Because designers of file formats and Bible software that uses them are print-centric in their thinking I seem to face a choice in envisaging a new generation e-commentary. Either I produce something that accepts the traditional limitations of print, but which would work within Bible software and so be available to people when and where they need it. OR I produce a genuinely electronic commentary, with links and media (pictures, video and sound), but that must be accessed apart from the Bible study tool.
In my previous post I expressed some frustration at the lack of tools for conveniently preparing a text marked up in OSIS (Open Scripture Information Standard). In this post I will look at OSIS from a different prespective. I am discovering that, as well as the practical difficulties of producing well-formed valid XML, I have another deeper problem. OSIS is designed for marking up Bible and related texts, but it is designed for and from the print age. Its mentality is that of words written on a page. It is therefore quite good at rendering manuscript texts (after all print largely mimics manuscript). It is not good at producing e-texts.
To make matters worse, different front end1 designers have different ideas about the importance of non-textual elements (like figures)2 or hypertextual elements (most notably links). Among those who can import OSIS text (often adapted into Sword modules) some support figures (though the ability to size and place images in text seem to be rudimentary), others support links – though learning the arcane methods reguired is problematic and on occasions the results are bizzare (Xiphos3 may jump to an internal link in a commentary module, but seems to reset the Bible text displayed to the start of Revelation each time, not quite the effect I am after!
At present it looks as if I have the choice of aiming for commentary that is as print-like as possible, producing such a print-like commentary augumented by links to Internet based materials outside the commentary itself, or producing an e-commentary that does not work inside Bible software.
If anyone can suggest ways to cut the Gordian Knot, or even a decent compromise, would deserve and recieve my deep gratitude!
Think Bible software or websites that allow you to read and study the Bible. [↩]
Over a decade after the peer reviewed citable edition of the Amos commentary was published, and after several false starts and a lot of unproductive work, I am returning to explore the possibilities for e-commentary.
One thing that has changed for the better is that now OSIS (Open Scripture Information Standard) is more firmly established. It will allow the material coded in such a way it can be shared across, and used within a number of Bible software front ends. Screenshot below shows a mockup of some commentary on Amos 1:1.
One thing that has not changed1 is that OSIS is infernally difficult to code and no convenient tool exists to let anyone but a markup geek work with the markup.
I am learning lots, I now know about modern Bigendians and why they are dangerous to meet. I am discovering the delights of disappearing titles and the vagaries of front end designers, more than I ever thought I’d want to know about file formats and relative paths… One detail I learned is that if you put a BOM where you should not everything blows up. But that is not why everything blew up this afternoon, I still have to discover that new piece of information!
If anyone reading this knows of a decent way for a human (who is not a markup geek) to compose text in OSIS markup I would be delighted to hear from you!
As part of my preparation I have been rereading my old papers describing how I envisaged the project a decade or a decade and a half back, in case anyone else would find them interesting I am uploading them to Academia.edu here are the 2004 ones I have been looking at recently:
I have been forwarded a copy of the email the Society for Biblical Literature sent to its members about moving the Review of Biblical Literature into its members-only space.1 I will comment on that email here, trying to point out why I see this as a significant and retrograde move.
But first some background. I have been an SBL member since the early 80s, I retained membership for a few years after I retired from Carey thanks to the generosity of SBL who allowed me to pay as a Student Member. I recently allowed that membership to lapse, though if the new means-tested membership fees had been announced at that time I would probably have renewed. I have attended a number of International (since 1986) and annual meetings of the Society (since the mid-90s), usually giving papers. I stopped attending after retiring from Carey because of the cost of airfares. (I never used the official expensive hotels). I greatly value the Society for its role as the largest and often the most innovative scholarly society in the discipline of biblical studies.
The email opens “In order to solidify RBL’s status as a valuable resource produced primarily by SBL members for SBL members, we will be moving RBL behind the SBL member login.” The heart of this sentence is largely true. RBL is “a valuable resource produced primarily by SBL members for SBL members”. However, the key word is the adverb. Since RBL moved to free open publication on the web it has not been used exclusively by SBL members. Biblical scholars in majority world contexts, who cannot afford to attend the Society’s meetings, or even perhaps membership in the society, used the resource. Students, at least the good clever sensible students we all love to teach, used it. (How better to evaluate, and get a feel for, a new area of study than to read a few reviews of key texts?)
