This post is Part II of a five-part series discussing the many ways that violent conflict impacts hunger. The first key aspect of food security is food production, or put another way, is enough food being produced or supplied to meet human needs? Here, we take a look at how conflict impacts this, with specific attention to the crisis in Ukraine. Read Part I and find links to the other posts here.

Violent conflict puts the entire food supply chain at risk. The immediate destruction or occupation of land and storage facilities can reduce the amount of land that is farmed and the amount of food crops harvested. The effects, though, are complex, as research into the recent conflicts in Syria and Iraq has found, since militaries can and do turn some of their energy to cultivating occupied land while local farmers also increase their production (or try to) to meet growing need.

Far more significant than control or destruction of land are the impacts on labor and inputs. Are there enough people to work a farm, and does the farm have enough supplies to keep operating? As people flee their homes in search of safety, farms are often left fallow, crops are left unharvested and livestock are left untended and vulnerable to death or theft, as has been the case in Nigeria, for example, amid the violence of the Fulani militia. Conflict can also make it hard for farmers to get shipments in or out, so obtaining seeds, new animals, machinery and other necessary supplies gets difficult and expensive, if not impossible.

This is a huge problem when it comes to the conflict in Ukraine. It’s no exaggeration to call Ukraine “the breadbasket of Europe.” Agriculture is about 9% of the country’s total gross domestic product (GDP), and Ukraine is a leading producer of wheat, corn, barley, sunflower oil, rapeseed oil and soybeans. Together, Russia and Ukraine provide more than 30% of the world’s cereal[1] supplies. These cereals are essential staples for many countries around the world that rely on Ukraine’s exports – exports that are now at severe risk. As Qu Dongyu, Director-General of the Food and Agriculture Organization of the United Nations (FAO), has pointed out, some cereal crops in Ukraine will be ready for harvest in June. The longer the conflict lasts, the greater risk that these crops won’t be harvested or shipped later this year.

That extends the crisis far beyond the borders of either Ukraine or Russia. Many of the countries dependent on importing Ukrainian grains do so because their own production can’t meet their needs. Some of these counties, such as Yemen (which imports about 700,000 tons of Ukrainian wheat each year), are already facing their own food crises. A shock like this could make famine more likely. On the other hand, because of our interconnected global food system and the widespread concern about the situation in Ukraine, we may see other producers step up to help fill the gaps through increased exports and reduced trade barriers. This, of course, doesn’t avoid other problems, as we’ll see in the next post on food access.

 

[1] “Cereals” includes a wide variety of grains used for foods, such as rye, barley, wheat, sorghum, maize or rice.

This post is Part III of a five-part series discussing the many ways that violent conflict impacts hunger. The next key aspect of food security is food access, or put another way, is food available to consumers in safe, reliable ways? Here, we take a look at how conflict impacts this, with specific attention to the crisis in Ukraine. Read Part I and find links to the other posts here.

The next key aspect of food security is food access, or put another way, is food available to consumers in safe, reliable ways? Here, we take a look at how conflict impacts this, with specific attention to the crisis in Ukraine.

Even if food is produced, conflict interrupts the transportation and infrastructure needed to get it in people’s hands. As the World Food Programme (WFP) notes, an estimated 13.5 million tons of wheat and 16 million tons of maize ready to ship from Ukraine and Russia have been “frozen” out of the food supply chain, so they won’t get to the people who need them.

Even if food does get out to stores, food prices are rising rapidly, so consumers may not be able to afford them. The COVID-19 pandemic has already driven up the prices of staple foods, and these prices are likely to continue climbing. Because of the balance between demand and supply, these costs will rise even in countries that aren’t dependent on exports. The FAO estimates that food and feed prices could soar by up to 22%, depending on the movement of prices.

But couldn’t other countries simply ramp up production to fill the gap? Perhaps, but it’s not quite that simple. There are many benefits of a global food system. We have access to a wider variety of foods, often for lower prices, which is incredibly helpful for countries that are export-dependent. But this also means that a shock anywhere can lead to cascading shocks everywhere. In the case of the war in Ukraine, this means that the countries that could step up to fill the gap in food exports are also dependent on imported fuel. Because of the role Russia and Ukraine play in producing fuel, costs to run production facilities and transportation in other countries are also rising.

On top of all of this, within the countries directly affected by violence, conflict causes stores and markets to close and the loss of jobs. Also, because roads and bridges are overrun or destroyed, trucking and rail shipments can come to a halt in conflict areas, so, food can’t get to or from processing plants or stores for consumers within the country, and it can’t get to or out of ports for export, as we have already seen with some ports on the Black Sea closed. The loss of jobs, of course, reduces consumers’ ability to pay for the scarce supplies of food that may be available.

Ukrainians and Russians are both feeling this pinch, in part because of the invasion of Ukraine and in part because of the global response to the invasion. Obviously, within Ukraine, the disruption to daily lives, transportation, jobs and stores means that those who have stayed or been internally displaced within the country may have difficulty accessing basic goods, even if they do have the money to afford them. With many routes into city centers closed, too, this compounds the challenge of getting necessities to people who need them.

For Ukrainians forced to flee to other countries, humanitarian agencies and churches have stepped in alongside governments to meet some of the need, but in terms of access, it may be irregular for quite some time.

Russians, too, may experience obstacles to food access in the near future and long-term. Some have already. Sanctions are a middle road for international governments between, on the one hand, doing nothing and, on the other hand, engaging militarily in what would likely become a global war. Sanctions allow for pressure to be applied on Russia with minimal risk of escalating armed conflict. However, sanctions are also an indiscriminate tool, meaning their effects aren’t limited to just the people engaged in the war.

Research into the effects of US sanctions have found that “it is those living in poverty who are harshly affected” by sanctions. The effects are more pronounced when the sanctions are implemented by multiple countries, as we are seeing now with Russia. Unfortunately, while the seizure of yachts from oligarchs and the freezing of wealthy individuals’ bank accounts receive the most media attention, the impact of sanctions is most likely to be felt more sharply and for a longer time by average Russians, especially those who are already at or near poverty, as they lose jobs with foreign companies or domestic companies impacted by supply shortages.

