The Mirror That Is Donald Trump

Our church congregation recently utilized a sophisticated survey instrument designed to measure energy and satisfaction, reveal strengths and weaknesses, and give us a better understanding of just who we are. After the results had been tabulated, our congregational leaders received a three hour long presentation of findings that walked us through charts and graphs and interpretations of the data. It was a very positive report, describing a healthy congregation, doing well and with a great deal of potential to do greater things. Of course we have our weaknesses; every congregation does. And I found the discussion of those most illuminating.

The report listed a number of performance areas such as worship and music, governance, morale, education, spiritual vitality, conflict management, and more. We were ranked above average in most of them but had two very low scores. We scored in the 21st percentile in an area we already knew was one to work on. When we saw this score we began discussing ways address it, suggesting ideas that might help us improve.

Then came our other low score, in the second percentile. That's correct, a 2. This would seem to be an area where we would work even harder to improve than the previous area, but the response was entirely different. Rather than suggestion on ways to improve, the discussion focused on why the score had to be wrong.

The first low score had produced no question about the score's validity, but the second score really unnerved us. It said something about us that we didn't want to hear, and so the survey instrument must be wrong. We eventually moved past this initial, knee-jerk reaction, although some still don't fully embrace the survey's findings. From my standpoint as a relatively new pastor (here just over four years), the findings are spot on, mirroring my experience of the congregation when I first arrived. But the findings are too out of sync with the congregation's self-image, too disturbing for some.

In the long run, I think the information from the survey will be a great benefit to us. We may not like the information, but we will make better decisions and plans if they are based in reality rather than in a more pleasing but false picture of ourselves.

The success of Donald Trump's presidential campaign has provided our nation with a similar bit of helpful information, though it may be even more unnerving than that low score our congregation received. Trump's success has defied all manner of convention. It began with calling Mexicans "rapists" and move on to calls for banning Muslims from entering the country. At every step of the way, pundits and experts and lots of everyday folks assumed the campaign could not last. How could it with its regular appeals to fear and bigotry. Far too few Americans shared such views for Trump to garner the sort of support needed to win the nomination, much less a general election.

As Trump moved through the primaries and captured the nomination, people had to keep reassessing how this could be so. His success flew in the face of a self-image of America that many people held. You can hear it in the "This is not the America I know" statements that have been made following yet another statement by Trump that would seem to be so far outside accepted norms that it would surely doom his campaign.

Struggling to explain Trump's success while holding onto a vision of a tolerant, post-racial America is getting more and more difficult, not that people aren't trying. It reminds me a bit of our church leadership trying to hold onto its image of our congregation while making sense of that second percentile score. And just as it's helpful for our congregation to grapple with a  self image that doesn't mirror reality, the same may be true of that America we thought we knew.

Trump's campaign success has placed a mirror in front of our faces, a mirror that reveals an image many of us don't like. I'm not suggesting that all of his supporters are racists or bigots, but clearly many are. Many others are perfectly willing to tolerate Trump's open flirting with white supremacists and others who seemed completely out of the mainstream not so long ago. And if we are willing to look in the mirror and not turn away, we may learn some hard truths that allow us to make better decisions and plans than we would by holding onto a more pleasing but false picture of ourselves.

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When the Supreme Court invalidated much of the 1965 Voting Rights Act, it did so in part because the America of 2013 was much changed from nearly 50 years earlier. The election of an African American president surely pointed to a very different racial landscape, and clearly things are different. They have changed and largely for the better, but the hope of many that racism and bigotry would simply fade away over time was overly optimistic. 

I have my own, anecdotal evidence that says as much. I grew up in the South and still have occasion regularly to visit small town South Carolina. There I've witnessed college-educated, pillar-of-society sorts routinely use the N-word and explain their disgust for President Obama and his family as being because "They're just not like us." But perhaps my encounters are aberrations. Perhaps they don't represent a significant portion of the population, even in South Carolina or other parts of the deep south. But then along comes Donald Trump, appealing directly to this presumably fringe population and winning.

Perhaps Trump is an aberration, or the product of some perfect storm of middle and working class angst, economic uncertainty, dislike for Hillary Clinton, and more. Perhaps. But I think we would do well not to turn away from the glimpse of ourselves Trump's candidacy has provided. It is a gift, and like that unwelcome finding in the survey our congregation took, it may even guide us to a better future.