Such users are now banned and access is only for those willing and able to pay for SBL membership. 2
Apparently the reason for the move is to increase funding for RBL. “Our hope is that, after this period,3these individuals will join the SBL at least at the public membership level, if not full membership. In addition to significant investment from SBL, the increased financial support thus provided will help fund a number of highly desired upgrades to and expansions of the RBL architecture.”
I doubt those students I mentioned, or indeed many of the majority world scholars will follow this perhaps wise hope. I wonder if SBL is measuring the flood of new memberships? A question on the application form would be informative!
Yet my core objection is not that the move will probably fail to achieve its stated objective, but rather what such a move says about the Society which makes it. What shall it profit a scholarly society if it gain the whole Google, but lose its soul?4 If “scholarly information exchange” continues to be privatised with ownership increasingly divided between big international publishing companies5 and scholarly societies then those societies that get in on that act will have lost their raison d’être and may as well shut up shop. If learning is privatised they become mere secret societies for rich-world bible scholars (with a few charity cases on the margins).
Meanwhile biblical scholarship in the two-thirds world will become more and more indebted to the Fundamentalists or dilettantes :(
I have not seen any explanation for the new closed status of RBL on the RBL’s website, though I did not hunt for it when I was refused entry. [↩]
In other news the membership fee has been scaled according to reduced income and is only US$45 for those earning $10,000-25,000. This reduction does allow more majority world scholars to join the society and is a welcome move. [↩]
Of continued access for individuals who subscribed to the RBL email newsletter but are not SBL members. [↩]
If, in the interests of literary allusion, my non-religious readers will permit this word, if not just read “spirit”. [↩]
I note the recently announced closure of Sheffield Phoenix Press [↩]
The issue of the month was (perhaps) that RBL is moving behind a paywall. Since RBL has been a striking (often wonderful, occasionally frustrating – especially when stronger editing was needed, perhaps refusing some reviews) pioneering example of open scholarship, this move causes some raised eyebrows (listed in the order they seem to have appeared, or at least that I noticed them):
Two things seem worth noting here about this excitement, one is the presence of non-Western and non-Anglophone voices raised in protest (perhaps those with well-paying posts in Western academia do not feel the need of such open scholarship as sharply as the rest of the world), and the other is that as far as I can see the whole thing was over within a few days. We (the people of Biblical Blogaria)8 seem not to care too much when another example of the privatisation of scholarship is conducted, in our name, by a “scholarly society” many of us belong to, all for reasons of “business model”.
Although the Biblical Studies Carnival is10 a global phenomenon we cannot let the politics of the Imperial power pass without comment but perhaps Sarah Rollens (Marginalia Review Blog) piece on Donald Trump’s “love” of the Bible and his popularity among US evangelicals Donald Trump’s Bible may be sufficient mention.
On the subject of intellectual heritage, the antiquities trade (insofar as it deals in objects that were not uncovered in a reputable dig or provenanced in some other reputable way) seems to encourage an increasing destruction of human intellectual heritage. However, if one journalist’s investigations are right the Islamic terrorists are not (as yet) profiting significantly from their destructive activities.
Steven Anderson has a post like a Bible Dictionary entry on The Urim and the Thummim which could be handy to point to when students want more…
Archaeology is not (perhaps) as daft as people think
Just when it seems there are only three sorts of Archaeology, the money-makers (who have the TV serial and the book contract in place even if they have nothing but puff and nonsense to sell), the summer holiday archaeologists13 ones who descend on the Near East14 with hordes of students and other hopefuls in toe to do the digging and hopefully discover a text that mentions one of David’s descendants, and the ones who write those fascinating studies of surveys of ancient rubbish tips which give us our most likely glimpse into real life in ancient times. When along comes someone who tells us that studying cosmic rays inside an Egyptian pyramid will reveal interesting truths long hidden, only (this time) they are apparently gen-u-ine scientists, with real cosmic ray guns/sensors…
If you have ever wondered “What have the Book of Genesis and the movie Fight Club got to do with GDP?” The BBC16 Analysis program presented Tomas Sedlacek: The Economics of Good and Evil providing an answer.
At 5 minute Bible I have been trespassing into the NT, with another in a series of brief17 introductions to Bible books, this time Mark’s Gospel. Perhaps the series could be useful to students you know/teach. Comments and critique by NT scholars would be especially welcomed.
