Morning Prayer

For Psalm 19, Prof. Calvin calls attention to the glories of the heaven and of the Law of God.

ISBE on Exodus: Prof. R. K. Harrison discusses the two dates—mid-13^th and mid-15^th century date for the Exodus including Garstang’s advocacy of the later.

For Genesis 2.18-25: Prof. Keil comments on the creation of man and woman.

For Judges 1, Prof. Keil continues the introduction to Judges, a period of 350 years, a sizeable period. The theme is God’s fidelity to His covenant, notwithstanding infidelities and set-backs.

For Isaiah 7.1-9, Prof. Henry notes that Isaiah tells Ahaz to chill out.

ISBE on Mark: Dr. R. P. Martin continues advocacy of Rome as the provenance for Mark’s Gospel.

For Mathew 5.17-20, Prof. Jamiesson begins Jesus and the Law. He came not to destroy but to fulfill the law.

For Romans 3.9-20, Prof. Hodge notes that there is no fear of God in the eyes of the condemned sinner.

For Revelation 16.12-16, Prof. Henry is about the sixth angel with the vial of divine wrath.

EDT on the Enlightenment repeats the utterance the Enlightenment appreciates the external world of beauty and the right use of reason. That’s hardly new, e.g. Psalm 19, as well as regeneration being the corrective to corrupted reason. Reprobates and the elect can appreciate the glories of the created order, but will use their reason in different ways. The article is a tad shallow here.

In the Global Anglican, Matthew Payne notes that the BCP is a manual for the perseverance of the saints.

For Systematic Theology (locus 2), Prof. Hodge discusses the strong tendencies in history of pantheistic mysticism whereby one deifies himself and is subject to only his/her authority. Can one spell Process Theology here?

For Theology Proper (locus 2), Prof. Reymond discusses the consubstantiality of the Son and the Father.

For Ecclesiology (locus 6), Prof. Berkhof comments about Synods or General Assemblies, the Reformed viewing them as larger, but co-equal with Consistorial power while the Presbyterians use the term “higher” for Assemblies. Distinction without a difference?

ODCC: tells the story of Hermas (2^nd century), accounted as one of the Apostolic Fathers with the Shepherd of Hermas. Once a Christian slave, sold to a Christian woman but freed. He married, became a merchant, becoming rich. In a persecution, he children renounced him, but the family did penance.

For Apostolic Christianity, Vol. 1 (0-100) Prof. Schaff discusses the post-resurrectional appearances of Jesus.  

For Medieval Christianity, Vol. 4 (590-1073), Prof. Schaff continues to discuss Mohammed’s fractured recollections of Christ. Some authors view it as another Eastern Christian sect.

For the Swiss Reformation Vol. 8 (1519-1605), Prof. Schaff cites Pierre Bayle (1647-1706), a 17^th century edition of Shifty of the REC. Son of a Reformed minister, turned Jesuit Romanist, returnee to Protestantism and then skeptic. A boy without an anchor. Blah, blah. He appreciates Calvin. As a Shifter, he’s dismissed.

For Dr. Cranmer, Prof. MacCulloch comments on Dr. Cranmer’s diversion from academic business towards the life of a minor diplomat in spring and summer, 1527. The relationship between Henry and Dr. Cranmer must be redated to 1527. As such, evangelical colleagues at Cambridge had other concerns (hint, hint, theology) rather than Royalist politics. Was Cranmer getting a taste for a “larger kitchen” as a preferment? Other Cambridge men were diverted from academics to royal service as well—Lee, Wily Winchester, and Richard Sampson. By summer 1529, Dr. Cranmer has emerged as a key player in the King’s great matter. By the end of 1529, the pitiable (our word) Dr. Cranmer has left the University for good at the age 40 and has turned to the “bigger kitchen,” new opportunities, a more spectacular role, and a future as England’s chief Biped-Primate (36-37).

For the Creeds of Christendom, Prof. Schaff notes that Popes in succeeding centuries down to the 11th century condemned Pope Honorius (625-638) with an eternal anathema. Thus, Popes may condemn another Pope heresy. The infallibilists were driven to desperate measures, including Cardinal Bellarmine.

1994 CCC: discusses the implications of faith in the One God.

Westminster Larger Catechism 144:

Q. 144. What are the duties required in the ninth commandment?
A. The duties required in the ninth commandment are, the preserving and promoting of truth between man and man, and the good name of our neighbor, as well as our own; appearing and standing for the truth; and from the heart, sincerely, freely, clearly, and fully, speaking the truth, and only the truth, in matters of judgment and justice, and in all other things whatsoever; a charitable esteem of our neighbors; loving, desiring, and rejoicing in their good name; sorrowing for and covering of their infirmities; freely acknowledging of their gifts and graces, defending their innocency; a ready receiving of a good report, and unwillingness to admit of an evil report, concerning them; discouraging talebearers, flatterers, and slanderers; love and care of our own good name, and defending it when need requireth; keeping of lawful promises; studying and practicing of whatsoever things are true, honest, lovely, and of good report.