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!

It’s hard to believe that it’s time to start planning for 2020 already, but ELCA World Hunger’s new Vacation Bible School program for 2020 is now here! “On Earth As in Heaven” invites children of all ages to learn about God’s world by diving deeply into the Lord’s Prayer. This full, five-day VBS is free and available for download and order (coming soon.)

“On Earth As in Heaven” explores the meaning of the Lord’s Prayer for our world today, using one petition each day to explore faith, justice and the work to which God is calling us. The program this year is unique in that each day focuses on one petition from the prayer and ties the petition to one of the United Nation’s Sustainable Development Goals in easily accessible ways.

“On Earth As in Heaven” VBS

In the Large Catechism, Martin Luther reminds us that prayer is something “great and precious.” To pray is to give voice to our needs and our trust in God, who meets them.

But to pray is much more than this too. In thanksgiving, prayer gives voice to the things that bring us together. In lament, prayer gives voice to the things that rend us apart. Theologian Karl Barth is believed to have said that “to clasp the hands in prayer is the beginning of an uprising against the disorder of the world.” To pray is to lay bare the pain of the world and to trust God to transform it — and to strengthen us to be part of this transformation.

“On Earth As in Heaven” invites children and adults to (re-)experience the Lord’s Prayer and to see the connections between prayer and service in the world. As the church prays and plays together, we also serve together and walk together toward a just world where all are fed. The stories for each day lift up churches and communities around the world who are prayerfully and powerfully doing their part in this work, while celebrating the diversity with which God has gifted the world.

Daily Themes

Each day includes:

• An opening to introduce the prayer petition and the topic for the day, including a skit;
• Small-group times;
• Stories from projects around the world supported by gifts to ELCA World Hunger;
• Snacks and crafts from the countries and regions featured in the stories;
• Games for different age groups;
• Simulation Stations to help children dive deeply into the topics of the day; and
• Large-group closing suggestions

This year, we are also excited to include an appendix of handouts to send home, so that parents and caregivers can continue the conversation with children at the end of each day.

Coming Soon

More materials are on their way, including hard copies of “On Earth As in Heaven,” posters and a supplement media kit with logos and pictures you can print, post or put on t-shirts and other promo items!

Look for Us at the E!

ELCA World Hunger will once again be at the ELCA Youth Ministry Network’s Extravaganza in 2020! We will have hard copies of “On Earth As in Heaven,” sample posters and lots of information to help you plan your VBS.

“God’s Good Creation” and “Who Is My Neighbor?” VBS Still Available!

ELCA World Hunger’s VBS programs from previous years are still available! Visit ELCA World Hunger’s resources page to find “God’s Good Creation” VBS and “Who Is My Neighbor?” VBS  – and lots of other resources for children, youth and adults!

For more information about “On Earth As in Heaven” and other ELCA World Hunger resources, please contact Ryan Cumming, program director of hunger education for ELCA World Hunger, at Ryan.Cumming@ELCA.org.

 

From the story of Pentecost – the coming of the Holy Spirit – as told in Acts 2: 17:

“In the last days it will be, God declares, that I will pour out my Spirit upon all flesh, and your songs and daughters shall prophesy, and your young shall see visions, and your old shall dream dreams.”

 

The walk to Emmaus (Luke 24: 13-25) is a fairly “well-trodden” path for many Christians. It’s a story we hear once a year in the lectionary cycle – a story that comes together so well for me at the end when Jesus has vanished from the disciple’s sight – and yet, they “see” in a new and different way.

“Were not out hearts burning within us?” the disciples say to each other. Through the walking and talking, they caught a glimpse of God’s dream for a reconciled world – perhaps such a glimpse that the whole world might never look the same.

October 16, was World Food Day, a day that also occurs once a year to commemorate the founding of the Food and Agriculture Organization of the United Nations in 1945.

On World Food Day this year, ELCA World Hunger announced our upcoming Big Dream grant ministry partners – a group of four ministries that exemplify innovation and best practices in the pursuit of a just world where all are fed.

At the same time, 14 people gathered to discern and award the 2020 Domestic Hunger grants. Domestic Hunger Grants walk with congregations and their ministry partners as they seek to love and serve their communities in transformative, holistic and integrated ways. The awards are for up to 3 years and up to $10,000 per year, for a possible total award of $30,000. During this process, staff like me are notetakers. My role is to listen and record (a true gift!)

