The combined work, the Gospel according to Luke and the Acts of the Apostles, is perhaps the best story in the New Testament, and it is among the best stories in all of Scripture. As a literary work, it stands shoulder-to-shoulder with the greatest works of world literature. The Acts of the Apostles witnesses the “birth of the church,” and it introduces us to a cast of characters, including St. Paul, who begins as the great persecutor of the church and becomes one of the greatest of saints. It is a thrilling story!
Lindisfarne Gospels (Cotton MS Nero D. IV)
c. A.D. 700. London: British Library.
This course includes 20 video lectures, with a comprehensive 40-page text introduction and syllabus, artworks, maps, PowerPoint slides, Knowledge Check quizzes, and more.
On top of the interactive online material, you will also be able to contact Dr. Creasy and the Logos Team directly with any questions that arise during your studies.
As you make your way through the lectures, Dr. Creasy will contact you with special opportunities to join him for online "Virtual Office Hours" using our Webinar platform.
Lesson #1: Prologue
“Stay in the city until you are clothed with power from on high” (Acts 1: 1-26).
The Gospel according to Luke and the Acts of the Apostles comprise two parts of a single, unified literary work.
At the end of Luke’s gospel, Jesus’ spends forty days with his disciples, teaching them what they need to know to take the gospel message to the world on his behalf, and he commissions them as “Apostles” for that specific job.
At the beginning of Acts, Jesus gives his Apostles their final instructions, telling them to wait in Jerusalem “for the promise of the Father about which you have heard me speak” (Acts 1: 4). He then ascends into heaven from the Mount of Olives.
The wait lasts ten days.
Lesson #2: The Birth of the Church (2: 1-47)
On the Jewish feast of Pentecost, A.D. 32—fifty days after Passover—the Holy Spirit arrives in Jerusalem—like a freight train, very publically! We read that “suddenly there came from the sky a noise like a strong driving wind, and it filled the entire house in which [the Apostles] were. Then there appeared to them tongues as of fire, which parted and came to rest on each of them. And they were filled with the Holy Spirit and began to speak in different tongues, as the Spirit enabled them” (Acts 2: 2-4). At the roaring sound, a large crowd gathers at the Temple area, wondering what just happened!
Although Acts highlights the work of Peter and Paul in the early Church’s growth, the Holy Spirit is the engine driving events. As you read through the narrative, notice the pervasive presence of the Holy Spirit. At Pentecost all of the Apostles “were filled with the Holy Spirit” (2: 4); Peter tells his listeners on the temple mount to “repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit” (2: 38); when Peter addresses the Sanhedrin, he is “filled with the Holy Spirit” (4: 8); Peter tells Ananias that he has not lied to him, but “to the Holy Spirit” (5: 3); on his second appearance before the Sanhedrin, Peter affirms that “we are witnesses of these things, and so is the Holy Spirit” (5: 32); and the seven deacons chosen to assist the community are “known to be full of the Spirit” (6: 3). The list grows throughout the narrative. In a very real sense, The Acts of the Apostles could be more aptly titled The Acts of the Holy Spirit.
Lesson #3: St. Peter Arrested! (Acts 3: 1 – 4: 31)
The Church grows quickly, from 120 in the upper room after Jesus’ Ascension (1: 15), to 3,000 after St. Peter’s sermon at Pentecost (2: 41), to 5,000 only weeks later (4: 4). Such rapid growth raises eyebrows and quickly produces conflict. After Peter heals a crippled beggar at the Temple, the Sanhedrin dispatches guards to arrest him and John. Brought before the high priest and the Jewish leaders—the same men who condemned Jesus to death—Peter offers a fiery defense:
“Leaders of the people and elders: If we are being examined today about a good deed done to a cripple, namely, by what means he was saved, then all of you and all the people of Israel should know that it was in the name of Jesus Christ the Nazorean whom you crucified, whom God raised from the dead; in his name this man stands before you healed.”
This is from a man who less than three months earlier was afraid of a servant girl in the courtyard of the high priest! Peter is on fire with the Holy Spirit.
Lesson #4: Life in the Spiritual Fast Lane (Acts 4: 32 – 6: 7)
What was life like in those early days of the Church?
