Sermon video - How to Impress God (Luke 18:9-14)

Audios of sermons and worship available on the FCPC website.

Sermon - How to Impress God

Luke 18:9-14
How to Impress God
James Sledge                                                                            October 23, 2022

John Everett Millais
Pharisee and the Publican

The Bible is so much a part of church life, such a constant fixture in worship and Sunday School classes, that we sometimes forget that it wasn’t written for us. It was written for people from a completely different world and culture than our own, and so it can easily lose something in translation.

That may be the case with today’s scripture passage and the two characters in the parable Jesus tells. One is a Pharisee; the other is a tax collector, and the parable assumes that we are familiar with these two, even though that may well not be the case.

Growing up in the church I got the impression that Pharisees were the bad guys. The word pharisaic even means self-righteous and hypocritical. But the fact is that Pharisees were the good religious folks of their day. They were a Jewish reform movement that protested against the rituals, pomp, and sacrifices of Temple worship. They wanted people to “get back to the Bible,” as it were, to read the scriptures and do what it said there. In that sense they were very much like the reformers who led the Protestant Reformation, people like Martin Luther or John Calvin.

The Pharisees were also the inventors of rabbinical Judaism that is still around today. That means that the rabbis over at Temple Yodef Shalom are direct descendants of the Pharisees we see so often in the gospels.

The other character in the parable, the tax collector, poses a different interpretive problem. In his case, we may well not think badly enough of him. Americans may not enjoy interacting with someone from the IRS, but modern tax collectors have little in common with the tax collectors of Jesus’ day.

The Roman tax system awarded contracts to collect revenue, and they provided the support of soldiers for the process. Those with the contracts got to keep anything in excess of what was owed to Rome, and so tax collectors engaged in what was essentially a legal, shake-down racket. Under threat of arrest, they brutalized the population, especially those without any power or influence. In addition, Jewish tax collectors were collaborators with an occupying power, and they were hated and despised by the people.

There is really nothing comparable in our day, certainly no legal occupation that would be held in such universal contempt. In terms of reputation, they would probably fall somewhere between drug dealer and child abuser.

Sermon - Seeing, Faith, and Gratitude

Luke 17:11-19
Seeing, Faith, and Gratitude
James Sledge                                                                                                 October 9, 2022

JESUS MAFA,
The Healing of the Ten Lepers

Sarah was feverishly opening the last of her birthday presents. Wrapping paper, bows, and ribbon were everywhere. So were the gifts that had been in the many bags and boxes only a little while earlier. Most anyone who looked in on the scene would have been very impressed with all that Sarah had gotten. That is, everyone but Sarah. As the last gift came out of the box, Sarah looked around and said, “Is that all?” Her mother glared at her in a way that should have frozen her, but still Sarah said, “Are there any more presents?”

Some of the aunts, uncles, and grandparents who had tried hard to find just the right gift for Sarah were obviously bothered by her obvious lack of regard for their gifts. After everyone had left, Sarah’s mother had long talk with her. Sarah had to call everyone who had brought her a gift and apologize for being rude. That was on top of having to write thank-you notes, too.

Sarah was furious. What was the big deal? Everybody had gotten burgers, cake, and ice cream. You have to bring presents when you go to a party. Why did her mom have to get all worked up over it? After all, they were her relatives.

She was still angry when she went to school the next morning. Her friend Danielle asked what was the matter, and Sarah told her about what had happened, and about the punishment she had gotten from her mother.

“How many presents did you get?” Danielle asked.

“Oh, I don’t know. Maybe ten or twelve.”

“Wow,” said Danielle. “If I had gotten anything close to that I would have been running around the room, jumping up and down, kissing everyone, and yelling ‘Thank you.’”

“What are you talking about?” Sarah asked.

“I only got one present at my birthday,” Danielle responded. My dad lost his job a while back. He’s been working at whatever he can find, but it just isn’t enough to make ends meet, so he couldn’t afford to buy me much. And I don’t have any relatives who live around here. I was afraid I wouldn’t get anything, so I was happy with the one that I got.”

