Evening Prayer (1662 Book of Common Prayer)

For Psalm 18, Prof. Calvin comments on the militarism of David, a life-taker, yet, at God’s direction.

ISBE on Exodus: Prof. R. K. Harrison repeats and enlarges on the commitment to accurate historical scribal methods, most notably amongst the Hittites and Hebrews. The Hebrews learned writing centuries before Moses he avers.

For Genesis 2.4ff.: Prof. Keil extends the discussion on Elohim and Jehovah.

For Joshua 24, Joshua calls for a covenant renewal service at Shechem, site of Abraham and Jacob. This, rather than Shiloh.

For Isaiah 6.9-13, Prof. Henry comments on Isaiah’s strange errand, to harden the 90% but serve the 10%.

ISBE on Mark: Dr. R. P. Martin discusses Gottfried Schille’s view of Mark as a liturgical manual, or, in our view, Mark shaped in Schille’s mold.

For Mathew 5.9, Prof. Jamiesson asks and answers: how could a Christian with the beatific virtues be the subjects of persecution? Such blessed characters, e.g. the poor in spirit, reveal by contrast the proud-hearted, the callous, those laughing, the self-complacent, etc. Those seeking righteousness and God’s kingdom expose those serving the lusts of the flesh, the lusts of the eyes and the pride of life. Persecution is natural and predicted.

For Romans 2-3, Prof. Hodge finished Romans 2 and introduces Romans 3—objections by Jews (3.1-8), doctrine of Biblical depravity (3.9-20) and the Biblical Gospel (3.21-31).

For Revelation 15.5-8, Prof. Henry discusses the 7 forthcoming plagues.

In the Global Anglican, Matthew Payne is discussing perseverance of the saints. Dr. Jay Collier discusses the contentions on "perseverance of the saints" in the post-Reformation Anglican church. The CoE was a "Calvinistic consensus." (However, we would add that there was snakes in the tall grasses too, e.g. Arminians and recusants.) Also, along with other scholars, he tosses "via media" as something between Rome and Geneva. Of great note, the Genevans in 1581, included the Thirty-nine Articles in its "Harmony of Confessions" in the effort to show the agreement between the Reformed churches.

For Systematic Theology (locus 2), Prof. Hodge distinguishes mysticism and Christian mysticism rightly understood.

For Theology Proper (locus 2), Prof. Reymond exquisitely dilates on Jesus’s Self-understanding and Self-consciousness as the Danielic Son of Man. Solid food here, as usual.

For Ecclesiology (locus 6), Prof. Berkhof comments on the marks of the true church, an issue resulting from the split from Rome. Variously: Word, sacraments and discipline, to wit, more singularly, all things managed by the Word of God.

For Apostolic Christianity, Vol. 1 (0-100) Prof. Schaff discusses the Messianic expectations of a David King, a re-established David theocracy, and the submission of others to it.

For Medieval Christianity, Vol. 4 (590-1073), Prof. Schaff expands on the Islamist expansion in Persia, India and as far as the Ganges.

For the Swiss Reformation Vol. 8 (1519-1605), Prof. Schaff tells us about the “severe” system of the severe Calvin. Cry me river, Schaff. For readers, cf. Dr. Bruce Gordon for eminent sense. Schaff goes on to talk of steely French Huguenots, Dutch Calvinists, English Puritans, Cromwellian men, and New England Puritans. A “gloomy people” we are told by this German scold.

For Dr. Cranmer, Prof. MacCulloch discusses Scholasticism and Humanism as twins at Cambridge in the 1520s, although Wily Winchester sees danger in Erasmus’s humanism. Of note, Wily was a Cambridgensian, slightly behind Cranmer in terms of matriculations.

EDT on Higher Criticism: Prof. R.K. Harrison notes that higher criticism deals with efforts to determine underlying units/sources in a document, identification of literary types, and issues of date and authorship of a document.

For the Creeds of Christendom, Prof. Schaff describes the Pontiffs as absolutists. The Ultamontanists defeated the French Gallicans and Conciliarism.

1994 CCC: tells us that language and formulations convey the reality of the Gospel, e.g. Apostles’ Creed (which they errantly claim is straight from the Apostles, a disputable point, but hey! They infallibly uttered it).

Westminster Larger Catechism 131:

Q. 131. What are the duties of equals?
A. The duties of equals are, to regard the dignity and worth of each other, in giving honor to go one before another; and to rejoice in each others' gifts and advancement, as their own.