Lesson #4 transports us back into those days, a time when “the community of believers was of one heart and mind, and no one claimed that any of his possessions was his own, but they had everything in common” (4: 32); a time when “there was no needy person among them” (4: 34); a time when Barnabas, a Levite from Cypress, “sold a piece of property that he owned, then brought the money and put it at the feet of the apostles” to contribute to the common good (4: 36-37); a time when “many signs and wonders were done among the people at the hands of the apostles” (5: 12); a time when “they even carried the sick out into the streets and laid them on cots and mats so that when Peter came by, at least his shadow might fall on one or another of them . . . and they were all cured” (5: 15-16).
And yet, even within this Utopian vision, conflict and turmoil threatened the Church’s very existence: Ananias and Sapphira cheated God, and they died for their offence; the Apostles were arrested . . . again; and the Church was growing so quickly that jealousies emerged, bitterness between the Hellenists and Hebrews poisoned the community, and the Apostles were overwhelmed, exhausted with work.
Those in the early Church were living life in the spiritual fast lane . . . and it was a dangerous place to be.
Lesson #5: Mounting Opposition (Acts 6: 8 – 8: 31)
With the Church speeding ahead (wheels wobbling and its fenders rattling, nothing quite bolted tightly yet), increasing friction and unexpected bumps in the road threaten to spin it off track and hurdle it end-over-end, flaming, into a retaining wall. We read that “certain members of the so-called Synagogue of the Freedmen, Cyrenians, and Alexandrians, and people from Cilicia and Asia, came forward and debated with Stephen . . . instigating some men to say, ‘We have heard him speaking blasphemous words against Moses and God’” (6: 9-12). Stephen is promptly arrested and hauled before the Sanhedrin. His defense—such as it is—enrages the religious leaders: “They cried out in a loud voice, covered their ears, and rushed upon him together. They threw him out of the city, and began to stone him” (7: 57-58). Recall that the Jewish leaders were not permitted under Roman law to execute someone; that’s why they took Jesus to Pilate for a death sentence. No. The Sanhedrin did not execute Stephen; they lynched him.
And with that lynching, persecution against the Church explodes, led by a brilliant, ambitious and extremely zealous young man named Saul.
Lesson #6: Moving Out from Jerusalem (Acts 8: 4-40)
With the fierce persecution led by Saul, the believers in Jerusalem “were scattered throughout the countryside of Judea and Samaria” (8: 1). All those who had been in Jerusalem for Pentecost and remained there after the birth of the Church—Parthians, Medes, and Elamites, inhabitants of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the districts of Libya near Cyrene, as well as travelers from Rome, both Jews and converts to Judaism, Cretans and Arabs (2: 9-11)—fled home, taking the gospel message with them.
Philip heads north to Samaria, where he speaks of Jesus. There he confronts Simon the “magician” who offers to pay Philip for the ability to drive out unclean spirits and heal people, as he sees Philip do (that’s the origin of “simony,” the buying of ecclesiastical privileges, a practice that later became endemic in the Church. In the Divine Comedy (Inferno, Canto 19), Dante places those church officials who practiced simony in the 8th circle of Hell, upside down, legs kicking, in pockets filled with human excrement and filth: Pope Nicholas III (Pope, 1277-1280) is one of them, and he mistakes Dante’s voice for that of Pope Boniface VIII (Pope, 1294-1303), who will be arriving shortly!).
Moving on from Samaria, Philip heads south for Gaza, where he meets the Ethiopian Eunuch, who will take the gospel message south into Africa.
Lesson #7: The Road to Damascus (Acts 9: 1–31)
No one ever hated Christ more than Saul of Tarsus.
We first met Saul at the stoning of Stephen, where he supervised Steven’s murder. And on that same day, Saul began “trying to destroy the church; entering house after house and dragging out men and women, he handed them over for imprisonment” (8: 3). As we enter Acts 9 we learn that “Saul, still breathing out murderous threats against the disciples of the Lord, went to the high priest and asked him for letters to the synagogues in Damascus, that, if he should find any men or women who belonged to the Way, he might bring them back to Jerusalem in chains” (9: 1-2).
Saul’s dramatic conversion on the road to Damascus is the stuff of legend, transforming Saul from the greatest of sinners (1 Timothy 1: 15) to the greatest of saints.
Lesson #8: Excursus: A Portrait of St. Paul
In Lesson #8 we explore Saul of Tarsus, later known as St. Paul. Who was he? Where did he come from? What was his background? Why was he in Jerusalem? What were his motives for hating Christ?
