{"id":5599,"date":"2023-02-26T08:00:41","date_gmt":"2023-02-26T14:00:41","guid":{"rendered":"https:\/\/blogs.elca.org\/worldhunger\/?p=5599"},"modified":"2023-02-23T10:19:21","modified_gmt":"2023-02-23T16:19:21","slug":"40days2023-one","status":"publish","type":"post","link":"https:\/\/blogs.elca.org\/worldhunger\/40days2023-one\/","title":{"rendered":"40 Days of Giving 2023: Week One"},"content":{"rendered":"

\"\"<\/p>\n

Session 1 \u2014 <\/strong>Psalm 32<\/h2>\n
\u201cYou are a hiding place for me.\u201d \u2014Psalm 32:7<\/h5>\n

 <\/p>\n

Psalm 32 is a fitting way to begin the season of Lent. The season has most commonly been understood through the centuries as a time of fasting and preparation for Easter, a time when new Christians were often baptized. As early as the second century, theologian Irenaeus of Lyons wrote of a time of penance and prayer leading up to Holy Week when Christians and those seeking baptism should fast for a period of 40 days or 40 hours (the translation is unclear) while reflecting on their sin and their need for God\u2019s grace.<\/p>\n

The psalm for this week draws us into the emotional and spiritual experience of repentance and forgiveness. \u201cHappy are those whose transgression is forgiven,\u201d the psalmist writes, \u201cwhose sin is covered\u201d (verse 1). The verses describe the internal turmoil with vivid and visceral language, such as \u201cgroaning\u201d (verse 3). The \u201cheavy\u201d hand of God bears down on the psalmist, sapping their strength to keep going (verse 4). When they experience forgiveness, it is like being \u201csurround[ed]\u201d by gladness and finding a comforting, secure \u201chiding place\u201d (verse 7).<\/p>\n

That experience of shame and isolation lies at the heart of what sin really is and how it impacts us. The psalmist, for example, suffers in \u201csilence,\u201d while their body \u201cwastes away\u201d from the effects of what we might today call depression (verse 3). So often, we understand sin as simply disobedience. We view God as a law-giving judge who demands our compliance with specific rules. Repentance and forgiveness, then, are concerned with our confession of what we did wrong and our promise to do better next time.<\/p>\n

The psalm, though, offers a deeper understanding of the dynamic between sin and forgiveness and between us and God. Here, sin is a visceral and painful experience of being locked out of relationships, of feeling that we cannot become our full selves. Forgiveness goes beyond merely the acceptance of an apology for wrongdoing and points toward God\u2019s desire for true reconciliation and wholeness. The psalm recognizes how, on this side of the full reign of God, life can wound us and leave us yearning for words of welcome, comfort and love.<\/p>\n

What the psalmist describes is the experience of stigma. The word comes from a Greek term meaning \u201cmark\u201d or \u201cpuncture,\u201d which seems apt when one considers how deeply being stigmatized can cut. To be stigmatized is to be made to feel ashamed or broken because of something we have done or, more often, for who we are. This is one reason why food pantries and other hunger ministries are often underutilized by the people who need them. To be hungry, all too often, is to be stigmatized for circumstances beyond one\u2019s control, so neighbors commonly try to deal with hunger or food insecurity on their own. The social and emotional costs of stigma are simply too high.<\/p>\n

This stigma is reinforced often in the ways we talk about hunger. Language such as \u201cthe hungry\u201d or \u201cthe poor\u201d makes it seem as if a person\u2019s whole identity is nothing more than the challenges they face. People dispensing angry rhetoric about \u201cfreeloading\u201d or calls for \u201cself-sufficiency\u201d ignore the hard work people do to avoid or escape hunger or poverty \u2014 and our lack of control over the systems or events that may drive us into them.<\/p>\n

The psalmist takes comfort in knowing that, with God, there is no stigma. In God the only \u201cmark\u201d we carry is being God\u2019s children. This faith motivates the robust hunger ministries that accompany neighbors every day. Food pantries and other feeding programs may provide food, but perhaps the most important part of all our ministries may be building a community that reinforces God\u2019s love of all rather than society\u2019s stigmatizing of some.<\/p>\n

The ministry of Christ the King Deaf Church in West Chester, Penn., is a testament to this faith. Christ the King provides a place of welcome, worship and fellowship for neighbors who are deaf or who have hearing limitations. Through DeafCAN!, Christ the King\u2019s community human services program, the church reaches across six counties and into the lives of over 250 individuals and their families every year. Recognizing that inaccessibility in many communities can create significant communication barriers for people who need help to meet their basic needs, DeafCAN! provides support for deaf neighbors who are hungry, homeless, imprisoned or ill. It is the only program in Pennsylvania to provide dedicated service for immigrants and refugees who are deaf or have hearing limitations; the state of Pennsylvania used the DeafCAN! Sensory Service Provider (SSP) program as a model for its own.<\/p>\n

