Heather Hansen, San Antonio, TX

Warm-up Question

Have you ever been lost?  What was the situation and how were you “found”?

Be Still, Be Found

A common human experience human is to lose something.  Losing something can be very frustrating and produce a lot of stress, especially when you’re in a hurry or it’s a really important item.  There are many reasons for why this happens; more often than not, we find the things we’ve lost when least expect it.

But did you also know that it is common for people to “freak out”  when they are the thing that is lost?  In an article written by Michael Bond in May 2020, Bond details the sad story of a surveyor finding the remains of a female hiker who was reported missing two years earlier.  She left the Appalachian trail to find a private spot just a few yards from the path.  When she was ready to return, she became completely disoriented.  This is a very common occurrence in the forest, where there are frequently no distinguishing landmarks or focal points to use for direction.

Bond writes:

“Lost is a cognitive state.  Your internal map has become detached from the external world, and nothing in your spatial memory matches what you see.   But at its core, it is an emotional state…90 percent of people make things a lot worse for themselves when they realize they are lost – by running, for instance.  Because they are afraid, they can’t solve problems or figure out what to do.”

Bond also writes that finding a lost person is just as much a psychological puzzle as it is a geographical hunt. Research and interviews with found persons reveal that running when lost is not only common, but a strong compulsion.  The urge to run is one reason we teach young children to “stay in one place” when they find they are lost.  Usually, you aren’t far from where you need to be and it’s much easier to find you if you stay in one spot.

Discussion Questions

• Would you rather lose something important or be lost?  Why?
• What are the different ways we can become lost?  How would you feel in the different scenarios?  What would do in these situations?

Fourteenth Sunday after Pentecost

Exodus 32:7-14

1 Timothy 1:12-17

Luke 15:1-10

(Text links are to Oremus Bible Browser. Oremus Bible Browser is not affiliated with or supported by the Evangelical Lutheran Church in America. You can find the calendar of readings for Year C at Lectionary Readings.)

For lectionary humor and insight, check the weekly comic Agnus Day.

Gospel Reflection

This week’s readings share a thread.  All refer to people who are lost and are brought back into the fold by God’s forgiveness.  In the Exodus reading, God tells Moses he is going to destroy the people because they have quickly forgotten how God freed them from slavery.  In the midst of desert wandering and challenge, the people’s faith in God’s guidance wavers and they become lost.  (How does this relate to the phenomenon of running when you are lost?). Moses intercedes for the people and God forgives and restores them.  

Similarly, Paul refers to his former sinful, persecuting self and relates that, with God’s grace and mercy through faith in Christ Jesus, he has been forgiven and is no longer lost.

Finally, in response to the grumblings of the Pharisees and scribes, Jesus tells two parables about lost things.  They are unhappy because Jesus has been eating with sinners and tax collectors.  Jesus teaches them that God’s love leaves no person, even one considered the most lost, behind.  The lost are valuable enough to search for, even if they are just one of a hundred.  In the second story, Jesus says that the smallest thing is still significant to God and worth tearing everything apart to find.  Once the lost are found, there is great rejoicing.

I often wonder where most people see themselves in the parables.  Is it easier to think of ourselves as one of the ninety-nine?  Or is it the woman searching for the coin?  Can we even imagine being so lost that someone has to search for us?

The good news of the gospel is that God values us so much that they will search for us until we are found.  Then God celebrates that we are recovered  and brings us back into the fold.  We have a God that searches for us.  Just think on that for a moment.  While we often think of ourselves as people seeking God, what does it mean to be sought out by God?  Why do we often feel like we need to seek God, rather than allow God to come to us?  

Perhaps in the times when we feel lost, we would be better to sit still, take a moment to breathe, and allow God to find us.  

Discussion Questions

• Like the instinct we have to run when we are lost in the woods, why do you think we are inclined to seek God rather than be still and allow God to find us?
• How does it make you feel to know that you are so valuable, the shepherd would leave the rest of the flock to find you and bring you back?
• Why do you think God rejoices over one sinner who repents than ninety-nine that need no repentance?
• How does God measure value?  In God’s eyes, what makes a person valuable enough to seek out?

Activity Suggestion

Play the game Blindfold Maze Embers.

• How does this game relate to being lost and our tendencies to act when we are lost?
• How is asking for help more like sitting still and allowing God to “find” us rather than us seeking for the way out?
• Why is it hard to let others, including God, help us when we feel lost?

