Evening Prayer

For Psalm 19, Prof. Calvin again comments that the most saintly know 1/100^th of their sins. He also blasts the Lateran Council requiring auricular confession once/year, as if one could recite them in one bundle at one moment. This appears to be the first time that he hits the Pope in Psalms, although the Pope gets ample visibility in the Institutes. But, here, Calvin hits hard on the “Papal absurdity” based on 9.13, loc.cit.

ISBE on the dating of Exodus: Prof. R. K. Harrison discusses Qantir and literary evidence about the orderly, established life in that area. He has dismissed Tanis as connected with Pi-ramses.

For Genesis 3.17-19: Prof. Keil enlarges on the fall bringing in curses on the entire creation, e.g., Romans 8.21-22.

For Judges 1.17-21, Prof. Keil comments on Judah and Simeon’s run on the Philistine cities.

For Isaiah 7.17-25, Prof. Henry further develops the judgments to befall Judah but also Assyrian.

ISBE on Mark: Dr. R. P. Martin focuses on the Kingdom of God in Mark.

For Mathew 5.33-37, Prof. Jamieson still focuses on integrity of speech: yes = yes and no = no. Christians and Beatitudinal Christians are to be truth-tellers.  

For Romans 3.21-31, Prof. Hodge discusses forgiveness under the old dispensation and the time at which St. Paul writes.

For Revelation 18.1-8, Prof. Henry deals with two angels announcing the fall of Babylon.

EDT on the Theological Liberalism: notes that theological and philosophic confluences merged in German and drifted over to Britain and America, the latter two being flavored by Broad Churchmen and Unitarians, respectively.

Westminster Theological Journal (Nov 2021) on “Theological Consequences of Q”: Dr. Dawson identifies three main positions on the canon in Gospel research: 4 Canonical Gospels, 4 Gospels + Q, and Four Gospels + Q + all other Gospels (the latter seen in Erhman)

In the Global Anglican, talks about the frequency of preaching Genesis and Psalms in the 5 Evangelical Anglican churches. Wonky-statistic-speak.

For Systematic Theology (locus 2), Prof. Hodge comments on Quakerism as establishing, like Romanist, an imperium of on-going revelation, the first as individuals and the last as a body-politic (or, since Vatican 1, the Pope).

For Theology Proper (locus 2), Prof. Reymond extends—too much—on Romans 9.5, but settles in the camp of Dr. Bruce Metzer.

For Ecclesiology (locus 6), Prof. Berkhof steers a mid-course between Romano-Lutheranism and mysticism-speculator-liberals on the means of grace. Also, avoiding Anglo-Romanism.

For Apostolic Christianity, Vol. 1 (0-100) Prof. Schaff finished the handling of the vision-theorists of the resurrection.

For Medieval Christianity, Vol. 4 (590-1073), Prof. Schaff outlines some developmental issues in the life of Gregory 1 (540-604) including conversion, exposure to Christian literature, service to Pope Pelagius 2 at the Byzantine court, his appointment as a prefect of Rome, his establishment of several monasteries, and, finally, his service as a western Pope.

For the Swiss Reformation Vol. 8 (1519-1605), Prof. Schaff offers an encomium of Calvin from Rev. G. G. Herrick, a Boston Congregationalist, who notes Calvin’s contribution to individualism before God and republican, democratic self-governance. No more infantilizing of an Imperium.

For Dr. Cranmer, Prof. MacCulloch, 55, discusses the wide influence of the Collectanea as the fuel that highly elated the King pushing forward with echoes in the 1533 Act in Restraint of Appeals. Edward Foxe seems to have be a coordinator although Cranmer’s editorial assistance was sought after his return from Charles V’s cournt in 1532.

For the Creeds of Christendom, Prof. Schaff introduces the Old Catholic leaders of Germany and Switzerland who, on principle and wide learning, rebutted Vatican 1. Cardinal Dollinger of the Old Catholics is the leader.

1994 CCC: our infallibilists in paragraph 270-272 assuredly do better than mainline, braindead libboes.

Westminster Larger Catechism 157:

Q. 157. How is the Word of God to be read?
A. The holy Scriptures are to be read with an high and reverent esteem of them; with a firm persuasion that they are the very Word of God, and that he only can enable us to understand them; with desire to know, believe, and obey the will of God revealed in them; with diligence, and attention to the matter and scope of them; with meditation, application, self-denial, and prayer.