And did Paul really “invent” Christianity, as many have claimed?
Lesson #9: St. Peter and Cornelius (Acts 9: 32 – 11: 18)
In Lesson #9 we rejoin St. Peter as he travels along the coast to Lydda and Joppa, where he heals Aeneas, who had been bedridden for eight years, and where he raises Tabitha from the dead. Meanwhile at Caesarea Maritima, an angel has visited Cornelius, a Roman centurion, who tells him to send messengers to Joppa to bring Peter to Caesarea. St. Peter was staying at the home of Simon the tanner, and around noontime Peter had a vision of a sheet being lowered form heaven, containing a collection of both clean and unclean animals. What could all this mean?
When Peter arrives at Caesarea, Cornelius greats him, tells him about the angel visiting him, and Peter proclaims the gospel to Cornelius and his family. They become believers as a result, and they receive the Holy Spirit.
No one in the Church ever imagined that the gospel had anything whatsoever to do with the Gentiles; it was purely a Jewish movement! With the conversion of Cornelius and his family, everything changes. No longer is the Church limited to being a minor reform movement within Judaism; with Gentiles becoming believers, the Church gains the potential to become a global enterprise, embracing all of humanity.
Lesson #10: St. Peter Arrested . . . again! (Acts 11: 19 – 12: 25)
As Lesson #10 opens, the Church in Jerusalem sends Barnabas to Syrian Antioch, where the gospel was being preached primarily to Gentiles. It was one thing for Cornelius and his family to become believers, but the vast majority of the Church still held that the gospel was primarily meant for the Jews. On arriving in Antioch, Barnabas investigates the situation, and he approves Antioch’s “open door” policy for the Gentiles, encouraging them to “keep up the good work.” Since Antioch is less than 100 miles from Tarsus (both are in eastern Turkey of today), Barnabas decides to visit Saul, and when he does, they both return to the church at Antioch, where they stay and become teachers.
Meanwhile in Jerusalem, Herod Antipas has arrested the Apostle James, the brother of the John, and Herod has beheaded him. Herod then arrests Peter, planning to execute him, as well, but in the middle of the night, Peter is broken out of jail by an angel, much to the chagrin on the sixteen soldiers who are guarding him (they pay for their dereliction of duty with their lives). Later, at a public assembly in the theater at Caesarea, Herod is stricken with intense pain, collapses, and is “eaten by worms” and dies! (How cool is that!)
Lesson #11: 1st Missionary Journey (Acts 13: 1 – 14: 28)
Paul and Barnabas taught for several years at the church in Syrian Antioch, but we read that in the mid-40s the Holy Spirit said to the church, “Set apart for me Barnabas and Saul for the work to which I have called them” (13: 2). The church at Antioch thus commissions Paul and Barnabas to take the gospel message to the interior of Asia Minor (modern-day Turkey).
In A.D. 46 that is precisely what they do, traveling first to the island of Cypress, then to Antalya, Perge, Pisidian Antioch, Iconium, Lystra and Derby, returning in A.D. 48 to Syrian Antioch by the same route, retracing their steps. Along the way Paul and Barnabas establish churches in each of those cities, small groups of believers who meet in one another’s homes.
Lesson #12: The Council at Jerusalem (Acts 15: 1-35)
On the 1st Missionary Journey, Paul and Barnabas established their “evangelization strategy”: they would enter a town or city and speak at the local synagogue; short time or long, they would be asked to leave the synagogue (sometimes politely; other times not); they would preach to both Jew and Gentile in the marketplace; they would form a small church community; they would oftentimes be beaten up or arrested; and then they would move on to the next city or town, where they would do the same thing again. It was mostly Gentiles who responded to their message, not Jews. When Paul and Barnabas returned to Antioch, they reported in, telling the church about their experiences.
Word got back to Jerusalem that the church in Antioch, through Paul and Barnabas, focused its outreach primarily on Gentiles, and that raised red flags! The mother church in Jerusalem consisted almost entirely of Jews, and the leadership believed that was as it should be: Jesus was a Jew; Mary was a Jew; all of the Apostles were Jews; and most of the church in Jerusalem consisted of Jews: Jesus was, after all, the Jewish Messiah. Peter’s experience with Cornelius and his family showed that Gentiles may well become believers, but if they did, obviously they should observe the Mosaic Law, including circumcision and the dietary restrictions. After all, how could one follow the Jewish Messiah and not observe the Mosaic Law, given to the Jews by God, himself?
