Politically Incorrect Sermon

Subject: Politically incorrect sermon

Trinity 8 August 10, 03

Sermon Text: Matthew 7: 12-14Historic Lessons.Psalm 48OT: Jer. 15: 19-21Romans 8: 12-17Gospel: Matthew 7: 15-23

Hymns: 226 (1-5) , 258, 260, 226 (6-9), 261.I.N.I.

Trinity 8 Introit: We have thought, O God, on Your lovingkindness, in themidst of Your temple. According to Your name, O God, so is Your praise to theend of the earth. Great is the Lord, and greatly to be praised, In the city ofour God, in the mountain of His holiness.

Trinity 8 Collect: Lord God, heavenly Father, we most heartily thank You thatYou have caused us to come to the knowledge of Your Word.

We pray: graciouslykeep us steadfast in this knowledge unto death, that we may obtain eternal life;send us, now and ever, pious pastors who faithfully preach Your Word, withoutoffence or false doctrine, and grant them long life. Defend us from all falseteachings, and frustrate the counsels of all who pervert Your Word, who come tous in sheepÂ¡Â¦s clothing, but inwardly are ravenous wolves, that your trueChurch may evermore be preserved among us, and be defended and preserved fromsuch false teachers, through our Lord Jesus Christ, Your Son who lives andreigns with Your and the Holy Spirit, one true God, now and forever. A-men. I.N.I.

