This advent reflection is part of ELCA World Hunger’s 2019 Advent Study. You can download the full study here. The children’s messages are a part of ELCA World Hunger’s Sermon Starter series which is published via email every Monday. You can sign up for the weekly email here on the right side of the page. 

Week 2

From Good New to Bad News

“He shall not judge by what his eyes see, or decide by what his ears hear; but with righteousness, he shall judge the poor, and decide with equity for the meek of the earth” (Isaiah 11:3b-4a).

In many rural villages in Guatemala, families tend to be large, and due to poverty, cultural traditions and other factors, daughters are often given away for marriage early. At 12 to 14 years old, girls are matched with husbands who are at least twice their age and sometimes older. Pastor Karen Castillo of the Augustinian Lutheran Church of Guatemala (ILAG) knows many of the girls’ stories well. Pr. Castillo hears their frequent concerns about the lack of educational opportunities that can change the future for girls and women throughout Guatemala. Schools are often far from people’s homes, and if instruction is available, boys are often given precedence. When girls are excluded from continuing their education, they are also excluded from new opportunities, including the opportunity to make many decisions about their futures.

Holy Scripture assures us that God hears their stories, too. The promise of Isaiah, indeed the promise of many of the writings in the Old Testament, is that God has heard the people’s pleas for liberation and salvation and will deliver them (Exodus 3:7-8). God’s intimacy with the people of God is such that God is attuned to the many obstacles that undermine the people’s well-being. God’s anger is revealed most clearly in those places where injustice and inequity reign – and God’s loving concern is revealed equally clearly when the children of God are blocked from enjoying life abundantly.

In the Gospel of Matthew, John the Baptist echoes this anger when he sees a group of Pharisees and Sadducees gathered among those desiring baptism. “You brood of vipers!” he calls out. “Who warned you to flee from the wrath to come?” (Matthew 3:7). John is not the meekest character in the Gospel, but here, he’s about to get medieval before there was a medieval to be gotten. What was it that so incensed the Baptizer? We get a clue about the fault of the Pharisees and Sadducees later in Matthew, when Jesus denounces both groups: “They tie up heavy burdens, hard to bear, and lay them on the shoulders of others … they love to have the place of honor at banquets … [they] lock people out of the kingdom of heaven … [they make] gold sacred … [they] have neglected the weightier matters of the law: justice and mercy and faith,” and so on (23:4-23).

The Pharisees often get a bad rap in the Gospels. They serve as foils for Jesus and the disciples so often that the reader might think “brood of vipers” is John the Baptist’s way of going easy on them. In reality, the Pharisees were one of several Jewish groups at the time and, in some ways, weren’t quite as bad as they might seem. They understood the life of faith as a life focused on obedience to the Law, so they rigorously held themselves to its high standards. The problem was, they held others to those standards, too, even when the Law seemed unclear or when the literal, traditional punishments for violations were downright deadly. For the Pharisees, being faithful meant obeying the Law and tradition, no matter what the consequences were.

Jesus’ teachings in the Gospels present a different understanding of faith. For Jesus and his followers, a relationship with God is not meant to be a burden. In fact, quite the opposite: “For my yoke is easy, and my burden is light” (Matthew 11:30). Isaiah, whom John the Baptist quotes in Matthew, describes what true righteousness looks like for God’s people: justice and equity, particularly for “the poor [and] the meek,” those without the social or economic status to demand these things for themselves.

As God draws near through the One prophesied by Isaiah and John the Baptist, the bad news of exclusion is transformed into the good news of hospitality, and the bad news of judgment is transformed into the good news of justice — for them and for the community. It is from among these people, whose lives are so circumscribed by legalism, tradition and inequity, that Jesus will draw both followers and leaders.

In Guatemala, where poverty, traditions and sexism prevent communities from benefiting from the gifts and skills of girls, the ILAG is helping provide new opportunities. Opened in 2018 at the Augustinian Lutheran Center in Guatemala City, the MILAGRO (“miracle”) Women’s Education Center is a place for young women from these rural communities to continue their secondary education, faith formation and development of vocational and life skills that will help them be financially independent in the future. With support from ELCA World Hunger and ILAG, the young women at MILAGRO Women’s Education Center are part of the work God is doing in their communities, proclaiming the good news of justice, equity and life abundant for all.

Reflection Questions

1. What does it mean for God to hear the cries of people who face oppression, exclusion or injustice?
2. How does the church listen attentively to the voices of people facing poverty or hunger in the community today?
3. What is the difference between seeing faith as obedience to God and seeing faith as liberation?

Children’s Message

Pastor Tim Brown is the writer of this Advent children’s message. Pr. Tim is a Gifts Officer and Mission Ambassador for the Lutheran School of Theology at Chicago and a pastor and writer out of Raleigh, NC. This Advent Children’s Message is cross-posted from ELCA World Hunger Sermon Starters. 

Set up:

The season’s texts provide the leader with an opportunity to practice Advent anticipation, and each children’s message with grow week-to-week until Christmas Eve/Christmas Day.

Bring in a large wrapped box. Inside the box make sure to include two smaller boxes, one inside the other, like nesting dolls.

Inside the smallest box put a pocket mirror. Draw a large yellow star on the outside of this smallest box.  Inside the second-largest box put the smallest box along with a bunch of new Band-Aids and draw a large red cross on it like an emergency first aid kit. And inside the largest box, put the other boxes along with a bunch of stickers. On the outside of this larger box, put a picture of a stump with a stem springing forth. On the tree you’ll write the riddle below. Invite the children to come forward.

Script:

“Look here, folks, I have this box here, and I can tell there are things inside of it. How can I tell? Just listen!” Shake the box. “What do you think is in here?” Field answers as time allows. “Could be any of those things!  But look, on here is also a tree stump with this little twig coming out of it. It reminds me of what the prophet Isaiah said today that sometimes, out of things that don’t look alive anymore, new things can spring. And look, it has writing on it!  Can someone read it?   If the children are too young or too shy to read, go ahead and read it aloud:

At Christmas God does something new

And we can do something, too!

With each day comes the chance

To make another heart sing and dance!

Do something kind without pay

Go and make someone’s day!

“Huh, I wonder what that means. Should we open it and see what’s inside?” Open the box dramatically.  If it has a lid, unveil it with panache. If it is sealed in wrapping paper, invite the children to help you tear it open. Show the box full of stickers, and the other box inside.

