Sermon on Mark 4:26-34

Pastor Jennifer Garcia

As I said at the beginning of the service, today the ELCA commemorates the Emanuel Nine.

After sitting through the entirety of a Bible study on June 17, 2015 at Mother Emanuel African Methodist Episcopal Church in Charleston, South Carolina, a twenty-one-year-old white man shot and killed nine Black people and injured another. He said he hoped to start a “race war.”

We condemn the violence committed by that young white man.

We grieve the nine lives of Black people of faith lost on that day and the many more lives affected by the trauma and loss.

We lament the perpetuation of white supremacy as an ideology and a systemic force in our denomination and our country.

It is daunting to face the vastness of white supremacy.

It’s powerful, it’s old, it’s often the status quo, which is hard to change. Influential people benefit from it. All of us who are white benefit from it to some extent.

It’s way easier to insist that I as an individual am not a racist than to recognize that I as a white person benefit from the effects of white supremacy, whether I want to or not.

That’s why it’s important for us to not only do our best not to do or say racist things but to live our lives in a stance that is anti-racist. It involves going against the grain. It requires active resistance to the status quo.

John Stuart Mill wrote, “Bad men need nothing more to compass their ends, than that good men should look on and do nothing.”

We could rewrite that as, “White supremacy needs nothing more to continue and flourish than that good, law-abiding people look on and do nothing.”

But as much as Martin Luther is remembered and honored for being a transformer of society, the Lutheran tradition in the US is often set in its ways, finding identity in Midwestern white cultural artifacts like jello molds and being “Minnesota nice,” instead of finding our identity in being justified by grace and freed to live in service to our neighbors.

When acts of racial violence come from our pews, it’s important to reflect on what’s really important to us as Lutherans. What do we hold onto as our identity? Bach and lefsa andpotlucks?Or grace and truth and facing evil forces like white supremacy knowing we are all beloved children of God and nothing can change that?

There are Lutherans all over the world. The Lutheran World Federation represents over 77 million Christians in the Lutheran tradition in 99 countries. So, even though the ELCA is the whitest denomination in the US, Lutheranism is much bigger and more diverse than we sometimes remember.

But when faced with the vastness of white supremacy, it's easy to feel small and decide that as individuals, we can’t make much of a difference.

There’s a theme of insignificance in our Gospel reading today, too.

The person in the first parable seems rather detached: he scatteredseeds without seeming to tend to the ground. He goes to sleep without having done much beyondhaphazardly throwing a handful of seeds.And when the seeds sprout, “he does not know how.” The character in this story is passive and has hardly a role in the farming process.

Then, the next parable doesn’t even have a human in it. The tiniest of seeds is our main character. Who would guess that anything would come of it?

These—the passive farmer and the miniscule seed—are how Jesus decided to describe the Beloved Community.

And, indeed, they’re apt images for a ragtag group offishermen, tax collectors, women(!), and other unsavory folks following a wandering rabbi who challenges the status quo and upsets people in power.

That is not the group I would put my money on to spread around the world and through the centuries.

And yet, here we are.

We Christians often look more similar to the people in power Jesus upset than to his early followers, but his message lives on.

We Christians throughout the centuries have perpetrated violence, oppression, and genocide in God’s name. And we Christians have shown incredible mercy, stood up for justice, and loved one another as God’s hands and feet in the world.

Both/and. We are simultaneously saints and sinners.

And somehow, through the Holy Spirit, the seeds of the Beloved Community grow.

God’s creative power lives in us, God’s creations.

Peace and justice seem like tiny seeds that could never amount to anything against the powers of violence and white supremacy that dominate our world, but God can help tiny seeds grow far beyond our imaginations.

Violence is easy. It doesn’t require much imagination.

Peace is much harder. It needs imagination. And the Holy Spirit inspires it.

For instance, the German town of Wunsiedel had a problem. It had been the burial site of Rudolf Hess, Deputy Fuhrer to Hitler, and because of that, itwas the location of an annual neo-Nazi march.

Now there are some basic steps the town could have taken, like counterprotests or trying to get the marches banned, but ten years ago, they decided on a much more imaginative and effective approach.

They got people and businesses to donate 10 euros for every meter the 200 neo-Nazi marchers walked.[1] The donations went to the organization EXIT Germany, which helps people break from right-wing extremism and start a new life.[2]

So, the townspeople effectively turned the march into a walkathon for an organization against neo-Nazism. The marchers decided to proceed anyway, and so they raised nearly $12,000 against their own cause.

The townspeople used their imaginations to find a peaceful way to disempower the hateful behavior gathering in their town.

