ELCA World Hunger’s Domestic Hunger Grants are one way this church accompanies communities throughout the United States and Caribbean as they respond to hunger and poverty.

Domestic Hunger Grants Open May 1!

Our team is excited to share that the application process for Domestic Hunger Grants will open May 1, 2023. For those who are familiar with the Domestic Hunger Grants, this year’s process will look a bit different, but we hope that the changes described below will improve the process in some important ways. To learn more about the updated process and how to apply, please visit https://elca.org/domestichungergrants.

This year, we are implementing a two-step process for ELCA World Hunger’s Domestic Hunger Grants, which we hope will increase efficiency, shorten the time for award decisions, reduce barriers to the application process and allow for deeper engagement with partners invited to submit a full proposal.

New Process for Grant Applications

Prior to submitting a full grant proposal, we ask grant applicants to fill out a letter of inquiry (LOI) which briefly describes the project proposal. Registering on our granting portal, ELCA GrantMaker, is not required at this step. Simply fill out the LOI form located here (https://bit.ly/3Ngcm6f) after May 1. LOI submissions are open from May 1 until May 31, 2023. After May 31, our grants team will conduct a review and send invitations and decline letters directly to applicants on or before July 31, 2023.

Applicant Info Webinar

On May 3, 2023, at 2:00pm CDT, ELCA World Hunger will host a webinar for interested applicants and others to learn more about the process. We will go over the new grant application process and how to submit an LOI, and we will answer questions from grant applicants. To join us for this virtual event, please register here (https://bit.ly/3n9e8LS.) Participants will be provided with a link once registered. The webinar will be recorded and accessible via the Domestic Hunger Grant FAQ page (https://sway.office.com/x58hDlDzJCCe1e4l.)

Domestic Hunger Grants Application Timeline

• May 1-31, 2023: Letter of inquiry form open
• June-July 2023: Letter of inquiry review period
• July 31, 2023: Response to the letter of inquiry sent to applicants (decline or accept)
• August 1-31, 2023: Invited applicants to complete grant application in ELCA GrantMaker
• August-November: Review and correspondence between ELCA World Hunger staff and grant applicants on proposal
• November 2023: Award notifications shared to applicants
• February 2024: Grant agreements signed and publicly announced
• March 2024: New Domestic Hunger Grants begin

Daily Bread Matching Grants Update

Registration and applications for Daily Bread Matching Grants is currently closed while we re-imagine how to better support our feeding ministry partners. Thank you to all of the feeding ministries across this church who have participated in Daily Bread Matching Grants previously and who continue to ensure access to food in their communities.

 

Thank you for all you do to work creatively and courageously toward a just world. If you have any questions about the process or about ELCA World Hunger, please reach out to our team at Hunger@elca.org.

With gratitude for the ministry and mission we share!
ELCA World Hunger

Blessings as we enter holy week! Many of you have journeyed with ELCA World Hunger through Lent as we have reflected on the Psalms and what meaning that vast collection of hymns, poems, laments and prayers might have for hunger ministry today. As the season comes to a close, thank you for being part of the 40 Days of Giving!

Lent is a common time for congregations to focus on hunger and social ministry. Indeed, almsgiving is one of the traditional “three pillars” of Lent (the other two being prayer and fasting) and is still found as one of the disciplines of Lent observed by Lutherans today. While many of us think of fasting as the core practice of Lent, the history of the church reminds us that fasting and giving are two sides of the same coin. The witness of Isaiah goes even further, describing authentic fasting as intimately tied to love and justice for the neighbor:

Is this not the fast I choose, to loose the bonds of injustice, to undo the thongs of the yoke, to let the oppressed go free, and to break every yoke? (Is. 58:6)

Scripture and tradition make a good case for focusing on hunger ministry during Lent. But this upcoming weekend may be an even more important time to reinvigorate our efforts. As pointed as Isaiah’s message about fasting may be, for Lutherans, it is the feast – and not just the fast – that calls to us.

Sharing the Feast

Say what you will about Martin Luther (no, seriously, say whatever you want – he deserves heaps of both praise and blame), but he certainly knew how to craft a pithy phrase or two. One of his most famous couplets comes from his 1520 “Treatise on Christian Liberty”:

A Christian is a perfectly free lord of all, subject to none.

A Christian is a perfectly dutiful servant of all, subject to all.

As paradoxical as it might seem, what Luther is getting at is that we don’t experience God as humanity’s captor, binding us to rules and obligations, but as our liberator. That’s not to say that there aren’t obligations and demands – the Law is still the Law and still God-given. But within the Gospel, God reveals Godself to be the one who frees us from bondage to sin, death and to the notion that we can save ourselves, hence “perfectly free.”

This is a dramatic shift in Christian ethics. Why do we do “good works”? Certainly, for Lutherans, we know that those works won’t save us. No amount of fasting or almsgiving will merit a reward (or even make us good people.) And it’s not merely because the Law, with its rules for righteous living, is so compelling (we can’t fully follow it anyway.) Instead, what motivates Lutheran ethics is the experience of being loved and set free from the burden of trying – and failing – to overcome our own sin. The foundation of loving a neighbor, of striving for justice and of working to end hunger is nothing more or less than gratitude.

To play a bit with Dietrich Bonhoeffer’s popular phrase “cheap grace,” this isn’t “cheap thanks.” It’s not the kind of gratitude for all the great things we have or, worse, the gratefulness that “at least we aren’t like them.” It’s deeper than that. What moves us to choose for ourselves being “subject to all” is the realization that our entire lives, our eternal salvation, is an undeserved gift. We don’t have to worry about our own salvation, or feeling as if we aren’t enough, or fearing that the world around us will corrupt our souls or separate us from God. Instead, we can freely and boldly love and serve one another. Social ministry is not a legalistic requirement but a response to an invitation to be part of what God is doing in the world: “Come and see!”

Easter, then, isn’t the celebratory end to the sacrifice of fasting and almsgiving in Lent but the very foundation of a new life lived in gift and promise, the free gift to be bold in our love of one another and the assured promise that in so doing, we are bearing witness to God’s building of a just world where all are fed. The feast of Easter nourishes us for the work ahead.

Surveying the Cross

We can’t get there too quickly, though. All too often, our Holy Week moves from Good Friday to Easter Sunday without giving us time to hang in the liminal space of Holy Saturday. Swiss theologian Hans Urs von Balthasar says that the church needs to avoid this temptation of moving too quickly from Good Friday to Easter Sunday. We have to be in that Holy Saturday moment with the disciples, von Balthasar writes, even just for a bit. For those disciples, that first day after Friday, Jesus is dead. The one they’d given up their lives to follow is now laying in a tomb. A quote often attributed to Luther describes the moment: “God’s very self lay dead in a grave.” For the disciples, there is no Easter Sunday. The messiah is dead, and hope seems lost.

