Morning Prayer & the Litany

The picture is Matthew Henry (1662-1714), an English Presbyterian. For Psalm 21, Prof. Calvin again notes that the nation rejoices over God’s protections and deliverances of their King, King David. ISBE on the dating of Exodus: Prof. R. K. Harrison discusses, rather disconnectedly, Rames 2 and Merneptah relative to the dating. It’s unclear what the point is, but we’re watching. For Genesis 4.9-15: Prof. Keil comments on the several generations from Cain down to Lamech. For Judges 2.6-3.6, Prof. Keil discusses Baal and Ashtaroth, not so much as the rejection of Jehovah as it was an assimilation and corruption of the doctrine about Jehovah—syncretism. Very, very applicable. For Isaiah 8.9-15, Prof. Henry discusses further Isaiah’s notarized sermon and predictive prophecy of Assyria’s invasion. Correlatively, Isaiah comments on the proud, self-assured excogitations between Syria and northern Israel. All talk. Assyria will humble that coalition. ISBE on Mark: Dr. R. P. Martin discusses the title of Jesus in Mark: Messiah, Son of Man and the Son of God. For Mathew 5.43-48, Prof. Jamieson talks but in seeming disconnection from the text—a bunny rabbit trail that is unclear. For Romans 4.1ff., Prof. Hodge is still discussing “justification” and “imputation,” such that dismisses law-works as meritoriousness before God. For Revelation 19.11-21, Prof. Henry introduces the Victorious Redeemer riding on a white horse followed by angels on white horses wreaking havoc and destruction on the Babylon’s boys-n-girls. EDT on the Theological Liberalism: notes that liberalism fragmented to some degree in the US. A group of “evangelical liberals” like Fosdick, William Brown, and Henry Sloane Coffin preached the immanence and transcendence of God and that Jesus, the Bible and Christianity were unique. The old modernism, it was claimed, was cluttered with intellectualism, sentimentality and a diluted concept of God. Westminster Theological Journal (Nov 2021) on “Theological Consequences of Q”: Dr. Dawson notes how Luke 1.1-4 governs all and any other sources that were never canonized. Soon enough, we’ll be done with this de novo Q-creation and flight of hypothetical fancy. In the Global Anglican (Winter 2021), Marian Raikes reviews Chris Wright’s “Rejoice! Advent in all the Scriptures” (London: IVP, 2019, 128 pages) as a devotion for Advent. It discusses the first and second Advents, but also the Exodus and other classic Messianic passages. For Systematic Theology (locus 2), Prof. Hodge comments on Rome’s view of itself and the infallible Universal Teacher. For Theology Proper (locus 2), Prof. Reymond is long-talking Philippians 2.6-11. For Ecclesiology (locus 6), Prof. Berkhof discusses the similarities and dissimilarities of baptism of John the Baptist and the NT meaning. ODCC: Irenaeus (130-200): the claim is made that Clement of Alexandria did not oppose Gnosticism while Irenaeus did. Irenaeus discussed the episcopate, canonical Scriptures, religious tradition, Christian monotheism, the Father and Son involved in redemption, the Incarnation and the recapitulation theory of Christ. For Apostolic Christianity, Vol. 1 (1-100) Prof. Schaff continues his literary glosses on Paul and John with some over-statements at a few points. For Medieval Christianity, Vol. 4 (590-1073), Prof. Schaff discusses Gregory 1’s theological writings. Semi-Pelagian, predestination based on foreknowledge, and purgatory. All the germs that will lead to the later tree branches of self-salvation. For the Swiss Reformation Vol. 8 (1519-1605), Prof. Schaff comments on Calvin’s work on Seneca produced when he was 23 years old. For Dr. Cranmer, Prof. MacCulloch notes (69) that Cranmer and Wily split paths in 1532—Cranmer getting a wife overseas and Wily opposes Henry’s encroachments on the Church. The latter forever caused Henry to have suspicions about Wily. For the Creeds of Christendom, Prof. Schaff discusses the Protestant Reformation as the greatest movement in Christendom since the Ascension. 1994 CCC: our infallibilists in paragraphs 307-309 discusses providence but makes a careful carve-out about man’s freedom (extenuation of sin) and introduces the problem of evil. Westminster Larger Catechism 169: Q. 169. How hath Christ appointed bread and wine to be given and received in the sacrament of the Lord's supper? A. Christ hath appointed the ministers of his word, in the administration of this sacrament of the Lord's supper, to set apart the bread and wine from common use, by the word of institution, thanksgiving, and prayer; to take and break the bread, and to give both the bread and the wine to the communicants: who are, by the same appointment, to take and eat the bread, and to drink the wine, in thankful remembrance that the body of Christ was broken and given, and his blood shed, for them.