Morning Prayer

For Psalm 26, Prof. Calvin notes that David calls for God to assess and adjudge his conscience and to note his dedication to Jehovah. Zondervan Pictorial Bible: “Numbers:” notes there were two censuses, one at the beginning and the latter near the end of Numbers, both for military purposes. ISBE on “Leviticus:” an orientation set of comments for follow-through. A marvelous book about sacrifices, the priesthood and legislation. For Genesis 15.1ff.: Prof. Keil further discusses the Abrahamic vision and the reiteration and reaffirmation of the gracious covenant. For Judges 8.13ff., Prof. Keil discusses the Ephod made by Gideon as well as the sacrifice that he offered. For Isaiah 11.1-9, Prof. Henry further describes Jesus as arising from the stem of Jesse. And yet, he comes when the Davidic dynasty is in the dust and He’s born in circumstances “of more than ordinary abasement.” Wonder if Jesus wore a pointy hat and living room drapes on the shoulders like Shifty of Dallas? Cf. Anglo-Sartorial-Lustings@ShallowMen.com. ISBE on Johannine Theology, Prof. I. Howard Marshall examines Oscar Cullman’s view of Jesus’s eschatological glory and divinity in the name “Son of Man.” For Mathew 8.5-22, Prof. Jamieson comments on the resistlessly, efficacious word of Jesus to Matthew, to wit, “Come, follow me.” Frederick Copleston’s “History of Philosophy: Greece and Rome (1.1):” the discussion of Zeno’s Parmenideanism. EDT: Kant: describes Kant’s “as if” ethics. For Systematic Theology (locus 2), Prof. Hodge describes “reprobates” as those in a state of moral insensibility. For Theology Proper (locus 2), Prof. Reymond notes how inadequate are Pinnock’s alleged solutions to the eternal decrees. For Eschatology (locus 7), Prof. Berkhof concludes his objections to post-millenialism, asserting that they minimize the passages dealing with the final apostasy before the Second Coming. ODCC: Athanasian Creed: it locations in the varied liturgies is described, including the BCP. For Apostolic Christianity, Vol. 1 (1-100) Prof. Schaff analogizes Calvin’s conversion to Paul’s. However, it’s an anemic correlation that does not accurately portrays Calvin’s own descriptions. As a Papist, Calvin believed the articles of the Creed, but noted that salvation was only for the 2% of Christian athletes. His conversion was to the fullness, completeness and accessibility of justification for sinners. For Medieval Christianity, Vol. 4 (590-1073), Prof. Schaff further comments on Leo 9’s attempted take-over of Constantinople that issues in the final split, final given the long history of conflicts. For the Swiss Reformation Vol. 8 (1519-1605), Prof. Schaff introduces the Calvin-Sadolet tango. For Dr. Cranmer, Prof. MacCulloch tries to exonerate Dr. Cranmer’s toadying and craven letter to Henry over Anne Boleyn. A double-minded man unable to reach a decision. MacCulloch faults hostile commentators as “journalists” who seek simple, moral answers. Pure trash here. Cranmer was a toad. For the Creeds of Christendom, Vol. 1, Prof. Schaff distinguishes the “Bone-Muncher” Lutherans and the Reformed who used the Bible to posit the locality of Jesus’s bodily Presence in heaven. 1994 CCC: our infallibilists in paragraphs in #605ff. follows up with their “God just wants to” Semi-Pelagianism and their universalism without predestination. This controls and shapes their narrative. Westminster Confession of Faith 8.2: 2. The Son of God, the second person in the Trinity, being very and eternal God, of one substance and equal with the Father, did, when the fullness of time was come, take upon him man's nature, with all the essential properties, and common infirmities thereof, yet without sin; being conceived by the power of the Holy Ghost, in the womb of the virgin Mary, of her substance. So that two whole, perfect, and distinct natures, the Godhead and the manhood, were inseparably joined together in one person, without conversion, composition, or confusion. Which person is very God, and very man, yet one Christ, the only Mediator between God and man.