James McGrath posted about an interesting looking podcast interview he has done, sadly the ‘cast is only a freebie to suck you in to a never ending whirl of Gnostic wisdom, or a one off payment of the price of a paperback codex for just more of James’ own wisdom.18
Calls for Papers
Those who have read this far deserve a reward, and nothing19 rewards a scholar more than the opportunity to inspire/mildly interest/bore colleagues with a “publication”, and conference papers inevitably20 become publications. Here are the calls for papers I am aware of from January 2016 (if you know of more please tell me and I will add a mention):21
Steve Wiggins has to get a mention so that I can say he blogs at Sects and Violence in the Ancient World, among several possible candidates my eye fell What you pay for, a post about Jesus Christ Vampire Hunter, surely demonstrating that the said Jesus was the inspiration for America’s favourite president (before the present incumbent).
Image from Deane’s last post (this month) in the series Mythical Documents from the Ancient World.
Also concerned with Angels and demons, watchers and giants Jim Davila wonders how Lesli White (a scholarly editor for Beliefnet.com)25 can miss considering the Enochic traditions in her treatment of angels and demons.26
Preaching the Bible
The carnival is not about Bible preaching, but since almost everyone comes to Biblical Studies27 because of their faith and the belief that the Bible (whether Jewish or Christian) is in some sense authoritative Scripture it seems fair and right to point to examples of blogs concerned with preaching from these texts.
Paul Windsor (Art of Unpacking) is more concerned with teaching the art of preaching in the Majority World. Jackson Wu offers more directly biblical reflection geared at helping us see the deep roots of the Bible in an honour-shame view of the world, quite different from contemporary Western views, his comments The Meaning of God’s Grace on Barclay’s book is an example this month. For a non-Westerner’s view of Western religion and Bible reading Vinoth Ramachandra’s blog is always worth reading, though often less than comforting as he efficiently but usually kindly exposes the hypocrisy Western Christians often fail to recognise.
Ryan Thomas at Religion and Literature of Ancient Palestine has a Review of Thomas Römer, The Invention of God (2015)both Römer‘s theses and Thomas’ critiques are really interesting. For me Römer’s conclusions are a reminder of how much historical reconstruction in our discipline depends on our evaluation of particular (aspects of) biblical texts as historical sources, and therefore why I tend towards agnosticism29 about history in this sense. (Ryan posts rarely, and seems to be using his blog almost like Academia.edu, an earlier post had 80 footnotes.30
Larry Hurtado posted a reprise of his discussion of Christians and codexes in Christians and the Codex: Encore!31 he makes some really good sharp points, some of which cause me to reevaluate some things I have written in the past. However, I am unconvinced by his conclusion. What do you think? Did early Christians prefer the codex in order to mark themselves as different?
PS: This post is not early! It is set to go live at midnight in the early hours of 1st Feb 2016, to all you people in more backward parts of the planet, just catch up will you!
PPS: Bizarrely, I have been listed during most of January as among the “top 4%” of researchers on Academia.edu, I am not sure why this is, but am relying on you all clicking this link to check whether that is true and so, either boosting my bogus statistic further, or better still finding something I have written that interests you, after all, interesting people are why we do this job ;)
PPPS: If you searched for your name and missed yourself please look again manually as I probably either forgot to name you or spelt your name wrongly32 or perhaps I really did leave you out :(33
But Phil Long is looking for volunteers for the rest of the year (after May) and would delight in YOU stepping up, it’s quite a bit of work, but a good excuse to investigate biblical blogging more widely than usual, and grauanteed to give your blog a boost of visitors, and greater Google mojo, what greater reward could you ask?