Closing Prayer

Holy God, It’s frightening to feel lost.  We panic and we fight for control over our situations.  Help us to know that when we are lost you are right there looking for us…we only need to stop and breathe, and you will bring us back.  Give us the courage to trust that you seek us out and forgive us when we go astray, and help us to rejoice when others are found and forgiven too.  Amen.

 

As Russian forces advanced on his town in Ukraine’s heavily contested Donbass region, a group of friends helped to save Igor Gusev’s life.

Born with cerebral palsy, Igor has lived independently with some limited support and the companionship of a beloved black cat. His community shunned him, but for the efforts of his few friends.

As bombing and violence approached his home, Igor’s friends packed him and just a bit of luggage into a car and headed west.

While Igor sadly had to leave his pet behind, he found new friends – and support – in the L’Arche community in Poznan, Poland. The Polish L’Arche communities have rapidly transformed themselves into a network of emergency care for people living with disabilities and their caregivers.

Igor’s disability is physical, but he appreciates the care he receives for the soul, too. “In L’Arche I met sincere love, peace…and respect,” Igor said.

For most of his life, he has moved independently by crawling on his four limbs. His fully functioning left hand allows him to dress himself or hold a cup of coffee. Escaping a war, however, proved far more difficult to achieve independently. L’Arche’s nearly six decades of experience indicate that people like Igor have a greater challenge fleeing disasters like war, and finding access to services.

A volunteer organization in Poland came across Igor and, once understanding his needs, asked if L’Arche could help. L’Arche was able to find a place for Igor even as L’Arche Poland’s communities filled with refugees. He likes to live as independently as possible, but he reluctantly asked his new L’Arche friends for help moving around a house not fully adapted for someone in a wheelchair. L’Arche is making sure Igor and many others get needed care.

L’Arche’s two communities in Ukraine have also been helping people fleeing war have a safe space to land and, in many cases, to continue to nearby countries hosting refugees. In Lithuania and Poland, the communities have also opened their doors, with even staff and volunteers hosting guests from Ukraine in their homes.

L’Arche communities in Poland have joined other local organizations to craft a tapestry of services aimed at supporting people with disabilities and their caregivers.

“In [the] Wroclaw community we have created a day-care place where every mother who needs at least a few hours of respite will be able to safely leave her child and take care of other urgent matters for her own and their good,” L’Arche Poland National Leader Agnieszka Karolak said.

You can find out more about the work of L’Arche around the world on their website.

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Your gifts to Eastern Europe Crisis Response are supporting partners like L’Arche in eight countries, including Ukraine. Thank you!

Hello!

The time to receive grant proposals is on the way! Thank you to those who have reached out recently to ask this very question. 🙂 My answer, in short, is soon– right at about the end of September.

After some more work with the Grants Management team we will send out details regarding the kind/number of proposals we will consider, and the time frame in which we will be accepting and approving them.

You can come here for those details, and please know that other communication will be sent out as well. For now, you may direct questions to me at lisa.heffernan@elca.org or disability.ministry@elca.org.

Have a great week, and be thinking about how your ministry may benefit from this grant opportunity.

 

In Christ,

Rev. Lisa Heffernan, coordinator, ELCA Disability Ministries

Registration closes August 31

 

The Strasbourg Ecumenical Institute offers advanced training in ecumenical theology for Lutheran pastors. The next study course will be held online from October 10-14, 2022.

The course will be held in English and is designed for pastors with parish experience or for students with advanced knowledge of Lutheran theology. It will cover an overview of the most important ecumenical agreements between Lutherans and other Christian communions over the past half century. In addition, students will examine the ways churches on the different continents are putting those agreements into practice in their local contexts and how leaders and local communities learn from the ecumenical experiences of those in other parts of the globe.

The goal of the week-long course is to equip participants with knowledge of the principle ecumenical agreements between the Lutheran World Federation and its dialogue partners, mainly in the Catholic, Mennonite, Orthodox and Pentecostal churches. Students will also be asked to discuss relations with other Christians in their respective countries with the aim of developing pathways for further rapprochement at local and national level.

Another objective of the course (open only to a maximum of 20 participants) is to allow students from a wide variety of cultural and religious contexts to engage in “intense transcultural dialogue about ecumenical theology and practice.” Organizers hope that these in-depth conversations will serve to strengthen and build relations between churches within the Lutheran World Federation (LWF).

LWF’s Assistant General Secretary for Ecumenical Relations and acting director of the Strasbourg Institute, Prof. Dr Dirk Lange, said: “The LWF has committed itself to the ecumenical way towards ecclesial communion. To move forward on that journey, encouraging local ecumenical initiatives and strengthening connections between these initiatives and global dialogues, is critical. This course is an incredible opportunity to enter more profoundly into this dynamic.”

