Morning 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, 63-64. For Psalm 17, Prof. Calvin offers exegetical options with, we think, too many words. This much and creditably: he’s doing exegesis from the Hebrew text. ISBE on Genesis: Prof. R. K. Harrison comments on Joseph’s embalmment and the well-established eschatology of Egyptian mortuary customs. For Genesis 1: Prof. Keil, once again, comments that the regenerate will recognize the miracles as historical facts and not as a dark and mythical period with legendary transmutations. Rather, he notes, the Israelites learned writing from the Egyptians long before the Mosaic period. For Joshua 15, Joshua gives more real-estate matters. For Isaiah 5.8-17, Prof. Henry comments on the worldly-mindedness of Israel and Judah with the hardening of heart towards divine things. ISBE on Matthew: Dr. Dagner thinks that Matthew is writing, in part, to handle church controversies. For Mathew 4.1-11, Prof. Jamiesson comments on the 40 days in the wilderness and the temptation—period of trials like Moses in the Midianite wilderness, Elijah heading south, and Martin Luther in Wartburg Castles, periods of testing and preparation for the future. For Romans, Prof. Hodge comments on “grace and peace,” the former as summum bonum ad Christiani and the latter as Shalom, the collect for prosperity and blessedness. For Revelation 12.1-11, Prof. Henry is another cycle of capitulation, vs.1-12 the church and antichrist, the woman and the dragon. For Systematic Theology, Prof. Hodge continues to discuss natural theology. For Theology Proper, Prof. Reymond speaks of panethesistic process theology as the impersonal moving force in the world (DPV, first-stage Hegelianism) and the Creator/creature distinction as guarding against pantheism and panentheism. For Soteriology, Prof. Berkhof finished discussing justification commenting on Schleiermacher, Ritschl and Barth. For Apostolic Christianity, Vol. 1 (0-100), Prof. Schaff continues to reflect on Jesus as the Founder of Christianity. For Medieval Christianity, Vol. 4 (590-1049), Prof. Schaff, having finished the Christianization of Denmark, moves on to medieval Scandinavia). For the Swiss Reformation, Vol. 8 (1519-1605), Prof. Schaff finished his discussion on Zwingli and his descendants—orthodox conservatives and “rationalist reformers” (as they dub themselves). Now on to Heinrich Bullinger. EDT on the Oxford Movement: after the defection of 1000 theologians and leaders to Rome, the Tractarians fragmented, one stream pushing for a reunion between Anglican and Roman Churches. For the Creeds of Christendom, Prof. Schaff cites Bernard of Clairveaux opposing the false honors to Mary as an unauthorizing innovation, “the mother of temerity, sister of superstition, and daughter of levity” (121). CCC: the Catechism, it is assured, is the apostolic message guarded by the Papal successors. Westminster Larger Catechism 63-64: Q. 63. What are the special privileges of the visible church? A. The visible church hath the privilege of being under God's special care and government; of being protected and preserved in all ages, notwithstanding the opposition of all enemies; and of enjoying the communion of saints, the ordinary means of salvation, and offers of grace by Christ to all the members of it in the ministry of the gospel, testifying, that whosoever believes in him shall be saved, and excluding none that will come unto him. Q. 64. What is the invisible church? A. The invisible church is the whole number of the elect, that have been, are, or shall be gathered into one under Christ the head.