Learn more about the DeafCAN! Sensory Service Provider (SSP) program by watching the video below.<\/em><\/h6>\n

\"\"<\/a><\/p>\n

With a Domestic Hunger Grant from ELCA World Hunger, DeafCAN! was able to purchase personal protective equipment so that the SSP program could continue safely. The leaders of the program are also looking ahead to establishing the first transitional housing facility for deaf people recently released from prison and, potentially, for others in need of stable housing. Through its work with deaf immigrants and refugees, DeafCAN! has also created new opportunities for support, especially through teaching English and American Sign Language classes and citizenship classes. The eastern Pennsylvania chapter of DeafCAN! performed two plays showcasing the life stories of the actors themselves in 2021.<\/p>\n

This work is critical to confronting the stigmatization caused by prejudice and discrimination against people based on their abilities. As DeafCAN! puts it, \u201cBeing deaf can cut one off from much that the rest of us take for granted: social services, church, neighbors . . . and most cruelly, cut off from their own families.\u201d Stigmatization and exclusion are core drivers behind the higher rates of hunger and poverty that people living with disabilities face in the United States. The inaccessibility of resources, even within many churches, makes it more difficult for all neighbors to get the support they need to thrive.<\/p>\n

In contrast to these systems, institutions and communities set up to exclude them, Christ the King Deaf Church provides opportunities for people who are deaf to participate and lead. In fact, the Rev. Beth Lockard, co-founder of Christ the King Deaf Church along with her husband, is currently pastor of the church, and more than half the staff is deaf. Through DeafCAN!, the church and its ministry bear witness to the important role faith communities can play in ending stigma and fostering authentic hope for neighbors made vulnerable by the sins of discrimination, marginalization and stigmatization.<\/p>\n

For generations \u2014 and too often today \u2014 people living with disabilities encounter people of faith who try to link their disability to sin, claiming, like Jesus\u2019 disciples in John 9, that disability results from disobedience to God. Or, well-intentioned people of faith offer to pray that God will \u201cheal\u201d their disability, without asking first whether a neighbor who is disabled desires or even needs such \u201chealing.\u201d Far more important is healing the systems and communities that exclude neighbors based on their abilities. The ministry of Christ the King Deaf Church and the words of Psalm 32 teach us that God\u2019s healing penetrates more deeply, healing the wounds caused not by the sins we commit but by the sin that is pressed upon us, the stigmatization that, perhaps like a heavy hand, \u201cdries up\u201d our strength (vs. 4) and pushes us to remain silent (vs. 3). The Psalm is a reminder of the sin that pervades our communities, separating us from God and one another, and leaving so many of us feeling alone.<\/p>\n

The call to return to God during Lent \u2013 to prepare, to fast and to repent \u2013 is twofold. On the one hand, it is a way to remind ourselves that being made to feel ashamed, burdened, excluded or \u201ccut off\u201d is not part of God\u2019s plan for us. On the other hand, it also opens us to recognize the many ways that we, the church, have failed to be the loving, welcoming, affirming presence God calls us to be in the world. The ministry of Christ the King Deaf Church and DeafCAN! is not a specialized, localized ministry; it is the ministry to which God calls the whole people of God \u2013 ending not just physical hunger, but the emotional, mental and spiritual hunger from which we yearn for release.<\/p>\n

REFLECTION QUESTIONS<\/strong><\/p>\n

How does Psalm 37 shape or reshape your understanding of sin?<\/p>\n

Think of a time when you experienced someone stigmatizing or stereotyping you. How did this make you feel?<\/p>\n

How does or how can your faith inform your encounters with people (even strangers) who are experiencing hunger and homelessness?<\/p>\n

Consider your own context. How does your congregation, school or workplace provide a welcoming environment to people of diverse abilities? What could you be doing better, and what action steps could you take toward that end between now and Easter?<\/p>\n

\"\"
\n
\nSesi\u00f3n 1 \u2014 Salmo 32<\/strong><\/h2>\n
\u201cT\u00fa eres mi refugio\u201d \u2014Salmo 32:7<\/h5>\n