“Wow, there’s a bunch of stickers in here, along with some other boxes. This other box we can’t open until next week, I think, but what do we do with these stickers?” Pretend to think.

“Wait, I have an idea!  Come in close.” Invite the youth forward and turn off your mic. “The riddle invited us to go and make someone’s day, so I think you should go out there to the people in the pews and stick a sticker on someone. Make it someone you don’t even know! Put it on their hand, their shirt, or even their forehead! Go and spread some love today with this new thing in church, and next week we’ll see if God has a new surprise for us in these boxes. Are you ready? Go!”

This advent reflection is part of ELCA World Hunger’s 2019 Advent Study. You can download the full study here. The children’s messages are a part of ELCA World Hunger’s sermon starter series which is published via email every Monday. You can sign up for the weekly email here on the right side of the page. 

Week 1 

“Jesus is Coming” 

“Therefore you also must be ready, for the Son of Man is coming at an unexpected hour” (Matthew 24:44).

The readings for this Advent, appropriately, are full of expectation. In many households, “expectation” has been the theme since the last few days of November. Some folks are digging out dusty boxes of decorations, young children are making early drafts of Christmas wish lists, and local stores … well, they’ve been ready for Christmas since Halloween ended. The air is full of anticipation. In the midst of this, it can be difficult to wrap our heads around the idea that “the coming of the Lord” was not always a joyous thing to look forward to. Thankfully, roadside billboards across the country are there to
remind us:

• “Jesus is coming! Are you ready?” (against a background of flames);
• “Repent! Jesus is coming to judge YOU!”;
• “I will be back” (with a decidedly angry-looking Jesus on the cross); and
• (the rather specific) “Judgment Day is coming — May 21, 2011.”

The last one may have been a slight miscalculation. But the idea is still there — Jesus is coming, and he’s bringing the thunder (or fire or brimstone or a can of what-have-you). And you thought that sweater from Aunt Myrtle last year was the worst thing anyone could get for Christmas. As striking as these messages might be, they aren’t really that far off from a pretty common thread in Holy Scripture. The arrival of God into the world is a fairly frightening prospect. The “day of the Lord,” as it is sometimes referred to, is described as “great and terrible” by the prophet Joel (2:31).

In Scripture, it seems, the future is something to fear. And certainly, for many people around the world who are uncertain about their health, their job or the environment in which they live, there are some bleak prospects on the horizon. But this isn’t the only way Scripture describes the coming of God. Certainly, as the prophetic writings in the Bible make clear, God drawing near is always risky business. But the story of Christ subverts our expectations — a humble manger instead of a flaming chariot, swaddling clothes instead of royal robes, a carpenter instead of a king.

Jesus’ prophecy in Matthew about the return of the Son to the throne is not a pleasant passage to kick off the Advent season. It is full of dire warnings about the coming days for the people. Jesus admonishes the disciples to watch expectantly for his return, but he also says something about what shape that expectation ought to take. And in doing so, Jesus again challenges assumptions about the end of time.

Jesus makes clear that, first, preparing for the day of the Lord is not about getting ourselves “right with God” so that we might be among the ones taken up rather than left in the field (24:40). By grace, we are saved from dreading the future. In faith, we know that God’s salvation of the world has already begun — and that it includes us. The second thing Jesus teaches is that the day to come should not cloud our vision from the work left yet to do before that day. The parables Jesus tells describe servants at work, doing what they can and laboring now, before the return of the “master.”

Jesus’ teachings in Matthew 24 are part of a larger sermon that includes Matthew 25. It’s in this later chapter that Jesus lays out the labors of the people of God as we await his coming: feeding those who hunger, satisfying those who thirst, showing hospitality to strangers, visiting the imprisoned and caring for those who are sick.

What does expectation of the dreaded “day of the Lord” look like for followers of Jesus? Actively being about the business of caring for our neighbors. Ultimately, the end is not about our repentance, or our righteousness or our own fear of judgment. It is about accompanying one another, caring for one another, and meeting each other’s needs. That is the labor of the expectant servant. For all the talk about the separation between those who will be “taken” and those who will be “left” (24:40-41), Jesus’ warnings about the day of the Lord are not meant to separate us from one another but rather to draw us near to each other in love, hospitality and care.

God has drawn near and commissioned God’s people with a holy vocation: to attend to their neighbors. The future is not something to be feared but something to be embraced. As people of faith, we know that our best days are not behind us but ahead of us. We know that the plans God has for us are, in the words of Jeremiah, “plans for your welfare and not for harm, to give you a future with hope.” We cling to the vision of John, who in Revelation 7 describes the future as a time when all will be sheltered by the one on the throne: “They will hunger no more, and thirst no more; the sun will not strike them … for the Lamb … will be their shepherd … and God will wipe away every tear from their eyes.” We know that we have been set free by grace to reimagine our world, no longer beholden to the past or worrying about the future. We are set free to be the church — to be bold and creative and courageous, knowing that we are part of a story God is enacting in our midst, a story of God at work through God’s people.

Gustin knows this about the future. A farmer and village leader in the Dowa district of Malawi, Gustin was 57 when he started to get sick. The day started like any other, but working in the field, he was overcome with muscle pain. Too weak to walk, he was helped by a fellow community volunteer, who hired a bicycle to bring them to the nearest clinic, 12 miles away. It was there that Gustin learned he was HIV-positive.

For Gustin, the future could have looked bleak, but he was determined to fight, not only for his own sake but for the sake of his neighbors. Through the Evangelical Lutheran Church in Malawi (ELCM), Gustin met with a community health counselor who was trained in an ELCM program supported by ELCA World Hunger. With access to treatment, education and a companion for his long journeys to the clinic or hospital, Gustin got the help he needed. And now, he works in the community, actively counseling others who are living with HIV and AIDS.

Gustin refused to let his diagnosis become a prognosis for his future or the future of his community. With the right support, his diagnosis does not stop him from working toward a brighter tomorrow for his neighbors. “I know that my life is not over,” he says, “and I have a future.” God draws near, and the “day is coming.” But for people of faith, the future is filled with hopeful expectation, and the present is filled with active, loving service that draws us to one another

Reflection Questions

1. How does your congregation inspire hope for the future in you, your family or your community?
2. In what ways is your church part of building a brighter future within your community?
3. How can the church counter the messages of fear within our communities today?

