Based on the investigations of Neander, Böhringer, and others, Life of John Chrysostom details the “golden-mouthed” orator’s influence on Asia Minor. It offers a look into his role as preacher and bishop, his interactions with different sects and notable persons during his life, and an exacting account of his three-year exile.
For more information or to download the resource, please visit the Logos website.
Through June 11, the Westminster Bookstore is offering a free PDF download of Iain Duguid’s Is Jesus in the Old Testament? (P&R, 2013). Duguid has been at Grove City College but has recently joined the Westminster Seminary faculty. According to its introduction, Duguid’s essay (the text is a brief 33 pages of prose) has the following major components to its argument:
[T]his little booklet contends that Christ is present throughout the Old Testament. . . . I also want to explore what it means to rightly see Christ in the Old Testament. Not every attempt to discern the figure of Jesus in the Old Testament has been profitable. Some well-meaning interpreters have allowed their imaginations to run wild on this theme . . . . Finally, I want to look at some specific ways in which the Old Testament focuses on and prepares us to see and understand Christ and his ministry in the gospel. (6)
For more information, to order the print version, or to download the PDF ebook, please visit the Westminster Bookstore.
Logos Bible Software has done several webinars that provide excellent introductions to the platform for new users, as well as providing useful suggestions that more experienced users might find beneficial too. Current webinars are listed below. For a full playlist, and to sign up to be notified about future webinars, please see the Logos website.
Not all webinars are available for Logos 7, but some things have changed very little in Logos over the past few versions. The webinars below appear to be the most current ones on the listed topics.
In sum, “Expanding on the work in which he has been fruitfully engaged for over a quarter century, Witherington challenges the previously assured results of historical criticism and demonstrates chapter by chapter how the socio-rhetorical study shifts the paradigm.” The volume discusses concerns related to orality and canon, and includes several chapters treating particular texts or phrases within the New Testament.
that we need to recover the sense in which the Gospels are testimony. This does not mean that they are testimony rather than history. It means that the kind of historiography they are is testimony. An irreducible feature of testimony as a form of human utterance is that it asks to be trusted. This does not mean that it asks to be trusted uncritically, but it does mean that testimony should not be treated as credible only to the extent that it can be independently verified. There can be good reasons for trusting or distrusting a witness, but these are precisely reasons for trusting or distrusting. Trusting testimony is not an irrational act of faith that leaves critical rationality aside; it is, on the contrary, the rationally appropriate way of responding to authentic testimony. . . . It is true that a powerful trend in the modern development of critical historical philosophy and method finds trusting testimony a stumbling-block in the way of the historian’s autonomous access to truth that she or he can verify independently. But it is also a rather neglected fact that all history, like all knowledge, relies on testimony. (5; italics original)
Thus, it is perhaps not without irony that we find ourselves still under the sway of a certain kind(s) of testimony even when we seek most to avoid or to exercise our independence from testimony of some other kind(s) (cf. Gadamer, Truth and Method, 354; Lewis, “Meditation in a Toolshed,” 215).
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The first recourse for the Anatolian Jews under [social, political, and religious] pressure was not an appeal to ‘legalism’, but to ‘selective works of the law’, as is implied by the phrase ἔργα νόμου. The only appearance of this phrase from that time outside of Paul is found in 4QMMT. The use of ‘works of the law’ there confirms both that Paul is in (indirect) dialogue with those familiar with Essene terminology and that selectivity is in view. Although he speaks to a different audience about a different problem regarding the law in Romans, when Paul uses the phrase ἔργα νόμου in Romans 3, the immediate context is quite similar to what he addresses in Galatians. It is, in both cases, a matter of the righteousness of God, as expressed in the faithfulness of Christ (πίστις Χριστοῦ). This faithfulness of Christ suffices for both Jew and Gentile (pagan), who are equally condemned—in Galatians they are condemned for trying to supplement that faithfulness with a perverted version of the law, and in Romans they are condemned for perverting the law by their very efforts to fulfill it through a selective participation in it (96).