And on days like this, as we walk together in conversation, you hear many things. But the one that stays with me today is from one of our decision makers at the table who said, “I will need some help deciding on award amounts. I am 17 years old. It’s hard for me to imagine $30,000. I have never seen that much money in my life!”

The group gathered chuckled a bit, but then … we paused.

Think about it.

When was the first time you could conceptualize or understand what $30,000 really meant? When did you first “see” that kind of money? Or, have you ever??

Around the room, people said, “when I went to college,” “when we bought a house,” “when I got a car,” or “when I saw a medical bill.” For many, the first time we had “seen” $30,000 was as debt.

And yet, others reflected, “Living on $30,000 a year isn’t easy, either.”

Though it is can be difficult to live on $30,0000 in a context like the United States, an annual income of $30,000 (USD) puts a person in the top 1.23% of richest people in the world (Global Rich List). $30,000 is an amount that many or even most of our global neighbors may never actually see.

And for our high school senior-aged award table member, if all goes according to her plan and she completes college, she may join the ranks of the 45 million people in this country carrying a total of $1.5 trillion in student loan debt (more than what Americans owe in credit card and auto loan debt combined.)

And in that moment, through the community gathered, I saw things differently.

Faith formation and leadership development are intentional, experiential moments found and honed in and with community – like the one gathered together on October 16.

What would it be like if most youth and young people in this church, the ELCA, first “see” or try to conceptualize $30,000 represented by the hopes and dreams and plans of program budgets put forth by courageous, creative congregations seeking to love and serve their neighbors and neighborhoods through anti-hunger work? And not as debt— which is what the world will almost surely present without the alternative.

What type of leaders would be in our midst if more leaders – of all ages – can catch these glimpses that may essentially change the way we see the world around us? How might not only our expectations change, but our communities, relationships and stewardship change too?

At that table gathered, $30,000 looked like a ministry working with neighbors toward equitable access to food through community gardening and land ownership or like community-led advocacy and capacity building to improve access to safe water in a region dealing with lead pipe infrastructure issues.

God creates and gifts diversely and abundantly – and we are freed by grace through faith to boldly discover and wonder what God is up to and how we can be part of that in service with our neighbors and neighborhoods. Faith is a living daring confidence in God’s grace.

As people of faith, we are called to see things differently because of who God is – and to help others catch a glimpse of it too.

God’s gracious abundance opens our eyes to the presence of God among us, freeing us to see visions and dream dreams. And by being church together – through the Spirit – those visions and dreams set our hearts on fire.

“Were not our hearts burning within us while [Jesus] was talking to us on the road?” (Luke 24: 23)

Mikka McCracken is Director, Strategy and Engagement for ELCA World Hunger.

Photo Credit: Cheri Johnson

Announcing ELCA World Hunger’s Big Dream Grant Awards

This World Food Day, ELCA World Hunger is pleased to announce four ministries that have been awarded Big Dream Grants. ELCA World Hunger’s Big Dream Grants, one-time gifts of $10,000 to $75,000, support domestic ministries as they pursue innovative and sustainable approaches to ending hunger. As we reflect on the meaning behind World Food Day and our shared commitment to address hunger until all are fed, we celebrate the big dreams of these ministries and their commitment to excellence.

New this year, ELCA World Hunger’s Big Dream Grant recipients were identified in part based on the contributions of their work toward the United Nations’ Sustainable Development Goals, or SDGs. The SDGs are intended to focus sustainable development toward overcoming poverty, inequality and environmental degradation. ELCA World Hunger is pleased to partner with the Lutheran World Federation as part of its “Waking the Giant” initiative. “Waking the Giant” is a global ecumenical effort which aims to build the capacity of churches to contribute effectively to the SDGs. Churches and partners are focusing on five of the 17 UN Sustainable Development Goals (SDGs) – Goals 3, 4, 5, 10 and 16 – and the ELCA has an additional focus on Goal 2.

Ministries receiving ELCA World Hunger Big Dream Grants are:

IntegrArte, a ministry hosted in an ELCA congregation in Dorado, Puerto Rico, works with people of all ages to address mental health in a community where mental health services are otherwise inaccessible to many who need them, particularly in the aftermath of Hurricanes Irma and Maria. IntegrArte is building connections between church and community by expanding mental health services within the greater community. IntegrArte is preparing to realize its long-term dream of expanding into a community center that will host programming for older adults, a Montessori school and an emergency shelter.