For those of us who find the view in the mirror of Donald Trump disturbing, perhaps it will jar us out of our complacency. Simply not being  overtly racist ourselves is not enough. Many of us in mostly white, mainline congregations are especially culpable here. We quote Martin Luther King and preach tolerance; we're proud of ourselves for such tolerance, even as we worship in our mostly white churches and live in our largely white suburbs. Sometimes we even manage to enjoy our white privilege at the same time we're feeling smug about how open and tolerant we are.

But Trump has given us a mirror. Hopefully, we will make good use of the disturbing picture we've seen.

Sermon: Street Parties & Country Club Problems

Luke 15:1-10

Street Parties & Country Club Problems

James Sledge                                                                                       September 11, 2016

I don’t know how common it is now, but at one time, big steeple churches often included  a country club membership as one of the perks for their senior pastor. I suppose they reasoned that because many of them were country club sorts, they wanted their pastor to be able to join with them.

I’m not a golfer, and so I’ve not spent that much time around country clubs other than the occasional wedding reception. The closest I’ve ever come to a country club membership was joining local pools back when our girls were younger. And I don’t remember much about that process because my wife handled all that.

The pools we belonged to weren’t anything exclusive, but you still had to be a member. There was some sort of application process and once you joined you had to pay the annual dues to maintain your membership.

My guess is that joining a country club involves a similar, if a bit more selective, sort of process. There is an expectation that members will meet certain standards, and so you may have to be sponsored by an existing member, provide references, talk with a selection committee, and so on. How much you get vetted depends on how exclusive the club is.

Church congregations sometimes get compared to country clubs, for obvious reasons. You can become members, and once you do there is some expectation that you give financially, pay annual dues as it were. Some congregations feel exclusive, even if there is no formal vetting process for prospective members. And like real country clubs, many congregations once had rules against minorities joining or women serving in leadership roles.

Typically, church congregations use informal, often unintentional standards to maintain whatever level of exclusivity they expect. And so congregations can usually be labeled by income levels, race, education, and more. Such things may not have been conscious choices initially, but over time, they become standards that are enforced to some degree.

Sermon video: A Death in the Family

Audios of sermons and worship available on the FCPC website.

Sermon: A Death in the Family

Jeremiah 18:1-11

A Death in the Family

James Sledge                                                                                       September 4, 2016

I’ve recently been reading a new book that’s getting a lot of buzz, The End of White Christian America. It’s a fascinating read, especially if you’re a bit on the wonkish side. It is helpful in understanding a great deal of what is happening in American society these days, everything from Black Lives Matter to the current, bizarre political season. But before delving into all of this, the book opens with a tongue-in-cheek obituary.

 After a long life spanning nearly two hundred and forty years, White Christian America— a prominent cultural force in the nation’s history— has died. WCA first began to exhibit troubling symptoms in the 1960s when white mainline Protestant denominations began to shrink, but showed signs of rallying with the rise of the Christian Right in the 1980s. Following the 2004 presidential election, however, it became clear that WCA’s powers were failing. Although examiners have not been able to pinpoint the exact time of death, the best evidence suggests that WCA finally succumbed in the latter part of the first decade of the twenty-first century. The cause of death was determined to be a combination of environmental and internal factors— complications stemming from major demographic changes in the country, along with religious disaffiliation as many of its younger members began to doubt WCA’s continued relevance in a shifting cultural environment.[1]

The obituary continues, as they typically do, with some of the notable moments from the deceased’s life and then concludes,

WCA is survived by two principal branches of descendants: a mainline Protestant family residing primarily in the Northeast and upper Midwest and an evangelical Protestant family living mostly in the South. Plans for a public memorial service have not been announced.[2]

White Christian America has something of mixed legacy. It gave us American democracy but also gave us racially based slavery, the Civil War, and racial divides that persist to this day. As noted in the obituary, Presbyterianism is one of its children, and we are just beginning to process the death of our parent and figure out what it means for us.

Sermon: Leaky Cisterns and God's Love

Jeremiah 2:4-10

Leaky Cisterns and God’s Love

James Sledge                                                                                       August 28, 2016

Back when I was twenty-something, the mother of a good friend suffered a heart attack. She had many risk factors including smoking, not exercising, and being overweight. But the damage was minimal, and she was back home and feeling well soon after.

I dropped by to visit after she’d been home for a few weeks. She demonstrated her new exercise bike for me, telling me how many minutes a day she was up to. She sounded upbeat as she told me about throwing out her cigarettes and the new, healthy diet she’d begun. She was actually enjoying the healthy food, in part because not smoking had improved her sense of taste.