Because of the lack of reliable information, it is difficult to say what the effect of sanctions has been on unemployment in Russia, but history suggests that average Russians will be significantly impacted. Likewise, as gas and fuel costs rise in the rest of the world, the people living paycheck-to-paycheck are most impacted, including here in the United States, as a higher percentage of their income goes to heat their homes, purchase goods or fill their tanks to drive to work.

This doesn’t mean that sanctions aren’t necessary or justified; but even necessary and justified actions have a cost.

Violent conflict causes immediate obstacles to food access for many people that go far beyond food production. It isn’t enough to have enough food being produced if people cannot afford it or if there aren’t outlets to get it from producers to consumers. These obstacles to access, including the collateral damage to food access within a sanctioned country such as Russia, ultimately impact the way people utilize the food that is available, as we will see in the next post on food utilization.

This post is Part IV of a five-part series discussing the many ways that violent conflict impacts hunger. The next key aspect of food security is food utilization, or put another way, are people able to meet their nutritional needs? Here, we take a look at how conflict impacts this, with specific attention to the crisis in Ukraine. Read Part I and find links to the other posts here.

When it comes to food security, there is a difference between having enough calories and meeting your nutritional needs. An overabundance of calorie-dense food – especially processed and packaged foods that also contain high amounts of salt or sugar – does not necessarily contribute to food security, because part of food security means having the right kinds of food: nutritious, clean and safe. The availability of this food, the ability to safely store and prepare it, and our own confidence as consumers all play a role in food utilization.

Unfortunately, in a violent conflict, when much of the food system and society is unstable, these are the kinds of foods that tend to be less available. During a crisis, people often turn toward shelf-stable,  processed foods that are quick to prepare, easy to carry, readily available and inexpensive. We saw this in countries such as Brazil and Indonesia in 2020, where as much as half of the population turned to eating less overall or eating more highly processed foods to get through the crisis caused by the COVID-19 pandemic.

One of the main concerns in the Ukraine conflict is the nutritional well-being of people displaced by violence within Ukraine and those who have fled the country as refugees. As people are displaced from their homes and local communities, their ability to procure safe, nutritious food is often hampered. In some cases, humanitarian aid can help make up the difference, but not everyone has access to this. We can surmise from recent reports that humanitarian agencies are facing significant obstacles in reaching people who are internally displaced within Ukraine.

The other aspect of food utilization to consider in a conflict is safe handling and storage of food. With attacks impacting both personal security of civilians as well as critical infrastructure that provides power for cooking and sanitation for clean water, conflict increases the risk of illnesses that come from contaminated food. Conflict also makes it harder for people to get treatment for diseases that can impact their nutrition and overall health, such as diarrhea, fevers, diabetes and, of course, COVID-19.

Here, too, the effects cascade to other populations. Host countries welcoming refugees can encounter obstacles in ensuring that everyone – including native residents – has enough food and that there is capacity in the healthcare system to meet the growing need. In addition, countries relying on exports from Ukraine and Russia may turn to less nutritious or less safe food available locally or in alternative markets.

With all of these interconnected systems, one of the most important aspects of food security is how stable and reliable the food system is. We turn to that in the next post on stability.

This post is Part V of a five-part series discussing the many ways that violent conflict impacts hunger. The next key aspect of food security is stability. Is access to food reliable, even during a crisis? Here, we take a look at how conflict impacts this, with specific attention to the crisis in Ukraine. Read Part I and find links to the other posts here.

Stability, in short, means that food production, access, and utilization are reliable and resilient. Put another way, if we can eat today, how sure are we that we will be able to eat tomorrow?

There are two reasons this is important. First, instability and unpredictability change the way people behave. Farmers, for example, become more hesitant to trade, invest or diversify their work. For example, after the civil war in Mozambique in the 1980s and 1990s, farmers tended to focus on subsistence farming and reduced their participation in the market, meaning there was less food produced for other people to purchase and consume. Similarly, farmers may shift away from livestock or away from crop diversification, since doing so seems to pose less risk in the short-term, even if it may have longer-term negative effects.

In Ukraine, one of the current concerns is that farmers may not fertilize their grain crops because of high prices and instability. That would lead to a drastic reduction in the wheat crop for 2022, which could cause further shortages and higher prices globally into 2023. Moreover, the International Food Policy Research Institute (IFPRI) notes that fertilizer costs are expected to rise globally, adding to the strain of farmers dependent on them. Russia and Belarus provide a large share of the world’s fertilizer, and their shipments have been significantly interrupted. (Of course, because causes and effects are complex, this situation might actually spawn the positive benefit of focusing attention on increased efficiency of chemical fertilizers and investment in alternative fertilizers that are less destructive to health and the environment, as IFPRI notes.)

The second reason stability is important is because conflict doesn’t happen in a vacuum. Russia’s invasion of Ukraine didn’t bring an end to the ongoing threat of COVID-19 or other diseases. Nor does conflict make climate-related disasters take a hiatus. The most significant risk to food security in a region occurs when multiple shocks coincide.

This is, in part, what makes the food security situation for export-dependent countries so dire right now. In places like Yemen, which depend on grain exports from Russia and Ukraine, the war comes on the heels of a locust swarm that devastated crops and continues to pose a threat to farmland. Moreover, some of the people dependent on exports from Ukraine are in areas facing their own conflict-related crises, such as Afghanistan.

When combined with existing poverty, rising prices, climate events and other conflicts, the shock to the global food system that the war in Ukraine represents could be severe. In the short- to medium-term, the FAO estimates that the conflict could lead to nearly 8 million more people around the world becoming hungry. This is in addition to the refugees and internally displaced people of Ukraine whose lives and livelihoods have been immediately impacted. That increase in hunger would come on the heels of significant growth in undernourishment due to the COVID-19 pandemic.

To sum it up, conflict destabilizes nearly every aspect of our global food system, which is partly why it is often named as the most significant driver of hunger around the world. For most of history, humans could assuage feelings of responsibility or even fear if a conflict emerged halfway around the globe. But our world today is far too connected to believe that borders, oceans or miles can insulate us. The globalized, interconnected food system that each of us is a part of demonstrates politically and economically what we have always known theologically, namely that the safety and well-being of all God’s creation matters, no matter how distant the people involved might seem to be.