Through its McClintock Partners In Education (McPIE) ministry, a partnership with the local middle school and community, Christ Lutheran Church in Charlotte, North Carolina fosters an environment where families have the opportunity to thrive through meals, clubs, camps and courses that open up pathways for both youth and parents. Christ Lutheran is increasing the ministry’s capacity to support the economic success of under-served populations in Charlotte through a commitment to bilingual support and the creation of the McClintock Innovation Lab & Library, which will focus on STEM programming.

The Table: A 1st Century Style Community in the 21st Century is a worshipping community in Milwaukee, Wisconsin, reducing barriers to food. The Table provides a place where families can learn to grow the food that they want to eat and fosters learning and entrepreneurial opportunities for community members. Looking ahead, The Table will further drive economic development and empowerment through expanding programming and a longer growing season made possible by new greenhouses.

End Hunger in Calvert County, based in a rural area in Maryland, is a coalition of local churches and other organizations working together to end hunger in the community. End Hunger Calvert County connects food-insecure communities with hunger relief options and works to reduce systemic poverty through a robust workforce program. Now, the organization is blazing new trails as it develops a mobile app to connect low-income families to comprehensive services.

We celebrate the work of these ministries and thank you for your support of ELCA World Hunger as we work together to fight hunger and poverty in the United States and 60 other countries around the world. To learn more about ELCA World Hunger’s approach, visit ELCA.org/hunger.

At the global level, the “Waking the Giant” initiative provides churches and church-related actors with tools and training to relate their on-going work to the SDGs. At the national level, churches and ecumenical partners set up implementation mechanisms for taking stock of their existing work in relation to the SDGs and engage in joint planning for direct action and advocacy. “Waking the Giant” is currently focused on four target countries: Colombia, Liberia, Tanzania and the United States. The ELCA is hosting and funding the initiative in the United States. To learn more, watch the video below or visit wakingthegiant.lutheranworld.org.

Please join ELCA World Hunger in welcoming Domonique Griffin to the team!

Hello! My name is Domonique Griffin, and I am the newest member of the ELCA World Hunger Domestic Hunger Strategy Team. I am originally from Buffalo, New York, where I have spent the last few years honing my research and evaluation skills. Focusing my formal urban planning training in neighborhood planning and community development afforded me the opportunity to work in both the private and public sector, supporting projects that combine research, evaluation, and community engagement to promote community development.

As a project leader at The University at Buffalo’s Food Systems Planning and Healthy Communities Lab, I worked with team members to evaluate the Local Food Systems Grant that was administered by The United Way of Buffalo & Erie County. The goal of this grant was to strengthen the food system by promoting food equity and food sovereignty in the city of Buffalo. I have witnessed how research can influence policy, strengthen organizations, and inform development strategies that foster more stable communities. ELCA World Hunger’s commitment to systemic change through the lens of the gospel is what compelled me to join the Domestic Hunger Strategy Team. I am excited that I can continue the work of increasing equity within food systems as a Program Associate for the Domestic Hunger Strategy team. I will primarily be working with Daily Bread Matching grants and comprehensive impact reporting.

 

“Peace and the end of conflicts are fundamental in the battle against hunger.” – Jose Graziano da Silva, Director-General of the Food and Agriculture Organization of the United Nations

For those of us old enough to remember, it is hard to imagine that nearly twenty years have passed since the World Trade Center towers graced the New York City skyline. The terrorist attacks of 9/11 brought into striking relief for Americans and neighbors the world over the vulnerability under which we live – and the threat posed by those who would exploit that vulnerability. 9/11 made clear that terrorism was a threat that could not be ignored, no matter how strong the walls or wide the oceans that might seem to offer protection from it.

In the days after, it became clear that the US and its allies would soon be at war, though few knew just how long the conflicts following 9/11 would last. As military preparations began and continued for more than a decade after, it also became clear that renewed energy for peace-building was also needed, to establish a just peace that strengthened institutions against violence and corruption, protected communities from terrorism, and fostered resilience to conflict.