Learn more at the course’s landing page: Study-Course-October22.pdf (ecumenical-institute.org)

Apply today: application_form-studyingecumenism2022.pdf (lutheranworld.org)

Following are updates shared from submissions of the Lutheran Office for World Community and state public policy offices (sppos) in the ELCA Advocacy Network this month. Full list and map of sppos available.

U.N. | Colorado | Delaware | Washington

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U.N.

Lutheran Office for World Community (LOWC), United Nations, New York, N.Y. – ELCA.org/lowc

Dennis Frado, Director

 

The 24th International AIDS Conference took place from 29 July to 2 August 2022. The theme of AIDS 2022 was Re-engage and follow the science. It was the first time the conference was hosted in person in Montreal, Canada, as well as virtually. The conference featured the latest HIV science, explored indigenous responses to HIV, surveillance ethics, health innovation, quality healthcare, HIV cure and vaccine research and much more. The new UNAIDS report, In Danger, released at the conference, highlights the devastating consequences if urgent action is not taken to tackle the inequalities which drive the pandemic. It further shows how the AIDS response has been “blown off course”, making action urgent.

 

Pre-conferences began on 27 July. The Interfaith Pre-Conference was held 27-28 July under the theme “Taking Action to Overcome HIV Stigma & Discrimination Comprehensive, Compassionate Care for All.” The pre-conference was organized by the Interfaith Health Platform (IHP), in collaboration with UNAIDS and PEPFAR. IHP advocacy initiatives include the 12 MILLION CAMPAIGN that engages faith leaders, individuals and communities to promote access to health services to the now 10 million children, women and men living with HIV who are not yet on antiretroviral treatment.

 

There was some uplifting news. According to UNAIDS, the new research presented at the conference showed that “injectable PrEP [pre-exposure prophylaxis] is among the most effective tools for preventing HIV available and that it works well in multiple populations.”. The World Health Organization (WHO) released new guidelines and drugmaker ViiV announced licenses for generic manufacturing of the drug, cabotegravir long-acting (LA), for HIV PrEPin 90 countries.

Other commitments were made by African leaders and by international partners who joined in a new Global Alliance to End AIDS in Children.

 

The Interfaith pre-conference delegates, the International AIDS Society, UNAIDS and civil society organizations all expressed concern and were saddened by the high number of denied and pending visas for the purpose of attending the events by Canadian authorities. These included researchers, officials, and people living with HIV from Africa, Asia, and Latin America. There was global outcry to ensure that the next host of the conference must guarantee that the most affected by HIV can be present at this important world’s largest conference on HIV and AIDS.

 

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Colorado

Lutheran Advocacy Ministry Colorado (LAM-CO) – lam-co.org

Peter Severson, Director

 

Healthy School Meals for All campaign kicks off: The Healthy School Meals for All ballot measure will appear before Colorado voters on their November ballot. As a member of a diverse statewide coalition, we’re excited to announce the official kick-off series for our “Yes” campaign! The Denver kick-off will took place at Edgewater Elementary on August 11. Colorado Springs’ kick-off was at Food to Power on August 15, followed by the Western Slope.

The ballot measure will soon have a name, but we already have a website: https://www.healthyschoolmealsforallco.org. Also check us out on social media at Facebook.com/SchoolsMealsforCO and on Twitter @SchoolMeals4CO.

 

Register now for Thirsting for Water: Lutheran Advocacy is collaborating with the Rocky Mountain Synod (RMS) World Hunger Team and the RMS Creation Care Team to host “Thirsting for Water: At the Intersection of Climate, Water and Hunger” on Saturday, September 17. Join us at Bethany Lutheran Church, Denver, or on Zoom for a day for holy conversation & community-building with faithful people from the Rocky Mountain Synod and beyond. We’ll learn the facts about the drought affecting our region, engage in theological reflection and story-telling, hear stories of the impact on agriculture, consider policy and advocacy, and contemplate how we can respond to the crisis together.

More information & registration can be found at https://www.rmselca.org/events/thirstingforwater.

 

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Delaware

Lutheran Office for Public Policy – Delaware – demdsynod.org/delaware-public-policy-office

The Rev. Gordon Simmons, Director

 

Director for the Lutheran Office for Public Policy – Delaware, Gordon Simmons was able to be in all 12 ELCA churches this year, to preach and to lead a forum on issues.