The stability of the food system depends on many factors: farmers, workers, bakers, herders and processors who produce food; truck drivers, rail workers, loaders and grocers who make food available; health care workers who tend to nutritional well-being; employers who provide wages to workers so that they can be consumers; utility workers who keep infrastructure running to ensure the safety of food; construction and road workers who ensure there can be adequate transportation of food; and even policymakers who negotiate trade agreements and aid to ensure that the food system is inclusive.

To paraphrase the philosopher Jacques Derrida, when we eat, we never eat alone. We are eating the fruits of God’s creation made possible because of neighbors around the world. And as we eat, we are mindful that the stability of this system on which all of us depend to some extent, depends itself on the truths we are called to pursue: peace and justice.

So, to return to the first post in this series:

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.”

What can be done? Providing support to the work that has already begun by giving a gift to Lutheran Disaster Response is one way to help meet the growing need of Ukrainians, especially those who have been displaced by the conflict.

A next step after that is to consider ongoing support of Lutheran Disaster Response and ELCA World Hunger. Some of the long-term consequences described in these posts may be reduced by working with local communities around the world to reduce vulnerability, increase capacity and build resilience against future shocks. This won’t be the last violent conflict; but by working together toward a just world where all are fed – and safe – we can take steps to help prevent the many destructive ripple effects that we may see this year. Supporting food producers; investing in stable, sufficient livelihoods for all people; increasing the capacity of communities to respond to crises; and building a just, sustainable and stable food system will go a long way to ending both hunger and conflict. As António Guterres wrote last year,

We need to tackle hunger and conflict together to solve either.

ELCA World Hunger’s 40 Days of Giving

Lent 2022

In English and en Espanol

Week 2: Wandering in the Wilderness

“I must be on my way” (Luke 13:33).

Read

• Genesis 15:1-12;17-18
• Psalm 27
• Philippians 3:17-4:1
• Luke 12:31-35

Reflect

As we saw in the reflection for Week 1, Lent is a story of the journey of God’s people. It is our story, or more appropriately the story of “God with us.” During Lent, we remember the ancient Hebrews’ journey from slavery in Egypt and a generation spent wandering in the wilderness, as recounted in the offering of the “first fruits” in Deuteronomy. We also reenact, in our own small ways, Jesus’ journey into the wilderness as it was described in the Gospel of Luke in the first week of Lent. The fast that many Christians commit to during Lent reflects Jesus’ own fast in the wilderness.

In this sacred season, we turn inward, reflecting on our dependence on God’s grace. Marked by ashes at the start, we enter the 40 days of Lent with penitent hearts and awareness of our need for God’s mercy. Repentance and self-reflection are important practices, but it’s easy to stay here, forgetting that the season is about so much more than our own self-examination.

Martin Luther captured this well. Luther defined repentance in two ways: “contrition…and in taking hold of the promise.” Certainly, confession of the many ways we have fallen short is a key part of the spiritual practice of Lent. But the season of Lent also leads us to turn outward, as Luther wrote, “taking hold of the promise” of God as we both yearn for and proclaim Jesus’ words that define his time in the wilderness: “The Spirit of the Lord is upon me, because [the Lord] has anointed me to bring good news to the poor … [and] to proclaim the year of the Lord’s favor” (Luke 4:18-19).

The promise of good news is the gift of grace through faith in Jesus Christ, a promise of new life in the fullness of God’s reign. It is the promise of the Gospels and the prophets, the promise clung to by our ancestors in faith and the promise that sustains the people of God today in communities
around the world who accompany one another amid staggering challenges
of poverty, hunger and injustice.

Jesus not only proclaims the promise but lives it. He shows us what it means to live according to the promise — boldly, courageously, and with faith unceasing — from Galilee to Calvary. In the face of religious and political persecution, Jesus lives the daring life of faith in God’s grace.

While his trial before Pilate gets more attention, Jesus’ unrelenting march toward Jerusalem is one of the clearest examples of how to “take hold of the promise.” He travels from town to town, “teaching as he made his way to Jerusalem” (Luke 13:22). At one stop, a group of Pharisees warns him that he
must flee because Herod wants to kill him. Jesus responds: “Go and tell that fox for me, ‘Listen, I am casting out demons and performing cures today and tomorrow, and on the third day I finish my work’” (Luke 13:31-32).

Herod is coming for him, and Jesus responds, “I have work to do.” Jesus demonstrates a daring confidence that not even death can stop the work of God in the world. People of faith bring Jesus’ daring, grace-formed confidence to the calling of the church: seeing — even amid the threat of death — that there is work to be done.

In Indonesia, the threat from HIV and AIDS is very real. The island country is currently experiencing one of the fastest-growing HIV epidemics in the world. In 2018 (the most recent year for which data are available), 38,000 people died from an AIDS-related illness, an increase of 60% from 2010. The World Health Organization (WHO) estimates that 640,000 people in the country were living with HIV as of 2018, but WHO estimates that only about half of people infected with HIV are aware that they have it.

The Batak Christian Protestant Church (HKBP), a companion church of the ELCA in Indonesia, is helping people throughout the country confront the deathly disease with courage, hope and the resources they need to survive. Arjen first came to HKBP’s AIDS Ministry (HAM) when he was 12 years old, but he was born with HIV. By the time he came to HAM, he had contracted pulmonary tuberculosis and was malnourished and very sick. His father passed away, and Arjen’s mother couldn’t afford the cost of transportation to the nearest hospital or the expensive treatments for her son. With the help of HKBP, the family was able to have Arjen evaluated at a hospital and to start him on antiretroviral medication to keep him healthy. HAM workers regularly check in on the family, helping Arjen’s mother meet his nutritional and medical needs. Seeing the mother’s financial situation, HAM also provided a revolving fund for business capital that has allowed her to secure a more stable income to support her family.

A year into Arjen’s work with HAM, his health is improving and his mother’s business is growing. Amid poverty, hunger and a deadly epidemic, God is at work through families such as Arjen’s to bring about a future with hope. In Lent, we remember Jesus’ long walk to Jerusalem and to Calvary. And in faith, we know that nothing can stop the work of God. Together we “take hold of the promise” with confidence, knowing that, even out of death, God will bring new life and hope to the world.