With what can we compare the Beloved Community, or what parable will we use for it?The Beloved Community is like the tiniest seed of hope for a better world that is sown in people’s hearts. It seems insignificant, but when it is sown, it grows up and becomes a great imaginative force for peace and safety and well-being for all life.

Imagination requires rest. A creative solution like a walkathon fundraiser to thwart a hateful ideology requires space for the Holy Spirit to work. It’s hard to think inventively when we’re exhausted and bogged down with the everyday hustle.

We need time to walk, shower, nap—those restful activities where inspiration most often strikes. That’s not a coincidence. Imagination needs rest.

Our world needs all of our imaginations. White supremacy and violence will fail if people refuse to look on and do nothing.

Counterintuitively, refusing to do nothing will require rest, especially rest for Black, Indigenous, and other people of color whose labor has gone unpaid and underpaid for generations. When the humanity of all people is honored and people are allowed to rest, creativity and peace will flourish.

The Holy Spirit cultivating Beloved Community in all our hearts will let it spread until it’s big enough to shelter all in its branches.

Rest, dream, and create peace, Beloved.

[1]https://www.cnbc.com/2017/08/21/german-town-tricks-neo-nazis-into-fundraising-for-anti-extremist-org.html

[2]https://www.exit-deutschland.de/english/

Blood Is Thicker Than Water?

Pr. Jaz Bowen-Waring

Pentecost 3 June 9, 2024

You have heard it said,“blood is thicker than water.” Or is it? The phrase is believed to be a german proverb originating from Medieval times. Maybe Martin Luther heard it before! It poetically enforces the idea of familial bonds being more important than the bonds we make with other people. This phrase has been used over time to instill loyalty to the family unit, even when it’s causing you great harm to be in contact with them. What if I told you, that the phrase, “Blood is thicker than water” is actually a misquote, and there is more to this saying. The original phrase is, “The blood of the covenant is thicker than the waters of the womb.” The blood, sweat, and tears forged between friends is thicker than the waters of familial obligation. We have come to know this as “chosen family.” Chosen Family has been method of survival for the LGBTQ+ community. From the Harlem Drag balls that started in the 1860s, to the chosen family we see today in beloved communities. Chosen family is necessary for many LGBTQ+ folks because as you already know, queer and trans folks are at greater risk for homelessness due to their families rejecting them. Then there are some of us who have a very loving and accepting family, but we get separated. Geography can separate us, and unfortunately death also separates us from people’s physical presence in our lives. Even though there is no one that can take the place of these beloved people in our hearts, we can still reach outward and include others into our lives, making our lives richer. We enter into our Gospel text today, and we find Jesus in a similar struggle many of us, especially LGBTQ+ folks face. Who is my mother? Who are my siblings? Jesus’ biological family thinks he is “taking his ministry too far…too radical,” and that he is “out of his mind.” His religious community say that he is “possessed by Satan” and calling him evil. Who does Jesus turn to when the two of the most important support systems, his biological family, and his religious community reject him? The blood of the covenant is thicker than the waters of the womb. There is a show on FX that you can find on Netflix called “Pose.” It’s the story of a queer, Black/Latinx chosen family coming together in the late 80’s-90’s in New York City during the AIDS epidemic. The ballroom scene was a real, underground culture where queer and gender nonconforming folks, mostly people of color, can gather to celebrate who they are without judgement. They would compete with each other by performing as privileged people. Strutting down the runway like a high-fashion model. Dress up as Manhattan business executives, or just show off their good looks. It was a moment in time where they can play, and use their holy imagination to live the lives they deserved, but were never offered to them. They created “Houses” where a house mother or father would take in usually unhoused queer teens and young adults as their “children.” They would take care of each other’s needs, while also competing at balls for trophies, cash prizes, and legendary status among their peers. During the AIDS epidemic, these houses and relationships carried the care and grief of folks who were infected and died, when no one else would. Why? Because the blood of the covenant is thicker than the waters of the womb. One of my favorite characters in Pose is Pray Tell, played by Billy Porter. Pray was an emcee of the balls in New York City. He would announce the competition categories and provide witty commentary charismatically and with flamboyant flair. There is a particular episode where he goes back to his home town to try to connect to his mother and inadvertently his faith community. Pray Tell comes back to the familiar whispers behind his back, “He’s gone too far…too radical.” Or “He must be out of his mind.” He visits his church and is met with accusations like, “He must be possessed by an evil spirit.” But that doesn’t break his spirit, because he knew he was a beloved child of God and the blood of the covenant is thicker than the waters of the womb. When Jesus was met with these familiar voices telling him that he is possessed by Beelzebub and is using his evil powers to exorcise demons, he said, “A house divided against itself cannot stand.” Meaning evil does not fight against evil. It’s a bad strategy. Then Jesus talks about an “unforgivable sin," which is blasphemy of the Holy Spirit. Which is uncomfortable for us to hear. What is unforgivable is calling the Holy Spirit’s work in the world evil. You are calling the work of Christ in the world as the work of Satan. Its unforgivable and has eternal consequences because this belief and its actions separates you from the source of forgiveness, Jesus Christ. A divided house cannot stand. So when you are calling what God is doing in the world, divine love in action, and you call it evil…you are separating yourself from the Body of Christ, or perhaps even separating the body of Christ itself. This separation feels like hell. So when you are seeing God’s beloved queer and trans children living into their Godgiven identity, and you call that evil…you are separating yourself from the Body of Christ. When you say that trans children are possessed by a demon or Satan, you are separating the body of Christ. I don’t know if the author of Mark was exaggerating or being hyperbolic when Jesus said this blasphemy was unforgivable. But what I can pull from this statement that it mattered a lot to Jesus. Be careful of what you call evil and what you call good. Who is my mother? Who are my siblings? It is anyone who does God’s will. This beloved community is a chosen family. You have all gathered over many years to not only worship, but to serve the community and each other. This chosen family has been a support when folks are sick, and in death. You have shared the joys of families growing and most importantly you have extended your welcome and affirmation to the LGBTQ+ community when a majority of Christian churches do not. This is the will of God. It is messy and it is beautiful and it is holy to be in chosen family. Turn to your neighbor and say, “I choose you!” You have heard it said, “The blood of the covenant is thicker than the waters of the womb.” Now may you go forth and forge new covenants of your own with the people you love and mutually support each other. May you open yourselves up to new friendships, accomplices in mischief and justice, and chosen children. And may your lives be richer for it. May you be careful of what you call evil and what your call good. And may grace and peace be with you every step of the way. Amen.