Among issues was support of a bill that would have required training before purchasing a firearm, which did not pass. However, in the aftermath of the shootings earlier this year in Buffalo, New York, and Uvalde, Texas, two bills were quickly passed and signed by the governor: one which outlaws assault weapons (HB 450) and another which raises the age to purchase a firearm to 21 (HB 451).

 

LOPP-Delaware worked a lot with a clean energy coalition. A bill was introduced in the last month of the session which would have raised the state’s goals for reduction of greenhouse gases, which are currently at 40% reduction by 2035, and would have given the state much more extensive regulatory power. At the last minute the Governor pulled his support, and while the bill passed the Senate, it failed to get out of the House committee with a 5-6 vote. We’ll be back next year.

 

Delaware codified at the state level the healthcare protections which were found in Roe v Wade several years ago. After the Supreme Court decision in the Dobbs v Jackson case, the Legislature passed bills HB 455 and HB 460. These bills give certain physician assistants and registered nurse’s the authority to perform abortions and to prescribe medication to include abortions, and also protects those seeking abortions who travel from out of state from lawsuits.  

 

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Washington

Faith Action Network (FAN) – fanwa.org

Elise DeGooyer, Director

 

Our work this summer has included bills in Congress that will impact communities across our state. In July, we were present at a Congressional hearing on the Farm Bill, held locally in Carnation, Wash. It was such a great day for food security in Washington, as Congresswoman Kim Schrier and House Agriculture Committee members listened to advocates, farmers, and food bank providers about shared priorities for Farm Bill reauthorization to end hunger. FAN Policy Engagement Director Kristin Ang spoke to the power of SNAP benefits for our neighbors who are struggling, and while faith communities are on the front lines in response to hunger, they can’t do it without equitable public policy. We will continue to work with our colleagues at the Washington State Anti-Hunger & Nutrition Coalition (pictured at right with Rep. Schrier, 2nd from right) and our ELCA partners.

 

In advance of Washington state primary elections, FAN co-sponsored some candidate forums with our colleagues at the Coalition of Immigrants, Refugees, and Communities of Color (CIRCC) and the Seattle-King County NAACP. Following our four summits across the state this spring, our legislative agenda for 2023 will continue to take shape in collaboration with the newly-formed FAN Policy Committee, our governing board, and our 25+ coalition partners.

 

The FAN governing board and staff enjoyed a rare opportunity to meet in person and online in July in a statewide planning retreat, hosted by the Sikh community’s Khalsa Gurmat School in Federal Way. We listened to each other’s perspectives, identified some of the most critical challenges to our communities during this difficult time, and considered some multi-faith approaches to help us adapt to meet these challenges. It was a chance for new board members and new staff members (including our new part-time organizers in central Washington) to become acquainted; after two years of online meetings, we felt the tangible impact of planning together in person. We are energized to work together to best address the needs ahead.

By Christine Moffett, Federal Policy Intern, ELCA Witness in Society

After many months of deliberation, Congress has passed and President Biden has signed the Inflation Reduction Act of 2022, a federal spending bill that was heralded as a crucial step towards finding solutions to the climate crisis by making the largest federal investment ever in clean energy technologies. This investment comes as movement toward the United States fulfilling its pledge, under the Paris Climate Agreement, of 50% reduction in emissions by 2030. By fulfilling this pledge, the United States will prioritize our environment in need of care and aim for a better quality of life today without shortchanging future generations.

Our faith community acted on our convictions, adopting during the very recent 2022 ELCA Churchwide Assembly a memorial on Greenhouse Gas Reduction. This memorial reaffirms our commitment to engage in creation care and act in support of 50% reduction in 2005 U.S levels of greenhouse gas pollution by 2030 and achieving net-zero emissions by 2050, including having the churchwide organization meet these goals. With all of this in our minds and in our hearts, it is not without discernment that we can celebrate the recent passage of the largest federal clean energy investment in U.S. history.

 

Elements of the Act

The Inflation Reduction Act of 2022 most notably invests $369 billion in energy security and climate change programs over the next ten years. This is the largest investment by the United States in climate and clean energy to date. This bill contains crucial investments in solar, wind, electric vehicles and environmental justice, along with new penalties on methane pollution that will make a significant dent in our carbon pollution.

The climate investments from the Inflation Reduction Act will put our nation on the path to cut climate pollution emissions 37-41% by 2030 as compared to 2005 levels, according to Energy Innovation: Policy and Technology, a non-partisan energy and climate policy think tank. Additionally, this bill is projected to create 1.5 million new jobs. The Inflation Reduction Act of 2022 also pledges to invest $40 billion in agriculture, forestry and rural communities. This investment would put a priority on climate-smart agriculture, rural power and clean energy, and wildfire protections and climate-smart forestry.

