Morning Prayer (1662 Book of Common Prayer)

For Psalm 18, Prof. Calvin comments on God resisting the proud. On His calendar, timing, yet infallibly. We may think of Persian Empire, Greek Empire, Byzantine Empire, Roman Empire, Holy Roman Empire (including the Third Reich), the Papist Empire (reduced to an Italian Corporal by the Reformation and unification of Italy in 1870) and, now, the American Empire. But, dare one exclude the Russian Empire and the Chinese Empire? Dare one think of the Tower of Babel and humanity’s hubris before God?

ISBE on Exodus: Prof. R. K. Harrison is conjecturing on a few different scrolls within Exodus. Tabernacle section? Sinai? Exodus and leadup to Sinai?

For Genesis 1: Prof. Keil notes that the 7^th day is the end of Creation, not the 6^th day.

For Joshua 22, Joshua discusses the confrontation of the 2 and ½ tribes that build an unauthorized altar as they return to their abodes after the land-allocations.

For Isaiah 6.5-8, Prof. Henry comments on “I am a man of unclean lips dwelling amongst a people of unclean lips.” And the socio-theo-political applications? Process theologians? Graffies? The Episcopal House of Bishops? GTS? The LBGT-movement? CNN? Among others? Same issues for Isaiah, generally, as faced today.

ISBE on Mark: Dr. R. P. Martin presents the pros-cons of the Marcan hypothesis—essentially, does Mark pay attention to Jesus’s chronology? Prof. Martin thinks so.

For Mathew 5.6, Prof. Jamiesson comments on “those hungering and thirsting after righteousness,” an obvious fruit of those belonging to the Kingdom of God.

For Romans, Prof. Hodge in 2.19-20 discusses the advantages to the Jews in terms of divine revelation, its history and other advantages.

For Revelation 15.1-4, Prof. Henry introduces this section about the 7 vials.

In the Global Anglican, Prof. Bocher finally hits upon something of merit—to with, the Church Fathers of “the classical age” (which Turretin puts till the 6^th century) helps to repel the temptation to historical relativism.

For Systematic Theology (locus 2), Prof. Hodge opens up the discussion of “Mysticism.”

For Theology Proper (locus 2), Prof. Reymond offers citations from B.B. Warfield and Louis Berkhof on the revelation of the Tri-Personality of the Trinity in redemptive history.

For Ecclesiology (locus 6), Prof. Berkhof discusses the Kingdom of God in relation to the Church visible and invisible.

For Apostolic Christianity, Vol. 1 (0-100) Prof. Schaff continues to discuss the demographics of those encountered by Jesus in his time.

For Medieval Christianity, Vol. 4 (590-1073), Prof. Schaff continues Mohammed’s story down to his death in 632. He’s been fulminating against Jews and Christians, notwithstanding some white-washers.

For the Swiss Reformation Vol. 8 (1519-1605), Prof. Schaff introduces John Calvin.

For Dr. Cranmer, Prof. MacCulloch discusses Jesus College, Cambridge—the history, funding, and building by Bishop Alock in 1496 as funded by Lady Margaret Beaufort and Bishop Fisher (13). Today, the school has some 500 students, undergrads and grad students. Dr. Cranmer spent 29 years at Jesus College before his severe demotion to Henry’s service. But, we got a Reformer, a contributor to the English Reformation, the expungement of Bread-Worshipping Bone-Munchers (like Shifty and his crew), essentially Reformed Theology, and our liturgical pattern of worship, pruned (largely but not entirely) of priestcraft. Wonder if we’ll find him in the next life? To chat?

EDT on Princeton Theology: Dr. Noll comments on Charles Hodge, his works, and foci on Rome’s errors and NE, Congregational modifications to Calvinism. Hodge’s successors dealt with “liberalism” (DPV, that grand error by Dr. Noll and the concession to “liberals,” a serious verbal misfire, since Da’ Libboes were never liberal but were dangerous and determined dogmatists). Dr. Noll comments on BB Warfield, his many contributions to theology on other fronts, and serving as one of the acutest minds in theology in his generation (and our’s).

For the Creeds of Christendom, 1.159, footnote 1: Prof. Schaff includes letter 79 by Quirinius (Cardinal Dollinger) who reports on a Protestant eyewitness, Prof Ripley. Prof. Ripley’s letter was published 11 Aug 1870 in the New York Tribune, describing the scene. “Rome, July 19—Before I leave Rome I send you a report of the last scene of that absurd comedy called the Ecumenical Vatican Council…It is at least a remarkable coincidence that the opening and closing sessions of the Council were inaugurated with fearful storms, and the vigil of the promulgation of the dogma was celebrated with thunder and lightning throughout the whole night. In the 8^th of the last December I was nearly drowned by the floods which came down in buckets; yesterday morning I went down in rain, and under a frowning sky which menaced terrible storms later in the day….Kyrie eleison we heard as soon as the mass was said, and the whole multitude joined in singing the plaintiff measure of the Litany of Saints, and they with equal fervor was sung Veni Creator, which was followed by the voice of a secretary reading in a high key the dogma. At its conclusion the names of the Fathers were called over, and Placet after Placet succeeded ad nauseam. But what a storm burst over the church at this moment! The lightning flashed and thunder pealed as we have not heard in this season before. Every Placet seemed to be announced by a flash and terminated by a clap of thunder. Through the cupolas the lightning entered, licking, as it were, the very columns of the Baldacchino over the tomb of St. Peter and lighting up large spaces on the pavement. Sure, God was there—but whether approving or disapproving what was going on, no mortal man can say. Enough that it was a remarkable coincidence, and so it struck the minds of all who were present. And thus, the roll was called for one hour and a half, with this solemn accompaniment, and the result of the voting was taken to the Pope. The moment had arrived when he was to declare himself invested with the attributes of God—nay, a God upon earth. Looking from a distance in the hall, which was obscured by the tempest, nothing was visible but the gold miter of the Pope, and so thick was the darkness that a servitor was compelled to bring a lighted candle and hold it by his side to enable him to read the formular which he deified himself. And then—what is that indescribable noise? Is it the raging of the storm above? — the pattering of hailstones? It approaches nearer, and for a minute I most seriously say that I could not understand what that swelling sound was until I saw a cloud of white handkerchiefs waving in the air. The Fathers had begun with clapping—they were the fuglemen to the crowd who took up the notes and signs of rejoicing until the church of God was converted into a theater for the exhibition of human passions. ‘Viva Pio Nono!’ ‘Viva il Papa Infallible!’ Viva il trionfo de Cattolica!’ were shouted by their priestly assembly; and again another round they had; and yet another was attempted as soon as the Te Deum had been sung and the benediction was given.”

1994 CCC: defines faith as confidence in God’s revelation. Charles Hodge agrees. But, we’re waiting for the small print.

Westminster Larger Catechism 124:

Q. 124. Who are meant by father and mother in the fifth commandment?
A. By father and mother, in the fifth commandment, are meant, not only natural parents, but all superiors in age and gifts; and especially such as, by God's ordinance, are over us in place of authority, whether in family, church, or commonwealth.