Living after the resurrection, it’s difficult to fully understand that kind of grief, but we must because in that grief is honesty. For all the joy and hope and feasting of Easter, we live in a world where the number of people facing hunger is growing, not declining, where income inequality continues to rise, and where justice and opportunity seem further and further away, especially for communities whose strides toward progress are often stymied by violence, marginalization and oppression.

It’s a grief not only for our world, though, but also for our own shortcomings. As the church, the death of Christ reminds us of our own complicity in human suffering. Sure, the church has done some wonderful things, but the cross confronts us with the ways we have fallen short, the ways we have contributed to rather than alleviated injustice, the communities harmed by the church’s good intentions, and the people pushed aside, sometimes violently, as we have pursued what we call “mission.”

Living and Serving in Holy Week Tension

Living in Holy Saturday means living into that grief and honesty about ourselves and our world. Where Easter inspires joy in God’s promise, Holy Saturday fills us with a sacred longing for that same promise. In Easter, we celebrate it. In Holy Saturday, we yearn for it.

That movement between celebration and yearning, between joy and grief is the tension that grounds our work together as ELCA World Hunger and as a church accompanying neighbors in need. We are caught between the cross and the empty tomb, embodying the grief and longing of a long Holy Saturday before we see the promise fulfilled. And we should be. We celebrate as God works through communities near and far to create new opportunities for abundant life through neighbors joining together with determination and hope. And we lament for a world where the crosses of injustice, violence, marginalization, inequity, racism, heterosexism, sexism, ableism, ethnocentrism, exploitation and more continue to dot the landscape.

This is where the ministry of the church in a hungry world begins. Not in the self-sacrifice of Lent but in in grief and joy, in lament and hope, in yearning and thanksgiving, in the tension between Holy Saturday and Easter Sunday. It’s a costly faith that we find there, with no easy answers – but with the assurance that even then, God is still at work.

What might that mean for our day-to-day responses to hunger? What might it look like for hunger ministry to be grounded in both hope and lament? As we emerge into the season of Easter, I pray that that those questions can stay with us, that we can carry a bit of both Easter Sunday and Holy Saturday with us into the rest of the year.

Our journey through Lent doesn’t end at the cross or even the empty tomb but continues in the long walk with one another toward the future that is both promised and deeply, deeply needed.

 

Ryan P. Cumming, Ph.D., is the interim director for education and networks for the Building Resilient Communities team.

March 22 marks the 31^st annual World Water Day, a United Nations observance to celebrate the progress the world has made in providing access to clean, safe water for all and to remember how far we have to go as a global community toward that goal.

This week, the UN will host an international conference on water in New York City to commemorate World Water Day and to encourage “bold action” in pursuit of the Sustainable Development Goal of “clean water and sanitation for all.” The ELCA will be represented at the conference by staff from the Building Resilient Communities team and the Lutheran Office for World Community, learning and sharing together with other faith-based groups, governmental actors and organizations. Reaching the goal of clean water and sanitation for all is critical. As the conference announcement shares, “Water is a dealmaker for the Sustainable Development Goals, and for the health and prosperity of people and planet.” Indeed, without access to clean water and sanitation, many of the other Sustainable Development Goals will be out of reach.

Water and Hunger

This is especially true of the goal of ending hunger. Projects and initiatives that provide access to clean water and sanitation have long been part of the work supported by ELCA World Hunger. And with good reason. Northwestern University anthropologist Hilary Bethancourt notes, “In some cases, the most sustainable way to improve food security may be through improving water security.” Bethancourt and a team of researchers found in a 25-country study that people who frequently faced water insecurity[1] were nearly three times as likely to face food insecurity as those who did not.

What might be surprising is that one of the few longitudinal studies of water and food insecurity found that water insecurity actually precedes and may predict future food insecurity. So, rather than occurring together due to a single cause, water and food insecurity interact, with water insecurity actually occurring before food insecurity.

Similar dynamics are found in research in the United States. A study published last year examining tap-water avoidance found that food insecurity was more than 20% higher among the 61.4 million Americans who do not use tap water than among those who do use tap water.[2] What the study suggests is that access to – and use of – clean, safe, affordable tap water can help reduce the risk of hunger.

Addressing access to water is important, too, for solutions to hunger. As Manuel Fontaine, UNICEF Director of the Office of Emergency Programmes, has said bluntly, “No matter how much food a malnourished child eats, he or she will not get better if the water they are drinking is not safe.”

Perhaps even more startling are the results of a study involving 69 experts from around the world. When asked by researchers to identify the top threats from extreme events to global food security, the four most common responses involved water, while 6 of the 32 threats identified directly mentioned water.

Water and Sanitation by the Numbers

Where do we stand with progress on clean water and sanitation? What are some of the realities that are behind the “global water crisis”?

• 2 billion people lack access to safely managed water.[3] The rate of people with access to safely managed water services increased from 70% in 2015 to 74% in 2020.
• That number includes 2 billion people who lack access to basic drinking water services.[4]
• By 2025, half of the world’s population could be living in water-stressed areas.
• 6 billion people around the world lack access to safely managed sanitation services, which puts them at higher risk of waterborne illnesses.
• Diarrhea resulting from unsafe water and insufficient access to adequate medical care claims an estimated 829,000 lives every year.

Some progress has been made, but we are not yet on track to reach the Sustainable Development Goal of clean water and sanitation for all. This makes the question raised Rev. Philip Vinod Peacock of the Church of North India, in his reflection on the words of Jesus, all the more poignant: “While the offer of living water is made, how come many still cry, ‘I thirst’”?[5]

Water and Power

Water scarcity affects communities in nearly every country around the globe, and the number of people facing water crises continues to grow. But that doesn’t mean the burden is shared equally. As Peacock notes about his context in India,

“The issues of water scarcity and pollution and its resulting impact…are closely connected with issues of justice and peace, caste and gender.”[6]

In discussions of water crises, Peacock writes, “another issue that has to be taken seriously…is the place of power relations.”[7] His co-authors in Waters of Life and Death: Ethical and Theological Responses to Contemporary Water Crises offer examples of the many ways water scarcity reflects and springs from marginalization and injustice, from the displacement of Dalit and indigenous Adivasi communities by large dam projects (J. Jeremiah Anderson) to the theft of groundwater in the village of Plachimada by Coca-Cola (Philip K.J.)

Their sentiments are echoed by Catholic ethicist Christiana Zenner:

“Clean water flows toward power.”[8]

Without a doubt, there is a global water crisis – or, rather an interlocking set of water crises – with a rippling impact. But the water crisis is not just a hydrological or ecological crisis. It is a political and economic crisis. We see this in the racial disparities in water access here in the United States, where people of color are more likely to live in homes without full plumbing for clean water or sanitation and where water systems are more likely to violate the Safe Drinking Water Act in communities of color and in communities with households with low-income. The likelihood of a water system protecting residents from unsafe water decreases in communities as the proportion of people of color and households with low income increase.