In addition to climate provisions, the Inflation Reduction Act of 2022 will make health care more accessible for more people by continuing the Affordable Care Act subsidies and allowing the government to negotiate prices for prescription drugs in the Medicare program. It also makes changes to current tax credits that impact some homeowners and car buyers as well as shifts some longtime tax policy, particularly for some large corporations, provisions which also aim to address inflation.

 

Compelled to Act on Climate Change by Faith Foundation

As Lutherans, we understand our human role to serve creation as God has modeled for us. As people of God, we must carry out our calling to care for creation through principles of vision, hope and justice as described in the ELCA social statement on Caring for Creation. It is through our sin and captivity that we have contributed to the urgent crisis of the world: climate change.

Our changing climate only continues to intensify our world’s tribulations including floods, wildfires, droughts and intensified storms, driving global migration and civil conflicts while intensifying hunger, poverty and natural disasters. These climate burdens, while felt by all, are not equal. Some of us who have contributed the least are feeling the most intense effects of climate change. As God’s people, we are compelled to act on climate with and on behalf of our neighbor and for the wholeness of Creation. It is our vision to embody a “flourishing creation” that is not burdened by the issues of climate change. It is our hope, that as people of God, we can imitate God’s care for creation by demanding a legislative response to human-induced climate change. Finally, it is justice that shall guide us in decisions made about our environment in the interest of all creation.

 

A Step in the Right Direction

While the Inflation Reduction Act of 2022 is by no means perfect, we can celebrate this historic achievement to address climate change. It did not include poverty-cutting provisions that we had advocated for like enhancing the Child Tax Credit and paid family leave. Yet it is the beginning of a new, less carbon-reliant nation. It is a hope for a new kind of world that better honors the integrity of creation and prioritizes an acceptable quality of life for present generations without compromising that of future generations. It is a testament to the work of those who have spent tireless hours advocating for creation, including many who’ve taken actions through the ELCA Action Center, and those lawmakers who received our cries for change. It is a step in the right direction.

 

Our garden at home has finally started yielding its bounty, which means we have more tomatoes than we know what to do with and are engaged in constant battle with rabbits to preserve our harvest. Now is the season when we get to enjoy the fruits of our time spent planting and preparing the soil, with fresh bites from the garden in every meal. It’s a reminder of the growing season and of nature’s wonders.

The fresh veggies making their way from my yard to my plate has had me thinking more about community gardens recently, especially with the rising costs of food making harvests more important for many of us. Interestingly, though, it was not my own garden or food prices that made me look into the history of gardens in the United States. It was, of all things, a comic book.

Most people who know me know that I am obsessed with comics, especially propaganda comics from World War II and early 1950s horror comics that drew the ire of parents and the federal government alike. I recently picked up a copy of this little gem from 1943:

World’s Finest Comics is pretty unremarkable, except for its run of war-themed covers in the early 1940s. Issue #11 here features Superman, Batman and Robin working away in a “victory garden.” (Oh, how nice it would be to have the super-speed of Superman or the ingenuity of Batman to take care of weeding and tilling, right?) Victory gardens, as they were called, were home gardens that the US government encouraged people to start during the war, ostensibly to increase food production at home when so much produce had to be sent to troops overseas, though their significance went far deeper, as we will learn below.

Many people trace community gardens today back to these victory gardens. But the community gardening movement actually started much further back, and the government was not as “super”-supportive of victory gardens as Superman and Batman were – at least early on.

The 1890s – Community Gardens Begin

According to Smithsonian Gardens, part of the Smithsonian Institution, community gardens trace their roots back to Detroit, Michigan, in the 1890s. The economic depression of 1893 hit the city hard, particularly affecting its largely immigrant population. Worried about food shortages and high unemployment, Detroit’s progressive Mayor Hazen Pingree started a public works program for jobs and then encouraged the city to use vacant lots to grow vegetables for the coming winter. “Pingree’s Potato Patches,” as they were called were called, were effective and popular.

Mayor Pingree had another motive besides providing food. The depression had increased economic inequality in the city, and the response of Detroit’s wealthy citizens was to provide charity to address the deep challenges faced by the workers most impacted. Rather than addressing the problems, charity drives fostered a system of patronage, leaving low-income Detroiters dependent on small amounts of help from rich benefactors. Pingree’s gardens were steps toward a more equitable solution, providing spaces for Detroiters facing hunger and poverty to exercise agency. It was a movement for both food security and economic justice. As the Detroit Free Press wrote in 1935, “Pingree’s potato patches broke the back of hunger. They were nationally acclaimed and copied. They revealed a city of boundless energy and industry unwilling to live on doles (the meager charity of the wealthy).”