Everything seemed to be going incredibly well. Her husband and children were very supportive and encouraging. They did everything they could to help her maintain this new, healthy lifestyle. But…

Some of you may have lived stories like this one. She began to ride the bike less and less. The diet got less healthy, and the lure of cigarettes was too much. Her family was terrified. They encouraged her more. They pleaded, cajoled, threatened, bargained, cried, and got angry. But nothing worked, and in the end, she died of another heart attack.

Imagine how you would have felt and reacted if you’d been her family member. Perhaps you don’t need to imagine. Someone you know and love has engaged in self-destructive behavior and gotten stuck in a downward spiral. Perhaps you’ve even been in a downward spiral yourself and somehow pulled out of it.

Trying to help someone in such a place can be incredibly frustrating . People caught in self-destructive, downward spirals can be impervious to the attempts of loved ones to help. Attempts to intervene are often are met with angry outbursts, and at times they seem blind to the pain they are causing to those around them. It sometimes gets so bad that relationship fail.

Israel’s relationship with God seems to be experiencing something of this sort in the time of Jeremiah. Their relationship has a long history, going back to God’s covenant with Abraham and Sarah, liberation for slavery in Egypt, the Mosaic covenant given at Mt. Sinai, the growth of the nation under David and Solomon. But the relationship is in crisis. Israel is trapped in self-destructive behaviors and unwilling to listen to reason.

The prophet Jeremiah, through his close relationship with God, feels the anguish in God’s heart. Speaking for God, Jeremiah tries to get through to Israel, using a standard, prophetic tactic, a lawsuit. God brings charges against Israel in a heavenly courtroom scene, but behind the tactic is a broken-hearted parent’s inability to understand. How can Israel have forgotten all God had done for them. How can they have turned away? How can they repeatedly act in ways that are so self-destructive, so displeasing and hurtful to God?

They act as though there is no relationship. Even when things have go horribly awry with threats from Assyria and t hen Babylon, they do not cry out to God. They do not plead, “Where are you, God?” Israel seems to have amnesia, acting as though God was not there at all. In their downward spiral, the relationship has disappeared, and there is no getting through to them.

Don't Take It Literally (or historically)

There are times, especially in John's gospel, when Jesus seems to go out of his way to be misunderstood. "Those who eat my flesh and drink my blood have eternal life." These words are spoken early in his ministry, long before any Last Supper, which doesn't appear in John's gospel anyway. How could anyone have made sense of this?

Over and over, John's gospel makes clear the hazard of taking Jesus literally. If you read through the the gospel, you may notice a pattern of Jesus saying things which are misunderstood when they are taken literally. This provides an opening for Jesus to speak at length on a particular subject. It happens with his "I AM the bread that came down from heaven" statement that happens a few verses before today's reading.

It happened with his "born again/from above" statement to Nicodemos a few chapters earlier, a word play that cannot be reproduced in English, or in Jesus' own Aramaic tongue for that matter. That deliberately confusing statement could only happen in Greek, which Jesus and Nic would not have been speaking. Turns out that the truth John's gospel hopes to convey is hard to find reading it literally or historically. The writer is perfectly happy to tell events that could not actually happen as told, and where Jesus says things that are impossible to understand unless you're reading the gospel from this side of Easter. His concerns are not with historical or literal accuracy.

I'm not entirely sure why this has caused such problems for modern day Christians. I suppose it grew out of an Enlightenment reverence for logic and scientific fact which imagined truth was a matter of getting all the details correct. (I'm unclear how this will change if the post-modern trend of thinking my opinion is more valid that facts continues.) Yet the Christians I've found most compelling, most Christ-like, are not the ones who are most certain of the facts (or their opinions). They are the ones who have hearts that are more expansive, more gentle, more loving than most. And while studying Scripture does help shape, refine, and direct such people's behavior, I don't think anyone's heart was ever enlarged simply by learning more facts.

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Sermon: Fear, Deep Gladness, and God's Call

Jeremiah 1:4-10

Fear, Deep Gladness, and God’s Call

James Sledge                                                                                     August 21, 2016

There’s a famous quote from writer and Presbyterian pastor, Frederick Buechner about calling, one I’ve used myself on a number of occasions. “The place God calls you to is the place where your deep gladness and the world's deep hunger meet.” I love this idea, the notion that discovering your true purpose in life both deepens your own joy while making the world a better place. Still, the quote has always left me a little uneasy.