Herod wants us dead? “I am casting out demons and performing cures” (Luke 13:32).

The shadow of the cross looms ahead of us? “I must be on my way” (Luke 13:33).

Poverty, hunger and disease threaten our community? Go and tell that fox that God isn’t done with us yet.

Ask

1. Think of a time when fear impacted your ministry. How does Christ encourage us to venture outside our comfort zone to love and serve our neighbors?
2. What does it mean for you and your congregation to “take hold of the promise” in your community?
3. How can programs such as the HKBP AIDS Ministry (HAM) help us learn about what it means to be the people of God in the world? What does Arjen’s story mean for your own ministry and life?
4. In the face of death, disease and poverty, God continues to bring new life and hope. How do you, your family and your congregation bear witness to courage and hope in an uncertain world?

Pray

Gracious God, amid the challenges our world faces, you remind us of your promise for the future of our world. Draw near to us and draw us near to our neighbors, that we may be inspired with hope, courage and audacious faith to be the people you are calling us to be. Be present with our companions and partners around the world as we work together toward a just world where all are fed. In your holy name, amen.

 

SEMANA 2: Vagando por el desierto

“Tengo que seguir adelante” (Lucas 13:33).
Lecturas: Génesis 15:1-12, 17-18; Salmo 27; Filipenses 3:17-4:1; Lucas 12:31-35

Como vimos en la reflexión de la Semana 1, la Cuaresma es una historia de la jornada del pueblo de Dios. Es nuestra historia o, más apropiadamente, la historia de “Dios con nosotros”. Durante la Cuaresma recordamos la jornada de los antiguos hebreos desde la esclavitud en Egipto y una generación que pasó vagando por el desierto, como se relata en la ofrenda de las “primicias” en Deuteronomio. También recreamos, en nuestra propia y modesta medida, el viaje de Jesús al desierto según fue descrito en el Evangelio de Lucas en la primera semana de Cuaresma. El ayuno al que muchos cristianos se comprometen durante la Cuaresma refleja el propio ayuno de Jesús en el desierto.

En esta temporada sagrada, nos concentramos en nosotros mismos, y reflexionamos en nuestra dependencia de la gracia de Dios. Marcados por las cenizas al inicio, entramos en los 40 días de Cuaresma con corazones penitentes y conciencia de nuestra necesidad de la misericordia de Dios. El arrepentimiento y la autorreflexión son prácticas importantes, pero es fácil quedarse aquí y olvidar que la temporada es mucho más que nuestro propio examen de conciencia.

Martín Lutero registró esto bien. Lutero definió el arrepentimiento de dos maneras: “contrición… y en apoderarse de la promesa”.  Ciertamente, la confesión de las muchas formas en que nos hemos quedado cortos es una parte clave de la práctica espiritual de la Cuaresma. Pero el tiempo de Cuaresma también nos lleva a voltearnos hacia afuera, como escribió Lutero, “apoderándonos de la promesa” de Dios mientras anhelamos y proclamamos las palabras de Jesús que definen su tiempo en el desierto: “El Espíritu del Señor está sobre mí, por cuanto [el Señor] me ha ungido para anunciar buenas nuevas a los pobres… [y] a pregonar el año del favor del Señor” (Lucas 4:18-19).

La promesa de buenas nuevas es el don de la gracia a través de la fe en Jesucristo, una promesa de nueva vida en la plenitud del reino de Dios. Es la promesa de los Evangelios y los profetas, la promesa a la que se aferran nuestros antepasados en la fe y la promesa que sostiene al pueblo de Dios hoy en las comunidades de todo el mundo que se acompañan mutuamente en medio de abrumadores desafíos de pobreza, hambre e injusticia.

Jesús no solamente proclama la promesa, sino que también la vive. Nos muestra lo que significa vivir de acuerdo con la promesa   —con firmeza, valentía y fe incesante— desde Galilea hasta el Calvario. Frente a la persecución religiosa y política, Jesús vive la valiente vida de fe en la gracia de Dios.

Aunque su juicio ante Pilato recibe más atención, la marcha decidida de Jesús hacia Jerusalén es uno de los ejemplos más claros de cómo “apoderarse de la promesa”. “Continuando su viaje a Jerusalén, Jesús enseñaba en los pueblos y aldeas por donde pasaba” (Lucas 13:22). En una de sus paradas, un grupo de fariseos le advierte que debe huir porque Herodes quiere matarlo. Jesús contesta: “—Vayan y díganle a ese zorro: ‘Mira, hoy y mañana seguiré expulsando demonios y sanando a la gente, y al tercer día terminaré lo que debo hacer’” (Lucas 13:31-32).

Herodes viene por él, y Jesús responde: “Tengo trabajo que hacer”. Jesús demuestra una audaz confianza en que ni siquiera la muerte puede detener la obra de Dios en el mundo. Las personas de fe llevan la confianza de Jesús, audaz y producto de la gracia, al llamado de la iglesia: ven — incluso ante la amenaza de muerte— que hay trabajo que hacer.

En Indonesia, la amenaza del VIH y el SIDA es muy real. El país insular experimenta actualmente una de las epidemias de VIH de más rápido crecimiento en el mundo. En 2018 (el año más reciente del que hay datos disponibles), 38,000 personas murieron de una enfermedad relacionada con el SIDA, un aumento del 60% desde 2010. La Organización Mundial de la Salud (OMS) estima que para 2018, 640,000 personas en el país vivían con el VIH, pero estima también que solo alrededor de la mitad de las personas infectadas con el VIH saben que lo tienen.

La Iglesia Protestante Cristiana de Batak (HKBP), una iglesia compañera de la ELCA en Indonesia, está ayudando a las personas de todo el país a enfrentar la enfermedad mortal con valor, esperanza y los recursos que necesitan para sobrevivir.