 

Turn of the Century and World War I

Pingree’s model was copied in many major cities. As the depression eased, schools turned to gardens both to supplement nutrition and to help an increasingly urban population of children connect back to nature and learn responsibility and the value of work. Perhaps the most famous advocate for the school garden movement was Fannie Griscom Parsons, a tireless leader whose work led to the creation of gardens and farms for children throughout New York City in the first two decades of the 20^th Century. Parsons famously wrote,

I did not start a garden simply to grow a few vegetables and flowers. The garden was used as a means to teach [children] in their work some necessary civic virtues; private care of public property, economy, honesty, application, concentration, self-government, civic pride, justice, the dignity of labor, and the love of nature by opening to their minds the little we know of her mysteries, more wonderful than any fairy tale.

With World War I, the gardening movement gained a lot of ground and new support, this time from the US War Gardening Commission. With this fervor, the Commission reported that by 1917, there were more than 3.5 million war gardens across the country, helping supply needed fruits and vegetables during the lean years of the war.

As should be clear by now, though, the gardens were about more than just food. The war gardens of World War I became a symbol of community agency and renewal, especially for African American residents, whose urban neighborhoods were neglected by governments after the war. Drawing on their horticultural skills and passion for beautifying their communities, African American gardeners in Detroit, Philadelphia and other cities scaled up their post-war efforts, even holding contests for residents with the best gardens. These gardens became an important lifeline during the Great Depression of the 1930s.

World War II – Victory Gardens

The World War I gardens planted the seed (ahem) for the victory gardens of World War II. By this point in agricultural history in the US, the government was more reluctant to support gardens. As the Smithsonian notes, most officials thought that large-scale agriculture was more effective. What ultimately convinced the government to promote victory gardens, though, wasn’t a compelling argument about production. Rather, it was the awareness after decades of use that gardens play a powerful role in bringing communities together, improving relationships between neighbors and strengthening morale.

The gardens ended up proving effective in both areas, though. They strengthened communities and they provided an abundance of food – as much as 40 percent of vegetables grown in the US by 1944.

Hidden Depths

The brightly-colored produce, however, hid some gnarled roots, and Superman, Batman and Robin’s smiling faces on the cover of World’s Finest Comics #11 belied deep injustices when it came to gardens and farms in the United States in the 1940s.

As World War II began, President Franklin Roosevelt issued Executive Order 9066, which authorized the removal and internment of Japanese Americans. While in public press, the order was motivated by fear of spies (a belief that had no basis in reality), the internment campaign had more sinister roots. Japanese Americans, especially in California, had drawn on their deep agricultural knowledge to build successful farming businesses upon their arrival in the US. It was these farms, and the valuable land that Japanese Americans owned, that drove some to call for internment.

Indeed, one of the first documented lobbying efforts to remove Japanese Americans from the West Coast came from none other than the Salinas Valley Vegetable Grower-Shipper Association, which sent a lobbyist to Washington, DC, to argue for forced removal of Japanese American farmers.

By 1942, with Japanese Americans interned and their land under government supervision, white farmers began seizing control of their farms, and the managing secretary of the Western Growers Protective Association reported “considerable profits were realized” by member growers “because of the Japanese removal.”

While incarcerated at the internment camps, many Japanese Americans continued using their skills, however, and developed camp gardens. Despite the desolate landscape of many of the camps, internees used their wisdom, creativity and tenacity to start thousands of thriving gardens. These gardens helped to supplement their diet, but perhaps more importantly, the gardens served as a symbol of resistance against internment, an attempt to hold on to community and traditions and to refuse the dehumanization of internment.

Gardens that had once been indicators of successful business and wealth for immigrant families now, through acts of protest against the injustice of internment, were revealed as symbols of courage, strength and resilience.

Sowing and Reaping

Still today, community gardens carry these multiple layers of meaning. On the one hand, they provide fresh, healthy food. But on a much deeper level, as researchers Rina Ghose and Margaret Pettygrove report, community gardens are spaces where community is formed and citizenship is fostered. They are a protest against powers that control food, land and jobs. And they can be spaces that bear witness to new kinds of communities, new kinds of relationships and new understandings of the economy.

Martin Luther once wrote that farming is an act that imitates God’s creation of the world. By digging into the soil, planting and nurturing crops, we are imitating God’s hands-on approach to making the world. But the long history of gardens in the United States – from immigrants tending “Pingree’s Potato Patches” to investments in gardens for under-served urban children to beautification of segregated neighborhoods and the witness of camp gardens – points to an expanded understanding of how this work imitates God’s creative endeavors.

