Gnosticism, Logos theory, and early Christian worship. Historians and students of early Christianity will find this commentary a valuable resource for years to come.
Have you read the Gospel of John? Have you sang hymns? So did the author(s) of the Odes of Solomon. But, the Odes are much more important than that. To the researcher in early Christianity, they provide a window into an early community still struggling to piece together something new from something old. Not only does the Hermeneia series offer one of the few commentaries available for the Odes, but it does so as the entire series does with other books of canon and non-canon — critically, with attention to the details of the past. These details include a focus not only on the manuscript evidence but the context of the Odes as well; the connection between these hymns and the canon, but so too to the various translation issues arising from the fact that the Greek manuscript is more likely a translation from a previous language.
Meticulously researched and assembled by renowned German scholar Michael Lattke, this volume allows the researcher to dig deep into the pre-history and transmission history of Odes. Lattke begins with a discussion of the early reception of the Odes, from its canonical as well as gnostic use. He discusses authorship alongside other pseudonymous Solomons and after much debate, assigns the the first quarter of the second century CE as the probable date. Lattke then proceeds to give some meaning to the Odes throughout pre-modern history (yes, the gnostics are included as well) and in early 20th century reception. We meet not only the Odes, but the scholars we do their best to present the Odes to us. Following this, Lattke gives us the commentary.
If you have never seen the Hermeneia commentary, then it may seem a bit daunting at first. However, once you master it, the layout becomes a tool to aid your reading. At the beginning of each ode (think chapter or psalm), Lattke gives his translation which is divided into the commentary sections. For example, Ode 20 has ten verses, but Lattke adds the ‘a’ and ‘b’ (ex. 1a and 1b, or 9a, 9b, and 9c) to the lines as he will examine then. There is an introduction, and overarching view,to the ode given first. Likewise, there is an interpretation which is the meat of the commentary section. The footnotes are there as a separate, added, tool to the commentary, providing further reading and succinct explanations. Using Ode 20 as an example, I can point out the charts Lattke has included to help illustrate his points. Table 4 and 5 show the intertextuality between Ode 20 and the canonical books of Exodus and Isaiah. Following this is an excursus whereby the author presents something unique to the book, but drawn from the ode. Again, I use Ode 20. Here, the excursus examines “soul” throughout the book.
This volume is essential to the study of the Odes, if not understanding early Christianity and reception of wisdom traditions.
Journey from Genesis to Revelation with the “father of Methodist missions” as a guide. Thomas Coke’s Commentary on the Holy Bible provides an in depth look at both the Old and New Testaments. Coke—cofounder of the Methodist Church in America and the first Methodist bishop—was an influential figure in eighteenth-century Christianity and his commentary offers valuable insight into the development of Methodist theology.
In the Logos editions, the volumes in Thomas Coke’s Commentary on the Holy Bible are enhanced by amazing functionality. Scripture citations link directly to English translations, and important terms link to dictionaries, encyclopedias, and a wealth of other resources in your digital library. Perform powerful searches to find exactly what you’re looking for. Take the discussion with you using tablet and mobile apps. With Logos Bible Software, the most efficient and comprehensive research tools are in one place, so you get the most out of your study.
I haven’t availed myself of my privileges here at Unsettled Christianity for quite some time. At least not since the time I changed the tagline to “where joel incessantly brain vomits nonsense into cyberspace.” Thanks to Jim for preserving that for perpetual memory, or at least until he decides to shut down his blog again.
But, I wanted to take the opportunity to put in a shameless plug since Joel is constantly doing that for his books here anyway and you’re all accustomed to it … Actually, I breakfast with Joel recently and he said I could/should.
For about two years, I was a part of a team of people who worked on a tool within Logos Bible Software called the Bible Sense Lexicon. The project was headed by Sean Boisen, who you can follow on Twitter and also involved David Witthoff who can be found there as well (our Greek counterpart Mark Keaton isn’t on social media, for shame).
The Bible Sense Lexicon is a tool that allows users to better search and explore the bible. In order to give some insight into how the tool can be useful we’ve started a feed on the Logos Academic blog called “Sense of the Day” (think Webster’s Word of the Day). Sense of the day is described as follows:
Sense of the Day is based on content from Logos’ Bible Sense Lexicon, which organizes biblical Hebrew, Aramaic, and Greek words by meaning based on a variety of semantic relationships. Sense of the Day provides examples of senses in context, along with insight into their application for theology and interpretation.
I hope you will check out some or all of the links and consider subscribing to the feed to interact with us about this new tool. You can comment on the blog or send questions via the Logos Academic Twitter account (which also posts the Sense of the Day Link) or shoot them directly at me.
And now back to your regularly scheduled program of Joel brain vomiting nonsense into cyberspace.
First, let me tackle William Law, an intellectual predecessor to John and Charles Wesley:
What does it mean to have serious faith? From the time he was a boy, William Law attempted to make his commitment to Christ real in all aspects of his life. He felt strongly that one’s commitment to God took precedence over all competing commitments. Law lived this out, willingly giving up his fellowship at Cambridge rather than breaking an oath. Both in person and through his written works, Law had a major influence on John and Charles Wesley.
The Works of William Law contains all of Law’s writings, as well as his letters. Research Law’s influence on Wesley by examining their works side by side. Get definitions for obscure English words using the dictionary lookup tool. See Scripture references on mouseover. Get near-instant search results using Logos’ powerful search tools.
Skimming through Law’s works, I find some interesting bits. For instance, he didn’t care for “stage entertainments.” But, in particular I want to focus on Vol V, in which he offers a rebuttal to English deist, Matthew Tindal.
For Law, the sacrament of the Eucharist is the foundation of Christian doctrine:
The Foundation on which he proceeds, and the principal Matters of his Discourse, are not only notoriously against the Truth of the Sacrament, but plainly destructive of the principal Doctrines of the Christian Religion.