Children’s Message

Brooke De Jong is the writer of this Advent children’s message. Brooke is the Program Assistant for Hunger Education with ELCA World Hunger and a youth director in Park Ridge, Ill. This Advent Children’s Message is cross-posted from ELCA World Hunger Sermon Starters. 

Set up:

The season’s texts provide the leader with an opportunity to practice Advent anticipation and grow that anticipation with each children’s message until Christmas Eve/Christmas Day.

Bring in a large wrapped box. Inside the box make sure to include three smaller boxes, one inside the other, like nesting dolls.

Inside the smallest box put a pocket mirror. Draw a large yellow star on the outside of this smallest box.  Inside the second-largest box put the smallest box along with a bunch of new Band-Aids and draw a large red cross on it like an emergency first aid kit. And inside the next largest box, put the other boxes along with a bunch of stickers. On the outside of this larger box, put a picture of a stump with a stem springing forth. On the tree, you’ll write the riddle posted next week. For the largest box, wrap it in blue paper and/or add a blue ribbon to it to make it look like a present that is the color of your advent paraments. Inside the box place a packing list and an image of a hard hat for each child.

Script:

Invite the children to come forward.

Good morning everyone! I invite you to look around and tell me if you notice anything different at church this morning. (wait for response)

We changed colors today and added a few things! This is because we are starting a new year at church! The church year does not start on January 1^st but with the season of Advent. (take a minute to point out the new color and explain any new objects, such as an advent wreath).

We also have this new big present! Would you like to see what is inside? (let the children help you unwrap the box). Hmmmm . . . there is another box and some other items. We will have to wait until next week to see what is inside this box. So, I wonder what these items could be for? (show everyone the items in the box) 

(take out packing list) The first thing we have is this piece of paper with a list on it. Would anyone like to read it? (if the children are shy or not of reading age, read the list out loud to the group). It’s a packing list!

I think I have an idea about what the things in our box are about! packing lists are ways we prepare for big, new and exciting adventures.

Did anyone travel for thanksgiving? Is anyone planning to travel for Christmas? (wait for responses) What did you bring with you or what are you planning to bring with you? (wait for responses)

Well, just like we prepare for a trip, we need to prepare for the baby Jesus and the coming reign of God.  Advent is a time when we prepare and slow down so we don’t miss the wonderful things God is doing and where God is calling us. But unlike a trip where we rest and relax, in advent, we are called to get to work! I think that is why we have these images of hard hats!

In our story for today, we learn that preparing for the baby Jesus means doing the work of loving and serving our neighbors. Preparing for the baby Jesus is about doing the work of things like showing hospitality to strangers, visiting the imprisoned and caring for those who are sick. What is something that you can do to be welcoming, helpful or show God’s love this advent? (wait for responses). 

You all have some unique gifts and unique work to do this advent! Now I invite you to take this hard hat and give it to one of the adults and remind them that they also have some work to do this Advent to welcome the baby Jesus. Ready! Go!

The guests sit back, satisfied. The plates are scraped clean. The utensils are carefully stowed for the next meal. Where do we go from here?

In the first session of this study, Babette’s guests had finished their sumptuous, if strange, feast, praising the talents of their hostess, if not the exact recipes she brought to life. The eponymous meal was not the end of the story, however. Thirty-year-old spoiler alert: At the end of the film, Babette informs the two sisters for whom she works that she has spent all her newfound wealth on the meal and so, rather than returning to France, will be staying on as their live-in servant. Almost as important as the climax of the meal is the denouement of Babette’s decision to remain in their service. The feast is not a farewell dinner but rather a celebration of transition — from the servitude she was forced into by circumstance to the loving service she continues by choice.

In the second session of this study, Martin Luther extolled the virtues of Abraham, whose radical hospitality created an opening — both literal and figurative — for Abraham and Sarah to hear the promise of God in their humble tent. It was a model of hospitality Luther commended to the church, that it might be a place of refuge for all who are vulnerable, for all the strangers-maybe-angels in our midst. The people of God are called to be church for the sake of the world — and this starts with the concern for the well-being of others that gives rise to hospitality.

In the third session of this study, Paul admonished Peter for creating tables that were exclusive rather than inclusive. Peter had refused to dine with Gentiles and, in so doing, had decided who was in and who was out based on the law rather than on grace. Paul also held the Corinthians to account for their treatment of people in need, chastising them for mimicking in the church the pattern of relationships already present in the world, where those with earth and power received the places of prestige, and those in poverty had to make do with scraps.

Each of these threads is pulled together in Luther’s teaching on the most important meal in the Christian church, Holy Communion. Calling Holy Communion a “blessed sacrament of love,” Luther writes:

The fruit of the sacrament is nothing other than love. As Christ gave himself for us with his body and blood in order to redeem us from all misery, so we too are to give ourselves with might and main for our neighbor…That is how a Christian acts.

For Luther, Holy Communion draws those at the altar closer to God and closer to one another. To partake of the sacrament authentically, one must remember both dimensions — the presence of grace in the sacrament and the willingness to bear the burdens of the other people at the table. Holy Communion is a means of grace that forms us to be signs of grace to one another.

In Holy Communion, we are reminded of Christ’s sacrifice for us and are invited to give ourselves in like manner to one another. The sacred meal is nourishment for a sacred vocation. In fact, for Luther, the sacrament has no meaning without this: “For the sacrament has no blessing and significance unless love grows daily and so changes a person that he is made one with all others,” he writes. At the table, a community is fed and formed for service in the world. The sacrament’s significance does not end at the table where we eat but extends into the world in which we live — a world we shape by our witness to the hospitality of God, who welcomes all to the table. It is a somber meal of penitent reflection and a celebratory feast of new beginnings.

This season, as we have prepared for the arrival of Christ, it may be easy to see Christmas as the end, the culmination of what has gone before, rather than as the beginning, the inauguration of what is to come. But the coming of Christmas is not merely the end of Advent. It is the start of the life of the church in the world. Freed from sin and death by Jesus Christ, it is the beginning of the servitude we choose — service of the world in gratitude for the grace we have received. It is a celebration of the freedom to join with others at the table and the freedom to concern ourselves wholly with the needs of our neighbors. In Advent, the church is created to be part of the re-creation of the world begun on Christmas.

The “reason for the season” is Christ’s birth, certainly. But it is also the creation of the people of Christ, who are called into the world to “do justice, and to love kindness, and to walk humbly with your God” (Micah 6:8).

The guests sit back, satisfied. The plates are scraped clean. The utensils are carefully stowed for the next meal. Now, the work of Christmas begins.