Against this background, the member nations of the UN laid out the Sustainable Development Goals (SDGs) – a framework for encouraging development toward peace and prosperity for people and the planet. SDG 16 – Peace, Justice and Strong Institutions – directly addresses the need for equal access to justice and protection of rights for all people. The goal makes clear what many have already known – without justice, there is no peace.

SDG 16 doesn’t stand alone, however. The need for justice and peace is closely tied to SDG 2 – Zero Hunger. Without justice, there is no peace. And without a just peace, there will always be hunger.

Data from the Food and Agriculture Organization of the UN (FAO) bear this out. After decades of decline, global hunger has been on the rise since 2014, driven by conflict within countries in the developing world. The FAO found that in 2017, 489 million of the 815 million undernourished people around the world lived in countries facing conflict, violence and/or fragility. The growth in global hunger also correlated with a growth in non-state violence, which increased 125% between 2010 and 2017.

To be fair, the FAO understands “conflict” broadly, but terrorism is not without ties to hunger and poverty, too. Studies about these ties often look in one direction, trying to see if poverty and hunger are drivers of terrorism. But more recently, the research has started to look the other way, too, identifying the ways that terrorism and other forms of violence can make people more vulnerable to hunger and poverty. In a study of northern Nigeria, for example, researchers found that Boko Haram, a terrorist organization known for its kidnapping of schoolgirls in 2014, significantly disrupted markets through a series of attacks. As one respondent put it,

“People are afraid of coming to the market, me too am afraid. This market have been attacked many times, while perishable goods left wasted each time of attack causing many traders into incurring debt (sic).”

Attacks along roads to markets have also made it harder to exchange goods between markets. Threats of violence have significantly reduced access to food and left traders, particularly farmers selling their produce, vulnerable to debt and poverty. The recent debate over funding for health care expenses for rescue workers in the US following 9/11 highlights yet another way that terrorism and violence can leave individuals and families vulnerable to financial insecurity. Getting treatment for injuries and illnesses incurred as a result of the attacks left many workers and their families saddled with medical bills and lost income still felt today, 18 years later.

Terrorism isn’t the only type of violence that can increase food insecurity. Conflicts in places like Syria and Yemen, for example, have forced people from their homes and livelihoods, leaving them especially vulnerable to hunger. Interpersonal violence, too, particularly violence against women and children, is another significant cause of hunger. Often, violence or the threat of violence is used against women to prevent them from defending their rights or pursuing their vocations, as a 2004 study in the Journal of Poverty found. This is one of the many ties between SDG 2 (Zero Hunger), SDG 16 (Peace, Justice and Strong Institutions) and another of the SDGs, SDG 5 – Gender Equality.

The ELCA, through ELCA World Hunger, is working with fellow member churches of the Lutheran World Federation toward these Sustainable Development Goals as part of the “Waking the Giant” initiative. Together, we are lifting up the ways that churches and communities around the world are addressing the complex causes and effects of hunger, violence, and injustice and encouraging one another to deepen our efforts. We know that achieving any one of the SDGs will require a holistic response that addresses the other goals. If we want to end hunger, we must work for peace. If we desire a just peace, we must work for equality.

Certainly, as the refrain goes, we can “never forget” 9/11. But we should add to this the active commitment to “be ever mindful,” particularly of the ways that violence continues to threaten communities around the world, sometimes in the starkness of violent attacks but often in the pernicious effects of fear, instability, insecurity and hunger.

The pervasiveness of sin renders the world God has created a threatening place for us and our neighbors. The tragedy of violent attacks and the tribulation of undernourishment are painful, powerful reminders of how far we yet remain from the world which God has intended and promised for us. And yet, the hope enlivened by individual acts of courage and collective movements toward resilience reminds us that in the world as it is, too, God remains present – mourning as we mourn, and ever inviting us to share in the work of reconciliation and restoration.

We lift our voices in prayer, as lamentation for those who have been lost to violence and as invocation of hope in the transformative power of God to fill our needs – for food, for safety, for community. As a church, we pray for peace. We pray for justice. We pray for an end to hunger. And we pray knowing that each of these petitions is tied together in one single, holy plea to God for a just world where all may experience well-being and security amid the goodness of God’s creation.

Or, in other words, a world where all may be fed.

Another blog post from ELCA World Hunger Education Intern Aml Mohamed. In this blog, she continues to seek answers to the three questions posed in her first blog. This blog is a response to her second question: “Why would I care as a practicing Muslim to work at a Lutheran faith-based institution?” 