What I am going to say will not fit the present venue of political correctness. In contrast to those who would argue that Islam is a religion of peace, theKoran (QurÂ¡Â¦an) speaks a different tune. Two former Islamic brothers writethese words on the basis of the QurÂ¡Â¦an in reference to the kafir or theunbeliever: Certainly the QurÂ¡Â¦an declares the expulsion or destruction of the infidel. Even a cursory reading of the QurÂ¡Â¦an or the Hadith gives evidence of amissiological endeavor that calls for the complete eradication of thenonbeliever. In regard to the call to jihad, the Islamic holy war against the infidel, thetwo authors offer this statement: A literal exposition (of Â¡Â§heavenÂ¡Â¨) demonstrates that militaristic jihadgives the greatest rewards to the Muslim striving to serve Allah with all hisheart. The devout Muslim is, therefore, compelled into militaristic service. The term Â¡Â¥Muslim fundamentalistÂ¡Â¦ is correct insofar as it refers tosomeone who desires to follow Allah wholeheartedly and with an honest, simpledevotion to the Islamic Scriptures. A Â¡Â§simple devotionÂ¡Â¨ to the Islamic Scriptures, is then summed up by theCaner brothers in these words: The significant difference between Christians and Muslims, then, is not history,but theology. Orthodox Christians are taught to live at peace by the livingand written Word of God. Muslims are taught by the QurÂ¡Â¦an and AllahÂ¡Â¦smessenger to Â¡Â¥fight and slay the Pagans wherever you find themÂ¡Â¦ (Surah9:5). The point of all this I will now try to establish. We hear much aboutÂ¡Â§thoseÂ¡Â¨ Muslims that have Â¡Â§hijackedÂ¡Â¨ the Islamic faith. Allegedly,they are the ones calling for a jihad and they are the ones implementing thesuicide bombings. In contrast, I would suggest to anyone that these Muslimsare the Â¡Â§realÂ¡Â¨ Muslims, the Â¡Â§devoutÂ¡Â¨ Muslims. All the rest arewhat some might call Â¡Â§Jack-Muslims.Â¡Â¨ Once again, I appeal to the Canerbrothers, Â¡Â§The authors of this book assert that Islam does in fact have anessential and indispensable tenet of militaristic conquest. The terroristswere not some fringe group that changed the QurÂ¡Â¦an to suit political ends. They understood the QurÂ¡Â¦an quite well and followed the jihad to theletter.Â¡Â¨ Islam is not a religion of peace, but a religion of conquest and bloodshed. Indeed, those who refuse the jihad are apostates, and not truly devout Muslims. If a fatwa (declaration of war) has been called, all Muslims are underobligation to respond. A fatwa was signed and declared by five Islamiccaliphates against the United States on February 23, 1998. Those Muslimswho do not respond cannot be considered Â¡Â§good Muslims.Â¡Â¨ One other aspect of this needs our attention this morning before we consider thewords of St. Paul. The Â¡Â§devoutÂ¡Â¨ Muslim, or as some might say ofChristians, the Â¡Â§born againÂ¡Â¨ Muslim is compelled to give his life, ifnecessary, and fight in the jihad or holy war, not out of love for Allah, butout of fear. As Allah is quoted, Â¡Â§Unless you go forth, He will punish youwith a grievous penalty, and put others on your place.Â¡Â¨ In a sense, God has called us to a jihad or Â¡Â§Holy War.Â¡Â¨ St. Paul restatesthe fatwa of God this morning in his words to the Romans, Â¡Â§If you liveaccording to the flesh you will die. But if by the Spirit you kill theactivities of the body, you will live.Â¡Â¨ There is the Christian fatwa. Doyou hear and comprehend this? We are commanded to commit murder, Â¡Â§to slaythe pagan and infidel.Â¡Â¨ However, this fatwa is directed, not againstothers, but against ourselves, that is, against our fleshly pagan and infideldesires. And God does not call us to carry this out in the context of fear andpunishment, but rather in the context of Holy Baptism and His love for ussinners. This morning we then consider this thought: THE ENCOURAGEMENT GOD GIVES US TO LIVE ACCORDING TO THE HOLY SPIRIT AND NOTACCORDING TO THE FLESH.(THE CHRISTIAN FATWA) 1. We do not owe the flesh anything.2. We are GodÂ¡Â¦s adopted children. WE DO NOT OWE THE FLESH ANYTHING The first encouragement Paul gives us in our Christian fatwa is that we do notowe the flesh anything. After Paul has spoken of what the Romans have in HolyBaptism, what Jesus has done to rescue them from the sinful body that bringsdeath and how no condemnation can be theirs in Christ, he now goes back to theiroriginal premise with the words, Â¡Â§and so.Â¡Â¨ Remember that premise fromour sermon on Holy Baptism several weeks ago, Â¡Â§LetÂ¡Â¦s go on sinning so thatGod may be more gracious to us?Â¡Â¨ In this backdrop, Paul writes, Â¡Â§Andso, fellow Christians (brothers), we do not owe it to the flesh to loveaccording to the flesh.