Paul and Barnabas disagreed.
The Church leadership called a council at Jerusalem to address the issue, and the Council’s decision charted a course that fundamentally altered the Church forever.
Lesson #13: 2nd Missionary Journey, Derby to Athens (15: 36 – 17: 34)
After the Council at Jerusalem, St. Paul has free reign to evangelize the entire Gentile world, without requiring Gentile converts to observe the Mosaic Law: that opened the floodgates to the church, and the Gentiles poured in; by the end of the 1st century, the vast majority of the church would be Gentile, not Jewish.
In A.D. 50 Paul and Silas leave Antioch and set out to retrace the 1st Missionary Journey, in reverse order (Paul and Barnabas had a serious falling out in Antioch, and they parted company, never to meet again). On the way, Timothy joins the group in Lystra and they continue on to Pisidian Antioch. From there, they had planned to head south to Perge, but the Holy Spirit sent them north through Galatia and west to Troas, where Luke joins them. From Troas, Paul and company sail north to Neopolis, setting foot on the continent of Europe for the first time, and from Neopolis they travel to Philippi, Thessalonica, Berea and Athens.
Lesson #14: 2nd Missionary Journey, Corinth (Acts 18: 1-28)
St. Paul arrives in Corinth, and there he stays for 18 months, heading back home toward the end of A.D. 52. Corinth was a double-seaport town on the isthmus that links mainland Greece to the Peloponnesian Peninsula, with the Gulf of Corinth feeding into the Ionian Sea on the west and the Sardonic Gulf feeding into the Aegean Sea on the east. Corinth had been destroyed by war in 146 B.C. In St. Paul’s day, however, it was a modern, prosperous city, newly constructed by Julius Caesar in 44 B.C., a little over 100 years earlier. A sophisticated, wealthy pagan city, Corinth was St. Paul’s most difficult and troublesome church, both in its founding and in its ongoing operation.
While in Corinth, Paul writes 1 & 2 Thessalonians and Galatians (his first epistles).
Lesson #15: 3rd Missionary Journey (Acts 19: 1 - 40)
On the way home from Corinth toward the end of A.D. 52, St. Paul stopped in Ephesus, the major deep-water port on the west coast of Asia Minor; one of the largest cities in the Roman Empire; one of only three cities in the Empire with street lighting at night; and the home of the Temple of Diana, one of the seven wonders of the ancient world. It was a fabulous city, in every way! It was also the “hub” for the Roman Empire’s maritime trade routes, with much traffic from all parts of the Roman world entering and exiting its harbor. Paul immediately saw its potential.
Until now, Paul’s “evangelization strategy” focused on traveling from town-to-town, city-to-city, founding churches. His strategy was effective, but it was not efficient. On his 3rd Missionary Journey, A.D. 54-57, Paul travels to Ephesus . . . and he stays there, letting the people to come to him. Ephesus was St. Paul’s most effective missionary journey, for at its end Luke writes that “all the inhabitants of the province of Asia heard the word of the Lord, Jews and Greeks alike” (19: 10).
St. Paul writes 1 & 2 Corinthians from Ephesus in A.D. 54 and Romans in A.D. 57, perhaps his most important epistle.
Lesson #16: St. Paul’s Journey to Jerusalem (Acts 20: 1 – 21: 14)
After three years in Ephesus, St. Paul leaves for Macedonia and travels leisurely to Greece, where he stays for three months. Preparing to leave for home, probably from the port at Cenchreae, he learns of an assassination plot and instead travels by land through Macedonia, where he stays in Philippi (with Lydia?) for Passover, and then he goes on to Troas. During the journey Paul develops a deep and dreadful foreboding that he must get to Jerusalem by Pentecost, and that when he does, he will be killed. His companions sail from Troas to Assos, while Paul walks, pondering his options.
His decision made, St. Paul sails from Assos with his companions, past Ephesus to Miletus, where he meets with the leaders of the church at Ephesus and says goodbye to them, encouraging them and saying that he will not be seeing them again. He then sails on to Tyre (in Lebanon of today) and south to Caesarea Maritima, where he prepares to walk the final leg of his journey to Jerusalem . . . and to his fate.