No doubt there is truth to it. Many people have found vocations or callings that bring them much happiness while doing good, helping others, benefitting society. But the quote still makes me uneasy for a couple of reasons. First, in our individualistic culture, the focus on my deep gladness tends to overshadow the world’s deep hunger. And second, the quote isn’t always true.

I first encountered Buechner as I explored my call to become a pastor. The quote is often trotted out at discernment weekends held by seminaries and by pastors and others advising would be pastors. However, there is another pearl of wisdom often shared by the same people. This one comes from Charles Spurgeon, a famous preacher from the 19^th century, who said of becoming a pastor, “If you can do anything else do it. If you can stay out of the ministry, stay out of the ministry.”

I don’t know about you, but I detect a certain tension between the Buechner and Spurgeon quotes. The latter sounds like a warning. It suggests, to my ear at least, that being a pastor may be more difficult, less rewarding than one might imagine. Be really sure about this calling, it says. It may not be non-stop, deep gladness.

Now like any calling, being a pastor features good and bad. It can be very rewarding, although those rewards may not mirror our society’s idea of reward. But it should not surprise anyone if a calling from God isn’t loaded with non-stop joy and gladness. After all, at the very core of Jesus’ calling is the cross, a cross he prays that he might not have to endure, a cross he does not want.

Sermon video from August 7: Wearying God - Finding Hope

Audios of sermons and worship available on the FCPC website.

Sermon video from July 31: God's Inner Turmoil

Audios of sermons and worship available on the FCPC website.

Sermon: Wearying God - Finding Hope

Isaiah 1:1, 10-20

Wearying God – Finding Hope

James Sledge                                                                                       August 7, 2016

In spring of 1944, Dietrich Bonhoeffer, the German pastor and theologian, had been in a Nazi prison for a year because of his ties to the German resistance. Later that year, things grew more dire as the Nazis discovered his role in a plot to assassinate Adolf Hitler, and he would be hanged in 1945 at a Nazi concentration camp just two weeks before US soldiers liberated it.

Previously, Bonhoeffer had been a prominent leader in the Confessing Church movement, Christians from both Lutheran and Reformed churches who protested Nazi intrusion into church affairs, and the church’s willing to cooperation. Bonhoeffer was appalled by a requirement to expel any church member with Jewish ancestry.

Bonhoeffer spoke out against the Nazis from the beginning, arguing publically that Christians’ ultimate allegiance was to Christ and not to the Fuhrer. Although he was not involved its actual writing, these ideas became part of the Theological Declaration of Barmen, approved in May of 1934 by the Confessing Church. Barmen is in our denomination’s Book of Confessions, and its banner hangs in the back of our sanctuary, notable for the crossed out swastika on it.

Bonhoeffer could have safely ridden out the war as a professor at Union Theological Seminary in New York City, but in 1939 he returned to Germany, convinced that he had to be there to have any say in some dimly glimpsed, hoped for future.

Even in from prison in that spring of 1944, Bonhoeffer was thinking about the future. From his cell, he penned a letter to a colleague’s infant son who was being baptized. The many-page letter includes these words near its end.

Today you will be baptized a Christian. All those great ancient words of the Christian proclamation will be spoken over you, and the command of Jesus Christ to baptize will be carried out on you, without your knowing anything about it. But we are once again driven back to the beginning of our understanding. Reconciliation and redemption, regeneration and the Holy Spirit, love of our enemies, cross and resurrection, life in Christ and Christian discipleship – all these things are so difficult and remote that we hardly venture any more to speak of them. In the traditional words and acts we suspect that there may be something quite new and revolutionary, though we cannot as yet grasp or express it. Our church, which has been fighting in these years only for its self-preservation, as though that were an end in itself, is incapable of taking the word of reconciliation and redemption to mankind and the world. Our earlier words are therefore bound to lose their force and cease, and our being Christian will be limited to these two things: prayer and righteous acts among men. All Christian thinking, speaking and organizing must be born anew out of this prayer and action.[1]

As he wrote his letter, churches all over Germany were still holding regular worship services, but Bonhoeffer clearly did not think such actions meant much. They had become too detached from the gospel, from the words Jesus spoke, and from the hope for that new day Jesus proclaimed –  the kingdom, the reign of God.

Visible Faith

I try not to engage in every Facebook debate that comes down the pipe, but I give in to temptation with some regularity. I have a terrible time leaving falsehoods or misunderstandings unchallenged, more so when these occur in my area of "expertise."