Questions for reflection:

• What memorable meals in your life have brought you into relationship with other people at the table? How did dining together help you become closer to them?
• How does Holy Communion help nourish you for service of others?
• Where is God inviting you to be in the new year?
• How are you renewed for service of the world by the holiday season?

Prayer

Gracious God,

we give you thanks for the many ways you nourish us — with food, with family, with friends, with faith. In you, we are made new to be instruments of your grace in our world. Recall to us the many places of need in our world — places of injustice and violence, of hunger and poverty. Enrich us with love at the tables you set that we may seek justice, love kindness and walk humbly with you into the future you have promised.

In your holy name,

Amen.

Learn

To download this entire Advent study, click on the cover image below. To other congregational resources from ELCA World Hunger, please visit www.elca.org/Resources/ELCA-World-Hunger.

Give

Gifts to ELCA World Hunger are acts of love toward our neighbors living with hunger and poverty both here and around the world. This Advent, join ELCA World Hunger in working toward a just world where all are fed.

Give now

Connect

Sign up here and receive news, information and the latest resources from ELCA World Hunger.

Advent is a season of anticipation, but this anticipation is not passive waiting. Perhaps a better way to describe it is as a season of preparation — we prepare our hearts and minds for the coming of the Christ-child on Christmas. But more than this, Advent is a time for the church to prepare itself for the reign of God that “broke in” to human history on the first Christmas. It is a time to reflect on the year behind and consider the year ahead — and to evaluate both in light of the question: How well do the ministries of our church anticipate the coming fullness of God’s reign?

At a community meal at Unity Lutheran Church in Milwaukee, guests gather around long tables, sharing in the hot meal volunteers serve from overflowing warming trays. The room is full to bursting with families, couples and individuals. Among them are both neighbors dealing with hunger and homelessness and volunteers and visitors sharing in the evening experience. With the exception of the servers, it is impossible to tell at first glance who among the hundred or more diners is a member of which group. All dine together; every seat is an equal station in the room.

The situation in Paul’s Corinth was very different. The meal Paul writes about in his first letter to the Corinthians is a corruption of this kind of community supper. The early meal he refers to is a first-century version of Holy Communion, at which the church would share not just bread and wine but an entire meal. Historian Helen Rhee writes that this meal was a primary way the church served the community. The sacrament, while ensuring that each church member received the means of grace through the consecrated elements, also ensured that the community received the more mundane nourishment of food, particularly for those who were facing the first-century version of food insecurity.

But that wasn’t the way it was working in Corinth. The early church included both members of wealth and members in poverty, according to Rhee, and in Corinth, it appears that the former received their fill while the latter yet again were left wanting: “One is hungry and another is drunk,” Paul admonishes.

This isn’t the first time Paul has written about eating and drinking in the church. In his letter to the Galatians, by some estimates written in the year before the letter to the Corinthians, Paul recollects his brazen challenge to Peter, the apostle of Antioch: “I opposed him to his face, because he stood condemned” (Galatians 2:11). Peter, who used to dine with both Jews and Gentiles, has begun to limit his gustatory activities to more exclusive parties, dining only with Jews. The reason for this, according to Paul, seems to be the presence of a group of Jews (“the circumcision party”) who felt that such intermingling was unbecoming of a Jew like Peter.

Paul disagrees — forcefully. Confronting Peter, Paul charges that his exclusive dining choices are a transgression against the gospel, which teaches that it is Christ alone who justifies and not circumcision. By refusing to eat with uncircumcised Gentiles, Peter is reverting to the belief that it is the law that proves a person worthy of a spot at the table and not the grace of Jesus Christ. And you thought choosing a lunch table in high school was hard!

For Paul, the table is a sign of the reign of God. The community gathered to eat and drink represents the community that will be gathered together in the full reconciliation of God’s coming kingdom. The church, witnessing to the “already-but-not-yet” reign of God, reflects not what is or what has been but what is to come — a banquet to which all will be welcomed and at which all will be filled. Peter’s transgression, like the error of the Corinthians, was to fail to see how the gospel they preached was to shape the life of the church here and now. For Paul, there was no clearer evidence of where the church stood on the gospel than where its members stood on meals.

Paul’s letters — and much of Scripture — invite us to think about the people who join us at our tables. But it would be too narrow a question to ask, who will dine with us this holiday season? For Paul, the dining table was a central symbol of who the church is, but there are so many “tables” at which we choose to sit — or choose not to sit. Our communities are filled with tables — places where we are invited to gather with neighbors, to stand with one another, to advocate for each other and to meet our common challenges together. Will we be like Paul, who envisioned tables as places of grace where all have a place and all are filled? Will we be like Peter, who abandoned the gospel by refusing to dine with unclean Gentiles? Will we be like the Corinthians, whose corrupted table perpetuated hunger?

The tables the church participates in reflect our beliefs about who the church is called to be and the transformation of the world God is enacting in our midst. As we look back on the year past and look ahead to the year to come, we are invited to reflect on the tables at which we sat — and the invitations awaiting us. Where is God inviting the church to be? Who is God inviting the church to be?

Questions for reflection:

• Read Galatians 2:11-21 and 1 Corinthians 11:17-34. What problems did Paul see with Peter’s practices in Antioch and the Corinthians’ practices in their community?
• Where have we been invited to be present with neighbors in our community? How have we responded?
• Where is God calling your congregation to be in the next year?

Prayer

Loving God,

you sent your Son to invite the world to the heavenly banquet, from which no one will go away hungry. Remember us in our hunger for union with you and fellowship with one another. Inspire us to join with our neighbors at tables together, where we may work together toward a just world where all are fed.

In your gracious name,

Amen.

Learn

To download this entire study, click on the cover image below. To see some of our other congregational resources, please visit www.elca.org/Resources/ELCA-World-Hunger.

Give

Gifts to ELCA World Hunger are acts of love towards our neighbors living with hunger and poverty both here and around the world. Together, we are creatively and courageously working toward a just world where all are fed.

Give now

Connect

Sign up here and receive news, information and the latest resources from ELCA World Hunger.

Advent is a season of anticipation, of waiting and of preparation. In faith, we prepare our hearts and minds for the coming of the Christ, joining the sacred journey of the holy family to the manger where the Savior will be born. Unlike the innkeeper in the Gospel of Luke, we know the guest who is coming, and prayerfully, we prepare for the Christmas morning arrival.