Â¡Â¨ As Christians, we are no longer under anyobligation to live as the world lives. We have been freed from the bondage ofSatan and have been given our freedom. The Â¡Â§fleshÂ¡Â¨ of which Paul speaksis not the skin that covers our bodies, but the old sinful nature with its evilinclinations to lust, greed, malice and a host of other sins. With the wordÆ’ÃªÆ’Ã˜Æ’Ãž, the present tense of the verb Â¡Â§to live,Â¡Â¨ Paul suggests anaction eagerly pursued by the Roman members. In a gentle and loving way, Paul now sets up the results of the eager pursuit ofthe flesh with a conditional sentence, Â¡Â§If you live according to the flesh,you will die.Â¡Â¨ The flesh is our enemy, indeed, one of the three enemies ofthe Christian, along with the Â¡Â§world,Â¡Â¨ and the devil,Â¡Â¨ which Lutherdefines in the Sixth Petition of the LordÂ¡Â¦s Prayer, Â¡Â§And lead us not intotemptation.Â¡Â¨ We are at war. And this is a fatwa. This is a lovingwarning from our Savior through the pen of St. Paul. It is here so that we canknow and identify the tricks of Satan meant to destroy our faith begun in HolyBaptism. In contrast to living according to the flesh, Paul calls us to war against theflesh or the sinful body, Â¡Â§But if by the Spirit you kill the activities ofthe body, you will live.Â¡Â¨ The Â¡Â§activities of the bodyÂ¡Â¨ obviously arenot the normal functions of daily life. We must eat, we must drink, we mustsleep and God calls us to work. These other Â¡Â§activitiesÂ¡Â¨ are defined byPaul in Galatians, Â¡Â§Sexual sin, impurity, unrestrained lust, worshiping ofidols, witchcraft, hate, bickering, jealousy, anger, selfishness, quarreling,divisions, envy, drunkenness, carousing, and the like.Â¡Â¨ Temptation to theseactivities must come because we still live in a sin-filled world. But as Lutheronce said, Â¡Â§We cannot stop the birds from flying over our heads, but we canstop them from roosting in our hair.Â¡Â¨ However, I suggest that therein lies our problem. We are finally no differentthan the Romans with their axiom, Â¡Â§LetÂ¡Â¦s go on sinning so that God may bemore gracious to us?Â¡Â¨ I suggest that we take our sins too lightly. Wemight not be quite so bold as to suggest what the Romans said. But I suggestwe think this way, Â¡Â§Yes. I sin, but God will forgive me anyway, so thatlustful look or that malice I hold in my heart or those temper tantrums I have,or the quarreling and bickering that goes on in my family is not all thatserious.Â¡Â¨ Is this really any different than the word of the Romans? Have we really followed the fatwa of our God or could we be accused of beingÂ¡Â§Jack-ChristiansÂ¡Â¨ when it comes to our devotion to our Savior? It wasto one of the churches in modern Turkey that Paul wrote, Â¡Â§Since you arelukewarm, I am going to spit you out of My mouth.Â¡Â¨ God says we do not owethe flesh anything, but does it not seems that we still want to make weeklypayments? It is like making payments on a car that no longer runs. How smartis that? So often, we are making payments toward Satan on a life that isdead. Must we not all say, Â¡Â§Lord, have mercy on me, the sinner.Â¡Â¨ WE ARE GODÂ¡Â¦S ADOPTED CHILDREN The second encouragement Paul gives us in our Christian fatwa is that we areGodÂ¡Â¦s adopted children. Interestingly, Paul does not say, Â¡Â§Unless you goforth, God will punish you with a grievous penalty.Â¡Â¨ Instead, he bringsthem back to baptism, specifically their adoption through Holy Baptism. Paulwrites, Â¡Â§For all who are moved by GodÂ¡Â¦s Spirit are GodÂ¡Â¦s children. For you did not receive the spirit of slaves to make you feel afraid again, butyou received the spirit of GodÂ¡Â¦s adopted children by which we call ourÂ¡Â¥Abba, Father!Â¡Â¨ Our encouragement to engage in a fatwa against ourflesh comes not from fear of God, but rather from GodÂ¡Â¦s love towards us assinners. Being moved by the Holy Spirit means that we are led away in thegracious mercy of our Savior who shed His innocent blood for our sins of alifetime. But now, I beg you to notice PaulÂ¡Â¦s comparison. Paul calls the Romans, andus, both Â¡Â§sonsÂ¡Â¨ (Æ’Ã¥Æ’Ã™Æ’ÃŸÆ’Ã™) and Â¡Â§children(Æ’Ã¤Æ’Ã•Æ’Ã›Æ’ÃžÆ’Ã‘). Both are Gospel and terms of absolution. Â¡Â§SonsÂ¡Â¨ is opposed to slaves. But Â¡Â§sonsÂ¡Â¨ also agrees with conduct,for a son should act the part expected of him in relation to his father, indeed, we are sons of a King. Should we not be happy to act as princes? Also, slaves work out of fear; fear of being punished if they do not perform. God enjoins us to engage in this fatwa, because we are His Â¡Â§adoptedchildren.Â¡Â¨ Â¡Â§Adopted childrenÂ¡Â¨ is what we are because of Holy Baptism. We now carry the name of our Savior. This is a legal term. We are now theproperty of God the Holy Spirit as Paul says, Â¡Â§Do you not know that you arethe temple of God and that the Spirit of God lives in you?Â¡Â¨ If we are Histemple, we are His property. That is again why we do not owe Satan and ourflesh one single thing! As children, we do not live under the Law, butunder grace. But Paul also calls us Â¡Â§children of God.