Morning Prayer

For Psalm 22, Prof. Calvin discusses David and Jesus’ enemies---using opprobrious language, open and injurious mocking, and insolent gestures.

ISBE on the dating of Exodus: Prof. R. K. Harrison is still discussing the co-regency of Thutmose III and his son, Amenhotep II.

For Genesis 6.9-22: Prof. Keil comments on the earth being full of wickedness.

For Judges 3.7-11, Prof. Keil describe the oppression by Cushan-rishathaim and the deliverance by Othniel.

For Isaiah 9.1-7, Prof. Henry notes that it shall be well with God’s people, but woe to the wicked. We get the doctrine of the Messiah, His victories, and His government.

ISBE on Luke: Dr. E. E. Ellis comments on a few scholars positing an oral Gospel and the 2-source view for Luke and the Greek Matthew.

For Mathew 6.14, Prof. Jamieson comments on a textual question.

For Romans 5.1-11, Prof. Hodge comments on the expiation of sin, justification, reconciliation, propitiation, and the removal of divine wrath.

For Revelation 21.1-8, Prof. Henry comments on the promise of the New Jerusalem as certainty and a divinely promised averral. This committed to writing to conserve in humanity’s memory.

EDT on Georg Wilhelm Friedrich Hegel (1770-1831): Hegel saw that contradictions results from incomplete or weak views, history included as a forum of the inadequacy of finite thought. One must expose weakness in search of a resolution.

For Systematic Theology (locus 2), Prof. Hodge discusses Romanism as loaded with untenable assumptions of the whole stupendous system, full of petitio principii from beginning to end. There is no evidence in the NT for Petrine supremacy, but rather subordination to Paul in Galatians 2 and subordination in Acts 15.

For Theology Proper (locus 2), Prof. Reymond notes that many focus on tongues and the Holy Spirit, yet miss that Jesus from His throne is the One baptizing His children in fulfillment of Joel 2.28ff.

For Ecclesiology (locus 6), Prof. Berkhof discusses Holy Communion. Origen, Basil, and Gregory of Nazianzus had a symbolical view. Cyril, Gregory of Nyssa and Chrysostom inclined to the trannie view. Augustine, distinguishing the sign and the Reality, retarded the trannie/connie view. In 818, Radbertus is a trannie but is furiously disputed by Rabanus Maurus and Ratramnus. In the 11^th century, Berengar of Tours stands off against Lanfranc. By the 4^th Lateran Council, trannie views are decreed as did Trent in Session 13.

ODCC: Original Sin: notes the Thomist synthesis while the old rigorous Augustinianism was maintained by the Franciscans and Augustinians. The rationalist tendencies of Abelard denied guilt while affirming punitive consequences (Pelagius in camouflage?). Duns Scotus accept Thomism seeing OS as lack of original righteousness but tending to eliminate concupiscence.

For Apostolic Christianity, Vol. 1 (1-100) Prof. Schaff, 230, describes Pentecostal power, illumination, direction and control with the universal priesthood and brotherhood.

For Medieval Christianity, Vol. 4 (590-1073), Prof. Schaff, 248, cites Griesebrecht’s comments that Charlemagne was indescribably grand in French chivalry doing signal services to the Church.

For the Swiss Reformation Vol. 8 (1519-1605), Prof. Schaff, 331, describes Calvin as subordinating reason and tradition as subordinate to Scriptures. His Institutes are luminous and forcible. He notes that the fathers were ignorant of many things, often at variance with others, and are often inconsistent with themselves.

For Dr. Cranmer, Prof. MacCulloch describes the 2 letters of 11 April 1533 from Cranmer to Henry with varied permutations. Henry is the King and that notion is strengthened.

For the Creeds of Christendom, Vol. 1, Prof. Schaff describes the reading aloud and in German the 1530 Augsburg Confession at the Diet of Augsburg

1994 CCC: our infallibilists in paragraphs #397-410 describes Adam and Even in original sin preferring themselves to God, destroying “original justice,” destroying the control of the soul over the body and introducing tensions between man and a woman.

Westminster Larger Catechism 186:

Q. 186. What rule hath God given for our direction in the duty of prayer?
A. The whole Word of God is of use to direct us in the duty of prayer; but the special rule of direction is that form of prayer which our Savior Christ taught his disciples, commonly called The Lord's prayer.