In the midst of this spiritual preparation, many families will be making the practical preparations for the arrival of kith and kin in their homes for the holiday festivities. The season is marked by careful planning — and lots of work! — to ready our homes for guests from near and far.

The hosting of guests in the home and at the table is a recurring event in the Bible. In one of the earliest stories, Abraham is cooling himself in the shade of the oak trees in Mamre when three strangers approach. Abraham immediately goes to meet them and invites them to stay and dine with him and Sarah. The three strangers — messengers of God on their way to Sodom — accept the invitation with a promise: Sarah, despite her advanced age, will bear a son.

It isn’t clear from the story in Genesis 18 whether Abraham knew from the start the identity of the guests he invited to his tent. For Martin Luther, the question isn’t significant. What is significant for Luther is that Abraham’s invitation is a central example of the distinctive hospitality of the people of God. Abraham’s ancestors, wanderers themselves as God brought them to the promised land, “treated all guests rather respectfully and hoped for occasions on which they themselves would associate with angels.” Luther saw in Abraham’s example a lesson for the church in all ages: In love, we are called to attend to the needs of strangers with “generous and bounteous” hospitality. To be church, for Luther, is to be “like some refuge of the exiles and the poor,” those whose well-being depends on the hospitality of others.

The uninvited guest at holiday celebrations can throw a wrench in the best-laid plans. Another place at the table must be set, another plate must be prepared. Sometimes their presence is a welcome surprise. Often, their presence is a problem that must be addressed.

How often do we treat the unexpected stranger as a problem to address rather than as a welcome surprise? Much of the rhetoric about neighbors in need makes it easy to miss the humanity of the stranger in our midst. A neighbor living in poverty becomes a statistic, a member of “the poor” whose poverty must be managed. A family seeking refuge in a new country becomes yet one more set of “migrants,” the growing numbers of which must be “dealt with.”

Around some tables this holiday season, guests will find their names written on handcrafted cards indicating their place at the table. This seemingly simple act is a powerful symbol of welcome. Here, at this table, you have an identity. You have a place. Crafting and displaying nametags is a simple yet profound act of hospitality. Hospitality, at its root, is a witness to the identity and inclusion of each person at the table. Wanderers at Mamre become “lords” at Abraham’s table. “Exiles” in Luther’s Germany become guests worth serving and protecting in the refuge of the church.

Luther links Abraham’s hospitality with the well-known line from Hebrews: “Do not neglect to show hospitality to strangers, for by doing that some have entertained angels without knowing it” (Hebrews 13:2). By showing radical, abundant hospitality to the three strangers, Abraham and Sarah opened themselves up to the strangers’ revelation of their full identity as messengers of God — and to the promise of God they bring. We may not encounter angels in our community this season, but by remaining open to the strangers God sends into our midst, by keeping our spiritual “inns” open to the guests who come to our door, we can prepare for God to be revealed in the unexpected neighbors we encounter.

Hospitality means more than being polite. It means remaining open to what God is revealing to us through our neighbors — and it is a witness to the world that every neighbor is welcome at our table.

Questions for reflection

• How does Abraham’s story shape our understanding of hospitality?
• In what ways do our church and our larger community show hospitality toward strangers? do our neighbors experience our church as a refuge welcoming them in or as a fortress keeping them out?
• How can the practice of hospitality be a witness to the value and dignity of all our neighbors?

Prayer

Loving God,

you welcomed people into relationship with you while we were still sinners, stranger to your promise. Guide us to show hospitality to the neighbors in our midst, that our church may reflect the grace and love you first showed us. Let out open table give rise to open hearts that witness to the dignity and worth of all of your creation. In your gracious name, we pray.

Amen.

Learn

To download this entire study, or to see some of our other congregational resources, please visit www.elca.org/Resources/ELCA-World-Hunger.

Give

Gifts to ELCA World Hunger are acts of love towards our neighbors living with hunger and poverty both here and around the world. Together, we are creatively and courageously working toward a just world where all are fed.

Give now

Connect

Sign up here and receive news, information and the latest resources from ELCA World Hunger.

Alppha Banda, Irene Banda, Kristina Stephano, Dorothy Ngamira and Martha Kamphata all have children attending the Chibothel Lutheran Nursery School, operated by the Evangelical Lutheran Church in Malawi. This school has 42 students and, with support from ELCA World Hunger, is the base for a feeding center for children.

Every school day, Alppha, Kristina, Dorothy, Irene and Martha show up as volunteers to cook for nearly 70 children aged 6 months to 5 years who travel to Chibothel from the surrounding 10 villages. Pooling resources, the women prepare food that has been donated, cup by cup, from the families of the children.

Whether it’s daily meals of sustenance or occasional feasts of celebration, there is something special, something intrinsically communal about preparing a meal. In the 1987 film “Babette’s Feast,” the title character is a French refugee as a live-in maid and cook for two sisters. Dutifully, she prepares their austere, simple meals day-in and day-out, until one day, Babette learns she has won a lottery, making her a wealthy woman. In celebration of her newfound fortune and in thanks to her two hostesses, she prepares an elaborate meal featuring the complex and sophisticated dishes of her native French cuisine. The meal itself is almost comical, as the modest diners nervously try turtle soup, quail and caviar.

The meal is the climax of the film, but the story is as much about the preparation as the eating. Gathering the ingredients requires substantial planning and expense, including arranging for shipments of meats and cheeses from Paris. Babette has labored in the sisters’ kitchen for months, but the work she puts into preparing the feast is different. It is a performance of art, a labor of love and a pouring out of herself. Each dish reflects an aspect of the life she left behind and an element of her history that she will share with the dinner guests.

To prepare a meal is to conjure elements of our own selves and our history of family recipes and cultural tastes and to share these in the creation of something new — a new table, a new experience for guests. It is to invite them into our past, to experience our memories of family dinners from years gone by, and into our present, to see part of who we are. Sharing a meal is sharing a piece of our stories as a gift to others.

For the fictional character Babette, the meal is an invitation into her past and an expression of love and welcome to the other characters in the film. For the women of Chibothel Lutheran Nursery School, the pooling of ingredients from across the community and the careful preparation of the students’ repast is a witness to the love for and support of the students. As Dorothy describes it, “Each and every child here is everyone’s child through the bond of love.”

