Morning Prayer (1662 Book of Common Prayer)

LECTIONS. John Calvin on the Psalms. Keil & Delitzsch: Joshua. Matthew Henry: Isaiah. Jamieson, Fausset & Brown: Gospels. Matthew Henry: Revelation. Dr. Robert Reymond: Systematic Theology. Prof. Berkhof, Systematic Theology: Soteriology. Dr. Philip Schaff, Apostolic Christianity, Medieval Christianity and Swiss Reformation. Dr. Philip Schaff: Creeds. Westminster Larger Catechism, 5-8.

For Psalm 10, Prof. Calvin comments on 10.4: “The wicked, through the pride of his countenance, will not seek after God: God is not in all his thoughts.” And this, from Mr. Berkhof, gets diluted. And this, from other sources, fails to inform public, social and theological policy. If wrong, please advise here. This gets "memory-holed."

For Joshua 9, Prof. Keil argues that Joshua was bound to keep the oath with the Gibeonites. We deny that. A flawed oath predicated on misinformation and deceit is voided. Joshua should have executed the “ban” on them. While the walls of Jericho fell, Joshua folded and fell here before the liars.

For Isaiah 1, Prof. Henry that turning from sin in repentance and full-souled correction is restorative with God. "Straighten up and fly right."

For the Introduction to the Gospels, Prof. Jamiesson offers some historic names, standard names, e.g., Papias, Irenaeus, Clement of Alexandria, Eusebius, on Mark the “interpreter of Peter.” Interestingly and without evidence, he tosses out a date of the mid-50s for composition.

For Revelation 4, Prof. Henry notes the music of heaven. The eye is drawn to the seated Redeemer. But, the ear is also opened to the heavenly music of “Holy, Holy, Holy.” Every grow tired of church leadership? Ever get exhausted thinking about what's on offer? Fix the gaze on Revelation 1 and 4. You'll need no more Pepto Bismol.

For Bibliology, Prof. Reymond begins the treatment of the sufficiency of Scripture.

For Soteriology, Prof. Berkhof’s yap-a-thon continues on Kuyperian common grace. Sayin' it more, doesn't make it so, Louis.

For Apostolic Christianity, Mr. Schaff begins to discuss the “values” of Church History. We’re watching to see if he has a WSC and WLC vision on the third commandment. That is, a unique angle on the approach to church history. At present, we're hearing "utilitarianism." Rather than the glorious English catechism of the Westminster Standards circulating in the blood, Prof. Schaff works with the Heidelberg Catechism (without the Belgic or Dordtian creeds).

For Medieval Christianity, Mr. Schaff—finally—discusses the pride of Augustine the Much Lesser of Canterbury in his thinly-disguised, but proud supremacy over Celtic Christians. It was always about “Roman control and supremacy,” not the school-boy issues that the Gregorians were raising about haircuts/tonsures, Easter dating, and a few liturgical differences. Any who say Augustine the Much Lesser “introduced” or “reintroduced” Christianity to England is carrying an empty picnic basket to the picnic, shy of the sandwiches and deserts. Finally, Mr. Schaff comes around to our view. The Celtic Bishops were sniffing and peering into souls of Gregory's boys and they spotted the pride.

For the Swiss Reformation, Mr. Schaff discusses the new liturgy introduced in Basel but also the liturgy as it influenced the more rural parishes.

For the Creeds, Mr. Schaff finished 451 Chalcedon and offers his bibliography for the Athanasian Creed, rejected in American Episcopalian circles since 1789.

For the WLC, 5-8.