I recently felt compelled to comment on a "friend's" post where James Dobson vouched for Donald Trump's Christian faith. The post spoke of the disposition of his heart, which some reminded us, cannot be seen. Trump himself has used this argument in objecting to the pope's statements about him. And in these and other instances, Trump's heart is apparently supposed to negate (I was going to say "trump") his words and actions.

I struggle to understand how some Christians can defend this divorce faith from action. I too come from the Protestant tradition that emphasizes faith over works, but this emphasis never meant actions are unimportant. In fact, the model for faith and action is on display in today's reading from Acts.

Today's verses are part of the larger Pentecost narrative. After receiving the Holy Spirit, Peter addresses the crowd. He argues convincingly that the risen Jesus is the Messiah they have longed for, ending his address with a final dagger, "this Jesus whom you crucified."

The crowd is "cut to the heart" and pleads, "What should we do?" Peter tells them to repent and be baptized. In good Protestant fashion he says their former actions do not prevent God from embracing them, but that is hardly the end of the story. Not only is the call to repent a call to change (the basic meaning of the word), but we are shown the changed behaviors of the newly converted. "They devoted themselves to the apostles' teaching and to fellowship, to the breaking of the bread and prayers." This leads to even more radical change. "All who believed were together and had all things in common; they would sell their goods and distribute the proceeds to all, as any had need."

The letter of James highlights this relationship of faith to works. If faith in the heart does not lead to new behavior, it is not real faith. "So faith by itself, if it has no works, is dead."

The American notion of faith as a private, personal affair seems indefensible when measured against the words of Jesus and his early followers. Yet the divorce of faith from action appears equally popular among all political persuasions and church denominations. My own faith too often flits about in my brain, at times provoking the best of intentions that never take on much substance.

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When Jesus began his ministry he said, "Repent for the kingdom of heaven has come near." Put another way, "Change, for a new day is coming." Yet we persist in our old ways even as we profess our faith.

There's a famous quote from G.K. Chesterton that speaks to this. "The Christian ideal has not been tried and found wanting. It has been found difficult; and left untried."

I wonder what might happen if enough of us actually tried it.

Click to learn more  about the lectionary.

Sermon: God's Inner Turmoil

Hosea 11:1-11

God’s Inner Turmoil

James Sledge                                                                                       July 31, 2016

Church hymnals are usually organized into sections that cover topics, themes, special seasons, and so on. It’s helpful for people who plan worship services. If there is a baptism that Sunday, you can go to the section on baptism and look at the different hymns. Same with the Lord’s Supper.

When the Presbyterian Church came out with a new hymnal in the early 1970s, someone had the bright idea simply to put all the hymns in alphabetical order. Predictably, most people hated it. When you’re using the hymnal to plan the Christmas Eve service, no one wants “Angels We Have Heard on High” at the very front of the hymnal, “What Child Is This” at the very end, and other carols scattered throughout. You want to open to the Christmas section and find all of them in one spot.

The Presbyterian Hymnal in our sanctuary came out in 1990, once again featuring sections for Advent, Christmas, Lent, Easter, and so on. There are section for baptism and the Lord’s Supper and a section of Psalms. Right after the Psalms are about sixty hymns organized around the persons of the Trinity. That makes some sense. If you want to find a hymn about the Holy Spirit, you can turn to that section and see what’s there. Or you can find hymns about Jesus.

But I’ve always had a problem with how they labeled the Trinity sections. As I mentioned, there’s “Holy Spirit” and “Jesus Christ.” No problem with those. But then there’s a section simply labeled “God.” God, Jesus, and the Holy Spirit; but that’s not the Trinity. The Trinity is God the Father (or Mother perhaps), God the Son, and God the Holy Spirit. It’s not God and then something else called Jesus and the Spirit. Each person of the Trinity is truly God.

This idea that Jesus and the Spirit are somehow subordinate to God is probably the most common version of something called “functional Unitarianism.” It’s not true Unitarianism because we say that we believe in Father, Son, and Holy Spirit. But in practice, functionally, we often speak of God and then, on a slightly lower level, there’s Jesus and the Spirit, important but not really God.

I blame Greek philosophy for this problem. That may be overstating things, but Greek, philosophical notions of God predominated in much of the Greco-Roman world before Christianity ever showed up. And these Western ways of thinking didn’t always fit easily alongside the non-Western understanding of God from Judaism and most of the Bible, the understanding shared by Jesus and his followers.