Arjen llegó por primera vez al Ministerio de SIDA (HAM) de HKBP cuando tenía 12 años, pero había nacido con VIH. Cuando llegó a HAM había contraído tuberculosis pulmonar y estaba desnutrido y muy enfermo. El padre de Arjen había fallecido, y su madre no podía pagar el costo del transporte al hospital más cercano ni los costosos tratamientos para su hijo. Con la ayuda de HKBP, la familia pudo llevar a Arjen para que lo evaluaran en un hospital y comenzara a tomar medicamentos antirretrovirales para mantenerlo saludable. Los trabajadores de HAM verifican regularmente con la familia el estado de Arjen, y ayudan a su madre a satisfacer las necesidades nutricionales y médicas de él. Al ver la situación financiera de la madre, HAM también proporcionó un fondo rotatorio para capital empresarial que le ha permitido asegurar un ingreso más estable para mantener a su familia.

Un año después del trabajo de Arjen con HAM, su salud está mejorando y el negocio de su madre está creciendo. En medio de la pobreza, el hambre y una epidemia mortal, Dios está trabajando a través de familias como la de Arjen para lograr un futuro con esperanza.

En la Cuaresma recordamos el largo camino de Jesús a Jerusalén y al Calvario. Y en fe sabemos que nada puede detener la obra de Dios. Juntos “nos apoderamos de la promesa” con confianza, sabiendo que Dios traerá nueva vida y esperanza al mundo, incluso de la muerte.

¿Herodes nos quiere muertos? “Estoy expulsando demonios y sanando a la gente” (Lucas 13:32).

¿La sombra de la cruz se cierne sobre nosotros? “Tengo que seguir adelante” (Lucas 13:33).

¿La pobreza, el hambre y las enfermedades amenazan a nuestra comunidad? Ve y dile a ese zorro que Dios aún no ha terminado con nosotros.

Preguntas para la reflexión

1. Piense en un momento en que el miedo afectó su ministerio. ¿Cómo nos anima Cristo a aventurarnos fuera de nuestra zona de confort para amar y servir a nuestro prójimo?
2. ¿Qué significa para usted y su congregación “apoderarse de la promesa” en su comunidad?
3. ¿Cómo ayudan programas como el Ministerio de SIDA de HKBP (HAM) a que aprendamos sobre lo que significa ser el pueblo de Dios en el mundo? ¿Qué significa la historia de Arjen para su propio ministerio y su vida?
4. Ante la muerte, la enfermedad y la pobreza, Dios sigue trayendo nueva vida y esperanza. ¿Cómo usted, su familia y su congregación dan testimonio de valentía y esperanza en un mundo incierto?

Oración

Dios misericordioso, en medio de los desafíos que enfrenta nuestro mundo, nos recuerdas tu promesa para el futuro de este. Acércate a nosotros y acércanos a nuestro prójimo, para que podamos ser inspirados con esperanza, valor y una fe firme para que seamos las personas que nos estás llamando a ser. Está presente con nuestros compañeros y socios en todo el mundo mientras trabajamos juntos por un mundo justo en el que todos sean alimentados. En tu santo nombre, amén.

ELCA World Hunger’s 40 Days of Giving

Lent 2022

Week 1: Journey in the Wilderness

“A wandering Aramean was my ancestor”
(Deuteronomy 26:5)

Read

• Deuteronomy 26:1-11
• Psalm 91:1-2, 9 -16
• Romans 10:8b-13
• Luke 4:1-13

Reflect

We have a curious set of readings for this first Sunday of Lent. Biblical scholars believe that Deuteronomy 26:5-10 is a script for someone making an offering of what was called the “first fruits,” a religious practice for farming communities. Following the first harvest that the Israelites reaped in the Promised Land, they were to gather a basket of select produce from the fields and carry it to the priest. When the priest laid the basket at the altar, the person making the offering would then say the following:

A wandering Aramean was my ancestor; he went down into Egypt and lived there as an alien, few in number, and there he became a great nation, mighty and populous. When the Egyptians treated us harshly and afflicted us, by imposing hard labor on us, we cried to the Lord, the God of our ancestors; the Lord heard our voice and saw our affliction, our toil, and our oppression. The Lord brought us out of Egypt with a mighty hand and an outstretched arm, with a terrifying display of power, and with signs and wonders; and he brought us into this place and gave us this land, a land flowing with milk and honey. So now I bring the first of the fruit of the ground that you, O Lord, have given me (Deuteronomy 26:5-10).

These verses fit well with this somber season. Lent is, if nothing else, a time of looking backward and a time of looking forward. In its 40 days, we remember how far we have fallen short of the glory of God. In it, too, we look ahead with longing to the breaking of the Easter dawn and the unveiling of the promise of God, who by grace offers us a future we could never earn.

With Lenten memory, we recall the journey of our biblical ancestors, the Hebrews led by God from slavery to freedom through generations in the wilderness, and we too reflect on what being descendants of oppressed slaves whom the Lord brought “out of Egypt with a mighty hand and an outstretched arm” means for us today. The formulaic verses of Deuteronomy recall this history, reminding the worshiper with their produce just how far God has carried God’s people, from the “wandering Aramean,” Jacob, through Egypt, and to a new life and new covenant with God.

The danger inherent in this journey from Egypt to the Promised Land is difficult for us to capture today. Even without the threat of Pharoah’s army, to wander in the wilderness without permanent shelter, a stable source of fresh water or the means to grow food meant risking death from all sides. The lament of the people is understandable. They cry out to Moses, “If only we had died by the hand of the Lord in the land of Egypt … for you have brought us out into this wilderness to kill this whole assembly with hunger” (Exodus 16:3). The Hebrews, led by Moses, were dependent on God’s response to their complaint: manna, a bread-like substance, rained down at night to fill them.

For our ancestors, the wilderness may have seemed like a trial to be endured and, if lucky, survived.

Perhaps that trial isn’t as hard for us to relate to that trial as it might seem. How often do we experience life as having more risks than rewards or more trials than triumphs? With rates of hunger around the world skyrocketing during the COVID-19 pandemic, natural and unnatural disasters wreaking havoc, and conflict uprooting lives, the world can often feel like a wilderness to be endured and, if lucky, survived.

The witness of our biblical ancestors is critical for us during Lent. The history recalled in the ceremony of the offering of the “first fruits” in Deuteronomy reminds us of two important truths as we begin this season. The first truth is that God is not the source of suffering. Even as the wandering Hebrews saw their time in the wilderness, at times, as a grueling test administered by an exacting God, it was God who journeyed with them. God responded to their cries with sustenance and protection that enabled them to survive.

