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, 80-82. 

For Psalm 17, Prof. Calvin notes how oppressed David is by his enemies, plural. 

ISBE on Genesis: Prof. R. K. Harrison offers a few more translations of words he thinks are mistranslated in the RSV and NEB. 

For Genesis 1: Prof. Keil continues his introduction and overview of Genesis. 

For Joshua 15, Joshua discuss more on real estate. 

For Isaiah 5.8-17, Prof. Henry talks again about the wine-bibbers rising early to drink and drinking throughout the day and night.

ISBE on Matthew: Dr. Dagner’s comments on universalism and particularism are not worth noting. Something is amiss and we’re taking a granular look with a forensic inquiry. 

For Mathew 4.1-11, Prof. Jamiesson is tediously long-talking the Temptation. Move along, Prof. Jamiesson. 

For Romans, Prof. Hodge discusses pisteuw and pistis, reflecting a Westminsterian rather than Heidelbergian sense, although he finally comes around to the Heidelbergian view. Prof., please widen the lexical reconaissance to include the Hebrew predicates and classical Greek. Thank you. It matters here.

For Revelation 12.1-11, Prof. Henry continues to discuss the battle between Christ, Michael the Archangel and angels and the Church against the Red Dragon and his dirty crew of demons.

For Systematic Theology, Prof. Hodge discusses from Romans the universal and total depravity of the human race. 

For Theology Proper, Prof. Reymond continues the useless, scholastic quibbling over the Divine Mind and ideas—past, present and future. Move along, Professor. 

For Soteriology, Prof. Berkhof discusses pisteu and pistis in connection with sanctification. Thankfully, the Prof. has discussed theology proper in this connection. 

For Apostolic Christianity, Vol. 1 (0-100) Prof. Schaff discusses Kepler’s researches on the “Star of the Magi,” theorizing a conjunction of Mars, Jupiter and Saturn in an astronomical sight.

For Medieval Christianity, Vol. 4 (590-1049), Prof. Schaff discusses the challenges, linguistic, political, tribal and economic, to the Christianization of the Slavs. 

For the Swiss Reformation Vol. 8 (1519-1605), Prof. Schaff continued to discuss Bullinger who translated Ratramnus’ Corpore et Sanguine Domini and who also signed the 1549 Consensus Tigurinus. Also, as to predestination, he was an infralapsarian, a view Schaff poorly describes as less the Calvin’s “rigorous view” of predestination. Get a hold of yourself, Professor, and pick another adjective. Thank you.

EDT on Edward Bouverie Pusey: given a “gentleman’s education at Eton and Oxford, he studied in Germany, reflected on continental liberalism, committed himself to its opposition with an espousal of verbal inspiration, and remained in the CoE as a fellow Tractarian after Newmann swam the Tiber.

For the Creeds of Christendom, Prof. Schaff continues to discuss Immaculate Conception and the numerous, internal doctrinal conflicts within Romanism itself. Pius rides roughshod over all those internal oppositions and conflicts. And that settles that. Remember, for Rome, there is no salvation for any who deny the Immaculate Conception. Whaddya think about that Frank 1? 

CCC: begins its opening chapter with Rome's mild self-flattery (it's getting repeated and is being watched), soft mitigation of sin, and no mention of God’s gift of faith. Also, we're hearing the "God just wants to" theology heard amongst the Arminian evangelicals of America. It's there, but we're watching. We’re watching the semi-Pelagian theme in Romanism, so essential to works-salvation and salvation on the installment plan. 

Westminster Larger Catechism 80-82:

Q. 80. Can true believers be infallibly assured that they are in the estate of grace, and that they shall persevere therein unto salvation?

A. Such as truly believe in Christ, and endeavor to walk in all good conscience before him, may, without extraordinary revelation, by faith grounded upon the truth of God's promises, and by the Spirit enabling them to discern in themselves those graces to which the promises of life are made, and bearing witness with their spirits that they are the children of God, be infallibly assured that they are in the estate of grace, and shall persevere therein unto salvation.

Q. 81. Are all true believers at all times assured of their present being in the estate of grace, and that they shall be saved?

A. Assurance of grace and salvation not being of the essence of faith, true believers may wait long before they obtain it; and, after the enjoyment thereof, may have it weakened and intermitted, through manifold distempers, sins, temptations, and desertions; yet are they never left without such a presence and support of the Spirit of God as keeps them from sinking into utter despair.

Q. 82. What is the communion in glory which the members of the invisible church have with Christ?

A. The communion in glory which the members of the invisible church have with Christ, is in this life, immediately after death, and at last perfected at the resurrection and day of judgment.