Sermon on Mark 2:23-3:6

Pastor Jennifer Garcia

At this point in our yearlong Sabbath theme, hopefully, you’re getting an idea of what Sabbath is for:

1.    It’s to delight in God’s creation, as God did on the seventh day at the beginning of time.

2.    It’s to care for creation—the land, the animals, and the people—by letting everything and everyone rest and renew.

3.    It’s for God’s people to remember that they are no longer enslaved in Egypt and to remember that it was God who liberated them.

4.    It’s to give us a glimpse of what the completed Beloved Community will be like someday.

Sabbath is about delight, renewal, liberation, and hope. It’s meant to be life-giving and worship-filled.

The Pharisees in our stories today were observing the letter of, but not the spirit of, the Sabbath laws.

It’s important, though, that we don’t make the Pharisees into evil, mustache-twirling villain caricatures, despite the violent choice they make at the end of our reading.

The Pharisees were a well-respected branch of Judaism. It’s even possible that Jesus was a Pharisee. When he criticized and butted heads with Pharisees in the Gospels, he was calling for reform from within not just the Jewish tradition but maybe even the school of thought from which he came.

The Pharisees were striving to live out the Law given to God’s people after they were freed from Egypt.

They were religious authority figures who were trying to honor God.

They were humans who were defending their understanding and the status quo.

As Lutherans, we can say they were simultaneously saints and sinners, just like the rest of us.

And, in these stories, they were definitely trying to control Jesus and catch him breaking the rules.

They were calling Jesus out for not staying within the lines of their understanding of how Sabbath should be observed.

·       They thought no work should be done on the Sabbath, even if that caused Jesus’ disciples’ stomachs to growl.

·       They thought no work should be done on the Sabbath even if it meant that someone would go without healing. After all, the man with the withered hand wasn’t bleeding to death. Surely healing him could wait until tomorrow.

But they were misapplying the Sabbath laws.

Before we pat ourselves on the back for not being like those Pharisees, let’s look at ourselves in the mirror and examine our own Sabbath practices or lack thereof.

How often do we really unplug—both literally our devices and figuratively ourselves?

What is our rhythm of rest and is it enough for true well-being?

Do we give ourselves enough space to pay deep attention to the Holy Spirit?

When was the last time we had fun? Is it something we prioritize or just hope for? Or maybe not even think about at all?

Far from rigidly observing the Sabbath commandments, we have swung so far in the other direction that we still misapply them.