The second truth might best be summed up in the popular quote from J.R.R. Tolkien’s The Fellowship of the Ring: “Not all those who wander are lost.” Even when the way seemed uncertain for Jacob, the “wandering Aramean,” he was never alone as he sought a land to call his own. God was leading him somewhere as surely as God had greater things in store for the Hebrews than a mere flight from Egypt.

These truths lie at the foundation of the church’s witness today — even as so many of our neighbors face the uncertainty of survival in a world where as many as 811 million people are undernourished. In the Chiredzi District of Zimbabwe, Emma Mangwende gives voice to this uncertainty when she wonders, in her words, “how to survive as an old lady looking after seven grandchildren.”

What would being grounded in these truths look like for us — a church accompanying neighbors with challenges like Emma’s?

We can start by responding to the realities of hunger and poverty now and working with companions and partners with a vision for the future. In Zimbabwe, Lutheran Development Services (LDS) embodies this vision, working with Emma and other residents of the Chiredzi District to implement new models of farming that conserve water, preserve soil and increase yields. This work reflects the LDS vision of “transformed, robust and resilient communities living a just, peaceful and dignified life manifesting God’s love.” It is a testament to the two truths revealed in the story of God’s journey with God’s people in the readings for this Lent.

As we respond to hunger in the world, we do so knowing that God has provided abundantly to meet our every need, even as inequities and injustice prevent so many of our neighbors from enjoying the fruits of God’s creation. Our response — and our Lenten confession of the ways we have fallen short in responding — bear witness to the truth that inequities ought not to be. Amid risk and uncertainty, the work of neighbors such as Emma and LDS and of congregations in the United States and around the world is a testament that, even now, God is giving life to a promise of “a land flowing with milk and honey,” a world in which hunger and poverty will be no more.

This Lent we look back, remembering the ways God has been with us in our journey, and we look forward, longing for the fulfillment of God’s Easter promise. And we work, trusting that the God of our wandering ancestors is being revealed still today in our neighbors as we find our way through the
wilderness together.

Ask

1. Think of a time when a situation seemed particularly uncertain or challenging. In what ways was God present with you?
2. How might the church’s work alongside people facing hunger and poverty bear witness to God’s promise for the future?
3. Imagine you had to rewrite the offering prayer from Deuteronomy 26:5-10. What would you include? What moments or events from your life or the life of your community would be part of your prayer?
4. How does (or should) being descendants of “a wandering Aramean” such as Jacob shape the work of the church today?

Pray

God of our yesterdays and tomorrows, you guided our ancestors through the wilderness to freedom, a new home and a future with promise. Turn our hearts toward our neighbors who face uncertainty, insecurity and risk today. Inspire within us compassion for their needs, gratitude for their gifts and a holy yearning for justice, that all may experience safety, security and hope in our world today. In your name, we pray, amen.

Learn more and follow ELCA World Hunger’s 40 Days of giving throughout Lent by visiting ELCA.org/40days.

 

It’s game time! The Big Game Challenge has kicked off, and our church is racing toward the goal of ending hunger!

 

While you are cheering on your team and celebrating with family and friends— let’s help tackle hunger together!

From kickoff to the final whistle, Team Cincinnati and Team Los Angeles will seek to outdo one another for the sake of the gospel. The fans that donate the most through their team page to ELCA World Hunger by midnight Central time on February 13th will help their synod take home the title of ELCA World Hunger Champion — regardless of the outcome on the field. Whether your favorite formation is 3-4, 4-3, or 3:16, you can send your nickels and dimes to support your team!

Check out this video of Bishop Dillahunt of the Southern Ohio Synod of the ELCA encouraging supporters:

And not to be outdone, the Southwest Califonia Synod’s Bishop Bos is ready to prove that Team Los Angeles has the most generous synod:

 

Be sure to send us your game day photos! and may the best team win – so we can all tackle hunger together! #elcabiggamechallenge #untilallarefed

Visit ELCA.org/BigGame to be part of the action!

 

We are excited to announce that the 2023 ELCA World Hunger Education and Networking Grant application cycle is now open!

Hunger Education and Networking Grants are one of the ways ELCA World Hunger accompanies congregations, synods, organizations, partners and local teams throughout the US and the Caribbean. We know that learning about the root causes of hunger and effective responses is key to ending hunger locally and globally.

We will be accepting proposals from March 15, 2023 through November 15, 2023. Grant applications are accepted and reviewed throughout the year. Please allow 6-8 weeks for review of your application. Grants average between $1000 and $3000 and are non-renewable.

ELCA World Hunger Education and Networking Grants support work that:

• educates and engages ELCA congregations, groups, and/or synods;
• fosters the development and education of leaders and participants;
• builds relationships locally, regionally and nationally; and
• equips ELCA members and neighbors to work toward a just world where all are fed.

ELCA World Hunger Education and Networking Grants are designed for projects that provide educational opportunities to deepen participants’ understanding of poverty and hunger (including root causes and intersectional issues) and equip participants to work toward effective solutions.

Projects involving direct service within communities are only eligible if the service happens within a program for service learning. If your project involves direct service, ELCA World Hunger’s Domestic Hunger Grants may be more appropriate for your needs.

Previous grantees have included:

• synod-wide bike rides to promote hunger awareness;
• service learning events for youth and young adults;
• online and in-person workshops;
• community organizing training;
• creation of new resources to help participants learn about hunger; and
• local research projects to help others learn more about hunger, health, and housing in their community.

The work of grantees in the past has focused on a wide variety of areas, including climate change and sustainability, housing security, racial justice, worker justice, reducing food waste and economic justice.

Eligibility

To be eligible for an ELCA World Hunger Education and Networking Grant, proposals must be:

• received through the ELCA’s online Grantmaker portal from March 15 to November 15, 2023;
• submitted by a 501(c)3 tax-exempt organization;
• focused on education, engagement, and networking toward a just world where all are fed; and
• consistent with ELCA World Hunger’s values and priorities (https://elca.org/domestichungergrants).