Yes, we are gifted with the opportunity to witness the Creator God in action as crops take root, but on a deeper level, the community that is nurtured and grown at the garden testifies to the ongoing work of God as the redeemer of the world, reconciling us to one another and building a just world where all are fed.

We aren’t superheroes, but we don’t need to be. The world does not need superheroes as much as it needs neighbors willing to work together, to participate in the restoration of just relationships and communities, asserting together that our neighborhoods are worth investing in and that each and every one of us can play a part. As we’ve learned time and again, gardens can be sacred spaces where neighbors build relationships with one another, assert their pride and dignity, and create a bountiful harvest for the community to enjoy. The hard work of tilling, planting, weeding and watering yields far more than vegetables. It can nourish the growth of communities in profound, life-giving ways.

As we harvest from gardens this season and get ready for planting next spring, this history begs the questions: what are we really sowing? And what new wonders might neighbors working together for the transformation of the landscape and the community reap?

 

If you are interested in starting your own community garden, or finding new ways to expand the garden your community has, check out ELCA World Hunger’s Community Gardens How-To Guide, available in English and Spanish! You can order hard copies from the ELCA World Hunger resources page too!

 

Ryan P. Cumming, Ph.D., is the program director of hunger education for ELCA World Hunger.

Today’s blog post comes from Josiah Benedict, the Program Coordinator for Total Inclusion: 

Total Inclusion was launched in 2020 after some lead up work by the ELCA and Lutheran Outdoor Ministries (LOM). An ELCA program with a deep partnership with LOM, Total Inclusion is completely funded by a grant from the Margaret A Cargill Philanthropy (MACP) organization. The goal of Total Inclusion is to enrich the lives of youth from traditionally marginalized groups by creating a welcoming and safe experience for them at ELCA affiliated camps.

Total Inclusion identified three main groups to focus on: People who identify as LGBTQIA+, People of Color, and People with Disabilities. Total Inclusion has furthered these goals by creating materials to educate and prepare camp staff, hosting symposiums aimed at camp leadership to affect camp programming and culture from the top down, and giving out over a half million dollars in sub grants to camps so that they have the resources to move forward with their goals. To make sure that this program is properly guided, we have included representation from all of our target groups in our advisory committee, speakers/presenters, and in the future will include a diverse team looking over our grant awards.

Total Inclusion has enjoyed a strong partnership with the Disability Ministry advisory team, using members and recommendations from the team as speakers and committee members throughout the life of the program. Our symposiums for camp leadership and board presidents included a workshop lead by members of, or people recommended by, the Disability Ministry team, and brought a voice and perspective to the table that can sometimes be missed. Topics and grant ideas included many suggestions and changes to the physical space of camps, as well as adaptive equipment, sensory aids, and a broader look at the attitude and approach that camps have when including people with diverse abilities and needs.

Even despite the pandemic, many camps have moved forward with Total Inclusion related changes. Around a dozen camps in the LOM system have made adaptations or changes to their camps to make them more accessible for people with mobility challenges. This has included more accessible ramps, bathrooms, and updates to medical centers. Total Inclusion has been thrilled to hear about projects such as Camp Lutherlyn’s Universal Access Trail, a boardwalk style trail that allows more people to experience a larger part of the camp.

As Total Inclusion moves forward with its program we will continue to work on making camp accessible and welcoming for all people, with a key focus on programming and accessibility that allows all campers to be included, rather than separated out.

A New Resource on Housing!

The United States faces a looming crisis in housing, the second in barely more than a decade. The job losses and other economic impacts of the COVID-19 pandemic have many of us facing an increased risk of eviction and foreclosure; at the same time, there is a marked shortage of available housing within reach for most Americans. The problems of homelessness and housing insecurity are ongoing and growing. Solving them means developing sustainable solutions for the long term, rather than temporary fixes for a current crisis. This church has a clear imperative to help those of us experiencing homelessness and housing insecurity. The church also has a big opportunity to make a difference.

This new resource from ELCA World Hunger will help you get started in learning about homelessness and affordable housing, advocating on issues connected to homelessness and affordable housing, and even building affordable housing!

Download “Housing: A Practical Guide for Learning, Advocating and Building” from https://www.elca.org/Resources/ELCA-World-Hunger#New. Check out other resources from ELCA World Hunger on the same page and at https://www.elca.org/Resources/ELCA-World-Hunger#HungerEd!