I say this month’s carnival because I am publishing it at either 0:00 on the 1st of February (though I believe 0:01 is the traditional timing) so that it is also published at 12:00 on the 31st January, since this later date is the 12th blogiversary of Sansblogue, a nice way to celebrate an auspicious occasion! Anyone who is suspicious may consult the first post here, the last post has yet to sound ;) [↩]
120 seemed too high a number to me, so I looked back at the list of carnivals past, some are now mere ghosts, existing only in the Wayback Machine, others like my two previous efforts still exist at the same URL, some no doubt have moved… but since the first carnival was held in 2005 and 2006 (the idea was slow to get off the ground till Tyler Williams put his shoulder to the wheels) it seems correct, but then Sansblogue’s twelfth birthday occurred this month! [↩]
In loving memory of all those American and Germanic monographs we have known and loved, except for the bit where we have to find endnotes at the back of each separate chapter. At least here there are convenient hyperlinks :) [↩]
Whilst I tend to agree with the author’s assessment of the contemporary relevance of these prophets, W. Travis McMaken looks suspiciously like yet another White American Male Protestant, so the post is clearly disqualified! [↩]
Footnote added post scriptum: I confess I had not noticed that this is Caroline T. Schroeder’s blog, until she pointed it out, my excuse is that early monasticism has never been a major theme of my work. [↩]
Who are after all despite the “digital revolution” still predominantly White Western non-Woman – is that why they call it the WWW? [↩]
Since Academia.edu informs me that this month I am among the top 5% globally clearly such open scholarship does have some benefits! [↩]
In theory, if not in fact. See my moans about the lack of non-White-American-Male nominations as evidence. [↩]
Is his surname really “Ill”, and if so what made his ancestor sick? [↩]
Am I allowed to mention Facebook here in the BS Blog Carnival? [↩]
Though usually not at this time of year, only coming out in the American summer, not the real one over and after New Year. [↩]
That embattled bastion of British Imperialism and the dream of honest fair reporting. [↩]
About 300 seconds. Duh! The name says it all, pace Juliet. [↩]
Seriously, the $1/podcast approach is an interestimng experiment in crowd funding the production of such resources! [↩]
Well nothing much in the realm of professional activity anyway! [↩]
After months of hard work on Facebook and other timewasters and a few tough days of actual research and writing. [↩]
This promise is exclusive to this category, any normal (or abnormal) posts outside this category have already been cast into outer darkness. Sorry I missed you, but make sure to announce your genius to the organiser of future carnivals. [↩]
Or to remove the allusion to Karl Barth, depravity and biblical studies. [↩]
In the process linking all sorts of strange, if not wonderful, things. [↩]
PS all the rude remarks about Q above are entirely my own fault, and none of the authors cited, nor even Mark Goodarce who is otherwise, sadly, absent from this carnival, should blamed for my scepticism or Philistine response to NT scholars imaginative creations. [↩]
I say she is a “scholarly editor” because her article links to such scholarly material as “This Article Is About To Get Banned From The Internet!”, “‘Fat Hormone’ Stops Women From Losing Weight”, and “Weird Trick To Make Women Obsess Over You”. Links removed to protect the gullible. In view of the obviously high quality of Beliefnet I can quite understand Jim’s horror at their editor’s ignorance of basic biblical studies. [↩]
Clearly a topic where fools rush in where Others fear to tread! [↩]
A couple of issues recently have raised the question of when and why Christians might exclude others from the Church.
One issue arose when I was to address a combined churches group (in an overseas context) and one or two influential people looked at my 5 minute Bible site and (as far as I can tell without actually listening to the “offending” podcast) decided that I sounded as if I might deny the (according to their understanding) biblical truth that hell is a place of eternal horrible punishment. If true, this for them would exclude me from speaking in such a setting. So, is denying the doctrine that hell is eternal horrible punishment, or alternatively holding that view, a good and proper reason to exclude someone from the Church? I can understand that either might be sufficient reason for someone to cease to have desire to fellowship with the person who holds the view. But should that lack of desire for fellowship translate into exclusion for Church?
The other issue concerns attitudes to homosexuality, and in particular to the marrying of homosexual couples, some among NZ Baptists today certainly see a difference of opinion on this issue as grounds for exclusion from the fellowship of NZ Baptist churches, if perhaps not from the Church.
In both cases the potential excluder sees the issue as the “offender” being unfaithful to Scripture. In both cases the “offender” claims that their understanding of Scripture is different. In one case the disagreement is around the meaning of words and whether certain phrases are to be understood as literal or metaphorical, in the other case (while this sort of issue is in play) the main issue is more around the relative priority of different aspects of the teaching of Scripture and ways our social setting differs from the original contexts of Scripture.
My take is that neither issue is sufficient grounds for exclusion from the Church, and that the second (at least) ought not to be grounds for exclusion from the fellowship of Baptist churches in NZ. So, what sort of issue might give such grounds?
Asking the question in reverse, i.e. on what grounds do we include people in the fellowship of the church. We include people in the fellowship of communion, very commonly in NZ Baptist churches, by an invitation like “those who love the Lord Jesus Christ and seek to be his true disciples”. If that is sufficient grounds for inclusion in Communion, why is it not sufficient grounds for inclusion in the Church? Or what is the Church except the community of those who share communion in Christ?
I also wonder what Paul, in the light of his comments about the relative merits of theological truth and salvation, in relation to the issue of food offered to idols (1 Cor 8, esp. vv.1-2), would say.
