Morning Prayer

“The Fundamentals—A Testimony to the Truth, Vol. 1:” in “History of Higher Criticism,” Dean Dyson Hague presses backwards to the beginnings of destructive literary criticism. While Dean Hague advocates for believing literary analysis, there was a dominating Franco-Dutch, Germanic, and Anglo-American voice—echo-chambers from strong personalities mediated through lesser prophets. Halley’s “Bible Handbook:” comments on the effects of assiduous Bible reading on heart, soul, mind, body and life of the believer. For Psalm 27, Prof. Calvin focuses on David’s abiding desire to abide in God’s house (Temple) forever. A hint at the afterlife? Zondervan Pictorial Bible: “Abraham:” a descendent of Noah and Shem. ISBE on “Leviticus:” states the chief purpose of “sacrifices” was atonement with God. For Genesis 18: Prof. Keil speaks of the three visitors to Abraham, the promise of a child, and the road-trip towards Sodom. For Judges 10.6-16, Prof. Keil talks about the Ammonites and Philistines as constant enemies and repressors of Israel. For Isaiah 11.10-16, Prof. Henry comments on the peace in Messiah’s reign. This section is a tad wanting and begs other questions. ISBE on Johannine Theology, Prof. I. Howard Marshall discusses John 1.1-18 and the Logos. For Mathew 10.1ff., Prof. Jamieson discusses Jesus’s calling and empowerment of the apostles for the ministry of miracles. For Romans 7, Prof. Hodge is wonking it up on “law” in Paul, a necessary discussion but done more clearly. This has the whiff of being written too quickly or as a set of notes for himself for classroom instruction. For Acts 1.15-26, Prof. Henry notes that while Judas’s person was removed, his “bishopric” as an office remained. Frederick Copleston’s “History of Philosophy: Greece and Rome (1.1):” introduces “Pre-Socratic Philosophy” and the various options of the fundamental “stuff” of the universe, noting the “power of the metaphysical intuition” that was not necessarily physical. Nice summary of Thales, Anaxagoras, Anaximenes and others. EDT: “John Knox (1514? - 1572):” slave on a French galley ship for 19 months, Rector of an English congregation (1549-1554), fugitive to the Continent and Geneva (1555-1559) and Scots Reformer (1559-1572). For Systematic Theology (locus 2), Prof. Hodge makes a solid case for the teleological argument or the argument from design to a Designer. For Theology Proper (locus 2), Prof. Reymond raises the question of God’s righteousness, holiness and the eternal decrees in light of evil in the universe. For Eschatology (locus 7), Prof. Berkhof concludes his brief on the final state of the righteous in the new heavens and new earth with views of Lutherans and the Reformed on the subject. ODCC: “High Priest:” focuses on Christ as the High Priest in Hebrews as the fulfilment of the OT type and shadow. For Apostolic Christianity, Vol. 1 (1-100) Prof. Schaff describes Paul’s activities in 40-44 AD, including meetings with Peter, John and James as well as his activities in Antioch and Tarsus. For Medieval Christianity, Vol. 4 (590-1073), Prof. Schaff describes slavery in this period, including several Synodal utterances about marriage, the Sabbath, and mutual duties between owners, freemen, and slaves (serfs?). For the Swiss Reformation Vol. 8 (1519-1605), Prof. Schaff describes the search for a wife for Calvin. He settles on Idellete whom, by his own words, he cherishes. For Dr. Cranmer, Prof. MacCulloch describes Bucer’s efforts at a pan-Lutheran-Anglican-Swiss concord in 1536. Bucer dedicated his commentary on Romans to Dr. Cranmer in 1536. For the Creeds of Christendom, Vol. 1, Prof. Schaff details the Lutheran oppositions to Zanchius on predestination, perseverance of the saints and in favor of the Bone-Munchy ideas of the Eucharist. 1994 CCC: our infallibilists in paragraphs #659-661 explains suitably the ascension of Jesus Christ. Westminster Confession of Faith 10.4: 4. Others, not elected, although they may be called by the ministry of the Word, and may have some common operations of the Spirit, yet they never truly come unto Christ, and therefore cannot be saved: much less can men, not professing the Christian religion, be saved in any other way whatsoever, be they never so diligent to frame their lives according to the light of nature, and the laws of that religion they do profess. And, to assert and maintain that they may, is very pernicious, and to be detested.