Morning Prayer and the Litany (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, 44-46. 

For Psalm 17, Prof. Calvin comments about David's committal to the protection and defense of God. 

ISBE on Genesis: Prof. R. K. Harrison comments on the eleven “toledoth” markers in Genesis. 

For Genesis 1: Prof. Keil enumerates the rather numerous and telling instances where Moses was directed to “write” this-and-that. 

For Joshua 15, Joshua discussed real-estate allocations for Joseph’s descendants. 

For Isaiah 5.1-7, Prof. Henry notes that Judah and Jerusalem lacked nothing, yet produced little: they had the Scriptures, priests, Temple, festivals, history, and all that was necessary for instruction in doctrine and duty. 

ISBE on Matthew: Dr. Dagner observes the Matthew has some Christological distinctives. To be discussed. 

For Mathew 4.1-11, Prof. Jamiesson discussed the third temptation with the Devil “insinuating his lie under some cover of truth” (standard ops for liars and deceivers). 

For Romans, Prof. Hodge on 1.3-4 discussed the terms Son of Man, Son of God, and the divine-human nature of Jesus. 

For Revelation 11.14-19, Prof. Henry begins the discussion of the sounding of the 7th trumpet, noting that other things intervened for observation by St. John before this cataclysmic annunciation. 

For Systematic Theology, Prof. Hodge discussed the illumination of the mind noting that religious experience must comply with Biblical descriptions. 

For Theology Proper, Prof. Reymond continues to discuss WSC 4: God is a Spirit, infinite, eternal and unchangeable as terms qualifying all other attributes. He opens up a word study on “glory” or kabod or weightiness. Kabod, as weightiness, can apply to one's character and even one's possessions, e.g. Job complaining that God took his "kabod" from him.

For Soteriology, Prof. Berkhof engaged justification and James 2.14-26, noting that Paul and James were addressing two audiences: Paul the legalists and James the antinomians. 

For Apostolic Christianity, Prof. Schaff continues to characterize Jesus in his humble life. 

For Medieval Christianity, Prof. Schaff discussed the personal attributes of Ansgar, now Archbishop of the combined sees of Bremen and Hamburg that includes Scandinavia and Denmark: pious, ascetic, courageous rebuker of idle monks, practical, energetic, unwavering in faith, and patiently heroic. Papal jurisdiction and oversight is operational.

For the Swiss Reformation, Prof. Schaff discussed the consolidation of some Romanist areas in Switzerland following the Second Peace of Cappel, 1531. 

EDT on Peter Abelard presented his moral view of the atonement. Bernard of Clairveaux accused him of heterodoxy. 

For the Creeds of Christendom, Prof. Schaff “strangles the baby in the crib” on the issue of Mary’s sinlessness, to wit, its uncatholicity and violation of the hermeneutic of semper-ubique-ab omnibus, the Vincentian Canon. 

CCC: JP2 reflects on Vat 2’s desire for a compendious catechism. As a result, B16 and Cardinals cranked out an 800-page “compendium.”

Westminster Larger Catechism 44-46:

Q. 44. How doth Christ execute the office of a priest?

A. Christ executeth the office of a priest, in his once offering himself a sacrifice without spot to God, to be a reconciliation for the sins of the people; and in making continual intercession for them.

Q. 45. How doth Christ execute the office of a king?

A. Christ executeth the office of a king, in calling out of the world a people to himself, and giving them officers, laws, and censures, by which he visibly governs them; in bestowing saving grace upon his elect, rewarding their obedience, and correcting them for their sins, preserving and supporting them under all their temptations and sufferings, restraining and overcoming all their enemies, and powerfully ordering all things for his own glory, and their good; and also in taking vengeance on the rest, who know not God, and obey not the gospel.

Q. 46. What was the estate of Christ's humiliation?

A. The estate of Christ's humiliation was that low condition, wherein he for our sakes, emptying himself of his glory, took upon him the form of a servant, in his conception and birth, life, death, and after his death, until his resurrection.