The Will to Resolve the Challenge of Hunger
By the Reverend J. Herbert
Nelson, II
“I was hungry and you gave me
food.” (Matthew 25:35a)
We engage the SNAP/Food Stamp Challenge as Presbyterians to claim the
biblical truth that God has given us enough. Our waste and greed is the source
of scarcity for many in our nation and world. More importantly, our
neighbors’ plight is connected to our willingness to love our brothers,
sisters, and their children enough to become advocates for food justice. I
encourage congregational leaders and members to join in with Stated Clerk
Gradye Parsons, Moderator Neal Presa, and Executive Director Linda Valentine by
raising a consciousness in your own community through participating in the
SNAP/Food Stamp Challenge at whatever level is possible for you and your
community.
Feeding the Hungry is a Faith Value
The SNAP/Food Stamp Challenge is an opportunity to stress
the importance of our biblical mandate as Christians to ensure that hungry
people of the world, including those in our own nation, are foremost in our
thoughts, our ministry, and our advocacy. Today, we are failing God in our
efforts to feed hungry people. Around the globe, 870 million people suffer from
chronic hunger, which means they do not have enough food to eat to lead active
healthy lives.i At home in
the United States, 14.5 percent of households are “food insecure.” In other
words, they have trouble putting food on the table.ii Indeed, with
12 percent of the world’s population facing chronic hunger and 15 percent of
the U.S. population living in poverty,iii we are indeed failing our
biblical mandate to feed the hungry and care for the “least of these.” (Matthew
25:40).
Our covenant relationship with one another as human beings
requires us to care for one another. Indeed, as Jesus explains, we are each
called to feed the hungry, give drink to the thirsty, welcome the stranger,
clothe the naked, care for the sick, and visit those who are in prison (Matthew
25:35-36). This is a feature of our covenant lives together. But these
commandments are not only personal commandments. They are a calling to us as a
society. The specific call to provide food for the hungry, which is recorded
through the scriptures, is a symbol of both faithful responsibility to God and
love for our neighbors.
The Biblical Call to the Church and the Nation
A
Nation Plans Ahead for Times of Want. In Genesis 41, we read the
story of Egypt setting aside food in the seven “fat” years in order to prepare
for the seven “lean” years and the possibility of a famine. Not only does this
story describe God’s call to a nation to feed the hungry, but is perhaps the
earliest evidence of a nationwide food policy where a surplus is built up and
contributed to in times of plenty in order to spend it down in times of want.
(Genesis 41:28-57)
A
Communal Commitment to Direct Food Aid. Likewise, in Leviticus
19:9, landowning Israelites are instructed to leave the harvest at the edges of
their fields as well as the gleanings, so that those who are in need might
collect what remains, thereby ensuring adequate food for those who were in
need. This was not an individual act of charity, but rather a communal
commitment to the common good and a requirement that those who owned land (i.e.
wealthy) would contribute to the good of those who were less fortunate. We read
in the Book of Ruth how this system worked in practice. Ruth and Naomi had no
food and no means of earning a living, as they had no male relative to provide
for them, so Ruth went to Boaz’s field to glean enough food for Naomi and
herself. This system made it possible for poor and destitute families to put
food on the table.
Jesus
Feeds People in His Ministry. In all four Gospels, we find the
story of Jesus feeding the five thousand. In John, Phillip questions the
disciples’ ability to provide for so many and in the other three Gospels, the
disciples want to send the crowds away to buy their own food. But Jesus quiets
them all, providing amply for the large crowd, so that everyone who ate felt
full. This is another response to hunger in the Bible, the very real call to
each of us, individually and as a community, to ensure that everyone has enough
food to eat (Matthew 14:13-21, Mark 6:30-44, Luke 9:10-17, John 6:1-15). And as
discussed above, later in Matthew Jesus names feeding hungry people as a
priority of our faith as he outlines practical steps for meeting the mandates
of the Kingdom of God (Matthew 25:31-46).
The
Early Church Community Alleviates Poverty and Hunger. One of
many examples of the early church engaging in anti-hunger ministry is in Acts
11:28-30, where the first Church in Antioch, the place the name “Christians”
emerged as a label for those who believed in the Jesus Christ, responded to a
famine in Judea by sending relief, each according to his own ability, to
alleviate the suffering and hunger. This is an excellent example of the
collective commitment of the early church to hold resources in the common for
the good of those who are most in need.
Food is a source of sustenance and represents a basic life
sustaining provision. More importantly, feeding the hungry represents an
ethical approach to God’s desire for forming community among people-kind.
Our Christian Commitment to Address Hunger
Our Christian commitment to addressing and raising awareness
regarding the pervasive nature of hunger in the United States and abroad is the
basis for the Presbyterian Church (U.S.A.) engagement in the SNAP/Food Stamp
Challenge. Through the efforts of our denominational leaders and others, we are
signaling to our nation that hunger is a significant issue that cannot be
ignored. God has provided enough for all persons to eat nutritious meals;
however, our global food systems -- patterns of food distribution and trade --
are unjust. World agriculture today produces 17 percent more calories per
person than it did 30 years ago, despite a 70 percent population increase. So
it is not that there is not enough food for the 780 million chronically hungry
people around the globe, it is that we do not distribute the food so that it
reaches all of the hungry people.iv The same thing is true in the
United States – there is plenty of food, but it is either not affordable or
accessible to all the people who need it.
As
people of faith, our morality as citizens of a divine covenant requires us to
focus on fair distribution of the abundance that God gives to us.