Along with racial and economic disparities are clear gender inequities when it comes to water. In areas without basic drinking water services, the burden of water scarcity and lack of sanitation often falls on women and girls, who are typically responsible for collecting water for their households. The time spent on this, according to UNICEF, could be as high as 200 million collective hours each day.[9] A study on sanitation found that girls also bear the brunt of lack of sanitation facilities in schools. In a study of West African countries, WHO/UNICEF found that 15-25% of girls missed school during their period, in part due to a lack of adequate sanitation facilities and resources, such as running water, soap, sanitary supplies or waste bins.

Ripples of Hope

The communities ELCA World Hunger is invited to accompany inspire hope that change is possible, despite the complex undercurrents of injustice that flow beneath the global water crisis. This hope is rooted in movements that not only provide clean, safe water but that open opportunities for local communities and neighbors to make meaningful decisions about their own ecological future. Each of these stories – from microbasin restoration in El Salvador to awareness-raising and advocacy to reduce lead contamination in Milwaukee, from drought-resistant agriculture in Bangladesh to rainwater harvesting in Zimbabwe – is a step toward providing clean water or sanitation and an invitation to bear witness to the effective solutions that can come from communities working together for change.

We have a long way to go. But in faith, we journey together with neighbors and companions, taking seriously the words of Rev. Atle Sommerfeldt, the former General Secretary of Norwegian Church Aid:

Water is too important a matter to be left to politicians and technicians alone. Water must be an integral part of our spiritual and social agenda in every local community and nation.”[10]

Commemorating World Water Day

This World Water Day, and the gathering times that follow it, set aside time to pray for neighbors near and far facing water scarcity and water injustice, and give thanks for the local leaders whose tireless efforts inspire us with hope.

With your congregation or your household, use one of ELCA World Hunger’s educational resources to learn more about water and hunger:

Water and Hunger Toolkit

River of Life Vacation Bible school

Want to plan a larger event for this Spring or Summer? You can also check out ELCA World Hunger’s Walk for Water, an interactive track experience with a complete DIY guide.

 

Ryan P. Cumming, Ph.D., is the interim director of education and networks for the Building Resilient Communities team in the ELCA churchwide organization.

—————-

[1] “Water insecurity” can be defined as lacking reliable access to clean, safe and sufficient water to support livelihoods and human well-being. This is related to other terms such as “water stress” or “water scarcity.” Water scarcity generally describes the relationship between supply and demand, while water stress is a bit broader, encompassing not just adequate availability but dependable and sufficient access. See Young SL, et al.. Perspective: The Importance of Water Security for Ensuring Food Security, Good Nutrition, and Well-being. Advances in Nutrition. 2021 Jul 30;12(4):1058-1073.

[2] The reasons for tap water avoidance can vary. This can include a lack of adequate plumbing, safety or contamination concerns, shut-offs due to lack of payment, and lack of trust in municipal services and government.

[3] The World Health Organization (WHO) and the United Nations Children’s Fund (UNICEF) define “safely managed drinking water service as “an improved water source that is accessible on premises, available when needed and free from faecal (sic) and priority chemical contamination. Improved water sources include: piped water, boreholes or tubewells, protected dug wells, protected springs, and packaged or delivered water.”

[4] WHO and UNICEF define a basic drinking water service as “drinking water from an improved source, provided collection time is not more than 30 minutes for a round trip.”

[5] Philip Vinod Peacock, “Water Conflict,” in Sam P. Mathew and Chandran Paul Martin, eds. Waters of Life and Death: Ethical and Theological Responses to Contemporary Water Crises (Chennai: UELCI/ISPCK, 2005), 65.

[6] Ibid, 64.

[7] Ibid, 63.

[8] Christiana Zenner, Just Water: Theology, Ethics, and Fresh Water Crises (Maryknoll: Orbis, 2018).

[9] This estimate was derived by calculating the number of women and girls living in areas where water sources are more than 30 minutes away from the home.

[10] In Mathew and Martin, eds., xi.

ELCA World Hunger is excited to announce the addition of a new staff member, Everdith Landrau. Read more about her below! 

Hi everyone, my name is Everdith Landrau, also known as Evie, and I am delighted to join the ELCA World Hunger as Director of Networking and Engagement.  I am a native of San Juan, Puerto Rio by way of Manhattan (Spanish Harlem), New York.  I am an ordained Minister of Word and Sacrament with the Presbyterian Church, (USA).  My grandmother fostered the love of service early on in my childhood.  Growing up in an urban setting both in Puerto Rico and Spanish Harlem exposed me to the many struggles of hunger, food insecurity and poverty in Black and Latinex communities.

My service to the Church has taken different forms, including ecumenism, inter-faith relations, faith formation, youth and young adult ministry, art/healing movement, and food justice and advocacy.  As an ecumenical leader with my local congregation and the World Council of Churches, I collaborated in various justice service programmatic projects and critical theological reflection.  My doctoral research was focused on the health disparities of African American women in Charlotte, NC.  I researched the realities of how health disparities, hunger, food insecurity, and entrenched institutional racism prevents the flourishing of many Black and Brown communities in the South and the United States.

Much of my passion for prophetic justice has been nurtured by mentors, my spiritual formation alongside Black and Brown siblings and immigrant communities.  I have been honored to be a pastor in North Carolina while participating in community engagement and networking between diverse communities.  In many of our churches, we addressed hunger through soup kitchens, food pantries and intentional advocacy projects with local officials and nonprofit organizations.  I believe in the power of building resilient communities and creating brave spaces of dialogue, action and prayer.

In my free time, I enjoy exercising, creating handmade jewelry, dancing, and playing with my three-year-old daughter, Aluna.

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

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

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

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

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

The 1890s – Community Gardens Begin

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

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

 

Turn of the Century and World War I

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

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

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

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

World War II – Victory Gardens

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

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

Hidden Depths

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

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

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

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

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

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

Sowing and Reaping

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

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

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

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

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

 

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

 

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

A New Resource on Housing!

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

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

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

Who Is This Resource For?

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

About This Resource

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

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

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

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

Learn More

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

Get Connected

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

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

Welcome to “More than Food,” the podcast of ELCA World Hunger’s Global Farm Challenge!

Find out more information below about the Global Farm Challenge and how you and your group can become involved. Links to the podcast episodes are also below.

What is the Global Farm Challenge?

The Global Farm Challenge is a youth-centered, whole-church effort to raise awareness and gifts to support the work of ELCA World Hunger with farming communities around the world. ELCA World Hunger works through congregations, companion churches and partners to accompany smallholder farmers around the world. This work includes adapting to climate change and sustainable farming practices. But it also includes helping farmers learn new techniques for increasing yields and decreasing costs, build collectives for shared power and gain access to land, seeds and tools. By joining the Global Farm Challenge, you can be an important part of supporting this work!

Why the Global Farm Challenge?

We know that the world produces more than enough food to feed everyone person. But hunger is on the rise, and the very people who produce the world’s food – farmers and farmworkers – face higher levels of hunger and poverty. They are vulnerable to climate change-related disasters, health risks and laws and policies that lock them out of access to land or financing they need to expand their farms.