In July, I participated in the ELCA World Hunger Leadership Gathering in Minneapolis, Minnesota. During one of the skill-building sessions, participants and staff members had the chance to practice one-to-one conversations. I had a beautiful chance to discuss faith and how it plays a part in our personal and professional life with a colleague.

I wear my faith on my head. By choosing to wear the Hijab, a hair covering, it is noted by some that I am likely a Muslim. In various settings this is the first thing they notice about me, especially in a large gathering like the ELCA World Hunger Leadership Gathering. Sometimes, I do not think about it much, as it is part of me. However, I welcome those reflective questions about being of a different faith and my work. When the questions are asked properly, they do not reflect bad intentions– they reflect curiosity. They make me reflect on my own experience. I was about to respond to a participant’s question about my experience at the ELCA as a Muslim person, but they soon interrupted me. They said: “I am sure there are common things in our religions that support and encourage community work and care for hunger.” I nodded with a smile. I was happy to see that this was the assumption for why I do the work I do. But, is that enough?

To answer this question, I will return to the conversation about faith I had with my colleague and reflect on this question: do we do the work we do because of our community-driven personalities or because of our faiths?

It is not one answer or the other. I never thought of my religion as the source of my passion to work on community development. I mean, I am just a regular college student who is passionate about making a change in a small way. At the ELCA, the Lutheran faith that shapes the work is clear in many ways, such as praying before a meal or the start of the event. Is that what makes a faith-based organization different? The prayers? During the conference, it was often mentioned that God is a God of abundance. God created so much that there is more than enough to feed everyone on earth, yet there is hunger. I was confused. How can God be a God of abundance and allow hunger in the world? I soon realized in my conversation with my colleague that their work is driven by their faith grounded in hope. I realized that there is energy in people that have hope while their feet are on the ground. They know that there is too much to do, however, there is something that can be done.

I am not an Islamic scholar or a researcher, but when I heard the phrase God created abundantly, I reflected on this verse in Surat Hud 11:6 in the Quran: “And there is no creature on earth but that upon Allah is its provision.” Allah is the Arabic word for God, and it is used by Arabic-speakers of all Abrahamic faiths, including Christians and Jews. This is the English translation of the verse, but the Arabic word for Provision is Rizq. Rizq means so many things, which is the beauty of Arabic. Rizq means livelihood, sustenance, nourishment, daily bread, blessings and more. So, God says that every creature, not just humans, is provided for. God did not even limit the provision meaning to food or wealth, but it takes many shapes.

My personal belief that there are enough resources, ideas and energy is what pushes me to think that is possible to develop and sustain communities. It is not simple or easy to access those resources for many reasons in our world today. But, faith is my source of hope and energy. I know that there is unlimited human energy that should be invested wisely to make positive change. Working with ELCA World Hunger made me realize that faith grounded in hope points us towards change that can be done. This where I found my common ground. I saw that a faith-based organization like ELCA World Hunger achieves so much by reaching out to the community of active and caring individuals and ministries to work together. The source of hope to push and continue working on problems comes from faith in a God who provides abundantly – or for me, faith that one’s rizq is provided by God.

At the beginning of the summer I asked myself as a practicing Muslim, would I care about working at a Lutheran Church? Now, at the end of the summer, I look back, and I see how much I learned about my faith, even while immersed in Lutheran faith. I learned that caring for social change is not an impossible mission if people find common ground in their faith and worldviews to work together.

Last week, the ELCA Churchwide Assembly took action be a “sanctuary denomination” – publicly declaring our intent to walk alongside immigrants and refugees as a matter of faith. In response to this action, a well-used question of Martin Luther again began to surface – “what does this mean?”

And yet, just as voting members were returning home and news of this action was traveling far and wide, another announcement also hit the news cycle — a final rule that changes the public charge policies used to determine eligibility for people seeking to immigrate to the United States or to change a current immigration status.

In short, the proposed public charge rule change favors wealthier immigrants and will negatively weigh the use of a wide variety of forms of public assistance, including non-emergency Medicaid for adults, low-income housing assistance and SNAP (Supplemental Nutrition Assistance Program; formerly called “food stamps”).

While the rule itself has many nuances and implications laid out in the 800-page document, the question again becomes – “what does this mean?”