Offering a course, and preparing the material and then having no students enroll is not an outcome any teacher desires.Add in the bonus that the course was being offered is about 19h and 55mins from home, and the situation seems set to categorise as a disaster. However, that would neglect events around the time when we were waiting on tenterhooks to see if students would enroll. During the waiting the prospect of a series for Swarga (a local Christian TV station) began to be seriously aired. The series will use the material I prepared for the NZ Baptist articles each month in 2014. This is material I am really keen to make more accessible and useful in church contexts. By shrinking our holiday a little and with hasty preparation while Barbara (she has a chock full class) I should be able to record six half hour programs before we leave.
In conversation with the principal and the academic dean today another project has been added for after I return to NZ. I will prepare an enlarged version of the articles with more practical examples and fuller explanations which people here will take and adapt to the local context. This localised English version could also be translated into Sinhala and Tamil. The material would then form a basis for introductory courses in practical hermeneutics for some of the programs here. This too is so exciting.
The LORD does indeed work in mysterious ways, and from time to time enlivens our staid lives with rollercoaster rides.
As Peter Enns gets towards the end of the journey in his little book he moves beyond the strict topic to some wonderful advice for Christians reading the Bible, and how we should relate to other Christians who perhaps disagree with our interpretation. It is applicable to the global church, so to my current context about to teach to students from a wealth of different cultures none of them mine, but also to the local churches as NZ Baptists move towards an annual assembly with a contentious issue on the floor. For both I pray:
Humility on the part of scholars to be sensitive to how others will hear them and on the part of those
whose preconceptions are being challenged.
Love that assumes the best of brothers and sisters in Christ. not that looks for any difference of
opinion as an excuse to go on the attack.
Patience to know that no person or tradition is beyond correction. and therefore no one should jump
to conclusions about another’s motives.1
Peter Enns. Inspiration and Incarnation: Evangelicals and the Problem of the Old Testament, Grand Rapids, MI: Baker Academic,2005, 164 [↩]
For the Introduction to the Old Testament I am teaching at APTS one of the set books students must read is:
Peter Enns. Inspiration and Incarnation: Evangelicals and the Problem of the Old Testament, Grand Rapids, MI: Baker Academic,2005.
I do not intend to do a thorough review of this book here, not least because one of the assessments asks the students to review it ;) But I do want to venture a few comments, and may add more as I read further.
First some general remarks: The book is clearly and simply written, Enns has taken trouble to make the material accessible to beginners. Yet his topic is useful to students further on in their serious study of Scripture. It shows some signs of haste in production, alongside the times when I am delighted by how well Enns has expressed some idea there are many places where it seems to me his expression has been careless and a more careful editing (by Enns or by his editor(s) could have strengthened his delivery of his message. Overall the “delighted” sections well outnumber and outweigh the “I wish he’d taken more care” ones. This is a book that would have been ideal for a proper electronic edition that enabled readers to question such places and enabled Enns to edit and improve the text!
Among the places where I have been saying “Amen” and singing (in my heart for my voice is not up to the task) praise to God for what he is saying – which seems to me so far (I am at p.102/172) to do for big picture practical biblical hermeneutics what Duval and Hays1 for small scale practical hermeneutics – that is, codify and explain the sort of practice and understanding most/many trained Bible readers have been doing (sometimes unconsciously) for years in useful and clear ways that a beginner can access, or help a more experienced student to develop.
My takeaway gem so far:
[t]here is a significant strand of contemporary Christian thinking on the Old Testament that feels that these sorts of things Just shouldn’t happen. And. if they do. they just appear to be a problem. You just need to read a bit more closely or do a little more research. and if you’re patient enough. you’ll get the right answer eventually. For others.however (including myself). such an approach comes close to intellectual dishonesty. To accept the diversity of the Old Testament is not to “cave in to liberalism,” nor is it to seek after novelty. It is.rather. to read the Old Testament quite honestly and seriously. And if diversity is such a prevalent phenomenon in the Old Testament. it would seem to be important to do more than simply take note of diversity and file it away for future reference. We must ask why God would do it this way. Why does God’s word look the way it does?2
Now there’s an important and potentially most productive question for everyone who desires to take the Bible seriously as Scripture. Especially it is a useful question for those of us in traditions that make the Bible the authority for faith and practice!
