Why I don't use the Workflow Editor - an appeal for votes on suggestions

I've tried ... I've really tried ... but every approach to Faithlife asking them to make it useful is met by a "we have no plans to . . ." 

Early attempts:

Workflow 1 based on Dr. David Naugle's adaptation of St. Augustine of Hippo's concept of "reading with charity"  to reading of the Bible or literature. See "Agapic reading: How to read the Bible and other literature to enhance love for God and neighbor" by Dr. David Naugle, October 2-3, 1998 at the Dallas Baptist University SW Conference on Christianity and Literature.

Oops. Workflows don't handle texts other than the Bible. How dare St. Augustine and Dr Naugle suggest there is value in a Christian reading of other works.

Workflow 2 based on This workflow for Bible study is inspired by “How to Read the Bible” by Bishop Kallistos Ware. The Orthodox approach to Bible study assumes that the student owes obedience to God. Under this obedience, Scripture is approached personally, communally, liturgically, and patristically. Christ, the Word of God, is at the center of scripture, liturgy, and patristic thought. In this context the Old Testament is read as a Christian text rather than a Jewish text i.e., it is read typologically.

Oops. Workflows don't handle texts other than the Bible. How dare Kallistos Ware suggest that early church fathers' sermons have actual use beyond library bragging rights.

Workflow 3 based on the interrelationship between lectionary readings used by Anglicans, Catholics, Eastern Orthodox, Lutherans, Oriental Orthodox, and at least 27 Protestant churches . . .

Oops. Workflows don't believe in Scripture interprets Scripture. You MUST study a single passage at a time. It is one of the 10 Commandments of Logos.

Workflow 4 a simple visio divina plan

Oops, how idiotic am I to try to use visual art when even non-Biblical text is verboten.

Workflow 5 a traditional four senses of scripture/type-antitype plan. 

Oops, silly me thinking of the seeing Jesus in all scripture fad would make this easy-peasy. Not only has Logos not bothered to code the traditional interpretative elements, they don't even support workflows passing collections for appropriate searches.

Workflow 6 based on Smith, Randall B. Reading the Sermons of Thomas Aquinas (A Beginner’s Guide). Edited by Matthew Levering. Renewal within Tradition. Steubenville, OH: Emmaus Academic, 2016.

No, despite having over a dozen workflows started, I was not foolish enough to try this. I simply added this to the demerit side of the workflow editor tool.

Workflow 7 Questions of Parshnut my favorite Jewish study method

No, the tagging of Logos does it's best to hide the ambiguities, anomalies, inconsistencies that are the basis of this system.

Workflow 8 Study of classic commentary in the style of What's bothering Rashi

I know, I know stick to reading commentaries uncritically? Sure feels like that's another Logos commandment. Practice physical exercise of nodding head in wise agreement unconditionally based on author.

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So I approached from another direction. This is a highly summarized version of what is recommended for scripture study by the hierarchy of the Western Catholic Church:

[quote]

Various Methods of Biblical Exegesis / Interpretation:

The following table lists many different approaches or methods of biblical interpretation, as grouped in the document "The Interpretation of the Bible in the Church" (IBC), by the Pontifical Biblical Commission (1993). base from Felix Just ...

A) The Historical-Critical Method Questions Typically Asked:

Composition History Questions

* Who is the author of the work? What do we know about him/her/them?

* Is the attributed author the actual author, or is the work pseudepigraphic?

* When, where, and under what circumstances was the work written?

* Who were the original recipients? Where did they live?

Traditional Literary Criticism

* What words are used, and what range of meanings do they have?

* What images and symbols are used, and what do they signify?

* What characters appear in the story? What do we know about them?

* How are the characters related to one another in the story?

Comparison of Translations

* Are there any significant differences between various modern translations?

* When were these translations done, using which translation philosophies?

* Which ancient Hebrew or Greek texts underlie the various translations?

* Has anything been lost or obscured in the process of translation?

Textual Criticism

* Are there any variant readings in the ancient manuscripts?

* Are the variants negligible (mere spelling) or significant (affecting meaning)?