First, it’s important to remember that this rule change is not aimed at undocumented immigration, though it may have indirect effects on undocumented immigrants. The people most affected by this rule will be potential immigrants applying for visas, current visa-holders seeking to extend their stay and immigrants applying for a change in legal status (for example, applying for permanent residency.)

One of the most immediate consequences may be a sharp drop in the number of people applying for and receiving benefits like Section 8 housing assistance and SNAP. SNAP is one of the most reliable federal safety net programs for helping people facing food insecurity get through tough economic situations. About 11.7 percent of people in the US rely on SNAP, according to the US Census Bureau. Contrary to rhetoric that suggests people receiving public assistance don’t work, about 79 percent of households receiving SNAP in 2017 had at least one person working in the year they received benefits. By contrast, of the households which did not receive SNAP in 2017, about 86.1 percent had at least one worker. The difference is far from huge. Often, households rely on SNAP to supplemental insufficient income or to pay for food when there is no work, such as during seasonal down-times.

In terms of citizenship status, in 2017, 11.2 percent of native-born US citizens relied on SNAP, while 17.1 percent of foreign-born non-citizens received SNAP. It’s important to remember that undocumented immigrants are not eligible for SNAP benefits, and most documented non-citizens working in the US pay taxes that fund SNAP. According to the USDA, in general, non-citizens must meet one or more of the following criteria to be eligible for SNAP (in addition to meeting limits for income): have lived in the country for at least 5 years, be receiving disability-related assistance, or be under the age of 18.

The decrease of SNAP participation is likely to leave food insecure families relying more heavily on community resources, like food pantries, to help meet their needs. But as most folks working in hunger-related ministries know, community responses to hunger cannot match the capacity of governmental responses. So, another likely result is an increase in hunger in communities across the US.

Community

In defense of the rule change, Ken Cuccinelli, acting director of US Citizenship and Immigration Services, took the opportunity to revise Emma Lazarus’ famous poem etched on the Statue of Liberty. In his rendition, “The New Colossus” reads: “Give me your tired and your poor who can stand on their own two feet and who will not become a public charge…” Self-sufficiency, he claimed, should be a litmus test for welcome.

On its surface, self-sufficiency may seem like a worthy ideal. After all, a lot of anti-hunger and anti-poverty organizations doing great work celebrate the steps they help people make toward self-sufficiency.

For the church, though, it is a matter of faith that we are not self-sufficient. One of the most basic tenets of Christian faith is that humans are created as dependent creatures. We depend on God for our creation and sustenance, on one another to meet our basic needs, and on grace for our salvation. We are created to be in community with each other and with God in part because we are not self-sufficient. Our well-being depends on the health of these relationships.

To be a sanctuary church means recognizing the reality of our interdependence. But it also goes a step further. To be a sanctuary church is to offer a different model of community, one in which welcome is extended to all and one in which our vulnerabilities and dependencies are laid bare. The social ethic the church offers is not merely its public voice but its very self – a community where blessings and burdens are shared.

Courage

As Lutherans, we affirm that one of the institutions on which we are dependent is government. Just laws are gifts from God for our safety, peace and well-being. But we also affirm that laws are not good in themselves. They are good insofar as they reflect justice and equity and insofar as they enable well-being within a community.

Providing public benefits is one way well-being is safeguarded in the US. SNAP benefits, for example, ensure that families have the means to obtain the food they need during hard times. Housing assistance equips people facing financial challenges to live in a safe, stable home. Health care programs like Medicare and Medicaid ensure that the most vulnerable neighbors among us will have access to the services they need to survive. And yet, these same programs are the targets of the new DHS rule. Accessing any of these may mean that a non-citizen in the US will be deemed a liability and barred from full participation in the community.

For many people, the prospect of this new rule is frightening. How can one choose between the help they need now and the legal status they may hope for in the future?

Government is no stranger to fear. Indeed, fear is, to some extent, part of the role of government. Paul’s letter to the Romans, so often tossed about as justification for obedience to government, admonishes that “rulers are not a terror to good conduct, but to bad” (Romans 13:3a). But what happens when rulers become a “terror” to all? Several ELCA pastors and leaders have noted the fear that plagues the people in their communities – fear that a visa may be denied or that an application to stay in the US will be rejected.