Lesson #17: St. Paul’s Arrest in Jerusalem (Acts 21: 15 – 23: 35)
Sure enough, when St. Paul arrives in Jerusalem trouble greets him: word is out among the Jerusalem believers that Paul has been “teaching all the Jews who live among the Gentiles to abandon Moses and . . . not to circumcise their children or to observe their customary practices” (21: 21). Never mind that the Jerusalem Council settled these issues eight years earlier. When the Jewish believers spot St. Paul near the Temple, a riot erupts and Paul is nearly torn to pieces, saved only by the quick intervention of the Roman authorities.
Wanting to get to the bottom of the issue, the next day the Roman commander has Paul brought before the Sanhedrin to listen to their charges and to give Paul an opportunity to defend himself. It doesn’t go well. Again, a near riot erupts and Paul is escorted to the Roman barracks, where—as a Roman citizen—he is placed under protective custody.
Meanwhile, Paul’s nephew learns of an assassination plot forming against Paul. He reports it to the commander, who then transfers Paul from Jerusalem to Caesarea Maritima, with a protective guard of 200 soldiers, 70 cavalry and 200 auxiliaries.
Roman citizenship has its privileges!
Lesson #18: St. Paul at Caesarea (Acts 24: 1 – 26: 32)
St. Paul is not in prison at Caesarea; rather, as a Roman citizen Paul is held under protective custody until his case can be adjudicated. Governor Felix (procurator of Judea from A.D. 52-60) orders that Paul should “have some liberty, and that [the guards] should not prevent any of his friends from caring for his needs” (24: 23); indeed, Governor Felix “sent for him very often and conversed with him” (24: 26).
Two years passed, however (A.D. 58-60), and Festus (procurator of Judea from A.D. 60-62) succeeded Governor Felix. Learning of Paul’s plight, Governor Festus orders the Jewish leadership in Jerusalem to Caesarea, where they are to present their case against Paul. Weary of the entire ordeal, St. Paul exercises his right to appeal his case directly to Rome. Festus confers with his attorneys, and he orders that Paul be transferred immediately: “You have appealed to Caesar. To Caesar you will go” (25: 12).
Again, Roman citizenship has its privileges!
Lesson #19: The Voyage to Rome (Acts 27: 1 – 28: 31)
St. Paul sets sail for Rome, accompanied by “a centurion named Julius of the Cohort Augusta” (27: 1), who is escorting a group of prisoners, as well. At each stop on the way, Paul is free to go ashore and visit friends. After sailing from Myra in Lycia aboard an Alexandrine ship, Paul and company encounter strong winds, and then are slammed by a “Northeaster,” a hurricane-force winter storm that blows them far off course, into the deep blue of the Mediterranean. Lost at sea, the storm hammers them for fourteen days, seriously damaging the ship and sickening everyone on board. Finally, they spot land and make a dash for it, only to be caught in the surf zone on a sandbar, and the ship is battered to pieces. Two hundred seventy-six men desperately scramble ashore on the island of Malta, their teeth chattering with the cold—and St. Paul is promptly bitten by a poisonous snake!
The people of Malta treat their unexpected guests graciously, however, caring for them through the winter. Three months after their shipwreck on Malta, the survivors board another Alexandrine ship and set sail for Rome.
Once in Rome, St. Paul spends two years (A.D. 60) in his own rented house and he “received all who came to him, and with complete assurance and without hindrance he proclaimed the kingdom of God and taught about the Lord Jesus Christ” (28” 30-31).
In Rome St. Paul writes Ephesians, Philippians, Colossians and Philemon.
Lesson #20: Epilogue
Luke ends the Acts of the Apostles with St. Paul in Rome, A.D. 60-62, awaiting his hearing before Caesar. What happens afterwards is rather vague, but in Lesson #20 we explore some possibilities, as well as explore St. Paul’s influence on the Church throughout her history.