With the war in Ukraine causing global food shortages and rising prices making it harder for vulnerable families to feed themselves, meeting immediate needs now and building resilience for the future are critical steps. The Global Farm Challenge, by empowering ELCA World Hunger to accompany farmers around the world, is a key way we can all be part of God’s work toward a just world where all are fed.

What is “More than Food”?

“More than Food” is a podcast designed to go along with the “Global Farm Challenge To-Go Card Game,” a game your group can play anywhere – even on the road! In the game, players follow stories of smallholder farmers and farmworkers and learn about the challenges and opportunities farmers face. Each of the stories in the game is based on real stories of neighbors involved in the projects supported by ELCA World Hunger and the Global Farm Challenge. In the podcast, we will dive into these stories and learn more about the projects and the communities involved.

You can share this podcast on your congregation’s website or social media, listen to episodes as part of a group study or play episodes in the car while you travel to a service site this summer.

Play the game, talk about your experiences and hear about our neighbors’ experiences as you consider supporting ELCA World Hunger’s Global Farm Challenge!

Join us in learning more about the many ways God is at work through us and our neighbors!

 

Episode 1 – In this episode, learn more about the Global Farm Challenge and how to get involved.

Transcript: Ep 1 Introducing More than Food Transcript

Episode 2 – In this episode, Brooke and Ryan talk about why justice is at the very foundation of faith and why it is so important to think about ending hunger as “more than food.”

Episode 3 – In this episode, Ryan talks with Franklin Ishida, the director for the Asia and Pacific regions for the ELCA, about growing pumpkins – and a whole lot more – through a project in Cambodia. This project is one of the stories featured in the Global Farm Challenge To-Go Card Game.

Transcript: Episode 3 – Pumpkins and Cambodia Transcript

Episode 4 – In this episode, we hear from Giovana Oaxaca, the ELCA’s program director for migration policy, who shares some of the ways ELCA World Hunger supports farm workers in the US. This work part of the story of citrus fruit in the Global Farm Challenge To-Go Card Game.

Transcript: More than Food Episode 4 – US Farmworkers Transcript

ELCA World Hunger’s 40 Days of Giving

Lent 2022

In English and en Espanol

Week 5: A Way in the Wilderness

“Do you not perceive it?” (Isaiah 43:19)

Read

• Isaiah 43:16-21
• Psalm 126
• Philippians 3:4b-14
• John 12:1-8

Reflect

Each of the sessions of this Lenten study has been grounded in a verse from this week’s readings:

I am about to do a new thing; now it springs forth, do you not perceive it? I will make a way in the wilderness and rivers in the desert (Isaiah 43:19).

From the first-fruits offering of Deuteronomy to the teaching of Jesus in the Gospel of Luke, our reflections have pointed to how God continues to “make a way in the wilderness” and calls us to be part of that journey for ourselves and our neighbors. The Scripture readings this season remind us of the promise of new life in Canaan for our ancestors and new life in Christ for us all.

We have imagined a world without hunger, heard of God’s abundant provision of manna and seen the ways the church has worked tirelessly, in the past and today, to end hunger.

Now we reach the culmination of this movement toward the fulfillment of God’s promise, wherein Jesus announces: “You will always have the poor among you” (John 12:8 NIV).

It’s not the most encouraging verse in the Bible.

How often have people twisted these words into an excuse for passivity or a sneering retort to proclamations of hope that hunger and poverty can, one day, end? Along with its partner in 2 Thessalonians (“Anyone unwilling to work should not eat”), it’s one of the “hard passages” for people of faith eager to inspire others to respond to hunger and poverty. These troublesome verses are often used to support restrictive, counterintuitive policies and practices that inhibit real progress against hunger and poverty. Why try harder to end hunger and poverty if even Jesus says poverty isn’t going away?

The passage yields more when we dig a little deeper. Jesus may actually be referring to an earlier part of the Bible here, and in that earlier verse the words are no statement of fact but a challenge to the people of God. The verse appears in a section of Deuteronomy about the Jubilee Year, a time every seven years when debts were forgiven. That earlier passage sheds new light on the verse from John:

Since there will never cease to be some in need on the earth, I therefore command you, “Open your hand to the poor and needy neighbor in your land” (Deuteronomy 15:11).

Far from resigning us to poverty in the world, the verse challenges followers of Christ. In his commentary on Deuteronomy, Martin Luther writes, “‘The poor you always have with you,’ just as you will have all other evils. But constant care should be taken that, since these evils are always in evidence, they are always opposed.”

For Luther, to “always have the poor among you” meant to be confronted always by God’s call to respond to human suffering and oppose the evil that creates it. This is not resignation but activation of the people of God in the service of the neighbor.

What’s more, we may find in Jesus’ words a lesson for our identity as church together. “You will always have the poor among you.” If we are truly the
people of God, then we are called to be in community with neighbors who have been marginalized, excluded, oppressed and impoverished by the world’s injustice.

As church, our calling is not merely to minister to our neighbors but to bear witness to the “new thing” God is doing in our world, a new community God is making possible. This is not easy work. Confronting hunger and poverty alongside our neighbors means facing the dangerous realities that impact our neighbors.

In Palestine, Defense of Children International–Palestine (DCIP), supported by ELCA World Hunger, works with children and families to protect their rights and give them the care and support they need. Settlement expansion in the West Bank and increased military presence in daily life put children at risk of negative encounters with Israeli forces. Children detained for
violating the often-discriminatory laws of Israeli occupation risk abuse from both Israeli and Palestinian forces. Despite significant legal reform in recent years, DCIP has found that practices have yet to fully align with domestic or international legal frameworks for juvenile justice and that children are paying the price, navigating a military legal system that fails to meet the minimum international standards, particularly for juveniles.

DCIP provides both legal and social support for children accused of crimes, and it works with their families, many of whom live in poverty, to improve their situations emotionally, socially and financially through vocational training, the support of social workers and more. This support is critical to addressing the root causes of hunger and poverty in Palestine.

Responding to hunger means accompanying neighbors as they confront the systems of injustice that create hunger. It means facing harsh realities with realistic perspectives. This is not the false “realism” that twists Jesus’ words in the Gospel but the realistic acknowledgement that we face our own journey in the wilderness before we reach the fullness of God’s promise. Friends, we have a long way to go.

And yet … and yet …

As we have seen throughout our Lenten journey, we are not going it alone. God is with us along the way, inspiring hope and courage and revealing Godself in the neighbors we encounter along the way. We know that this Lenten journey is not the end. The season’s fasting, praying and selfreflecting spiritual disciplines prepare us for the road ahead, the road that leads to the cross — and beyond, to a new community God makes possible.

This is not an easy road to travel. But we know that, even amid the challenges ahead, the “new thing” God is doing “springs forth,” that God is even now working to “make a way in the wilderness and rivers in the desert” (Isaiah 43:19).

Do you not perceive it?