We need to bear in mind here that this new rule does not impact undocumented immigrants, who are ineligible for the benefits listed in it. This rule will directly affect the millions of non-citizen individuals and families who are trying to do things “right” but need help along the way.

To be a sanctuary church in this context is to refuse to be comfortable when neighbors among us are afflicted. To be a sanctuary church is to recognize that when government becomes a “terror” to “good conduct,” that government is fundamentally broken. To be a sanctuary church is to, in the words of Martin Luther, to rebuke that government “openly and boldly before God and men” (Luther’s Works 13:49). As Luther writes, this is not seditious but “a praiseworthy, noble, and rare virtue, and a particularly great service to God” (Luther’s Works 13:50).

When the well-being of neighbors is threatened, the church is called to hold government to account, not as a matter of politics, but as a matter of faith in the God who institutes government for the well-being of all.

What Can Be Done

State attorneys general have already begun the process of challenging the rule change in court, and there may be opportunities for advocacy in the weeks to come. Until then, here are some steps to take now.

Reach out to local ministries.

Local food pantries and feeding programs are a critical response to hunger in the US, though their capacity cannot match the need addressed through programs like SNAP. As the new rule is implemented, it is likely that many immigrant neighbors will forego SNAP benefits and need to rely more heavily on community interventions like pantries and soup kitchens. Reach out to local ministries to learn more about their needs and ways you can support them.

Listen to neighbors.

Effective responses to hunger start with meaningful, mutual relationships. The rule change, recent enforcement decisions by the federal government and public rhetoric have fostered fear and uncertainty. Take time to listen to neighbors and let them know our church supports them. Try to identify needs that can be addressed in the short-term as we work together for long-term change.

Share information.

If you are the leader of a community ministry, you may have clients who will be impacted by the new rule. It will be important to provide them with accurate, up-to-date information as the date for implementing the rule (October 15) gets closer. Consider developing handouts or posters that communicate information they may need to know. If your ministry involves caseworkers, be sure that they are equipped to handle questions about the rule. The National WIC Association has some helpful resources for clients and staff of community programs. (WIC is not one of the benefits included in the new rule.) The Protecting Immigrant Families Campaign also has some helpful resources, including newly updated pdfs on the public charge rule.

Be the church.

Much of the work to respond to this upcoming change has already been done – through the building of meaningful relationships with neighbors in our communities. But much more work awaits. In this time, we are called to bear witness to a new type of community – a banquet at which all are welcome. As a sanctuary church, the ELCA is committed to continue accompaniment of neighbors facing adversity, uncertainty and fear. This is lived out through local congregations and the ministry they do every day. Yet still, we must continually remind ourselves that hospitality is not an issue of partisan politics but of faith in the God who transcends all “principalities and powers.” To be a sanctuary church is to enter in to the vulnerabilities of our neighbors as if they were our own and to bear witness to the interdependence with which God has created the world and the diversity with which God has blessed it.

 

“When we begin to attend as a community to public issues, we exercise faith practices that embody our understanding of the gospel, witness to the world our public commitments, and communicate a different way of being a church.” – Amy Reumann, Director of ELCA Advocacy

Many people – Lutheran and non-Lutheran – are familiar with Martin Luther’s teachings on civil order and obedience to laws. Fewer folks, though, recall the Luther who admonished preachers to use the pulpit to rebuke rulers for injustice, argued for public support for education of girls and boys, and inspired generations of future Lutherans to stand against political oppression and injustice.

The authors of The Forgotten Luther II: Reclaiming the Church’s Public Witness (Fortress Press, 2019) offer this side of Luther and Lutheran faith to congregations today. Featuring chapters by theologians, pastors and teachers in the ELCA, this second volume in the Forgotten Luther series shares the stories of Lutherans from today and yesterday whose faith moved them into public advocacy and activism – and encourages readers to hear the call of faith to “strive for justice and peace in all the earth.”

Carter Lindberg, a contributor to the first Forgotten Luther book, Mary Jane Haemig and Wanda Deifelt deal with issues as diverse as war, education and embodiment, while Amy Reumann, the director of ELCA Advocacy, offers a clarion call to advocacy by congregations, shaped by faith and inspired by the stories of congregations already active in the public square.

Chapters by Kirsi Stjerna and Anthony Bateza recall the dangerous memories of racism and anti-Semitism that have pervaded Lutheran history, sins that have deformed the church’s public witness in history, while offering suggestions for building a more inclusive, just church today.