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UNDER NO CIRCUMSTANCES WILL LOGOS BE LIABLE OR RESPONSIBLE FOR ANY DIRECT, INDIRECT, INCIDENTAL, CONSEQUENTIAL (INCLUDING DAMAGES FROM LOSS OF BUSINESS, LOST PROFITS, LITIGATION, OR THE LIKE), SPECIAL, EXEMPLARY, PUNITIVE, OR OTHER DAMAGES, UNDER ANY LEGAL THEORY, ARISING OUT OF OR IN ANY WAY RELATING TO THE WEBSITE, YOUR WEBSITE USE, OR THE CONTENT OR MATERIALS, EVEN IF ADVISED OF THE POSSIBILITY OF SUCH DAMAGES. YOUR SOLE AND EXCLUSIVE REMEDY FOR DISSATISFACTION WITH THE WEBSITE AND/OR CONTENT IS A REFUND OF AMOUNTS PAID TO LOGOS AND TO CEASE ALL OF YOUR WEBSITE USE.
Some states and other jurisdictions may not allow this limitation of liability, so the forgoing disclaimer may not apply to you if prohibited by applicable law.
Copyright Infringement Notice Policy
The Digital Millennium Copyright Act of 1998 (the “DMCA”) provides recourse for copyright owners who believe that material appearing on the Internet infringes their rights under the U.S. copyright law. If you believe that your copyrighted material has been copied in a way that constitutes copyright infringement, please contact Logos’ designated Copyright Agent and provide the following information:
A. A description of the copyrighted work that allegedly has been infringed.
B. A description of the material that is claimed to be infringing and the URL of where such material is located on the Website, sufficient to permit Logos to locate the material.
C. Your contact information, including an address, telephone number, and e-mail address.
D. A statement by you that you have a good faith belief that the disputed use of the copyright-protected material in the manner complained of is not authorized by the copyright owner, its agent, or the law.
E. A statement, under penalty of perjury, that the above information in your notice is accurate and that you are the copyright owner or are authorized to act on the copyright owner’s behalf.
F. Your physical or electronic signature.
Send this information to:
Logos Bible Study
Attn: Copyright Agent
P.O. Box 420398
San Diego, CA 92142
We suggest that you consult your legal advisor before filing a notice or counter-notice. Also, be aware that there can be penalties for false claims under the DMCA.
Choice of Law
Agreement to Arbitrate
Consent to Receive Notices Electronically
Consent to Cross-Border Transfers
Note to All Users
Note to California Residents
Your California Privacy Rights. California Civil Code Section 1798.83 permits California residents who have provided personal information to us or our third-party advertisers and marketing partners, if any, to request certain information regarding our disclosure of personal information to third parties for direct-marketing purposes. Requests should be submitted via email to email@example.com and should include CALIFORNIA PRIVACY RIGHTS in the subject line. We will need your first and last name, mailing address, and email address in order to process your request. Within thirty days of receiving such a request, we will provide a list of the categories of personal information disclosed to third parties for direct marketing purposes during the immediately preceding calendar year, if any, along with the names and addresses of these third parties, if any. Please be aware that not all information sharing is covered by the requirements of Section 1798.83 and only information regarding covered sharing will be included in our response. This request may be made no more than once per calendar year.
Note to European Union Residents
Personally-Identifying Information We Collect
Personally-identifying information is collected when you voluntarily register, join our mailing list, submit an online enrollment form, request information, and/or purchase online courses from Logos (“Personal Information”). Personal Information we may collect includes, but is not limited to, your first and last name, email address, username and password, training history, and use data. If you communicate to us by e-mail, we will record the e-mail address from which you send your message. Any telephone calls to and from Logos may be monitored and recorded for quality assurance and training purposes. When you download or use apps created by Logos, we may receive information about your mobile device, including a unique identifier for your device.
Non-Personally-Identifying Information We Collect
Internet Protocol (IP) Address. Logos’ servers also automatically identify your computer by its Internet Protocol (IP) addresses. An IP address is a number that is automatically assigned to your computer by your Internet service provider. Your IP address does not identify you by name; however, it may reveal your geographic area and your Internet service provider. Logos may match your IP address to your Personal Information.
Click Through URLS. Logos may send you e-mail messages with a “click-through URL” linked to the content of our Services. When you click onto one of these URLs, you will pass through our server before arriving at the destination webpage. Logos may track this click-through data to help us determine subscriber interest in the subject matter and measure the effectiveness of our subscriber communications. You can avoid being tracked simply by not clicking on any links or images in the e-mail.