Ask

1. What does it mean for the church to “always have the poor” with us? How might we rethink Jesus’ words in light of the study session for this week?
2. In what ways does your congregation act as a neighbor toward people in need in your community?
3. Why is the church called to work for justice in the world? What might the work of DCI-Palestine teach us about being the people of God?
4. How can the church inspire hope when the promised future can seem so far away?
5. Where is God calling you and your congregation to be today? How can or will you be part of the “new thing” God is calling forth?

Pray

God of the poor widow, the lost sheep, and the wandering Aramean,
God of the hungry, the thirsty, and the stranger,
God of the naked, the ill, and the imprisoned,

We confess before you that the church has not always been where
you have called us to be. We have failed to seek your face in our
neighbors in need. We have allowed despair to bind our hands and
feet. Change us, O God. Free us to act with hope and courage.

Open our hearts to perceive your presence in and among our
neighbors. Inflame us with holy passion for the work you invite us
to in the world. Breathe new life into your church, that we may be
the people you call us to be in the world you call into being:

A church of the poor widow, the lost sheep and the wandering Aramean.
A church of the hungry, the thirsty and the stranger.
A church of the naked, the ill and the imprisoned.

Do a “new thing” with us and through us, that we may be a
community of hope, comfort and welcome — a living sign of the
way we are making in the wilderness. Amen.

 

SEMANA 5: Un camino en el desierto

“¿No se dan cuenta?” (Isaías 43:19).
Lecturas: Isaías 43:16-21, Salmo 126, Filipenses 3:4b-14, Juan 12:1-8

Cada una de las sesiones de este estudio de Cuaresma se ha basado en un versículo de las lecturas de esta semana:

¡Voy a hacer algo nuevo! Ya está sucediendo, ¿no se dan cuenta? Estoy abriendo un camino en el desierto, y ríos en lugares desolados (Isaías 43:19).

Desde la ofrenda de primicias de Deuteronomio, hasta la enseñanza de Jesús en el Evangelio de Lucas, nuestras reflexiones han señalado cómo Dios continúa “abriendo un camino en el desierto” y nos llama a ser parte de esa jornada para nosotros y nuestro prójimo. Las lecturas bíblicas de esta temporada nos recuerdan la promesa de una nueva vida en Canaán para nuestros antepasados y una nueva vida en Cristo para todos nosotros.

Hemos imaginado un mundo sin hambre, hemos oído hablar de la abundante provisión que Dios hizo de maná, y hemos visto las formas en que la iglesia ha trabajado incansablemente, en el pasado y en la actualidad, para acabar con el hambre.

Ahora llegamos a la culminación de este movimiento hacia el cumplimiento de la promesa de Dios, en la que Jesús anuncia: “A los pobres siempre los tendrán con ustedes” (Juan 12:8 NVI).

Este no es el versículo más alentador de la Biblia.

¿Cuántas veces la gente ha tergiversado estas palabras en una excusa para la pasividad o una réplica burlona a las proclamas de esperanza de que el hambre y la pobreza pueden, algún día, terminar? Junto con su versículo compañero en 2 Tesalonicenses (“El que no quiera trabajar, que tampoco coma”), es uno de los “pasajes difíciles” para las personas de fe ansiosas por inspirar a otros a responder al hambre y la pobreza. Estos versículos problemáticos a menudo se usan para apoyar políticas y prácticas restrictivas y contraintuitivas que inhiben el progreso real contra el hambre y la pobreza. ¿Por qué esforzarse más para acabar con el hambre y la pobreza si incluso Jesús dice que la pobreza no va a desaparecer?

El pasaje brinda más cuando cavamos un poco más profundo. En realidad, Jesús podría estar refiriéndose aquí a una parte anterior de la Biblia, y en ese versículo anterior las palabras no son una declaración de hechos, sino un desafío al pueblo de Dios. El versículo aparece en una sección de Deuteronomio sobre el año del jubileo, un tiempo cada siete años en que las deudas eran perdonadas. Ese pasaje anterior arroja nueva luz sobre el versículo de Juan:

Gente pobre en esta tierra, siempre la habrá; por eso te ordeno que seas generoso con tus hermanos hebreos y con los pobres y necesitados de tu tierra” (Deuteronomio 15:11).

Lejos de resignarnos a la pobreza en el mundo, el versículo desafía a los seguidores de Cristo. En su comentario sobre Deuteronomio, Martín Lutero escribe: “‘El pobre siempre lo tienen con ustedes’, así como tendrán todos los demás males. Pero se debe tener el cuidado constante de que, dado que estos males siempre son evidentes, siempre se les presente oposición”.

Para Lutero, “a los pobres siempre los tendrán con ustedes” significaba ser siempre confrontado por el llamado de Dios a responder al sufrimiento humano y oponerse al mal que lo causa. Esto no es resignación sino activación del pueblo de Dios al servicio del prójimo.

Lo que es más, en las palabras de Jesús podemos encontrar una lección para nuestra identidad como iglesia juntos. “A los pobres siempre los tendrán con ustedes”. Si realmente somos el pueblo de Dios, entonces estamos llamados a estar en comunidad con los vecinos que han sido marginados, excluidos, oprimidos y empobrecidos por la injusticia del mundo.

Como iglesia, nuestro llamado no es simplemente ministrar a nuestro prójimo, sino dar testimonio de “algo nuevo” que Dios está haciendo en nuestro mundo, una nueva comunidad que Dios está haciendo posible. Este no es un trabajo fácil. Enfrentar el hambre y la pobreza junto a nuestro prójimo significa enfrentar las peligrosas realidades que afectan a nuestros vecinos.

En Palestina, Defense of Children International–Palestine (DCIP) [Defensa Internacional para los Niños de Palestina], con el apoyo de ELCA World Hunger, trabaja con niños y familias para proteger sus derechos y brindarles la atención y el apoyo que necesitan. La expansión de los asentamientos en la Ribera Occidental y el aumento de la presencia militar en la vida cotidiana ponen a los niños en riesgo de encuentros negativos con las fuerzas israelíes. Los niños detenidos por violar las leyes a menudo discriminatorias de la ocupación israelí corren el riesgo de sufrir abusos tanto por parte de las fuerzas israelíes como de las palestinas. A pesar de la importante reforma legal de los últimos años, el DCIP ha descubierto que las prácticas aún no se han alineado plenamente con los marcos jurídicos nacionales o internacionales para la justicia de menores, y que los niños están pagando el precio, navegando por un sistema legal militar que no cumple con las mínimas normas internacionales, particularmente para los menores.

DCIP da apoyo legal y social a los niños acusados de delitos y trabaja con sus familias —muchas de las cuales viven en la pobreza— para mejorar emocional, social y financieramente sus situaciones a través de la capacitación vocacional, el apoyo de los trabajadores sociales y más. Este apoyo es fundamental para atacar las causas profundas del hambre y la pobreza en Palestina.