El Salmo 32 es una manera apropiada de iniciar la temporada de Cuaresma. A lo largo de los siglos, esta temporada ha sido entendida m\u00e1s com\u00fanmente como un tiempo de ayuno y preparaci\u00f3n para la Pascua de Resurrecci\u00f3n, una \u00e9poca en que a menudo se bautizaba a los nuevos cristianos. Ya en el siglo II, el te\u00f3logo Ireneo de Lyon hab\u00eda escrito sobre un tiempo de penitencia y oraci\u00f3n que conduce a la Semana Santa y en el cual los cristianos y aquellos que desean ser bautizados deben ayunar por un per\u00edodo de 40 d\u00edas o 40 horas (la traducci\u00f3n no es clara) a la vez que reflexionan sobre su pecado y su necesidad de la gracia de Dios.<\/p>\n

El salmo de esta semana nos lleva a la experiencia emocional y espiritual del arrepentimiento y el perd\u00f3n. \u201cDichoso a quien se le perdonan sus transgresiones\u201d, escribe el salmista, \u201ca quien se le borran sus pecados\u201d (vers\u00edculo 1). Los vers\u00edculos describen la perturbaci\u00f3n interna con un lenguaje v\u00edvido y visceral, como \u201cgemir\u201d (vers\u00edculo 3). La mano de Dios \u201cpesaba\u201d sobre el salmista, debilitando su fuerza para seguir adelante (vers\u00edculo 4). Cuando experimentan el perd\u00f3n, es como estar \u201crodeados\u201d de alegr\u00eda y encontrar un \u201crefugio\u201d reconfortante y seguro (vers\u00edculo 7).<\/p>\n

Esa experiencia de verg\u00fcenza y aislamiento yace en el meollo de lo que realmente es el pecado y c\u00f3mo nos afecta. El salmista, por ejemplo, sufre en \u201csilencio\u201d, mientras que su cuerpo \u201cse consume\u201d por los efectos de lo que hoy podr\u00edamos llamar depresi\u00f3n (vers\u00edculo 3). Con demasiada frecuencia consideramos que el pecado es simplemente desobediencia. Vemos a Dios como un juez que da la ley y exige nuestro cumplimiento de reglas espec\u00edficas. El arrepentimiento y el perd\u00f3n, entonces, tienen que ver con nuestra confesi\u00f3n de lo que hicimos mal y nuestra promesa de hacer mejor las cosas la pr\u00f3xima vez.<\/p>\n

Sin embargo, el salmo ofrece una comprensi\u00f3n m\u00e1s profunda de la din\u00e1mica entre el pecado y el perd\u00f3n y entre Dios y nosotros. El pecado aqu\u00ed es una experiencia visceral y dolorosa de ser excluido de relaciones, de sentir que no podemos llegar a ser completos. \u00a0El perd\u00f3n va m\u00e1s all\u00e1 de la mera aceptaci\u00f3n de una disculpa por haber hecho el mal y apunta hacia el deseo de Dios de una verdadera reconciliaci\u00f3n y plenitud. El salmo reconoce que, en este lado del reino pleno de Dios, la vida puede herirnos y dejarnos anhelando palabras de acogida, consuelo y amor.<\/p>\n

Lo que el salmista describe es la experiencia del estigma. Esta palabra proviene de un t\u00e9rmino griego que significa \u201cmarca\u201d o \u201cpunci\u00f3n\u201d, que parece apropiado cuando consideramos lo profundo que ser estigmatizados puede cortarnos. Ser estigmatizado es sentirse avergonzado o estropeado por algo que hemos hecho o, m\u00e1s frecuentemente, por lo que somos. \u00a0Esta es una de las razones por las que las despensas de alimentos y otros ministerios de alivio del hambre a menudo son subutilizados por las personas que los necesitan. Con demasiada frecuencia, el tener hambre es ser estigmatizado por circunstancias fuera del control de la persona, por lo que com\u00fanmente el pr\u00f3jimo trata de lidiar por su cuenta con el hambre o la inseguridad alimentaria. Los costos sociales y emocionales del estigma son simplemente demasiado altos.<\/p>\n

Este estigma se refuerza a menudo en nuestras formas de hablar sobre el hambre. Palabras como \u201clos hambrientos\u201d o \u201clos pobres\u201d hacen que parezca que toda la identidad de una persona no es m\u00e1s que las dificultades que enfrenta. Las personas que dispensan una ret\u00f3rica enfadada sobre el \u201coportunismo\u201d o llamados a la \u201cautosuficiencia\u201d ignoran el arduo trabajo que las hacen personas para evitar o escapar del hambre o la pobreza \u2014y nuestra falta de control sobre los sistemas o eventos que pueden arrastrarnos a estas.<\/p>\n