For many of us, Babette’s feast is a luxury we cannot afford. Juggling unpredictable work schedules and limited finances often means family dinners are more functional than formal. Without access to the food we want, we must use what we have — or what we are given. Meals eaten in the many households facing food insecurity may  meet caloric needs, but they often leave other needs unfulfilled — the need for self-expression through cooking, the need to share and to share in our own history, and the need to pass on our traditions.

The privilege of making meaningful choices about our food is one way hunger affects more than just nutrition. Without adequate access to food, we lose a key avenue for sharing part of our history and our story. On the other hand, by supporting ministries to end hunger with an eye toward the importance of food as a symbol of our history and community, we can create opportunities for real feasting.

The women at Chibothel Lutheran Nursery School know this. Their morning routine meets the nutritional needs of the children, but as anthropologist Pat Caplan points out, “food is never ‘just food.'” The meals at the nursery school are a symbol of the care, love and concern of the community for its youngest members. The promise of God for the day when we will all feast together at the banquet is more than a promise of adequate nutrition. It is a promise of a time when God will reconcile our stories, our histories and our communities together.

As we anticipate the coming of the Christ-child this season, with all the opportunities it carries for preparing food together, we look forward to this day, preparing family recipes, mixing familiar ingredients, and plating dishes for a meal whose “significance can never just be nutritional.”

Questions for reflection:

• What types of food or meals bring up special memories for you? How do they reflect part of your “story”?
• What other needs — besides nutrition — can meals shared with others help fulfill?
• How can ministries responding to hunger address needs beyond physical hunger?

Prayer

Gracious God,

in your loving care, you bring forth good things from the earth to sustain and nourish your people. We give you thanks for these gifts and for the community that you gather to feast together this season. Open our hearts to our neighbors facing hunger that we may with love remember both those at the table and those absent from it. Preserve us and accompany us this Advent season as we await with eager anticipation the salvation of the world.

In your name,

Amen.

Learn

To download this entire study, or to see some of our other congregational resources, please visit www.elca.org/Resources/ELCA-World-Hunger.

Give

Gifts to ELCA World Hunger are acts of love towards our neighbors living with hunger and poverty both here and around the world. Together, we are creatively and courageously working toward a just world where all are fed.

Give now

Connect

Sign up here and receive news, information and the latest resources from ELCA World Hunger.

 From the halls of power to the fortress tower,

not a stone will be left on stone.

Let the king beware for your justice tears

every tyrant from his throne.

The hungry poor shall weep no more,

for the food they can never earn;

These are tables spread, ev’ry mouth be fed,

for the world is about to turn.

      -Canticle of the Turning ELW 723

Mary’s Magnificat in the Gospel of Luke, paraphrased in Rory Cooney’s 1990 “Canticle of the Turning,” is a powerful testimony of the fulfillment of God’s promise to those for whom the current state of the world just isn’t working. It is a striking testimony to the depth and breadth of God’s love and the significance of God’s promise, a promise that includes not only eternal salvation but also justice here and now.

The Food and Agriculture Organization of the United Nations estimates that there are nearly 815 million people who are undernourished worldwide. This is a tremendously positive change from the early 1990s, when more than a billion people lacked access to sufficient food.

Change is possible. But so much more work needs to be done.

For the first time in a decade, famine was declared this year, with more than 100,000 people in South Sudan caught in the midst of a humanitarian crisis. One million more people in South Sudan were at severe risk of famine. That’s not even to mention the other countries where the risk of famine is imminent: Yemen, Somalia and Kenya. Access to this most basic of needs – food – is rapidly eroding for many of our neighbors. At the same time, many others have been driven from their homes by violence, drought and fear, their arrival in refugee camps and on coastlines and borders challenging the depth of our commitment to hospitality for the stranger.

In Advent, we focus a lot on waiting, expectation and hope for the future. But for our neighbors who hunger, thirst and flee now, the church’s witness cannot just be about the future. And as Lutherans, we know it is not. The world is about to turn, certainly, but Advent is also a celebration that the world has turned, that the fulfillment of God’s promise has already begun.

Mary’s Magnificat is more than a song of anticipation. It is a song of invitation, inviting us to “magnify” the One who has “done great things…shown strength with God’s arm…scattered the proud…put down the mighty…exalted those of low degree…filled the hungry with good things [and] helped God’s servant Israel” (Luke 1:49-54). Mary’ song recalls Isaiah’s prophecy and points forward to Jesus’ declaration:

“Today, this scripture has been fulfilled in your hearing” (Luke 4:21).

The Christmas season that the end of Advent ushers in is just the beginning of the work of God through the church in the world.

In the first session in this study, we began at the end, and now, we end at the beginning. Mary’s song invites us to carry the promise of God forward, to take with utter seriousness the task ahead, with faith that the world has turned, is turning and will continue to turn as God’s promises unfold. It is an invitation to see Advent as preparation for both the bright dawn of Christmas and the work that lies ahead.

Theologian and poet Howard Thurman in his reflection on Christmas captures this sense of initiation in his poem, “The Work of Christmas.”

When the song of the angels is stilled,

When the star in the sky is gone,

When the kings and princes are home,

When the shepherds are back with their flocks,

The work of Christmas begins:

To find the lost,

To heal the broken,

To feed the hungry,

To release the prisoner,

To rebuild the nations,

To bring peace among the people,

To make music in the heart.

We end at the beginning. Advent commemorates Mary’s preparation for a new life growing inside her, a life that represents the coming of a new era. This new life is a turning that brings hope to those who have lived in desperation – and brings anxiety to the powerful who have fostered injustice. Advent is also a story of God’s preparation of us, preparing our church to reveal the transformation of the world that again will offer hope to those who continue to live in desperation – and will again bring potent anxiety to those who continue to foster injustice.

Reflection questions

1. What does Mary’s Magnificat mean for us today?
2. Looking back on the past year, how has our congregation borne witness to God’s promise of hope for our world? For our local community?
3. How can or has our Advent journey prepared us for “the work of Christmas” year-round?
4. Reflect on each of the lines of the verse from “Canticle of the Turning” and Thurman’s poem quoted above. Which “works of Christmas” in Thurman’s poem highlight the church’s role in revealing the changes God is enacting in the song?

Prayer

Merciful God, you have filled the hungry with good things, remembered your people Israel in your mercy, and lifted up all those of low estate. Grant that we may be filled, remembered and lifted up this Advent. May the work of your promise within us inspire our work of Christmas within our world. Bless our efforts toward justice, peace and wholeness for all creation. In your holy name. Amen.

