Here’s something light, something informative, and something maybe scary:
- Scharpling and Wurster send up the circus church in a segment called “Reverend Ken Miller of Newbridge Episcopalian” [mp3, pop-up]. Wurster calls in as Rev Miller, whose attendance has dropped 80% due to all the kids defecting to a Lutheran group headed up by a former rock musician. There are lots of in-jokes here; virtually every proper noun not immediately familiar is a reference to another part of the Scharpling and Wurster canon. Thirty-three minutes long, this episode tails off in the last ten minutes or so as it goes in search of a typical S&W ending.
- Melvyn Bragg and his panel of experts at BBC Radio’s In Our Time give a brisk overview of The Pelagian Controversy [link]. To my ears the interesting moment comes with less than ten minutes to go, when one of the panelists makes reference to the Reformation without actually naming Calvin, Luther, or Zwingli, and suggests that the notion that the free will of man and the sovereignty of God are mutually exclusive was virtually unknown until Augustine.
- Here’s an article by Ian Johnson from the Wall Street Journal of July 12, 2005 called “How a Mosque for Ex-Nazis Became Center of Radical Islam” [link, link] which details among other things the connections between Nazis and the Muslim Brotherhood. Frankly this sort of thing is more informative than anything I’ve yet heard from e.g. Robert Spencer/Jihad Watch.
Here’s a pull quote from the last article:
The soldiers’ presence in Munich was part of a nearly forgotten subplot to World War II: the decision by tens of thousands of Muslims in the Soviet Red Army to switch sides and fight for Hitler. After the war, thousands sought refuge in West Germany, building one of the largest Muslim communities in 1950s Europe. When the Cold War heated up, they were a coveted prize for their language skills and contacts back in the Soviet Union. For more than a decade, U.S., West German, Soviet and British intelligence agencies vied for control of them in the new battle of democracy versus communism.
Yet the victor wasn’t any of these Cold War combatants. Instead, it was a movement with an equally powerful ideology: the Muslim Brotherhood. Founded in 1920s Egypt as a social-reform movement, the Brotherhood became the fountainhead of political Islam, which calls for the Muslim religion to dominate all aspects of life. A powerful force for political change throughout the Muslim world, the Brotherhood also inspired some of the deadliest terrorist movements of the past quarter century, including Hamas and al Qaeda.
As they say in the biz, it’s complicated. Unpleasant and complicated.
This post deals with the content of the sermon I heard at Phoenix Reformed Baptist Church; the sermon itself can be heard and downloaded via SermonAudio [link]; it runs about 37 minutes, including opening and closing prayer. This post is a straightforward summary; I may follow up with comments, analysis, etc. in a later post.
The sermon text is Romans 1:17 “for in it is the righteousness of God revealed from faith to faith, as it is written ‘the just shall live by faith’” [ESV].
Fry opens with prayer, a prayer that is partly to the Holy Spirit but mostly reminds us that the Scriptures are inspired and preserved, asks for protection against the Evil One, and a request for understanding and strength.
He follows with an appeal to our understanding of the ongoing struggle between terrorists and the Transportation Safety Administration (TSA) and then-current resistance to TSA security measures and says the best of systems have their flaws, including the best security and judicial systems have their flaws. By contrast Jesus (in God’s courtroom) will give out “pure, absolute justice.” And punishment, both for the guilty and the innocent according to God’s law. The only innocent will be people who have kept God’s law perfectly. The multitudes of innocent people will have been declared righteous by God according to Jesus’s perfect obedience.
He then reads the text, starting at verse 8, apparently reading from the KJV or the NKJV.
The sermon outline has three points:
- Where can I find that which is needed that I might go through the day of judgment? Where can I find what is needed?
- What do I find? The righteousness of God.
- How does this become mine?
It has been revealed through the Scriptures; through the Gospel. The righteousness of God was revealed in the Old Testament. After all, Paul is steering toward a quote from Habakkuk, and has already spoken about how Abraham and David were justified by faith, prophetic faith in something symbolic of Jesus’s death. Fry references Hebrews 11 as being people who were saved by faith in the same way, not saved by sacrifices or other religious observances, but by faith; also 1 Peter 1:18ff. Concludes that men have always been saved by the righteousness of God. Also references Romans 3:25.
What do I find? The righteousness of God. Fry I think here makes a passing reference to the New Perspective on Paul (NPP) and what it means for this righteousness to be “of God,” but doesn’t delve, just saying that this is sometimes a reference to God’s character, His attributes of righteousness and justice. Fry wanders a bit here, making several references to Romans 3 before saying that there’s a righteousness God has and one He provides to sinners, and it is this provision that is good news and saying that this righteousness is shown in Jesus, who kept the Law perfectly.
Fry injects a subtle bit of humor into the sermon by asking us to consider how Jesus could be sinless while living in a real home with sisters and worked a job and dealt with customers. Also, any of us would have been stretched beyond what we could bear by dealing with the scribes and Pharisees.
God has provided righteousness for his people; Fry asks who would rejoice in the provision of the righteousness of God, and mentions that lots of people are out having fun on Sunday and aren’t concerned. Fry says those who seek righteousness are the ones who come under the sound of the Gospel and the convicting work of the Holy Spirit. People who have made a real impact are the ones who have been the most convicted: Abraham, David, Paul, Augustine, Luther, Calvin, Bunyan, Edwards, and Spurgeon. Fry says anyone who aspires to be a pastor should have a sense of how sinful he personally is; “the same should be true of us.”
How does this become mine? How does the sinner receive it? Fry mentions but doesn’t delve into the question of what “from faith to faith” means, then passes over it to “justified by faith,” and then goes on to the quote from Habakkuk, a contemporary of Jeremiah (PRBC is studying Jeremiah on Sunday evenings). He says saving faith isn’t natural; he contrasts this with ordinary trust, like a person exercises when riding in a car or plane, says it is a gift of God. After claiming that people want credit in salvation Fry says we seldom mention the righteousness of God as part of evangelism.
The closing illustration is about putting on a coat in cold weather; Fry says we should thank God for protection against cooler weather and says we should remember that God has covered us with His righteousness (against the day of His wrath).
The closing prayer asked God to convict people and draw them to Himself.