El salmista se consuela al saber que, con Dios, no hay estigma. En Dios, la \u00fanica \u201cmarca\u201d que llevamos es ser hijos de Dios. Esta fe motiva los robustos ministerios del hambre que acompa\u00f1an al pr\u00f3jimo todos los d\u00edas. Las despensas de alimentos y otros programas de alimentaci\u00f3n pueden proporcionar alimentos, pero quiz\u00e1s la parte m\u00e1s importante de todos nuestros ministerios puede ser construir una comunidad que refuerce el amor de Dios por todos, en lugar de la estigmatizaci\u00f3n de algunos por parte de la sociedad.<\/p>\n

El ministerio de Christ the King Deaf Church [Iglesia Cristo Rey para sordos] en West Chester, Pensilvania, es un testimonio de esta fe. Christ the King proporciona un lugar de acogida, adoraci\u00f3n y compa\u00f1erismo a los vecinos sordos o que tienen limitaciones auditivas. Por medio de DeafCAN!, el programa comunitario de servicios humanos de Christ the King, la iglesia llega a seis condados y a las vidas de m\u00e1s de 250 personas y sus familias cada a\u00f1o. Reconociendo que la inaccesibilidad en muchas comunidades puede crear barreras de comunicaci\u00f3n significativas para las personas que necesitan ayuda en satisfacer sus necesidades b\u00e1sicas, DeafCAN! brinda apoyo a vecinos sordos que tienen hambre, no tienen hogar, est\u00e1n encarcelados o enfermos. Es el \u00fanico programa en Pensilvania que brinda servicios dedicados a inmigrantes y refugiados sordos o con limitaciones auditivas; el estado de Pensilvania us\u00f3 el Programa de Provisi\u00f3n de Servicios Sensoriales (SSP, por sus siglas en ingl\u00e9s) DeafCAN! como modelo para su propio programa.<\/p>\n

Con una Beca Dom\u00e9stica contra el Hambre de ELCA World Hunger [Hambre Mundial de la ELCA], DeafCAN! pudo comprar equipo de protecci\u00f3n personal para que el programa SSP pudiera continuar de manera segura. Los l\u00edderes del programa tambi\u00e9n est\u00e1n mirando hacia el futuro con el fin de establecer la primera instalaci\u00f3n de vivienda de transici\u00f3n para personas sordas reci\u00e9n liberadas de prisi\u00f3n y, potencialmente, para otras que necesitan una vivienda estable. Mediante su trabajo con inmigrantes y refugiados sordos, DeafCAN! tambi\u00e9n ha creado nuevas oportunidades de apoyo, especialmente a trav\u00e9s de la ense\u00f1anza de ingl\u00e9s y del lenguaje de se\u00f1as americano, y clases de ciudadan\u00eda. En 2021, el cap\u00edtulo del este de Pensilvania de DeafCAN! realiz\u00f3 dos obras teatrales que muestran las historias de la vida de los propios actores.<\/p>\n

Este trabajo es fundamental para enfrentar la estigmatizaci\u00f3n causada por los prejuicios y la discriminaci\u00f3n contra las personas en funci\u00f3n de sus capacidades. Como dice DeafCAN!, \u201cser sordo puede separarlo a uno de mucho de lo que el resto de nosotros damos por sentado: servicios sociales, iglesia, vecinos. . . y lo m\u00e1s cruel, separarlo a uno de su propia familia\u201d. La estigmatizaci\u00f3n y la exclusi\u00f3n son los principales impulsores de las tasas m\u00e1s altas de hambre y pobreza que enfrentan las personas que viven con discapacidades en los Estados Unidos. La inaccesibilidad de los recursos, incluso dentro de muchas iglesias, hace que sea m\u00e1s dif\u00edcil para todos los vecinos obtener el apoyo que necesitan para prosperar.<\/p>\n

En contraste con estos sistemas, instituciones y comunidades establecidas para excluirlas, Christ the King Deaf Church ofrece oportunidades para que las personas sordas participen y lideren. De hecho, la Rvda. Beth Lockard, cofundadora de Christ the King Deaf Church junto con su esposo, es actualmente pastora de la iglesia, y m\u00e1s de la mitad del personal son sordos. Por medio de DeafCAN!, la iglesia y su ministerio da testimonio del importante papel que las comunidades de fe pueden jugar en acabar con el estigma y fomentar una aut\u00e9ntica esperanza en el pr\u00f3jimo que ha sido hecho vulnerable por los pecados de discriminaci\u00f3n, marginaci\u00f3n y estigmatizaci\u00f3n.<\/p>\n

