Morning Prayer and the Litany (1662 Book of Common Prayer)

ISBE on Exodus: Prof. R. K. Harrison turns to the chronology of events in Exodus. In the future, the dating of Exodus, the Exodus route and other issues will be addressed.

For Genesis 2.10-14: Prof. Keil discussed the Euphrates River, the Tigris River, the Garden of Paradise (Eden), the tree of life and the tree of the knowledge of good and evil. 

For Joshua 24, Joshua notes that the national affirmatives by Israel’s representatives at the covenant renewal ceremony in Shechem, if failures occur in the future as they will, will bear witness against them.

For Isaiah 7, Prof. Henry shifts to the timeline of Ahaz as the north, c. 740 BC—Ephraim and Rezin of Syria are collaborating to attack the southern Kingdom. Isaiah is in the theo-political maelstrom as a Watchman and Prophet. 

ISBE on Mark: Dr. R. P. Martin opens up the question of dating.

For Mathew 5.13-16, Prof. Jamiesson lingers on the question, “What happens if the salt loses its savor?” 

For Romans 3.1-8, Prof. Hodge insufferably muddies the waters (again). 

For Revelation 16.1-7, Prof. Henry further comments on these forthcoming vials of wrath. We would add the modernist trends of demythologization, deconstruction, de-eschatologization and idolatries are confronted, as we’d note, as academic anti-Christian forces.  We could put humans names to these forces, but there are spiritual. Revelation "re-eschatologizes" issues and, if nothing else, is "salutary salt" to modernist corruptions. 

For Global Anglican, Matthew Payne introduces Perkin’s “Golden Chaine” (1590), perseverance of the saints and the ordo salutis of Romans 8.29-30 which is supported by the broader Reformed and exegetical tradition of Zwingli, Calvin, Vermigli, Hyperius, Musculus, Ursinus, and Beza. 

EDT on higher criticism: Prof. Harrison notes that modernist speculators lacked methodological controls and were demolished by facts. 

For Systematic Theology (locus 2), Prof. Hodge discusses Duns Scotus’s view of reason and faith.

For Theology Proper (locus 2), Prof. Reymond is discussing, none too clearly, the statement of Jesus that He didn’t know the hour of the Second Advent. Stay tuned. 

For Ecclesiology (locus 6), Prof. Berkhof asserts that Christ exercises His authority in the Church by His Royal Word, endowing the Church with power. Sit down, King Henry VIII.

ODCC: Ignatius (35-107 AD), self-describing himself as Theophoros, a bishop (DPV, elder…senior elder?) of Antioch. Origen said he was the second Elder after Peter and Eusebius makes him the third Elder of Antioch, following Euodius (d. 69 AD). Ignatius's letters to Ephesus, Magnesia, Tralles, Philadelphia, Smyrna, Rome and Polycarp are noted. 

For Apostolic Christianity, Vol. 1 (1-100) Prof. Schaff offers further commentary and quotes from Rabbi Shammai. 

For Medieval Christianity, Vol. 4 (590-1073), Prof. Schaff notes that the Quran is a powerful rival to the Bible—we would add in terms of numbers of Islamist inmates, but emphatically not so in content. It’s dreary, tedious, repetitious, political, Allacratic and unbearable. (HCC, 4.181). 

For the Swiss Reformation Vol. 8 (1519-1605), Prof. Schaff says that Calvin was feared by Romanists as their most dangerous enemy. He was admired and abhorred, praised and blamed, blessed and cursed, and had a painted target on his back by the Sorbonne of Paris. Prof. Schaff promises to provide commendations throughout the Reformed world (HCC, 8.270).

For Dr. Cranmer, Prof. MacCulloch has noted Dr. Cranmer’s annotations and antipathy to Luther on Councils. Next, one sees Dr. Cranmer’s annotations on Erasmus’s De Libero Arbitrio, published in Antwerp, Oct. 1524. The annotations are often summary notes, but it shows approving comments on Erasmus’s fear of the danger of predestination and the bondage of the will, hiding (our word) in “reverent agnosticism,” showing a “relaxed attitude to justification,” and a “commendation” of Erasmus’s recommendation of penance, all of which are far from Dr. Cranmer’s mature thoughts. The later Articles (42 and 39) discourages speculation about predestination. What is emerging in the 1520s on Cranmer is a mix—eclectic Erasmian humanism, continued scholasticism, and conservatism. Cranmer is slow and cautious (30).

For the Creeds of Christendom, Prof. Schaff in 1.173 notes that the Immaculate Conception and the Poohbah's Infallibility, 1870, are not known in the Apostles Creed, other Creeds (ecumenical and provincial) and the Ecumenical Councils of 8 centuries. Care to explain Pio Nono or is your head still up somewhere?

1994 CCC: the exposition of the Apostles’ Creed and the first article are on view. Generic and few Biblical references.            

Westminster Larger Catechism 138:

Q. 138. What are the duties required in the seventh commandment?

A. The duties required in the seventh commandment are, chastity in body, mind, affections, words, and behavior; and the preservation of it in ourselves and others; watchfulness over the eyes and all the senses; temperance, keeping of chaste company, modesty in apparel; marriage by those that have not the gift of continency, conjugal love, and cohabitation; diligent labor in our callings; shunning all occasions of uncleanness, and resisting temptations thereunto.