Responder al hambre significa acompañar a los vecinos mientras enfrentan los sistemas de injusticia que crean hambre. Significa hacer frente a realidades duras con perspectivas realistas. Este no es el falso “realismo” que tergiversa las palabras de Jesús en el Evangelio, sino el reconocimiento realista de que enfrentamos nuestra propia jornada en el desierto antes de alcanzar la plenitud de la promesa de Dios.  Amigos, nos queda un largo camino por recorrer.

Y sin embargo… y sin embargo…

Como hemos visto a lo largo de nuestra jornada cuaresmal, no vamos solos. Dios está con nosotros en el camino, inspirando esperanza y valentía y revelándose a sí mismo en los vecinos que encontramos en el camino. Sabemos que esta jornada cuaresmal no es el fin. Las disciplinas espirituales de ayuno, oración y autorreflexión de la temporada nos preparan para el camino por delante, el camino que conduce a la cruz; y más allá, a una nueva comunidad que Dios hace posible.

No es un camino fácil de recorrer. Pero sabemos que, incluso en medio de los desafíos que tenemos por delante, el “algo nuevo” que Dios está haciendo “brota”, que Dios incluso ahora está trabajando para “abrir un camino en el desierto y ríos en lugares desolados” (Isaías 43:19).

¿No se dan cuenta?

Preguntas para la reflexión

1. ¿Qué significa para la iglesia que “a los pobres siempre los tendremos con nosotros”? ¿Cómo podríamos replantearnos las palabras de Jesús a la luz de la sesión de estudio de esta semana?
2. ¿De qué maneras actúa su congregación como el prójimo de las personas necesitadas en su comunidad?
3. ¿Por qué está llamada la iglesia a trabajar por la justicia en el mundo? ¿Qué podría enseñarnos la obra de DCI-Palestina en lo que respecta a ser el pueblo de Dios?
4. ¿Cómo puede la iglesia inspirar esperanza cuando el futuro prometido puede parecer tan lejano?
5. ¿Dónde está llamando Dios a su congregación y a usted a estar hoy? ¿Cómo puede ser o será parte del “algo nuevo” del que Dios está hablando?

Oración

Dios de la viuda pobre, de la oveja perdida y del arameo errante, Dios del hambriento, el sediento y el extranjero, Dios del desnudo, el enfermo y el encarcelado:

Confesamos ante ti que la iglesia no siempre ha estado donde nos has llamado a estar. No hemos podido buscar tu rostro en nuestros vecinos necesitados. Hemos permitido que la desesperación nos ate las manos y los pies. Cámbianos, oh Dios. Libéranos para actuar con esperanza y valentía.

Abre nuestros corazones para percibir tu presencia en nuestros vecinos y entre ellos. Enciéndenos con santa pasión por el trabajo al que nos invitas en el mundo. Sopla nueva vida a tu iglesia, para que podamos ser las personas que nos llamas a ser en el mundo que llamas a ser:

Una iglesia de la viuda pobre, la oveja perdida y el arameo errante. Una iglesia del hambriento, el sediento y el extranjero.

Una iglesia del desnudo, el enfermo y el encarcelado. Haz “algo nuevo” con nosotros y a través de nosotros, para que podamos ser una comunidad de esperanza, consuelo y bienvenida; una señal viva del camino que estás abriendo en el desierto. Amén.

 

ELCA World Hunger’s 40 Days of Giving

Lent 2022

In English and en Espanol

Week 4: Transformed in the Wilderness

“They ate the crops of the land” (Joshua 5:12)

Read

• Joshua 5:9-12
• Psalm 32
• 2 Corinthians 5:16-21
• Luke 15:1-3, 11b-32

Reflect

The reading from Joshua for this week is brief, but it recounts the time the Hebrews, who left Egypt under God’s care, had so longed to see: the end of their exodus and the beginning of their life in the Promised Land of Canaan. No longer would their food rain down from the heavens; now, they would be fed by their own produce:

The manna ceased on the day they ate the produce of the land, and the Israelites no longer had manna; they ate the crops of the land of Canaan that year (Joshua 5:12).

Certainly, the people’s entrance into the Promised Land is not the end of their dependence on God. Their food may no longer miraculously fall from the sky, but a new miracle springs from the land God created and is nurtured by farmers who embody God’s creative care. Settling in Canaan is just the beginning of the story of God’s people — not the end.

But there is a transformation in the now-settled people, evident in the difference between manna from heaven and “the crops of the land.” In the common language of today’s world, we might call this the difference between charity and self-sufficiency.

The church has been involved in responding to human need, especially hunger, since its very beginning. The sacrament of Holy Communion began as a full meal in the Christian community, particularly for those who otherwise might not have been able to feed themselves. By the second and third centuries, care for people who were hungry or poor was so central to the church’s identity that bishops, whose roles included managing the church’s social ministries, were sometimes called “lovers of the poor.”

Feeding people who hunger is still crucial to the church’s identity. Our latest survey data show that well over 70% of ELCA congregations participate in direct-feeding ministries. Early numbers indicate that over 95% of congregations participate in some form of response to hunger. Feeding ministries can be crucial lifelines for the more than 38 million people in the United States who are uncertain of their next meal. During the first months of the COVID-19 pandemic in 2020, with sudden job loss and supply chain shortages, feeding ministries such as these swiftly adapted to meet the exploding need. This was critical support, particularly for those neighbors unable to access social safety-net programs such as SNAP or the federal stimulus payments.

Feeding ministries stand at the forefront of hunger work, providing opportunities for neighbors to build relationships and for communities to draw together toward effective solutions. But ending hunger requires more. As theologian Samuel Torvend has written, “In addition to charitable response is discerning why people … are suffering in the first place. And that moves us from charitable giving … into asking the larger question, which is, ‘Why is there injustice? What is it within the larger system in which people live that produces this kind of suffering?’”

Behind the long lines at food pantries and the pallets of goods at food banks lies the reality that ending hunger will require more than food. There are some times when we must focus our efforts together on meeting immediate need. But at all times, the church is called to something more.

The church’s work in hunger responds not only to a problem but to a promise. We know by faith that hunger is not what God intends, that the One who created and sustains us is leading us to a future in which all will be fed, as surely as God led our ancestors through the desert to the Promised Land. The response of the church is rooted in the larger witness of faith holding that the systems and conditions that create scarcity are wrong, and that we can still create a life of security and sufficiency, even on this side of the fullness of God’s reign.

In Pueblo County, Colo., Posada accompanies neighbors who experience homelessness as they work together toward this vision. With support from ELCA World Hunger, Posada aspires to provide for the immediate needs of people who lack stable housing while enabling them to address the problems that have led to their situation. Daniel is one of many people Posada has worked with to secure housing. Assisted by Posada, Daniel was able to transition from a long-term care facility to stable housing that he can call his own. Posada continues to work with him so that he can pay for utilities.

Posada helps neighbors meet their most immediate needs, connecting them to programs that offer funds for food and shelter. But the work doesn’t stop there; Posada works with neighbors to secure the housing, support and stability they will need to thrive in the future.

