Morning Prayer (1662 Book of Common Prayer)

For Psalm 18, Prof. Calvin astutely brings in the Divine Promises of the Davidic dynasty. Saul and his comrades were opposing God’s redemptive decrees in seeking David’s life.

ISBE on Exodus: Prof. R. K. Harrison affords more joy and hilarity as he reduces Graf and Wellhausen down to German corporals, or campfire bards. The campfire bards claimed that writing came into use in 1000 BC and, therefore, was not available to Moses. Singing their lyrical dogmatisms around the campfire, they tragically ignored extant ANE inscriptions. There was writing and culture in the Orient from at least 3500 BC. Archaeological discoveries in Canaan in the Bronze Age (1550-1200) showed an extant, linear, alphabetic scribe with an indigenous language of Ugaritic. There was a syllabic script at Byblos, Phoenicia. Armana Tablets were additional evidence as well as Egyptian hieroglyphics. Prof. William Foxwell Albright heavily laments these German “campfire bards.” Rather the lament them, we laugh at them. Warrantable. Ya’ gotta laugh some said Gramma.

For Genesis 1: Prof. Keil is still focused on day 6 of the glorious Creation, done with infinite ease by our Omnipotent God. He also does two helpful things: he sees the Trinity AND the intensifying pluralis majestatis of “Let us make man in our image.” Exactly as did the post-apostolic teachers. We no longer call them "apostolic fathers” for cause.

For Joshua 21, Joshua continues to discuss the towns of Levites.

For Isaiah 6.1-4, Prof. Henry notes the eternal music above as “Holy, Holy, Holy” sung perpetually, in harmony and even antiphonally.

ISBE on Mark: Dr. R. P. Martin again notes the eye-witness touches of the Gospel.

For Mathew 5.1ff., Prof. Jamiesson notes that the Beatitudes are “internal issues” and are OT summaries of ethics.

For Romans, Prof. Hodge on 2.13-14 is virtually useless except for those reading Greek. It is not recommended for non-readers of Greek. He offers a skein of interpretations often beclouding rather than clarifying the text. Not the finest commentary on Romans.

For Revelation 14.13-20, Prof. Henry notes that the angels are ordered to the final harvest—of the elect to heaven and the wicked to the flames. Clearly, eschatology must regain visibility in our untheological and unexegetical times.

In the Global Anglican, Prof. Blocher spins his wheels again over salutary ascriptions to Luther and Calvin.

For Systematic Theology (locus 2), Prof. Hodge plies the relationship and definitions of philosophy and theology.

For Theology Proper (locus 2), Prof. Reymond closes his chapter with two songs summarizing the “Name and Nature of God,” also quoting the glorious WSC 4 again.

For Ecclesiology (locus 6), Prof. Berkhof notes comments on the Roman and Greek view of the church, stressing the external, downplaying the invisible, and playing up Councils for  the Greeks and the Pope for the Papists.

For Apostolic Christianity, Vol. 1 (0-100) Prof. Schaff continues to reflect on Nazareth with the panoramic vistas around.

For Medieval Christianity, Vol. 4 (590-1073), Prof. Schaff begins a review of the facts of Mohammed’s life.

For the Swiss Reformation Vol. 8 (1519-1605), Prof. Schaff gives affectionate exchange of comments between the dying Calvin and Farel who hurried to Geneva for a final visit. Farel notes that Calvin lived and died well.

For Dr. Cranmer, Prof. MacCulloch comments on Cranmer’s family heraldry of a chevron with three cranes (a play on Cranmer’s name). Dr. Cranmer changes that to a chevron with three pelicans, a bird know to feed its young with its own blood if necessary. This symbolism was suggestive of the evangelical message of Christ’s blood-shedding for his people (9).

EDT on Process Theology: affords a long list of process theologians. One is reminded of Augustine’s reminder to stay close to the Biblical text.

For the Creeds of Christendom, re: Vatican 1: Prof. Schaff gives a revealing letter by Cardinal Newmann in 1875 to the Duke of Norfolk. He complains about the flattering clique of Jesuits and Redemptorists. The majority is an aggressive, insolent faction pushing Infallibilism. They are like arsonists setting the house on fire, but relying on others to put out the flame. The arguments for Infallibilism “stretched the principles until they were close to breaking” and was “thunder in the clearest sky.” Such might encourage others to “give up theology as a bad job” by covering up “Pontifical scandals across the centuries.” Notably, he claims the Anglican Ritualists were “leavening the various English denominations.”

1994 CCC: affirms strongly the NT witness and canon while, simultaneously keeping the door open for “Living Tradition,” the string of Papal-diktats. The CCC is ever-careful. Reformed hawks are careful too and have exquisite vision as they scoop up Romish rabbits.

Westminster Larger Catechism 119:

Q. 119. What are the sins forbidden in the fourth commandment?
A. The sins forbidden in the fourth commandment are, all omissions of the duties required, all careless, negligent, and unprofitable performing of them, and being weary of them; all profaning the day by idleness and doing that which is in itself sinful; and by all needless works, words, and thoughts, about our worldly employments and recreations.