And if this Key of Knowledge, put into your Hands by this Author, is accepted by you, you will not only lose all the right Knowledge of this Sacrament, but be rendered a blind, deaf, and even dead Reader of all the other Doctrines of Scripture. For the Way he points out to find the Truth of the Doctrine of the Sacrament, is the only Way to lose the Truth of all the most important Parts of the Gospel. 1
As you can receive or believe nothing higher of our Saviour, than that he is the Atonement for our Sins, and a real Principle of Life to us; so every Height and Depth of Devotion, Faith, Love, and Adoration, which is due to God as your Creator, is due to God as your Redeemer.
Jacob’s Ladder that reached from Earth to Heaven, and was filled with Angels ascending and descending between Heaven and Earth, is but a small Signification of that Communion between God and Man, which this holy Sacrament is the Means and Instrument of.
Now here it may be proper for you to observe, that whatever Names or Titles this Institution is signified to you by, whether it be called a Sacrifice propitiatory, or commemorative; whether it be called an holy Oblation, the Eucharist, the Sacrament of the Body and Blood of Christ, the Sacrament of the Lord’s Supper, the Heavenly Banquet, the Food of Immortality, or the Holy Communion, and the like, matters not much. For all these Words or Names are right and good, and there is nothing wrong in them, but the striving and contention about them.
For they all express something that is true of the Sacrament, and therefore are every one of them, in a good Sense, rightly applicable to it; but all of them are far short of expressing the whole Nature of the Sacrament, and therefore the Help of all of them is wanted.2
Joseph Butler is best known for his contributions to religious philosophy and Christian apologetics. His profound spiritual insight coupled with his vast knowledge of earthly wisdom helped him grapple with the complex philosophical issues of his time. He explored questions of human nature and morality, using them as a basis for establishing our apparent design. A well-known Anglican preacher, Butler laid the foundation for William Paley’s watchmaker analogy.
One of the principle founders of the Methodist movement with his brother John Wesley, Charles Wesley was also a gifted preacher, orator, and hymnist. In fact, Wesley is said to have penned over 6,000 hymns! Many of these hymns are still used today—including “Hark! The Herald Angels Sing,” “Christ the Lord Is Risen Today,” “Love Divine, All Loves Excelling,” and “Soldiers of Christ, Arise.”
The Works of Charles Wesley (22 vols.) brings together all of Charles’ most important writings, including:
G. Osborn’s 13 volume Poetical Works of John and Charles Wesley
Thousands of Charles Wesley’s greatest hymns
The much loved Short Hymns on Select Passages of the Holy Scriptures, Charles’ poetic commentary on the Old and New Testaments
The two-volume collected journals of Charles Wesley
Sermons of the Late Rev. Charles Wesley
John Telford and Thomas Jackson’s biographies of Charles Wesley
And much, much more!
This is the most complete collection of Charles Wesley’s writings available in print or electronically! What’s more, the Logos edition makes The Works of Charles Wesley (22 vols.) more widely available and easier to access than ever! From the countless Scripture references linked straight to the biblical text, to the powerful search tools in your digital library, the Logos edition lets you encounter Wesley like never before. Logos also makes navigating lengthy, multivolume works easier than ever—such as the 13 volume Poetical Works of John and Charles Wesley or his massive catalog of hymns and poems. The Works of Charles Wesley (22 vols.) is a must have for pastors, teachers, and anyone interested in studying the works of the “sweet singer” of Methodism.
With the wealth of theological texts available today, trying to find the most valuable books can be daunting. To guide divinity students as they wade through centuries of theological scholarship, John Randolph published Enchiridion Theologicum: A Manual for the Use of Students in Divinity. These two volumes bring together what he professes to be the most vital theological texts on which a student should base his or her studies. Its intention is not to detract from larger topical studies or assert these writings as superior to all others, but simply to provide a textual basis for understanding and interpreting the truth of Scripture—one that has passed the tests of time and scholarly examination. Randolph calls these texts “landmarks” to help direct larger studies.
Enchiridion Theologicum contains 21 essential texts for students in divinity. A handful of well-known texts are in Latin, including The Apology of the Church of England by John Jewel. These writings discuss free thinking, deists, transubstantiation, the mysteries of Scripture, divine revelation, the Trinity, and more.
William Law, The Works of the Reverend William Law (vol. 5, 9 vols.; London: J. Richardson, 1762), 3. ↩
William Law, The Works of the Reverend William Law (vol. 5, 9 vols.; London: J. Richardson, 1762), 53–54. ↩
I will grant you all that you can suppose, of the Goodness of God, and that no Creature will be finally lost, but what Infinite Love cannot save.
But still, here is no Shadow of Security for Infidelity; and your refusing to be saved through the Son of God, whilst the Soul is in the redeemable State of this Life, may at the Separation of the Body, for aught you know, leave it in such a Hell, as the infinite Love of God cannot deliver it from. For, first, you have no Kind, or Degree of Proof, that your Soul is not that dark, self-tormenting, anguishing and imperishable Fire, above-mentioned, which has lost its own proper Light, and is only comforted by the Light of the Sun, till its Redemption be effected. Secondly You have no Kind, or Degree of Proof, that God himself can redeem, or save, or enlighten this dark Fire-Soul, any other Way than, as the Gospel proposes, by the Birth of the Son of God in it. Therefore your own Hearts must tell you, that for aught you know, Infidelity, or the refusing of this Birth of the Son of God, may, at the End of Life, leave you in such a State of Self-torment, as the infinite Love of God can no way deliver you from.1
William Law, The Works of the Reverend William Law (vol. 5, 9 vols.; London: J. Richardson, 1762), 158. ↩