Together, the authors address critical questions for the church today: When should the church support the state’s agenda? When should it resist? What are the options for critical but constructive cooperation? Their answers are surprising, troubling and inspiring.

Discussion questions accompany each chapter to help guide conversations in education forums, adult Sunday School series and more. Interviews with each of the authors are also available at https://vimeo.com/showcase/5926704.

Order copies for yourself or your congregation from Fortress Press: https://fortresspress.com/forgottenlutherii.

A portion of the proceeds from the sale of this book will go to ELCA World Hunger to support the longstanding work of ELCA Advocacy as part of a holistic and transformative strategy to end hunger.

The Forgotten Luther III symposium is coming! The Forgotten Luther III: Reclaiming a Vision for Global Community will be hosted at Saint Luke Lutheran Church in Silver Spring, Maryland, October 25-26, 2019. Learn more here. Watch for more updates on the ELCA World Hunger blog!

In this post, ELCA World Hunger summer intern Aml Mohamed reflects on her experiences of accompaniment in her home country of Egypt.

“Why are you interested in this position at the ELCA?” A classic, expected question during an interview. I paused and asked myself three questions. What is the difference between interning at the Evangelical Lutheran Church in America and a regular nonprofit? Would I care as a practicing Muslim to work at a Lutheran faith-based institution? Would my identity as an Egyptian allow me to work and understand hunger in the US?

These are challenging questions for a rising junior in college. I am still in the process of unfolding my answers to these questions.

My tentative answer to the first question is “I don’t know!” I didn’t have the chance to compare work environments at the ELCA and other nonprofits, yet. However, what I can say is that there is something unique about working at a Lutheran faith-based institution. During orientation, we were learning about accompaniment and how it is reflected in the work of ELCA World Hunger. At the ELCA, accompaniment is defined as walking together in a solidarity that practices interdependence and mutuality. Initially, I was not sure how my life related to this model. However, after a few conversations with colleagues, I found that accompaniment is not an unfamiliar term to me. I was able to point to experiences where I saw accompaniment in my home country of Egypt.  

There is a hidden power in seeing people who look like you as change-makers. This what an old friend always used to say. For years, I was on the receiving end of nonprofit organizations’ work. I was involved in programs that focus on youth development and entrepreneurship. At the age of thirteen, I remember being impressed by the staff members working on these programs. Now I understand why — they looked like me.

It is important to see work done by people who look like you, speak your language, and understand your daily life. Those might be small details, but they matter. The nonprofits allowed people from my community to be leaders, therefore, my family and I were able to trust them more. The staff members and leaders were aware of the social views on education and extracurricular activities. For example, a shared view among my parents and others is that education and learning occur only in schools and classrooms. It was difficult to come to an agreement with them that extracurricular activities are as important as school education. However, the staff members understood the culture and communicated effectively and respectfully. Thus, they were able to show them that building life skills inside and outside the classroom is critical for one’s personal and professional growth.

There is also another aspect of accompaniment that I found prevalent in my context — trust. Do you remember when your teacher would assign you tasks to do in class, like resetting the classroom tables or giving your opinion and suggestions for an activity? In such moments, I always felt that I matter. I am young, but I am trusted. I am young, but I am responsible. I am young, but I can contribute with what I have and know.

Accompaniment is not always easy; sometimes it can seem as if organizations and individuals care more about seeing their logos and names on products and services than they do for the people they are working with. Accompaniment means walking together, but most importantly, it means giving one’s companion the full trust and agency to work in their communities. Trust that people can, and they will.

Why is it important to accompany? In my opinion, I think it makes all the difference. Seeing people who look like you, understand you and face similar daily trials sets a great example for the community where work is done. It gives hope, and it maintains dignity, freedom and agency. It means remembering that you are the partner that may be needed at that moment. However, you are not the most important piece of the work.

Working on hunger is sensitive, challenging and overwhelming. However, I work with these things in mind. I will remember the times when I was young and was trusted to do things on my own. I will remember admiring the fact that the leaders in the nonprofits looked like me and understood my context. I will remind myself that to the community I walk in, I am the guest. Everyone has assets that they can contribute to the work and the journey of development. Walking with each other, we can accomplish more together. I hope you can walk along!