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 11th
century, Berengar of Tours stands off against Lanfranc. By the 4th
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.
Comments
Post a Comment