In addition, eligible projects must occur within the geographic footprint of the ELCA, which includes the United States and the Caribbean.

How to Apply

Applicants must pre-register on ELCA GrantMaker in order to access the grant application. Approval of registration may take up to ten business days, so register now at ELCA.org/grants, and submit your application by November 15th.

For more information see the full request for proposal here: 2023 ELCA World Hunger Education and Networking Grant Announcement and en Español: 2023 Subvenciones de ELCA World Hunger para la Educación y la Creación de Redes.

 

If you have any questions, please email Ryan Cumming, program director for hunger education, at Ryan.Cumming@elca.org or hunger@elca.org

 

Saturday, December 18, is International Migrants Day, a day set aside by the United Nations to raise awareness and focus attention on the 281 million people around the world where are on the move, in search of peace, stability, security and an opportunity for new life. In 2020, more than 3.6% of people around the world were migrants.

 

Hunger Policy Podcast-Migration (Audio Only)

 

In the US, the latest data we have on hunger and poverty confirms what we had guessed. Hunger is on the rise, poverty is on the rise, and yet neither is quite as high nationally as we thought they would be, due largely to the unprecedented federal legislation that expanded the safety net in the United States. While that is true nationally, that’s not the case for every community and every family here in the US or around the world, however. Immigrant and non-citizens in the US saw a steeper decline in income in 2020. Internationally, migrants are more vulnerable to hunger and poverty than native residents, and migrants experience unique risks when it comes to COVID-19. All this, coupled with the large numbers of people forced to flee their homes worldwide, makes immigration a key conversation we need to be having.

In this podcast, Giovana Oaxaca, the ELCA’s program director for migration policy, joins Ryan Cumming of ELCA World Hunger to talk about the realities of migration and immigration policy. As they describe in this conversation, “immigration policy” refers to more than just who is able to enter the United States, but also to questions about who has access to public benefits, what it means to be a “non-citizen” and how policy changes can impact individuals and communities. Ryan and Giovana also discuss how the COVID-19 pandemic specifically impacted immigration and immigrants in the United States and confront some of the prevailing myths about immigrants and migration.

https://youtu.be/p-iIASCYOMU

Prefer to read the interview? Follow this link to access a transcript of the conversation.

Immigration and Migration Links from the Podcast

Newsletters

• AMMPARO Blog
• ELCA Advocacy Connections Monthly Newsletter:
• Lutheran Immigration and Refugee Service Daily Digest

Social Media

• AMMPARO Facebook
• ELCA Advocacy Twitter: @ELCAadvocacy

AMMPARO Resources

• Bible Studies
• Sanctuary
• Videos
• Words Create Worlds

ELCA and Peace Not Walls: Advocacy Summer School

• Session 5 – Let’s talk: About Immigration
  • Direct link to Session 5 Discussion Starter
  • Discussion starters

Interested in other podcasts? Visit the ELCA World Hunger blog and click “subscribe.”

Advent Week 4

“Elizabeth was filled with the Holy Spirit and exclaimed with a loud cry, ‘Blessed are you among women, and blessed is the fruit of your womb. And why has this happened to me, that the mother of my Lord comes to me?'”

-Luke 1:41b-43

This Advent reflection is part of ELCA World Hunger’s 2021 Advent Study and ELCA World Hunger’s weekly Sermon Starter emails. You can download the full study here. You can also download the corresponding advent calendar here. You can sign up for the weekly Sermon Starter emails here on the right side of the page if on a computer or near the bottom of the page if viewing from a phone.

Reflect

We are nearing the end of Advent and the start of that special holiday, Christmas. In the United States, stores have been filled with seasonal music for six months now (it feels that way, at least), garlands and lights are draped over homes and lampposts, and pine trees are adorned with baubles of all shapes and sizes. In many countries, Christmas markets have taken over city squares. As the old carol says, “It’s beginning to look a lot like Christmas.”

Doesn’t the season, at times, feel almost too big, perhaps even overwhelming? Shopping for Christmas is such a big affair that, at least in the United States, it has come to dominate stores earlier and to fill social media feeds and websites with ads earlier and more visibly, refusing to be confined to the last weeks of the year or even to the month between late November and Dec. 25. In the life of the church, we often hear voices reclaiming Advent as a season distinct and separate from Christmas. Yet, the liturgical calendar aside, the bigness of Christmas often overshadows the important time of Advent.

Christmas is a big deal, and rightfully so. On Christmas Day, we celebrate the birth of the Christ, who will transform the world. Everything changes on that Christmas morning. The Gospel reading for this final Sunday of Advent tells us that even John the Baptist, though still in the womb, “leaped for joy” (Luke 1:44) when the pregnant Mary drew near.

Clearly, something huge is happening. But the story in Luke is a little curious, given what we know now about the importance

of that first Christmas. Sure, there are angels, but in the Gospel story, they appear in quiet moments of solitude –  to Zechariah as he attends to the incense in the temple, to Mary at home and to a small group of shepherds. There are no magi in Luke’s Gospel, either. Instead, there are Mary, Zechariah, Elizabeth and, later on, Simeon and Anna – by all accounts, relatively unremarkable people. Yet Luke’s story begins here: with Zechariah at work, in a

private conversation between cousins Mary and Elizabeth, and in a manger.

Amid the ordinariness of daily life, work and conversation, great miracles are afoot. And in a manger in a stable, the Savior of the world lies wrapped in bits of cloth. Later, there will be talk of kings and rulers, high priests and other important figures, but for now, in these opening chapters of Luke, the sacred breaks in among the ordinary and, as Mary sings, among “the lowly” (Luke 1:52). Even Elizabeth is surprised. “Why has this happened to me, that the mother of my Lord comes to me?” she asks.

Luke powerfully reminds us what it means to work for a just world where all are fed. This is hard work. It takes time, energy and prayerful patience. It can be frustrating work too. Watching the number of hungry people around the world climb again after decades of work to reduce it is discouraging. Hearing political leaders speak blithely about cutting funds for much­

needed programs can be infuriating. Along the way, we hope and yearn for that promised day when “[we] will hunger no more” (Revelation 7:16), when our cupboards will be full, when we won’t have to visit the food pantry every week or stretch insufficient public assistance to the end of the month.