* Can the variants be explained as intentional changes, or as accidental ones?

* How do the literary or historical contexts help explain the variant readings?

Source Criticism

* Does the text have any underlying source or sources?

* Which version of a source was used, in case there is more than one?

* What do the sources actually say and mean in their original contexts?

* How are the sources used (quoted, paraphrased, adapted?) in the later text?

Form Criticism

* What is the literary form or “genre” of the whole work and the particular text?

* Does the text follow or diverge from the usual expectations for this genre?at

* What is the normal purpose/goal of this genre?

* In what social context would texts of this genre have been used?

Redaction Criticism

* How has the author used the source(s) in shaping this text?

* Are there any parallel texts, and how is this text similar and/or different?

* What particular views or theological emphases does this author show?

* How did the author’s life circumstances affect the shaping of the text?

Socio-Historical Criticism

* If the story claims to be historical, what really happened?

* What social, historical, or cultural information can be gleaned from the text?

* What background information is necessary to better understand the text?

* What was life like for the common people, not just the ruling elites?

New Methods of Literary Analysis Questions Typically Asked:

Rhetorical Analysis* What message is the author trying to convey?

* Is the author attempting to instruct, inspire, defend, or persuade the reader?

* What rhetorical techniques does he use to achieve his goals?

Narrative Analysis* Who are the characters in the story? What roles do they play?

* What is the plot sequence? What narrative time is covered?

* What is the author’s and/or narrator’s point of view?

Semiotic Analysis

* What deeper patterns of meaning are conveyed by the words and symbols?

C) Approaches Based on Tradition Questions Typically Asked:

Canonical Approach

* Where does this text belong in the literary context of the entire Bible?

* How is this text related to prior texts and/or later texts in the Bible?

* How does its location in the Canon affect the meaning of this text?

Using Jewish Interpretative Traditions* How do traditional Jewish methods of interpretation read this text?

* Are there any parallel or similar stories in Rabbinic literature?

* Do Jewish and Christian interpretations of this text differ significantly?

History of Interpretation

(Wirkungsgeschichte)

* How was this text interpreted by the “Church Fathers” and in later centuries?

* Is the text interpreted differently by various churches and denominations?

* How has the text been interpreted in art, music, liturgy, and popular culture?

D) Apps. Using the Human SciencesQuestions Typically Asked:

Sociological Approach

* What insights from Sociology can help in the interpretation of the text?

* What patterns of human social behavior are evident in the text?

Cultural Anthropology Approach

* What models from Cultural Anthropology can help us understand the text?

* What cultural presuppositions/patterns affect the interpretation of the text?

Psychological/Psychoanalytical Approaches

* How can the text be interpreted using various theories from Psychology?

* Can the text help us understand the human psyche better?

E) Contextual Approaches Questions Typically Asked:

Liberationist Approach

* Has this text been used for domination of oppressed people? How?

* Can this text be used for the liberation of the poor/disadvantaged? How?

* Can other texts counteract the detrimental effects of oppressive texts?

Feminist Approach* Does the text evidence gender bias? Was later interpretation also biased?

* How is the meaning of the text affected if read from a feminist perspective?

* What other texts can be recovered and used to balance out biased texts?

Given the lack of methodological tagging, inability to tailor collections, limited guide sections and tools available in the Workflow Editor, I dare you to build a workable workflow within the Logos framework.

Suggestions:

• Specify a collection for the commentaries section in Workflows | Faithlife
• Edit system workflows | Faithlife
• Workflow Notes Added As Responses | Faithlife
• Workflows used more than once | Faithlife
• Expand workflows to accept non-Biblical texts | Faithlife
• Add Reading List option to Workflow editor | Faithlife
• Custom Guides in Workflow | Faithlife
• Improve Connections Between Workflows, Sermon Manager, and Sermon Docs | Faithlife
• Highlight workflow passage in Bible reading | Faithlife
• Add the ability to Find (Ctrl+F) within a Workflow | Faithlife
• Add Biblical Thing as a workflow kindw | Faithlife
• Biblical person character workflow | Faithlife