We have misinterpreted the freedom we receive from God’s grace as an indication that we should shun anything that could come across as legalistic.

Instead of using Sabbath to remember that God freed God’s people, we have enslaved ourselves to grind culture.

It’s not bad to work hard, but grind culture only wants us to turn us into machines that only work hard with no rest or grace.

Grind culture tells us to monetize our hobbies, optimize every second of our schedules, and substitute caffeine for rest.

And fun? What’s that? Grind culture has no place for fun unless a grueling workout can be considered “fun.”

Anyone who doesn’t live up to grind culture’s standards must be weak, undisciplined, and lazy. It’s their fault for not measuring up. And by extension, because no one can live up to grind culture’s standards, it’s your fault.

But Jesus, the lord of the Sabbath, wanted something different for the Pharisees and for us.

The Pharisees wanted to uphold their rigid understanding of what counted as work on the Sabbath, but Jesus invited them to consider the needs of their hungry neighbors—in this case, Jesus’ disciples—and their neighbors in pain—in this case, the man with the withered hand.

It’s easy to observe a rigid understanding of work on the Sabbath from a privileged position like that of the Pharisees, who probably didn’t have to think about what they were going to eat or how they were going to manage a disability or chronic health condition.

Blanket rules rarely work for everyone.

Jesus wanted to turn their attention to the spirit of the Sabbath laws instead of fixating on the precise details.

He asked them, “Is it lawful to do good or to do harm on the Sabbath, to save life or to kill?”

He pointed them to their merciful and loving God, the instituter of Sabbath and Jubilee—practices of communal rest and justice and joy.

They were practices of freedom, not of control.

But we humans like rules, especially ones that help us control other people.

And so, these religious leaders tried to use Sabbath laws to get Jesus in trouble.

And over the years, we Christians have tried to distance ourselves from those Pharisees (probably not without a good deal of antisemitism).

We tried so hard to not be legalistic that we started serving an idol: grind culture.

We threw the freedom and joy of Sabbath out with the proverbial bathwater.

But Jesus still points us to our merciful and loving God who rested on the seventh day and freed God’s people from enslavement.

We do not need to serve grind culture. We can’t deprogram ourselves from it overnight, andwe can’t rid our society of it by ourselves, but we can learn to practice Sabbath in its full communal rest, justice, and joy.

One antidote to grind culture is play.

Grind culture has no room for play, thinking itfrivolous and unproductive.

But play helps us connect with each other, live in the present moment, and experience joy.

It helps us feel like human beings instead of human doings.

Catherine Price, author of The Power of Fun: How to Feel Alive Again, defines fun as: “the confluence of three psychological states: playfulness, connection, and flow.”[1]

·       “Playfulness refers to having a lighthearted spirit,”

·       “connectionrefers to the feeling of having a special, shared experience with someone else,”

·       and “flow is the state we’re in when we’re totally engrossed and actively focused on the activity or experience at hand—it’s when we’re in the zone.”

Grind culture doesn’t want this for us. Playfulness is unproductive, connection is unnecessary because depending on other people is weak, and flow is only good if it’s in the context of work.

But there are people in our society today who are reclaiming fun.

For instance, there was a running group in Franklin, Massachusetts that decided they needed more fun in their lives.[2] They started having “fun interventions,” or “funterventions,” where each month one member of the group would plan something fun for them to do together.They’ve tried cross-country skiing, surfing, and even goat yoga, but most importantly, they’ve been there for each other during the ups and downs of life. Fun has led to connection and support.

If the funterventions sound familiar, it’s because they were the inspiration for our play dates starting this summer. Please email me about hosting one—share your fun with others.

We could probably all use some more fun in our lives, and we need connection with each other. God made us relational beings. God created Sabbath practices to deepen relationship, justice, and wellbeing among God’s people.

As we learn about and practice Sabbath this year, let’s do it out of joy and freedom, not fear or control.

Jesus reminds us that we can take care of ourselves, like the disciples did when they picked themselves a snack, and take care of others, like Jesus did for the man with the withered hand, even on the Sabbath.

Instead of worrying about what we’re not supposed to do on the Sabbath or ignoring Sabbath completely because of grind culture, we are freed by God to enjoy creation, delight in rest and play, rejoice in liberation, and hope for the ultimate Jubilee that God will complete one day.

Let’s practice letting go of grind culture. Let’s play.

[1]https://catherineprice.substack.com/p/what-is-fun

[2]https://omny.fm/shows/the-happiness-lab-with-dr-laurie-santos/do-we-even-have-fun-anymore-a-listeners-story-of-f