Hymn suggestions

Canticle of the Turning ELW 723

O Day of Peace ELW 711

Hark, the Glad Sound! ELW 239

To download this entire study, or to see some of our other congregational resources, please visit www.elca.org/Resources/ELCA-World-Hunger.

Have you ever thought of the “movers and shakers” in your community? This is one collective term we often use to describe the people we think of as powerful, important or effective in their leadership. Perhaps they have enough money to buy whatever they want or need. Perhaps they have a seat at important tables where decisions are made. Perhaps they have friends in high places or are in positions of influence.

These are the people who “keep the world turning.” At least, that’s what most of us think.

The Gospel reading this week describes John the Baptist encountering people sent by the Pharisees as a sort of screening committee, checking his references and reviewing his qualifications for ministry. “Are you Elijah?” they ask. “Are you the prophet?” (John 1:21). John the Baptist replies in the negative. He is simply a camel-hair wearing, locust-eating “voice of one crying out in the wilderness” (John 1:23). Yet, this “voice” is one of the most important the people can hear at that moment. The questioners go away dissatisfied; clearly, this crazed man does not have the pedigree it takes to be baptizing and preaching.

Pharisees often get a bad rap in Christian Scripture and history, though they were devout Jews, who believed sincerely in God’s law and God’s promises. Until the middle of the first century, they were known for their ministry among the people in what might have been called the working class of Palestine. Like John the Baptist and other Jews, they knew what Isaiah has prophesied about “good news to the oppressed” (61:1) and “the year of the Lord’s favor” (61:2).

The problem wasn’t that they didn’t believe, or worse, that they didn’t want release for those held captive. The problem was that they didn’t believe God would choose to announce this through a person who wasn’t a “mover or shaker” in the Jewish world.

Yet, the people God chooses to work through in Scripture are often not the people we see as successful, powerful and important. They are tax collectors, shepherds, fishermen, women, craftspeople and even former criminals who would barely merit a second glance in the temple – unless of course, the temple authorities wanted to throw them out.

Yet God lifts them up as disciples, prophets, rulers and priests.

So often, our attention is focused in the wrong places, and we miss what God is working on in our midst. Our eyes are on people with wealth, power and influence – at least, the kind of wealth, power and influence our culture deems worthwhile – and we can fail to see the transformation God is enacting in the overlooked spots in our communities. While the Pharisees were looking for salvation in other places, a poor young woman from an unimportant town was carrying a child that would announce the Advent of Isaiah’s promise.

As many of us look to the traditional centers of power for signs that the world is turning, the world is already turning in our communities. In Minneapolis, youth participating in St. Paul’s Lutheran Church’s Young Leaders Program are taking part in the transformation of their community through art, gardening and entrepreneurship. The word “youth” often implies negative stereotypes – too young, too unruly, too childish. But at St. Paul’s, the community knows that “youth” often means creative, intelligent and motivated leadership – the kind of leadership that can change a community for the better.

Their world is turning because God is working through youth and adults who know that real power is not always found in the places we expect. Their work is supported in part by ELCA World Hunger.

While Advent is a season of waiting for the fulfillment of God’s promises, the Gospel of John, the prophecy of Isaiah and the song of Mary (Luke 1:46b-55) invite us to recognize that God is already at work, “moving and shaking,” in communities our stereotypes about power might make us overlook.

Reflection questions

1. What does it mean to have power? Who has power in your community?
2. How have we acted as “screening committees,” denying the worth of the people God might work through in our community or church? How can we remain open to God at work among and through everyone we meet?
3. What are some ways that our congregation can be part (or is part!) of the transformation God is enacting in our community?

Prayer

God of all our hopes, we wait with expectation for the coming of your son into the world. Forgive us for the ways in which we have been blinded to your presence by worldly wealth and success. As we long for Christmas Day, keep our eyes open to your presence in our midst – in one another, in our neighbors, in the people at our doors. Open our hearts to receive the promise you reveal to us through each other and all creation. In your holy name, we pray. Amen.

Hymn suggestions

Unexpected and Mysterious ELW 258

All Earth is Hopeful ELW 266

My Soul Does Magnify the Lord ELW 882

To download this entire study, or to see some of our other congregational resources, please visit www.elca.org/Resources/ELCA-World-Hunger.

“In the wilderness prepare the way of the Lord, make straight in the desert a highway for our God. Every valley shall be lifted up, and every mountain and hill be made low; the uneven ground shall become level, and the rough places a plain.”

(Isaiah 40:3-4)

A voice cries out in the wilderness, “Prepare the way of the Lord!”

What does baptism look like in your congregation? How is it celebrated? What rites are practiced? Without consulting an official survey, it’s probably a safe bet that most baptisms don’t involve camelhair vestments, locusts during the after-service meal, or much crying out (except, perhaps, for an infant who just got doused).

Perhaps this wasn’t even what most folks reading Isaiah envisioned when they first encountered John the Baptist, the strange messenger assembling a following from “the whole Judean countryside” (Mark 1:5). But the Gospel makes clear the link between John and the one prophesied in Isaiah, the one who would announce the coming of God’s salvation in the form of the Messiah.

The voice crying out, the one Mark identifies as John the Baptist, “calls for a radical transformation of earthly topography in prelude to a mind-blowing revelation of the glory of the Lord to all people.”

The very natural landscape of the earth will be changed by the arrival of the One who is to come. The author of 2 Peter keeps up this theme, proclaiming that “the heavens will pass away with a loud noise, and the elements will be dissolved with fire, and the earth and everything that is done on it will be disclosed” on the day of the Lord (2 Peter 3:10).

The world is about to turn, mightily, and that transformation is coming.

Mark’s brief but powerful introduction to John the Baptist is a prelude to Jesus’ baptism and the beginning of his ministry. Voices crying out, the transformation of the earth proclaimed, and release to captive Jerusalem is announced (Isaiah 40:1). It is quite the scene!

So, again, the question – what does baptism look like in your congregation?

In baptism, we are made children of God, “sealed by the cross of Christ forever.” In the covenant of baptism, Lutherans believe we are claimed by the power of grace, gathered into community with one another, and send by God’s grace into the world. When we affirm our baptism, we affirm our identity as part of the body of Christ with a solemn vocation to:

• live among God’s faithful people;
• hear the word of God and share in the Lord’s Supper;
• proclaim the good news of God in Christ through word and deed;
• serve all people, following the example of Jesus; and
• strive for justice and peace in all the earth.