J. Scott Duvall and J Daniel Hays, Grasping God’s Word : A Hands-on Approach to Reading, Interpreting, and Applying the Bible Grand Rapids MI.: Zondervan, 2001 and in a shorter version: J. Scott Duvall and J Daniel Hays, Journey into God’s Word : Your Guide to Understanding and Applying the Bible Grand Rapids MI: Zondervan, 2008. [↩]
Jim West has (with the help of a local) provided a list of cheaper hotels for people going to SBL but on a less generous budget. If that is you hop over and take a look. I always found places at 1/3-1/2 the price of the “official” ones and usually got bonuses like free wifi, when the posh laces charged through the nose for such a basic service.
The series of which this “volume” is a part has an ambitious but mixed goal:
The series is designed to be a research tool. Each guide presents a wide range of interpretive issues raised by Bible scholars. These resources meet the needs of those studying the Bible in academic settings, but the broad scope of coverage also makes them useful for preaching preparation. 1
In fact, limitations of referencing (almost?) only works available in the Logos system limits it’s usefulness for scholarship, and so the work is in some ways better suited to the practical needs of a pastor or other seriously minded Bible reader.
Integration of the text with the Logos library system is of course a great strength of such this type of electronic publication, but there are times when the implementation of this integration serves Logos’ commercial ends better than it serves the user. For example when I read: “Mathews uses the analogy of a stained glass window to describe the literary complexity of Gen 1–11…” The name “Matthews” is, as one would expect in an electronic text, a hyperlink. If the user already owns the cited work by Mathews in Logos format, then I assume2 they are taken to the reference. If one does not own the work in Logos format one is offered the chance to buy it. However, if one does not already own the Logos edition, the link to the Logos sales site does inform the user what work is being referred to, enabling a search on a local library catalogue, Worldcat or Google Books.
There is however a welcome but odd inconsistency, when the references are to further reading suggestions offered as bullet points rather than inline citations, they do give at least the title of the work, without need to access the Logos.com website.3
Hypertext links also provide convenient popup explanations of technical terms, enhancing further the educative possibilities of the text, and making it accessible to a wider range of “lay” readers. They also enable jump navigation within the text, and this is enhanced by a preview popup showing the beginning of the text of the section to which the link leads.
The work offers a neat clear and concise overview of (almost always, but not exclusively, Evangelical) scholarship on the issues and passages treated. This is a superb resource to begin studying a passage or topic, Mangum et al. Offer clear concise summaries of important issues that will be really useful to any pastor or amateur biblical scholar. They are also potentially really useful to students and their teachers, though this usefulness would be enhanced by referencing that included some mention of work not published in Logos format..
Within the limits of works published in Logos format (I have yet to find any reference to other work) these summaries and the suggested readings are very useful. The restriction of the references to the Logosworld generates the restriction noted above to predominantly only Evangelical scholarship, and very predominantly American scholars4 This parochialism is sad!
A byproduct of this limitation is scholarship that is also very predominantly male and white. Since women and non-Caucasian scholars are more likely to have significant work in journals and less likely to have breached the portals of book length works with publishers who make their list available in Logos format.
On the other hand, the fact that such a useful compendium can be offered despite this restriction of horizon to Logosworld is a tribute to the extent (if not always variety) of that world today. Logos is not yet a universal biblical studies library, but it is far closer than one might have expected only a few years ago.
A student today will need to seriously consider whether to accept the limitations of horizon imposed by the choice of Logos as their exclusive supplier, wholeheartedly making Logos their library system, or on the other hand if financial constraints or a desire to be open to a wider world of scholarship will severely limit the usefulness of a work such as this. I wonder how long it is before Logos offers a subscription service modeled on Amazon’s “Prime”?5
Without such a service, or without the financial resources to pay to own an extensive private Logos library, users are given a glimpse of the world of American Evangelical scholarship, but taking a closer look is made difficult by the exclusively in house referencing.
In short this work highlights the huge usefulness and potential of the Logos system (for those rich enough, and selfish enough, to be willing to spend enough on a library devoted to their private use). It also highlights the exclusive nature of this system by making the use of external resources (in an institutional or public library, or on Google books, for example) more difficult even than it would be in an obsolescent print codex.
Douglas Mangum et al., Genesis 1–11 (, Lexham Bible GuideBellingham, WA: Lexham Press, 2012). [↩]
I have yet to find a reference to a work that I spotted as being included in my Gold collection, or among the other works and texts I have bought. So I could not check this assumption. [↩]