We yearn, we long, we wait …

Isn’t that the meaning of Advent? Advent is a time of longing and anticipating the coming of Christ. Perhaps that is why Christmas can feel so huge next to Advent. We’re tired of waiting, and the problems we face are so large – hunger, poverty, injustice, inequity

– that we need the bigness of Christmas. Monumental problems require monumental solutions.

The Gospel story for this week, though, reminds us that Advent is about learning to look for signs of God at work even as we await the fulfillment of God’s promise to us. In her pregnancy, Mary, with

the help of an angelic messenger, sees the “great things” God has done for her and for the people. Elizabeth, too, sees in her pregnant cousin “a fulfillment of what was spoken to her by the Lord”

(Luke 1:45). Later, Simeon and Anna will recognize the seemingly ordinary couple entering the temple as an extraordinary sign of God’s presence.

The Advent story teaches us not just about learning to be patient but learning how to wait. It reminds us to look for the miraculous in the mundane, for the ever-present work of God in the everyday.

That’s an important lesson as we and our neighbors face intractable, even overwhelming challenges. We may long for the “big things” that make a difference, but as we saw during the C0VID-19 pandemic, God was at work in countless local ways – at food pantries that met increased needs, in schools that reached out to families needing support, at clinics and hospitals, and through rental assistance programs.

In Belgrade, Serbia, 15-year-old Leyla, whose family fled Iran as asylum-seekers, was one of millions of students around the

world impacted by the pandemic. The transition to online learning meant she and her peers faced additional obstacles to taking the final exams that would allow them to continue their education.

With support from ELCA World Hunger, the (APC) in Belgrade worked with the school to make sure Leyla and other students had the support they needed to take their exams and keep working toward their goals. Leyla did well on the exams, far better than she expected, given the language barrier and the significant gaps in her education as she and her family settled into a new land. With support from APC and the school, Leyla went from dreading the exams to celebrating her results and anticipating the next step in her education.

Through the ministry of ELCA World Hunger, we accompany neighbors such as Leyla in Serbia, Carlos in North Carolina, Hala in Egypt and Charity in South Sudan. A student in a new city, worried about her exams; a family in a small town, worried about paying their bills; a mother, working hard to pay rent; a woman in labor, walking into a clinic. In Advent, we are reminded that this accompaniment of our neighbors is, in the end, about the

active anticipation that seeks and finds God at work, transforming ordinary situations into extraordinary signs of the coming fullness

of God’s reign, when all will be fed, when “justice [will] roll down like waters,” when “God will wipe away every tear from [our] eye” (Revelation 7:17), and when “Judah will be saved and Jerusalem will live in safety” (Jeremiah 33:16).

That is the promise of Advent and the joy of Christmas, that in ways both big and small, in the local and the global, amid huge crowds and with a single neighbor, God is at work, weaving “the promise [God] made to our ancestors, to Abraham and to his descendants forever” (Luke 1:55). Ending hunger doesn’t always mean seeking miracles

of impressive scale. The gospel message invites us to see the miraculous ways God is already at work among our neighbors when we come together to work for a just world where all are fed.

Ask

1. Where have you seen God at work through ordinary events or people?
2. In what ways might neighbors see God working through you and your congregation?
3. Why do you think the church is called to accompany neighbors such as Charity, Hala, Carlos and Leyla?
4. What does it mean to find God at work with and among our neighbors?

Pray

Loving God, even when the challenges we face seem too great to handle, you remind us that we are never alone. Inspire us to seek your presence within each other and within the work of your church. Guide us, that we may be open to seeing the miraculous within the everyday, that we may recognize your image in our neighbors, your work through their hands and our own. Inflame us with a holy yearning for a just world where all are fed, that we may participate in the promise you are fulfilling in our midst. In your holy name, we pray. Amen.

Children’s Sermon

By Pr. Tim Brown for ELCA World Hunger Sermon Starters

Riffing off the Micah text for today and the literal meaning of the name Bethlehem, surprise youth with a lesson on the sacraments.

Have a large manger of some sort, perhaps from your Christmas decorations, and have it empty except for a loaf of bread (maybe even the loaf that you use for communion) wrapped in a corporal or similar cloth. If it is not safe in this pandemic to share from one large loaf, have pieces of the loaf individually wrapped along with the larger loaf to use for the sacrament, and place them all in the manger.

“Hi all!  I’m so glad you’re here today.” Have the manger and bread hidden somewhere in the church. “In our first reading for today a town was mentioned, a town some of you may have heard of before. Does anyone remember what town?”

Allow time to field responses.

“Yes! Bethlehem. What special happens in Bethlehem?” Invite the youth to answer “Exactly. In Matthew and Luke we’re told that Jesus was born in Bethlehem.  Want to hear something cool?  The name “Bethlehem,” it means something in Hebrew.  Does anyone happen to know what it means?  Probably not. It means ‘House of Bread.’ So that means Jesus was born in the ‘House of Bread.’  Which is also kind of cool, because Jesus will call himself the ‘Bread of Life.’”

Pretend to think for a minute

“You know what?  You know how people always put a baby in the manger in their Christmas decorations?  Well, I think maybe we should put something different in there.  In fact, I hid a manger in the sanctuary today.  Did anyone see it? Do you know where it is?”

Allow time for them to answer. Go over to it and have one of the youth pull out the bread.

“Jesus, the Bread of Life, born in the House of Bread, invites us every Sunday to share in God’s amazing communion feast of bread and wine, special ways that God blesses us.  I think maybe instead of a baby doll we should start putting the communion bread in the manger.  What do you think?”

Allow the youth to answer, most will probably say no.

“Well, even if we don’t do that every Sunday, we’ve done it today to remind ourselves that God in Christ is the Bread of Life giving us the gift of communion, and the gift of community, so that we can live together in love.  I have a surprise for you. Come closer. <whisper> Those people out there?  They need reminding that Jesus is God’s surprise gift for us at Christmas. Can you remind them? Go up to someone and say, ‘Jesus is God’s gift to us,’ and I’ll remind them again right before communion where we’ll use pieces of this bread. Ready? Go!”