In baptism, we are baptized into Jesus’ death and resurrection, but we are also baptized into the transformation of the world that God is enacting, a transformation that heralds “new heavens and a new earth” (2 Peter 3:13) in which “God’s glory may dwell in our land” (Psalm 85:9).

John’s pronouncement, drawing on Isaiah’s prophecy, is “comfort” to the people who wait with eager longing for redemption and a word of warning to their oppressors: the world is about to turn, make straight the paths.

Change is coming, and that right soon.

We, the people of God, are called to be part of that chance. In baptism, we are commissioned to increasingly live, hear, proclaim, serve and strive for the transformation of the world. As it was in Jesus’ time, the baptismal announcement today should be joyous news to those anxiously awaiting transformation and terrible news for those who would perpetuate an oppressive and unjust status quo.

What would it look like for the pronouncement of Isaiah and John the Baptist to shape our own practices of baptism, to see the sacrament as the sacred calling, gathering and sending of one who will be part of the very transformation of the world? “I introduce you to the newest member of the body of Christ!” would be words that would shake the foundations of community, for they would announce the re-birth of a person into the work of God “who is turning the world around!”

Reflection questions

1. How can our celebration of baptism better reflect the commissioning of new Christians to be part of God’s transformation of the world? How does our celebration of baptism already do this?
2. What voices do we hear “crying out” today, declaring the need for the transformation of the world? What “voices crying out” today do we hear proclaiming the transformation of the world?
3. Re-read the baptismal covenant quoted above. What do each of these commitments mean to you? How do you live them out in your life?

Prayer

Gracious God, in baptism, you welcome us to fellowship with you and claim us as your own. Give us strength and courage to live our baptismal vocation as a sign of hope to all who await the fullness of your reign. Open our eyes and hearts to see your hands at work in our world, reconciling all creation to you. In the name of your son, Jesus Christ, into whose death and resurrection we are baptized. Amen.

Hymn suggestions

There’s a Voice in the Wilderness ELW 255

Prepare the Royal Highway ELW 264

I’m Going on a Journey ELW446

To download this entire study, or to see some of our other congregational resources, please visit www.elca.org/Resources/ELCA-World-Hunger.

Advent is a season of hope and expectation. It is a season in which we “prepare the way of the Lord” (Mark 1:3). Advent candles, wreaths and calendars are joined with as-yet unfinished nativity scenes to mark our preparations for the birth of Jesus Christ. This year, ELCA World Hunger’s Advent Study celebrates this season with reflections focused on the preparation of the people of God for the work of the new year – the work of feeding, clothing, accompanying and advocating with our neighbors for a just world in which all are fed.

The four sessions of this Advent Study and the accompanying Advent calendar are based on the Scripture readings for each week of Advent. Each week includes a meditation on the theme, reflection questions, a prayer and hymn suggestions.

May you, your family and your community be blessed this season to see the important role the people of God are called to play in God’s transformation of the world – as individuals, as families and as the church together.

We begin at the end, and we will end at the beginning. What an odd way to go through Advent! We enter this season of expectation of Jesus’ birth and the advent of his ministry, only to start by hearing the words of Jesus describing the end of days. In a few weeks, we will celebrate the beginning of Jesus’ incarnate life among us.

We begin at the end, and we will end at the beginning.

The heavy thumb of Roman rule, high taxes and widespread vulnerability to poverty were all part of everyday life in first century Palestine. The people among whom Jesus would be born were eager for the Messiah who would deliver them. And there was no shortage of “false messiahs” (Mark 13:22) claiming to offer salvation. Some promised military victory over the Romans. Others claimed gifts of magical power and prophesied re-taking the temple.

And yet, here, in the Gospel of Mark, the true Messiah comes offering a very different story. The people of God will not ride triumphantly into Jerusalem – they will “flee to the mountains” (13:14). They will not re-take Jerusalem and its temple – “all will be thrown down” (13:2b).

But “after that suffering” (13:24)…

In the end…

Of all the Gospels, Mark is perhaps the most honest about suffering. Facing persecution at the hands of Rome, early Christians needed a message that was honest about suffering. More than that, they needed to know that God was honest about their suffering. In Mark, Jesus does not hold back in naming that suffering. The Messiah is born into suffering. The people will face suffering. He himself will suffer.

This wasn’t a newsflash to first century Jews any more than it is to the millions of people today for whom suffering is a mournful part of life – those who know the pangs of food insecurity, those who long for clean water, those who grieve the loss of their homes or their jobs. The idea that suffering is a part of life is sadly nothing new to so many of us. But Jesus makes clear two things that transform how we understand suffering. First, God knows our suffering. And, second – God rejects it.

The “great buildings” (13:2) in Jerusalem, which occasioned the beginning of Jesus’ long speech in Mark 13, were not merely beautiful examples of architecture. They were symbols of the powers and principalities that maintained systems of oppression and marginalization and would eventually carry Jesus to the cross. They seem imperishable, unshakable, overwhelming.

But the world is about to turn. And those walls are coming down.

Advent is a season of hope and expectation, but with Jesus’ exhortation in Mark 13:33 (“Beware, keep alert”), we move from “Advent as anticipation” to “Advent as active alert.” As we await the birth of the Messiah, let Advent be a season not of patience but impatience, not of passivity but activity, seeking out those places where God is already at work undoing systems of suffering and living in the daring confidence founded on faith in the promised end of suffering, sin and death.

Reflection questions

1. How has God been present with you in your suffering?
2. Where do you see suffering in the world today? How are people of faith actively working to end it?
3. As people of faith who believe God rejects suffering, how are we called to respond to suffering in the world?
4. What is the difference between patient anticipation and being on “active alert” during Advent?

Prayer

Loving God, in your incarnation, you took on to yourself our humanity and our suffering. Be present with us today as we face the pain of hunger, thirst, war, disease and neglect. Keep fresh in our hearts your promise of an end to suffering and an eternity of well-being with you. Send us out among our neighbors, that we may share with them your promise and share with you in the transformation of our world. In the name of your son, Jesus Christ. Amen.

Hymn suggestions

Canticle of the Turning ELW 723

The People Walk (Un pueblo que camina) ELW 706

Each Winter as the Year Grows Older ELW 252

To download this entire study, or to see some of our other congregational resources, please visit www.elca.org/Resources/ELCA-World-Hunger.