As Moses and the Hebrews left Egypt, they were sustained by God’s gift of manna. This food from heaven satisfied their hunger and helped them survive their time in the wilderness. But God had more in store for them — not just an end to their hunger but a new life and hope, a future as a people renewed in their relationship to God, to each other and to a land
they could call their own. Eating their fill of manna was not the end but the means, allowing them to reach a place where they would thrive on “the crops of the land.”

Amid our own trial and challenge during a pandemic that stretched our food systems and charitable ministries to near-capacity, we might forget the vision that inspires the church’s hunger ministries in the first place. But during Lent, a season of self-reflection and renewal, the crossing over of the Hebrews from the wilderness to Gilgal, where they would become the nation Israel, reminds us of that vision. We cling to this promise that God will provide not just manna today but “crops of the land” tomorrow, granting us a new opportunity to build community and share in God’s journey toward a just world where all are fed.

This is the vision that inspires, motivates and shapes the many ways this church is active in the world, responding not just to the problem of hunger but to the promise of God for a future in which all who are weary — from journeying, from struggling, from working, from waiting — will find rest.

Ask

1. What does “home” mean to you? What do you think it meant for the Israelites to settle in their new home and to eat the crops of their own land?
2. How might uncertainty about housing impact other aspects of someone’s life?
3. What might Posada’s ministry say about what it means to be the people of God? How does addressing housing insecurity reflect the church’s calling to be the people of God?
4. Consider your community. What housing issues do you and your neighbors face? How might your congregation be part of addressing these issues?

Pray

God of our wanderings and our settling, you guided your people through the wilderness with gifts of manna and water to sustain them. Be with us in our own times of uncertainty and fear. Send your Spirit among us, that your church may be a sign of welcome in the world. When we are comfortable, open our hearts to our neighbors’ discomfort. When we are uncomfortable, sustain us with hope and courage. Bless us, that we may be blessings to one another. In your name we pray, amen.

 

SEMANA 4: Transformados en el desierto

“El pueblo se alimentó de los frutos de la tierra” (Josué 5:12).
Lecturas: Josué 5:9-12; Salmo 32; 2 Corintios 5:16-21; Lucas 15:1-3, 11b-32.

La lectura de Josué para esta semana es breve, pero relata el tiempo que los hebreos, que salieron de Egipto bajo el cuidado de Dios, habían anhelado ver: el fin de su éxodo y el comienzo de su vida en la Tierra Prometida de Canaán. Su alimento ya no iba a llover más de los cielos; ahora iban a ser alimentados por sus propios productos:

Desde ese momento dejó de caer maná, y durante todo ese año el pueblo se alimentó de los frutos de la tierra (Josué 5:12).

Ciertamente, la entrada de la gente en la Tierra Prometida no es el fin de su dependencia de Dios. Tal vez su comida ya no cae milagrosamente del cielo, pero un nuevo milagro brota de la tierra que Dios creó y es cultivado por agricultores que encarnan el cuidado creativo de Dios. Establecerse en Canaán es sólo el comienzo de la historia del pueblo de Dios —no el final.

Pero hay una transformación en la gente ahora asentada, evidente en la diferencia entre el maná del cielo y “los frutos de la tierra”. En el lenguaje común del mundo de hoy, podríamos llamar a esto la diferencia entre caridad y autosuficiencia.

Desde sus inicios, la iglesia ha estado involucrada en responder a las necesidades humanas, especialmente al hambre. El sacramento de la Sagrada Comunión comenzó como una comida completa en la comunidad cristiana, particularmente para aquellos que de otra manera no habrían podido alimentarse. En los siglos II y III, el cuidado de las personas que tenían hambre o eran pobres era tan central para la identidad de la iglesia que los obispos, cuyos roles incluían la gestión de los ministerios sociales de la iglesia, a veces se llamaban “amantes de los pobres”.

Alimentar a las personas que tienen hambre sigue siendo crucial para la identidad de la iglesia. Los últimos datos de nuestra encuesta muestran que más del 70% de las congregaciones de la ELCA participan en ministerios de alimentación directa. Las primeras cifras indican que más del 95% de las congregaciones participan en alguna forma de respuesta al hambre. Los ministerios de alimentación pueden ser líneas de vida cruciales para los más de 38 millones de personas en los Estados Unidos que no están seguras de su próxima comida. Durante los primeros meses de la pandemia de COVID-19 en 2020, con la pérdida repentina de empleos y la escasez en la cadena de abastecimiento, los ministerios de alimentación como estos se adaptaron rápidamente para satisfacer la creciente necesidad. Este fue un apoyo crucial, particularmente para aquellos vecinos que no pueden acceder a programas de redes de seguridad social como SNAP o los pagos de estímulo federal.

Los ministerios de alimentación están a la vanguardia del trabajo contra el hambre, brindando oportunidades para que los vecinos construyan relaciones y para que las comunidades se unan a favor de soluciones efectivas. Pero acabar con el hambre requiere más. Como ha escrito el teólogo Samuel Torvend: “Además de la respuesta caritativa, es discernir por qué las personas … están sufriendo en primer lugar. Y eso nos mueve de las donaciones caritativas… a hacer la pregunta más amplia, que es: ‘¿Por qué hay injusticia? ¿Qué cosa dentro del sistema más amplio en el que la gente vive es lo que produce este tipo de sufrimiento?’”

Detrás de las largas filas en las despensas de alimentos y las paletas de mercancías en los bancos de alimentos se encuentra la realidad de que acabar con el hambre requerirá más que alimentos. Hay ocasiones en las que debemos centrar nuestros esfuerzos juntos en satisfacer las necesidades inmediatas. Pero en todo momento, la iglesia está llamada a hacer algo más.

El trabajo de la iglesia en relación con el hambre responde, no sólo a un problema, sino también a una promesa. Sabemos por fe que el hambre no es lo que Dios quiere, que Aquel que nos creó y nos sostiene nos está llevando a un futuro en el que todos serán alimentados, tan seguramente como cuando guiaba a nuestros antepasados a través del desierto hacia la Tierra Prometida. La respuesta de la iglesia está enraizada en el testimonio más amplio de la fe que sostiene que los sistemas y las condiciones que crean escasez son incorrectos, y que todavía podemos crear una vida de seguridad y suficiencia, incluso en este lado de la plenitud del reino de Dios.

En el condado de Pueblo, Colorado, Posada acompaña a los vecinos que experimentan la falta de vivienda mientras trabajan juntos por esta visión. Con el apoyo de ELCA World Hunger, Posada aspira a satisfacer las necesidades inmediatas de las personas que carecen de vivienda estable, al tiempo que les permite abordar los problemas que han causado su situación. Daniel es una de las muchas personas con las que Posada ha trabajado para asegurar una vivienda. Con la ayuda de Posada, Daniel pudo hacer la transición de un centro de atención a largo plazo a una vivienda estable que puede llamar suya. Posada continúa trabajando con él para que pueda pagar los servicios públicos.