Durante generaciones \u2014y con demasiada frecuencia hoy\u2014, las personas que viven con discapacidades se encuentran con personas religiosas que intentan ligar su discapacidad con el pecado, afirmando, igual que los disc\u00edpulos de Jes\u00fas en Juan 9, que la discapacidad es el resultado de la desobediencia a Dios. O personas de fe bien intencionadas ofrecen orar para que Dios \u201csane\u201d su discapacidad, sin preguntar primero si un pr\u00f3jimo que est\u00e1 discapacitado desea o incluso necesita tal \u201ccuraci\u00f3n\u201d. Mucho m\u00e1s importante es sanar los sistemas y las comunidades que excluyen al pr\u00f3jimo en funci\u00f3n de sus capacidades. El ministerio de Christ the King Deaf Church [Iglesia Cristo Rey para sordos] y las palabras del Salmo 32 nos ense\u00f1an que la curaci\u00f3n de Dios penetra m\u00e1s profundamente, curando las heridas causadas, no por los pecados que cometemos, sino por el pecado que se nos impone, la estigmatizaci\u00f3n que, tal vez como una mano pesada, \u201cseca\u201d nuestras fuerzas (vers\u00edculo 4) y nos empuja a permanecer en silencio (vers\u00edculo 3). El Salmo es un recordatorio del pecado que impregna nuestras comunidades, separ\u00e1ndonos de Dios y unos de otros, y dejando a muchos de nosotros sinti\u00e9ndonos solos.<\/p>\n

El llamado a volver a Dios durante la Cuaresma \u2014a prepararse, ayunar y arrepentirse\u2014 es doble. Por un lado, es una manera de recordarnos a nosotros mismos que sentirnos avergonzados, agobiados, excluidos o \u201cseparados\u201d no es parte del plan de Dios para nosotros. Por otro lado, tambi\u00e9n nos abre a reconocer las muchas maneras en que nosotros, la iglesia, hemos fallado en ser la presencia amorosa, acogedora y afirmativa que Dios nos llama a ser en el mundo. El ministerio de Christ the King Deaf Church y DeafCAN! no es un ministerio especializado y localizado; es el ministerio al cual Dios llama a todo el pueblo de Dios \u2014acabar, no solo con el hambre f\u00edsica, sino tambi\u00e9n con el hambre emocional, mental y espiritual de la cual anhelamos la liberaci\u00f3n.<\/p>\n

PREGUNTAS DE REFLEXI\u00d3N<\/strong><\/p>\n

\u00bfC\u00f3mo moldea o remodela el Salmo 37 su comprensi\u00f3n del pecado?<\/p>\n

Piense en un momento en el que experiment\u00f3 que alguien lo(a) estigmatizaba o estereotipaba. \u00bfC\u00f3mo lo(a) hizo sentir esto?<\/p>\n

\u00bfC\u00f3mo orienta o puede orientar su fe sus encuentros con personas (incluso desconocidos) que est\u00e1n experimentando hambre y falta de vivienda?<\/p>\n

Considere su propio contexto. \u00bfC\u00f3mo proporciona su congregaci\u00f3n, escuela o lugar de trabajo un ambiente acogedor para personas de diversas capacidades? \u00bfQu\u00e9 podr\u00eda estar haciendo mejor, y qu\u00e9 pasos de acci\u00f3n podr\u00eda dar hacia ese fin entre este momento y la Pascua de Resurrecci\u00f3n?<\/p>\n

\"\"<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

Session 1 \u2014 Psalm 32 \u201cYou are a hiding place for me.\u201d \u2014Psalm 32:7   Psalm 32 is a fitting way to begin the season of Lent. The season has most commonly been understood through the centuries as a time of fasting and preparation for Easter, a time when new Christians were often baptized. As […]<\/p>\n","protected":false},"author":289,"featured_media":5598,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[1],"tags":[],"class_list":["post-5599","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-post"],"acf":[],"yoast_head":"\n40 Days of Giving 2023: Week One - ELCA World Hunger<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/blogs.elca.org\/worldhunger\/40days2023-one\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"40 Days of Giving 2023: Week One - ELCA World Hunger\" \/>\n<meta property=\"og:description\" content=\"Session 1 \u2014 Psalm 32 \u201cYou are a hiding place for me.\u201d \u2014Psalm 32:7   Psalm 32 is a fitting way to begin the season of Lent. The season has most commonly been understood through the centuries as a time of fasting and preparation for Easter, a time when new Christians were often baptized. 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