Evening Prayer (1662 Book of Common Prayer)

For Psalm 18, Prof. Calvin discusses the pure, infallible Canon as David’s guide. What constituted the Canon for David? Pentateuch for sure. Joshua. Judges. Ruth. 1 Samuel?

ISBE on Exodus: Prof. R. K. Harrison introduces Hittite suzerainty treaties in relation to Exodus.

For Genesis 2.4ff: Prof. Keil comments on toledoth variously, but as introducing 2.4ff.

For Joshua 22, Joshua is nearwise finished. On to chapter 23-24 and Joshua’s farewell message to the tribes.

For Isaiah 6.5-8, Prof. Henry comments on the intra-Trinitarian language—who shall go for Us? Again, as per John 12.41, this is the blinding Majesty of the Preincarnate and Eternal Son of God.

ISBE on Mark: Dr. R. P. Martin introduces Dr. Vincent Taylor’s work on Mark—to wit, Mark assembles stories and sayings into the Gospel.

For Mathew 5.6, Prof. Jamiesson comments on the blessedness of mercy—we stand as recipients from the past into the present, our duties of it in the present, and as recipients of it in the future (eschatology).

For Romans, Prof. Hodge comments on 2.17-24, to wit, the dishonors brought upon God by the bad behaviors of God’s OT church

For Revelation 15.1-4, Prof. Henry introduces the seven vials, the period of the final harvest, to wit, an intensification of the last seal of the Book of Jesus—the book of decrees.

In the Global Anglican, Prof. Blocher assembles the passages of Luther and Calvin on the Pope and Roman religion as Antichristian and grossly deformed. But, to his earlier points at bar? Are they—as a category—like the prophet Elijah?

For Systematic Theology (locus 2), Prof. Hodge lollygags, mystifyingly and unhelpfully, about “mysticism.” He draws a similarity between mysticism and rationalism. ??.

For Theology Proper (locus 2), Prof. Reymond is discussing the “Angel of the LORD” passage, differentiating such from God, yet identify the Angel with God. Or, adumbrations of the Tripersonality of God.

For Ecclesiology (locus 6), Prof. Berkhof argues for the essential unity of the church under the OT and NT periods—differences of institutions, theocracy, shadows and symbols giving rise to a different administration. A standard Reformed treatment.

For Apostolic Christianity, Vol. 1 (0-100) Prof. Schaff notes the high praise offered by 100s of rabbis who advocated for the trades alongside rabbinic studies.

For Medieval Christianity, Vol. 4 (590-1073), Prof. Schaff discusses Mohammed’s character. He was viewed by many Christian theologians as a wicked imposter, antichrist, and false prophet. Of course, under Prof. Schaff’s frequent claim to the superiority of later history, he gets, allegedly, a more historical view. Nonetheless, we’re told that he was a slave to his ambition, increasing wealth, violence and the love of glory. The new angle offered here are Mohammed’s frequent epileptic fits—growling like a camel, foaming at the mouth and frequent hallucinations, a man vacillating between mania and episodes of suicidal ideations. Bipolar? Manic-depressive? Demonic? Will be consulting a medical friend.

For the Swiss Reformation Vol. 8 (1519-1605), Prof. Schaff compares and contrasts Luther, Zwingli and Calvin. Notably, the Prof claims that Zwingli did not understand Luther at Marburg, 1529. Balderdosh. Also, this time, he’s restrained about Calvin whom he gently belittles on occasion.

For Dr. Cranmer, Prof. MacCulloch offers some long-standing Lincolnshire and Nottingham connections with Dr. Cranmer, including the Morices, a son of whom becomes Dr. Cranmer’s secretary starting in 1533 and continuingly faithfully through his death. Morice will write an anonymous biography full of solid anecdotes (18). The biography is from one who is faithful and highly appreciative of the Cranmers.

EDT on Princeton Theology: Dr. Noll offers concluding remarks on the widely influential effects of old Princeton Theology.

For the Creeds of Christendom, Prof. Schaff notes that the Fallibilists at Vatican 1—several important Bishops—were forced, contrary to history yet according the preceding oaths, to preserve, defend, increase and advance Papal rights, honors, dignities, privileges and authorities—a system of despotism.

1994 CCC: we are told one can get “God’s gift of faith” but make a “shipwreck of Paul.”

Westminster Larger Catechism 126:

Q. 126. What is the general scope of the fifth commandment?
A. The general scope of the fifth commandment is, the performance of those duties which we mutually owe in our several relations, as inferiors, superiors or equals.