Evening Prayer (1662 Book of Common Prayer)

LECTIONS. John Calvin on the Psalms. ISBE: Genesis. Keil: Genesis. Keil & Delitzsch: Joshua. Matthew Henry: Isaiah. ISBE: Matthew. Jamieson, Fausset & Brown: Gospels. Romans: Prof. Hodge. Matthew Henry: Revelation. Prof. Hodge: Systematic Theology. Dr. Robert Reymond: Systematic Theology. Prof. Berkhof, Systematic Theology: Soteriology. Dr. Philip Schaff, Apostolic Christianity, Medieval Christianity, Swiss Reformation and Creeds of Christendom. EDT. CCC. Westminster Larger Catechism, 51-53. For Psalm 17, Prof. Calvin uses to many words for our taste on 17.5. It’s a bit late to appreciate his exegetical nuances of back-and-forth. ISBE on Genesis: Prof. R. K. Harrison continues his proposition on the 11 underlying tablets to Genesis. For Genesis 1: Prof. Keil notes that Deuteronomy 34 is likely a postscript by a colleague of Moses on par with Moses whose obituary would be well-received by the recipients of the Torah. For Joshua 15, Joshua gives another real-estate lesson on the inheritance of the Ephraimites. No doubt, a tedious, but meticulous survey of land and boundaries. For Isaiah 5.1-7, Prof. Henry comments on the “take-down” of the Vineyard. He who established it also has the same right to destroy it. He can also call a people from stones of the ground. ISBE on Matthew: Dr. Dagner notes that Matthew focuses on “discipleship” as a noun but also a verb, the practical considerations in view. For Mathew 4.1-11, Prof. Jamiesson is still lingering on the Temptation and the dispatch of Satan “for a season.” For Romans, Prof. Hodge amplifies on the apostolic authority of Paul for “faith unto the obedience of the nations,” arguing for either-or-or-both-and for the subjective or objective genitive. The sense of the subjective: the faith that leads to obedience, is our sense. For Revelation 11.14-19, Prof. Henry briefly enlarges on the destruction coming prior to the Second Advent. For Systematic Theology, Prof. Hodge enlarges on his answer to “What is Theology?” He’s already answer that about 10 pages backwards. Ask a theology a question and one may expect a 10-page answer. For Theology Proper, Prof. Reymond discusses the “Personality” or “Tri-Personality” of God the Spirit. For Soteriology, Prof. Berkhof summarizes some objections of “modern liberal theology,” Romanism and Arminianism to the Reformed faith. For Apostolic Christianity, Prof. Schaff waxes and enlarges on the glories of the Theanthropos. For Medieval Christianity, Prof. Schaff brings the discussion of the Christianization of Denmark down to the 11th century. For the Swiss Reformation, Prof. Schaff enters the summary of Zwingli who, like Luther and Knox, spoke the language of the people, unlike Oecolampadius, Calvin and Cranmer, more aloof Churchmen. We would add Bishop Latimer as a man who spoke the language of the people. EDT on the Oxford Movement: in additional to the political dimension, Dr. Rausch claims it was also a response to rationalistic criticism, skepticism, immorality, lethargy and the liberalism of the day. Or, another variant of revivalism by another path, of “Restorationism of the Degraded Church” to cite Pusey. For the Creeds of Christendom, Prof. Schaff discusses perpetual virginity, noting Tertullian did not hold it while Augustine, Pelagius, and Jerome did. Allusions to brothers of Jesus are either: (1) sons by of Joseph by an earlier marriage or (2) are cousins (still taught at Villanova during someone’s grad training there). CCC: JP2 continues to advocate three-sources of authority: Scripture, Tradition and the Magisterium. Like Pentecostals and non-cessationists, Rome believes in on-going revelation, e.g. miracles, apparitions, etc., including Papal announcements. Westminster Larger Catechism 51-53: Q. 51. What was the estate of Christ's exaltation? A. The estate of Christ's exaltation comprehendeth his resurrection, ascension, sitting at the right hand of the Father, and his coming again to judge the world. Q. 52. How was Christ exalted in his resurrection? A. Christ was exalted in his resurrection, in that, not having seen corruption in death (of which it was not possible for him to be held), and having the very same body in which he suffered, with the essential properties thereof (but without mortality, and other common infirmities belonging to this life), really united to his soul, he rose again from the dead the third day by his own power; whereby he declared himself to be the Son of God, to have satisfied divine justice, to have vanquished death, and him that had power of it, and to be Lord of quick and dead: all which he did as a public person, the head of his church, for their justification, quickening in grace, support against enemies, and to assure them of their resurrection from the dead at the last day.