“Oh, I see,” Sarah said rather sheepishly.

Sermon video - Seeing, Faith, and Gratitude (Luke 17:11-19)

Audios and videos of sermons and worship available on the FCPC website. (Apologies for the video quality. One AV person was on vacation and the other was sick.)

Sermon video - A Little Faith (Luke 17:1-10)

Audios and videos of sermons and worship available on the FCPC website.

Sermon: A Little Faith

Luke 17:1-10
A Little Faith
James Sledge                                                                                      October 2, 2022

As many of you know, the scripture passages that I use for preaching normally come from the lectionary, a list of readings for each Sunday that includes an Old Testament passage, a psalm, an epistle reading, and a gospel reading. The lectionary follows the Christian year, beginning with Advent, and it has a three-year cycle. Year one feature’s Matthew’s gospel, year two Mark, and year three, which we’re in now, Luke. John’s gospel doesn’t get a year but gets interspersed here and there in all three years.

The lectionary that I follow is used by pastors in many Protestant denominations. Its full name is the Revised Common Lectionary which replaced a previous, common lectionary in 1983. The revision was done by a committee of scholars and denominational representatives from the US and Canada, but I don’t know much about how they pick certain texts or how they decide where a reading should start and end.

I mention this because today’s gospel passage seems to start in the middle of a conversation. I told you when I read the passage that I expanded the lectionary limits, going back five verses prior to where the lectionary actually starts. Had I simply followed the lectionary, our gospel reading would have begun, The apostles said to the Lord, "Increase our faith!"

Increase our faith! Perhaps you’ve had occasion to offer a similar exclamation. Increase my faith! I know that I have. If you’ve ever made that request, what was it that prompted it? Perhaps you were having some sort of faith crisis, or perhaps you were going through some sort of difficult time. But it seems likely that something would precipitate crying out so.

That’s true of the disciples in our reading for today, which is why I added the five verses before the start of the lectionary passage. The disciples aren’t simply asking for stronger faith. They are reacting to what Jesus tells the to do, worried that they won’t be able to do it.

Sermon video: Enacted Prophecy (Jeremiah 32:1-3a, 6-15)

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Sermon: Enacted Prophecy

Jeremiah 32:1-3a, 6-15
Enacted Prophecy
James Sledge                                                                                     September 25, 2022

 As a general rule, there’s no such thing as a popular prophet. You might even say that the term popular prophet is an oxymoron. By definition prophets are people who see things that others don’t,

The Peaceable Kingdom, Fritz Eichenberg,
1950, Fine Arts Museums of San Francisco

and that almost always puts them out of step with the status quo, make them a challenge to the status quo, and that almost always makes them unpopular.

One of our most famous, recent prophets, Martin Luther King, Jr., is a good example. Even though Dr. King is widely honored today, albeit an often sanitized and domesticated version of him, that was hardly the case when he led a civil rights movement. In 1966, the last Gallop poll to ask about his popularity during his lifetime found that 63% of Americans had an unfavorable view of him.[1]

The prophet Jeremiah has a book in the Bible named for him, but during his lifetime, he may well have been more unpopular than Martin Luther King. When Jeremiah first began his ministry, he was a voice of doom and gloom at a time when all seemed to be going well. But Jeremiah knew that Israel’s failure to love God and neighbor, to enact mercy and justice, could only lead to tragedy, and that tragedy eventually showed up in the form of the Babylonian Empire with its powerful army.

Babylon conquered Israel, carried off some of its intelligentsia, royals, and priests into exile. They installed a relative of Israel’s king on the throne to be a puppet ruler, and collected regular tribute from Israel.

Unfortunately for Babylon, and for Israel, this puppet king was convinced to join a pro-Egyptian coalition of neighboring kingdoms who would rebel against Babylon with assistance from Egypt.

Jeremiah had warned the king against such a plan to no avail, and Babylon responded with ferocity. They attacked Israel and besieged the city of Jerusalem. Jeremiah urged surrender, for which he was branded a traitor and thrown into jail, which is where we find him in our scripture reading this morning.