Posada ayuda a los vecinos a satisfacer sus necesidades más inmediatas, conectándolos con programas que ofrecen fondos para techo y comida. Pero el trabajo no se detiene ahí; Posada trabaja con los vecinos para asegurar la vivienda, el apoyo y la estabilidad que necesitarán para prosperar en el futuro.

Cuando Moisés y los hebreos salieron de Egipto fueron sustentados por el regalo de Dios llamado maná. Este alimento del cielo satisfizo su hambre y les ayudó a sobrevivir su tiempo en el desierto. Pero Dios tenía más cosas reservadas para ellos —no solo poner fin a su hambre, sino también una nueva vida y esperanza, un futuro como pueblo renovado en su relación con Dios, de los unos con los otros y con una tierra que podrían llamar suya. Comer maná hasta saciarse no era el fin sino el medio, lo que les permitía llegar a un lugar donde florecerían con “los frutos de la tierra”. En medio de nuestra propia prueba y desafío durante una pandemia que estiró a casi su capacidad nuestros sistemas alimentarios y ministerios caritativos, pudiéramos olvidar la visión que inspira los ministerios de hambre de la iglesia en primer lugar.

Pero, durante la Cuaresma, una temporada de autorreflexión y renovación, el paso de los hebreos desde el desierto hasta Gilgal, donde se convertirían en la nación de Israel, nos recuerda esa visión. Nos aferramos a esta promesa de que Dios proveerá no solo maná hoy, sino también “frutos de la tierra” mañana, otorgándonos una nueva oportunidad para construir comunidad y participar en la jornada de Dios hacia un mundo justo donde todos sean alimentados.

Esta es la visión que inspira, motiva y moldea las muchas formas en que esta iglesia está activa en el mundo, respondiendo no solamente al problema del hambre, sino también a la promesa de Dios para un futuro en el que todos los que están cansados —de la jornada, la lucha, el trabajo, la espera— encontrarán descanso.

Preguntas para la reflexión

1. ¿Qué significa “hogar” para usted? ¿Qué cree que significaba para los israelitas establecerse en su nuevo hogar y comer los frutos de su propia tierra?
2. ¿Cómo podría la incertidumbre sobre la vivienda afectar otros aspectos de la vida de alguien?
3. ¿De qué manera abordar la inseguridad de la vivienda refleja el llamado de la iglesia a ser el pueblo de Dios?
4. Considere su comunidad. ¿Qué problemas de vivienda enfrentan usted y sus vecinos? ¿Cómo podría su congregación ser parte de la solución de estos temas?

Oración

Dios de nuestras andanzas y nuestro asentamiento, guiaste a tu pueblo a través del desierto con regalos de maná y agua para sustentarlos. Quédate con nosotros en nuestros propios tiempos de incertidumbre y temor. Envía tu Espíritu entre nosotros para que tu iglesia sea una señal de bienvenida en el mundo. Cuando estemos cómodos, abre nuestros corazones a la incomodidad de nuestros vecinos. Cuando nos sintamos incómodos, sostennos con esperanza y valor. Bendícenos, para que seamos bendiciones los unos para los otros. En tu nombre oramos, amén.

As the Russian invasion of Ukraine continues, the immediate, deadly consequences are starkly visible in Western media – an as-yet uncounted number of dead soldiers and civilians, millions forced to flee from their homes and seek safety in other countries or regions, and the devastation of homes, hospitals and critical infrastructure. Less vivid but no less significant, are the long-term consequences the war will have for food security in Ukraine and around the globe.

While other causes of hunger, such as climate change, migration or economic poverty, may seem to receive more attention, the single biggest driver of food crises around the world is conflict. As António Guterres, Secretary-General of the United Nations, wrote in 2021, “Conflict and hunger are mutually reinforcing. We need to tackle hunger and conflict together to solve either.” As the World Food Programme (WFP) notes nearly every year in its annual Global Report on Food Crises, conflict often leads to food crises[1] (especially when it occurs at the same time as climate events or economic downturns) and food crises can exacerbate conflict.

Food security depends on the adequacy of four things: food production, food access, food utilization and stability. In simpler terms:

• Is enough food being produced or supplied?
• Is the food available to consumers in safe, reliable ways?
• Are people able to meet their nutritional needs with the food?
• Is access to food reliable, even during crises?

Over a series of posts, we’ll take a brief dive into each of these. Follow the links to read more:

• Conflict and Hunger Part II: Food Production
• Conflict and Hunger Part III: Food Access
• Conflict and Hunger Part IV: Food Utilization
• Conflict and Hunger Part V: Stability

 

Reading through each of these posts will give a picture of some of the ways violent conflict impacts hunger, as well as some of the long-term effects that may come from the war in Ukraine. Even as we pray for and take action to support neighbors in Ukraine, we need to remember that this conflict could have devastating and far-reaching consequences that may not go away the moment a ceasefire agreement is signed. Our globalized food system, while so efficient and effective when operating well, also leaves each of us vulnerable to destabilizing shocks around the world.

This is one of the reasons why the complementary responses of Lutheran Disaster Response and ELCA World Hunger through partners and companion churches are so important. Lutheran Disaster Response, working through companions in Eastern Europe, is helping to meet the most immediate needs created by the crisis, while also drawing on years of experience to plan long-term support for refugees, internally displaced persons, and other victims of the war.

Together with Lutheran Disaster Response, ELCA World Hunger accompanies communities around the world as they build resilience against these kinds of shocks. Supporting work in agriculture helps local farmers take steps to improve the productivity of their labors, which provides some security against interruptions in exports or rising prices. Working together with partners and companions in advocacy helps to ensure that social safety net programs are robust and effective in the event of a crisis. Support for healthcare workers, counselors, clinics and hospitals helps reduce vulnerability to disease and illness, care for neighbors dealing with trauma and build capacity to respond to future health crises. And by accompanying refugees and migrants around the world, we can be part of the work God is doing to foster the stability that’s needed to ensure long-term health and well-being wherever they are.

The ripple effects of the war in Ukraine could echo throughout the food system for a long time. But we find courage and hope in God who “calls us to hope, even when hope is shrouded by the pall of war” and who, even now, is at work in, among and through peacemakers, supporting neighbors in need and “striving for justice and peace in all the earth.”

For more information on Lutheran Disaster Response’s ongoing efforts to provide support in Eastern Europe, visit https://blogs.elca.org/disasterresponse/situation-report-eastern-europe-crisis/.

 

Ryan P. Cumming, Ph.D., is the program director of hunger education for ELCA World Hunger and the author of The African American Challenge to Just War Theory (Palgrave, 2013).

 

[1] A food crisis occurs when there is a sharp rise in hunger or malnutrition within a geographic region. The World Food Programme uses the Integrated Food Security Phase Classification and the Cadre Harmonise (IPC/CH) to describe levels of acute food insecurity. The classification phases range from Phase 1 (none or minimal) to Phase 5 (Catastrophe/Famine.) More information on the phases can be found in WFP’s Global Report on Food Crises. Phase 3 represents a “crisis,” during which immediate action is needed to protect livelihoods and prevent worsening hunger.