Domain Name Tracking. When you use our Services, we automatically record the name of the domain from which you accessed the Services. Additionally, if you reach our Services by means of a link from another site, our computers will note the fact that you came to us from that linked site.
Analytics. Logos may use one or more third party analytics programs, including but not limited to Google Analytics, to help analyze how users utilize the Services. Google Analytics does not collect any Personal Information. Google Analytics uses a single first-party cookie containing an anonymous identifier to distinguish users and to collect standard Internet log information and visitor behavior information. The information generated by the cookie about your use of the Services (including IP address) is transmitted to Google. This information is used to create statistical reports on user activity for Logos. For more information about Google Analytics, including opt-out options, visit the Google Analytics privacy page at https://www.google.com/analytics/learn/privacy.html.
Use of Information Collected
Our primary purpose for collecting Personal Information and Aggregate Information (collectively “User Information”) is to provide you with products and services you request. We may also use your User Information for the following purposes:
· to provide services and customer support that you may request;
· to correct problems, resolve disputes, and collect fees
· improving and optimizing our Services;
· to inform you about service updates and promotional offers;
· to send newsletters and marketing materials;
· to communicate with you about enrolling in one of our Bible study programs;
· to communicate preferences which you have indicated;
· to customize the advertising and content you see;
· to verify information; or
· for any other purpose disclosed at the point of collection.
Information We Share
Logos does not sell, rent, or trade Personal Information to any third party. Additionally, Logos does not disclose any Personal Information to any third party for that party’s own marketing purposes. However, Logos may disclose Personal Information to third party service providers hired to perform internal business functions on our behalf. Logos may also share Aggregate Information with third parties for advertising and promotional purposes. Further, we may disclose Personal Information to government/regulatory agencies as Logos deems reasonably necessary to comply with applicable legal and regulatory requirements.
User Disclosures. Some Personal Information is disclosed as a matter of course as a result of your use of the Services. Any Personal Information shared using our Services or on another website (such as Facebook, Google, LinkedIn, Instagram, or Twitter) may become public information. You should exercise caution when disclosing information to third parties or in public forums. Content shared between users of our Services, including advice and opinions, represent the views and are the responsibility of those who post the content. We do not necessarily endorse, support, verify, or agree with the content posted. If you have any questions or comments about any content posted using our Services, please contact us at the address below.
USERS ASSUME ALL RESPONSIBILITY FOR ANY LOSS OF PRIVACY OR OTHER HARM RESULTING FROM THEIR OWN VOLUNTARY DISCLOSURE OF PERSONAL INFORMATION IN PUBLIC FORUMS.
Business Transitions. Logos reserves the right to transfer all User Information in its possession in the event Logos goes through a business transition, such as a merger, being acquired by another company, or selling a portion of its assets. Similarly, your User Information may be passed on to a successor in interest in the event of a reorganization, reconstruction, liquidation, bankruptcy or administration. Users will not be notified of any such change of ownership or control of their User Information.
The Services are intended for adult use only and is not directed towards children, minors or anyone under the age of 18. If you are under the age of 13, you are not authorized to provide us with any personally identifying information. If the parent or guardian of a child under 13 believes that the child has provided us with any personal data, the parent or guardian of that child should contact us at the address below and ask to have this personal information deleted from our files. We appreciate your cooperation with this federally mandated requirement.
Links To Third Party Sites
No transmission of data over the Internet is guaranteed to be completely secure. Therefore, we cannot guarantee that your submissions to the Services, any content residing on our servers, or any transmissions from our server will be completely secure. It may be possible for third parties to intercept or access transmissions or private communications unlawfully. Any such transmission is done at your own risk.
Accessing and Updating Personal Information
Additional Information for European Union Users
Data controller. Logos Educational Corporation of P.O. Box 420398, San Diego CA 92142 is the data controller for registration, billing, and other account information that we collect from users in the European Union.
Accessing and correcting your personal data. You have the right to access and correct the personal information that Logos holds about you. This right may be exercised by contacting us at firstname.lastname@example.org.
· the transfer of your data to a data controller and data processors located in countries, including the United States, which do not have data protection laws that provide the same level of protection that exists in countries in the European Economic Area. Your consent is voluntary, and you may revoke your consent by opting out at any time. Please note that if you opt-out, we may no longer be able to provide you our Services.
· us sharing your personal data with relevant persons working for service providers who assist us to provide our Services; and
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