Who Is This Resource For?

This resource is for congregations concerned about homelessness and affordable housing. For congregations new to this work, this resource will provide step-by-step guidance on how to build awareness and capacity around the root causes of homelessness, how to become an advocate for affordable housing and people experiencing homelessness, and, finally, how to build affordable housing. For congregations already involved in this work, the resources in this guide can help with congregation and community education, training new volunteers, and refining your current project.

About This Resource

This resource contains three sections: “Learn,” “Advocate” and “Build.”

The “Learn” section contains activities and information to educate congregations and groups about the complex issues of housing and homelessness. If your group is just getting started, use the information and activities in this section to learn more about a wide variety of topics: common myths about homelessness, effective responses to housing insecurity, and the historical impact of the discriminatory practice of redlining. This section also introduces common terms used to describe housing insecurity and homelessness.

The “Advocate” section contains information and activities to help participants become effective housing and homelessness advocates. It includes helpful information on the roots of Lutheran advocacy, housing policy, insights from leaders and more.

The “Build” section contains a guide on how to build affordable housing, with helpful information about choosing a team, forming a nonprofit, funding a project and more. There are also checklists of the tasks necessary to create a successful affordable housing project.

Learn More

Interested in learning more about affordable housing, homelessness and learning from some of ELCA World Hunger partners about this important work? Check out the latest Hunger at the Crossroads webinar on Hunger and Housing here: https://vimeo.com/726168452

Get Connected

If you use “Housing: A Practical Guide for Learning, Advocating and Building” or have questions about how to use the guide, get in touch with us at hunger@elca.org.

Note: the housing guide is having some issues with sizing in peoples’ browser windows. If you have this issue, try downloading the resource to your personal device!

I remember a particular Sunday in October 1962. It was the first anniversary of me being blind, and I was pretty proud of myself. I had made the transition from sight to blindness with some degree of competency. I had learned Braille well enough to continue with my class. I had learned how to write with a slate and stylus, a process of writing Braille that requires learning how to write from right to left and backwards. I was adjusting to living in a residential school during the week, only coming home for weekends, and I was learning to live in the world of sound with its many mysteries and delights.

I remember this Sunday so specifically because the sermon text was on the healing of Blind Bartimaeus, and the import of the sermon was, “If you believe strongly enough God can do anything.” After worship, for the first time I remember, but certainly not the last, I remember the man who came up to me and said, “I know that if you believe enough God will heal you.”

The beginning of a life-long consideration by me was suddenly forced on me.  “How much faith is enough?” “Can faith be made a commodity?” and “Is there really anything that we can do to merit God’s favor?”; these were huge questions for me, a ten-year-old. I was so proud of my accomplishments as a blind person, and I felt guilty because I wasn’t being faithful enough to even want to see again. I was having too much fun in my new life adventure.

Later, in 1968, when I was kidnapped, or maybe coercively persuaded, to be healed at an Oral Roberts rally. There I was asked, “Do you believe that Jesus Christ can heal you?” I said, “Yes, if he wants to.” When someone put their hand on my forehead and pushed be back into the arms of the people behind me, the declaration was, “In the name of Jesus, be healed!”

Then, because I wasn’t healed, I was told that I really didn’t have enough faith. On the trip home, I proudly told the people in the car that I wasn’t healed because God had things for me to do as a blind person. When I did get my eyesight back two years later, one of the people came to me and said, “I knew it could happen. It just took longer than we thought. All things are possible for God.” (Ironically, getting my eyesight back initiated the worst time of my life.)

Today, I am blind again. In many ways it was like going home. I am happy with my world of sound. I am pleased to read Braille again. I am somewhat frustrated by the world of technology, but grateful and excited by the possibilities it offers too. In many ways, this is the best time in history to be blind, and I am excited to be part of the blindness movement working to make life better for other blind people and all people living often inconvenient lives.

It is paramount for me to say to you today, “Our wholeness is in Jesus Christ. Whether one is blind, deaf, or otherwise living with a perceived disability, with that wholeness, our lives have wholeness in themselves.” Our faith is not lacking. Faith cannot be a commodity. Faith is something that can only be expressed from the places where we live. In that place of faith and centeredness, we can say, “We are not broken. We are not pitiable accidents. We do not need to be healed. We have gifts to share with the world because of own world understandings.” We have faith enough to forgive the fears of able-bodied people when they see in us their greatest nightmares. We continue to remain strong in faith—strong enough to continue knocking at the door of blessing and equity. We are uniquely created children of God, in God’s own image. Get used to it!