Â¡Â¨ Â¡Â§ChildrenÂ¡Â¨ carries withit the idea of birth. Indeed, through Holy Baptism, God created us anew andgave us a new birth. Â¡Â§ChildrenÂ¡Â¨ brings out the idea of endearment. While a son is expected to act in a way that reflects the reputation of thefather, Â¡Â§childrenÂ¡Â¨ conveys the idea of dependence, even immaturity. In speaking of immaturity, how often do we become wearied with our own sin? Weshould have come to maturity and stopped sinning for as long as we have beenChristians. Do you often think with St. Paul, Â¡Â§I do not do the good that Iwant to do; instead I do the evil that I do not want to do.Â¡Â¨ If thatdefines your life, take heart! When Paul says, Â¡Â§The Spirit Himselftestifies with our spirit that we are GodÂ¡Â¦s children,Â¡Â¨ he uses the presenttense of the verb. In other words, the condition of being children goes on, itis not interrupted by our immaturity, or daily faults and failures and sins. Instead, they are covered by the blood of Jesus in whose name and under whosecare we live. As children, Paul says we can cry out, Â¡Â§Abba, Father.Â¡Â¨ Do you hear theabsolution in those words? Paul does not say Â¡Â§You must not even speak toGod because of your sin. If you speak at all, you will not look at Him and youwill address God as Â¡Â§MasterÂ¡Â¨ because you are nothing but despicableslaves.Â¡Â¨ No, God not only asks us to address Him as Father, but invites usto come to Him in prayer saying, Â¡Â§Our Father.Â¡Â¨ In this Christian fatwa, it seems that we lose the battle much more often thatwe win. How do we know that we are GodÂ¡Â¦s children and how can we continueto have the assurance in spite of our daily sins? Paul gives the eternalanswer, Â¡Â§The Spirit Himself testifies with our spirit.Â¡Â¨ This testimonyGod has given you in your adoption papers, Holy Baptism. There is thetestimony that your sins are forgiven. As Paul says in Galatians, Â¡Â§For youare all GodÂ¡Â¦s children by believing in Christ Jesus, because all of you whowere baptized into Christ have put on Christ.Â¡Â¨ This testimony is furthergiven in the pages of Holy Writ. Through the inspired testimony of the HolySpirit, Jesus tells us, Â¡Â§Him that cometh unto Me, I will in no wise castout.Â¡Â¨ This testimony reaches its climax in the Last will and testament ofour Savior, Â¡Â§Take eat, take drink, this is my body and my blood given andshed for the forgiveness of sins.Â¡Â¨ When your conscience convicts you andgives its testimony that you have made far too many payments to your flesh,Jesus invites you back to the testimony He left us through the Holy Spirit,Â¡Â§There is therefore now no condemnation to those who are in Christ Jesus.Â¡Â¨ Paul concludes his encouragement to engage in the Christian fatwa with eternalwords of absolution. Â¡Â§If children, then heirs, GodÂ¡Â¦s heirs, and jointheirs with Christ since we share in His suffering in order that we may alsoshare in His glory.Â¡Â¨ Paul brings the Romans and us back to the livingwaters of Holy Baptism. We tend to get real wet when we read these words. We were made GodÂ¡Â¦s children through Baptism. If we are children of God, wemust be heirs. We are at the same time heirs of God and joint heirs of Christ. Because of JesusÂ¡Â¦ perfect and holy life, and embedded in His painful death onthe cross, Jesus won the victory over sin and death and hell. That is Hisinheritance. But we are joint heirs with Christ. So, even now, we have thevictory over sin, death and hell. Indeed, we have not reached the age ofÂ¡Â§maturityÂ¡Â¨ yet. This is again why God still refers to us asÂ¡Â§children.Â¡Â¨ That Â¡Â§ageÂ¡Â¨ will be at our death where the Judge of allCreation will give us our full inheritance, everlasting life. But before Paul closes, he reminds the Romans of the suffering that comes as aresult of their inheritance. Â¡Â§Since we share in His suffering in orderthat we may also share in His glory.Â¡Â¨ The Greek verb indicates that oursuffering here will be ongoing. We endure at the hands of Satan and our OldAdam, the flesh. Here again is the Christian fatwa that will not cease untilwe are in heaven next to our Savior and in the company of all the saints. Oursinful flesh is where the real war is fought. But there is and remains a clearpurpose behind this suffering, Â¡Â§In order that we may also share in Hisglory.Â¡Â¨ In the midst of our struggle, God does not breathe hellfire andbrimstone, but directs our tired souls and weary and burdened consciences to ourheavenly inheritance. We hear the gentle words of our Savior saying, Â¡Â§Bethou faithful unto death and I will give you a crown of life.Â¡Â¨ Thisfaithfulness is not a life without sin, but a life with eyes that look again andagain to Jesus in humble repentance Who has covered us in His holy blood. Goin peace. Amen. ___________________________________________________________________Try Juno Platinum for Free! Then, only $9.95/month!Unlimited Internet Access with 250MB of Email Storage.Visit http://www.juno.com/value to sign up today!