Sermon video: God's Strange Economics (Luke 15:1-10)

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Sermon: God's Strange Economics

Luke 15:1-10
God’s Strange Economics
James Sledge                                                                                     September 11, 2022

Cara B. Hochhalter,
A Parable - The Lost Sheep

 I imagine it must have been exhilarating to meet Jesus when he was walked the dusty roads of Palestine all those years ago. He must have had an incredible presence. We hear over and over how great crowds sought to hear him. There was just something about him. Luke says that people were astounded at his teaching, because he spoke with authority. Not only did Jesus do miracles, but people could tell that he was not like other rabbis, not like other teachers and religious leaders.

But for all the thrill of meeting this Jesus, it must have been deeply unsettling as well. You’d be hard pressed to realize it from looking at most churches, but Jesus had this tendency to upset folks, especially religious folks, those who were members of the established church of his day. “Woe to you scribes and Pharisees,” Jesus said on many occasions, which in our day might be more like “Woe to you pastors and elders, to you theologians and denominational leaders.” 

But as if that weren’t enough, Jesus had this infuriating habit of explaining what God was like with stories that featured some of the least godly sort of people. Samaritans, who were considered losers both on religious and ethnic grounds, shepherds, who were regarded as unsavory ruffians without morals or couth, and women, who were not even legally recognized as persons, all get lifted up by Jesus as models of the mercy and love of God. 

It happens in today’s reading from the Gospel. Jesus is hanging out with low life and riff raff, and the religious folks get offended. They know that Jesus is a religious man and so they complained about him. “This fellow welcomes sinners and eats with them.” Jesus reaches out and extends hospitality to the very sort of people church folks look down on. No wonder religious leaders got upset.

Jesus responds to this with some of his stories, and of course he highlights a no-account shepherd and a woman, of all people, to exemplify the ways of God. “Which one of you, having a hundred sheep and losing one of them, does not leave the ninety-nine in the wilderness and go after the one that is lost until he finds it? When he has found it, he lays it on his shoulders and rejoices. And when he comes home, he calls together his friends and neighbors, saying to them, ‘Rejoice with me, for I have found my sheep that was lost.’”

Which one of you?... I don’t know about you, but I might have raised my hand if Jesus had been talking to me. “Wait a minute, Jesus. You can’t leave the flock alone in the wilderness. What if a lion or a wolf comes while you’re gone? Many could be killed, and the flock would be scattered all over the country side. You might never find lots of them. Sometimes economics require you to cut your losses, sad as that may be. And what’s with throwing a big party for friends and neighbors when you get back home. Come on. How much is one sheep worth. You’ll end up spending more than that on the party.”

Sermon video: Trading in Our T-shirts (Luke 14:25-33)

Audios and videos as sermons and worship available on the FCPC website.

Sermon: Trading in Our T-shirts

Trading in Our T-shirts
Luke 14:25-33
James Sledge                                                                                     September 4, 2022

Some of you may know that I’m a pretty serious runner. Serious is not the same as good, but suffice to say that I run a lot. I’ve been a runner off and on for over 40 years, and during that time I’ve run a slew of races, 5ks, 10ks, half-marathons, and full marathons.

If you’ve ever been a runner or been around races, you probably know that you often get a T-shirt. When I ran my first marathon back in the 1980s, I proudly wore my Charlotte Observer Marathon shirt until it finally became so torn and ratty that my wife made me throw it away. 

If I’m out someplace and see someone else wearing a T-shirt from a race I’ve run, I will often go up to him or her and say something like, “I see you ran the Richmond Marathon. How’d you do?” Sometimes this leads to a nice discussion about the race and layout of the course, a particularly difficult hill, and so on. We talk about how we did and how we hope to do in an upcoming race.

But sometimes when I’ve spoken to someone with a race T-shirt it doesn’t go like this at all. Sometimes the person will say to me, “Oh, I never actually ran in the race. I just liked the T-shirt and found a way to get one.

It always struck me as a little odd that people would want to wear T-shirts from a race they never ran, but clearly some people do. I wonder why they want to be associated with the race without actually running it.