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, 58-59. For Psalm 17, Prof. Calvin on 17.3 discusses how David animates and encourages himself to prayer. ISBE on Genesis: Prof. R. K. Harrison discuss Egyptology, the Hyksos and the Joseph narratives. For Genesis 1: Prof. Keil wonderfully discuss the vulgar, boorish and trashy critics who will not admit, but rather suppress, God’s sovereignty, omniscience, omnipotence and omnipresence over all in terms of miracles and prophecies, the so-called “widespread naturalism of modern theologians,” virtually consigning themselves and others to an “unspiritual Deism” and/or “comfortless Pantheism.” It’s vulgar sophisticates in the academy preening as proud, oppressive, suppressors. Time to lay the axe to that tree and feed the wood into a wood-chipper, academically and good, old Princeton fashion. For Joshua 15, Joshua gives another real-estate lesson on the Manasseites. For Isaiah 5.1-7, Prof. Henry discussed the inversion of values in Judah and Jerusalem: pride, passion, discontent, malice, and contempt of God INSTEAD of humility, meekness, patience, and love of God. Or, wickedness rather than justice. Or, cursing and swearing instead of praying and praising. ISBE on Matthew: Dr. Dagner commented on the “Church as Community” as another Matthean theme. For Mathew 4.1-11, Prof. Jamiesson really, really camps out on the Temptation. Still. For Romans, Prof. Hodge on 1.6-7 helpfully comments on klntoi or kalew in the NT referring not to the external but to the internal call. For Revelation 11.14-19, Prof. Henry shows the shut-down of the wicked at the Second Coming. For Systematic Theology, Prof. Hodge gives several definitions of “religion” from the German Enlighteners and Romantics, e.g. Schleiermacher with religion as the feeling of absolute dependence, showing therefrom how vague, varied, conflicted, unsatisfactory, subjectivistic and independent of the Bible, essentially merging theology into ecclesiology, elevating the Ego over God and His Word from another world. For Theology Proper, Prof. Reymond discusses God’s “Infinity:” omnipresent, omnipotent, and omniscient. For Soteriology, Prof. Berkhof very briefly summarizes divergent views of justification: Romanism, Piscator, Arminianism, and Barthianism ( = Romanism with different words). For Apostolic Christianity, Prof. Schaff mentions that Jesus never sinned, never falters, never apologized, never repented, claiming pre-existence before Abraham and receiving divine names, attributes and worship. For Medieval Christianity, Prof. Schaff notes that English monks were deputed to Denmark and that there were no language obstacles. For the Swiss Reformation, Prof. Schaff comments on the quadricentennial of Zwingli’s birth held in Zurich in 1884. EDT on the Oxford Movement: Dr. Rausch claims that 1000 ministers, theological leaders and church members followed Newmann’s apostate defection to Rome. For the Creeds of Christendom, Prof. Schaff, while commenting on Mary’s Immaculate Conception, notes that Pelagius not only excluded Mary from original and actual sins, but extended this to Abel, Enoch, Melchizedek, Abraham, Isaac, Jacob, Noah, Samuel, Nathan, Elijah, Elisha, Daniel, Ezekiel, John the Baptist, Deborah, Anna, Judith, Esther, Elizabeth, Joseph and, of course, Mary. As for Immaculate Conception, the Dominicans and Jansenists opposed it while the Franciscans and Jesuits favored it. CCC: JP2 ends his introduction to the Catechism with a Mariolatrous invocation for aid as the Mother of the Church. Westminster Larger Catechism, 58-59: Q. 58. How do we come to be made partakers of the benefits which Christ hath procured? A. We are made partakers of the benefits which Christ hath procured, by the application of them unto us, which is the work especially of God the Holy Ghost. Q. 59. Who are made partakers of redemption through Christ? A. Redemption is certainly applied, and effectually communicated, to all those for whom Christ hath purchased it; who are in time by the Holy Ghost enabled to believe in Christ according to the gospel.