In so doing, we must acknowledge that food distribution in the United States is
unfair in its affordability and accessibility, particularly among the poor.
The Paradox of Hunger in a Land of Plenty
I attended a forum on the 75th Anniversary of the Fair Labor
Standards Act held at the White House.v At that event we heard from
minimum wage workers ($7.25 per hour or about $15,000 per year) that feeding
their families nutritious meals was not a possibility. The reason given was
that the cost of primary bills, like housing, transportation, and utilities,
whose costs could not be squeezed or negotiated, left little room in the budget
for purchasing nutritious foods for their families. These low-wage workers with
families spoke of shopping at corner markets that did not provide fresh
vegetables and fruit. Instead, they could only afford sale items that are heavy
on starch, salt, and sugar. Some presenters spoke of their family having to
skip meals while waiting for payday.
Indeed, because of various patterns, including “feast or famine”
mindsets, food deserts,vi lack of transportation, and the prevalence
of convenience food in low-income neighborhoods, nutritious food is often more
expensive to buy for low0income people than for higher income neighbors, both
as a percentage of their income and in actual dollars.vii
In a recent workshop, I challenged a group of middle to
upper-income Presbyterians to construct a budget on $15,000 per year. Interestingly, food and healthcare were the
items that faced the deepest cuts in order to make ends meet. One gentleman said, “My greatest learning is
that I cannot make it on $25,000 per year.”
In this nation of abundance, we are experiencing poor
children going to bed hungry – more than one in five children.viii Both the health of parents and children
are compromised when food choices are limited.
The travesty in each of these instances is that persons can work all
day, every day and still not make enough money to meet all essential expenses
and still purchase food for their families or eat healthy, nutritious meals.
But the word “poor” is not used in Washington, D.C.,
political environment, where we most need to be talking about these
issues. Politicians consider use of the
word “poor” to be bad messaging.
Instead, we hear collective priorities around supporting the middle
class, because the images of middle class people are more respectable and not
as badly perceived as poor people. The
term “middle class” suggests some level of achievement while “poor” is often
associate with laziness, lack of education, usury and other negative
stereotypes. But Jesus did not say that
he came to bring good news to the middle class. Jesus often spoke of the poor in his attempt
ot restore the hopes of those broken by the winds of injustice and
demonization. Indeed, a review of the
Gospels shows that he speaks of those who are poor over 400 times.
We,
as followers of Jesus, must reclaim the use of the word “poor” in our efforts
to free those persons disenfranchised by the political and economic systems of
our time. I believe the
Church has to resort its own integrity by challenging the notion that poor
people are in this condition by their own fault. Many poor people are trapped in a cycle of
poverty that affects generations of the same family. Children who grow up poor are more likely to
become poor adults than their wealthier or middle class counterparts.ix
Still other poor people were middle class before the economic downturn, but
have now fallen into an undefined category between middles class and poor. These personas are living in middle class
neighborhoods with their houses underwater, poor credit, high debt, and less
than a paycheck away form losing everything.
The SNAP/Food Stamp Challenge is not intended to exclude those members
of the middles class who have fallen into the doldrums of despair. Nor is this effort designed to exploit those
living in poverty. Instead it is a tool
to educate and strengthen the recognition that there is a systemic injustice in
the use and distribution of God’s resources at various socio-economic
levels. This injustice is morally,
spiritually, and ethically wrong, not to mention corrosive to the soul of our
nation.
The
Reverend J. Herbert Nelson, II, is the Director for Public Witness in the
Presbyterian Church (U.S.A.) Office of Public Witness in Washington, DC.
###
ii.
USDA Economic Research Service. Household Food Security in the United States in
2012. Published September 2013.
v. The
Fair Labor Standards Act (FLSA) establishes minimum wage, overtime pay, record keeping,
and youth employment standards affecting employees in the private sector and in
Federal, State, and local governments. The law was originally enacted in 1938, when
it banned oppressive child labor, set the minimum hourly wage at 25 cents, and
the maximum workweek at 44 hours. Over the years, the FLSA has been modified and
updated to include more workers and more protections for those workers. U.S.
Department of Labor. http://www.dol.gov/oasam/programs/history/flsa1938.htm
vi.
“Food deserts” are defined as urban neighborhoods and rural towns without ready
access to fresh, healthy, and affordable food. Instead of supermarkets and grocery
stores, these communities may have no food access or are served only by fast food
restaurants and convenience stores that offer few healthy, affordable food options.
USDA Agricultural Marketing Service. http://apps.ams.usda.gov/fooddeserts/foodDeserts.aspx
Our nation’s food and farm policies, as embodied in the Farm
Bill, impact people and communities from rural America to big cities to
developing countries. In the Farm bill are provisions that authorize SNAP (Supplemental
Nutrition Assistance Program, formerly Food Stamps), international food aid,
conservation programs, initiatives that support new and minority farmers and
ranchers, rural development programs, sustainable energy research, farm
subsidies, crop insurance, just to name the most famous. In all, the Farm Bill is a mixed bag of
policies, some of which promote a more just food system and some that trap us
in a vicious cycle of subsidized commodities and under-nutrition. Nevertheless, the Farm Bill is must-pass, if
for no other reason than that it authorizes SNAP and promotes environmentally
sustainable practices on working farmlands.
During the week before Thanksgiving, hundreds of
Presbyterians, including our leaders Stated Clerk Gradye Parsons, Moderator
Neal Presa, and Executive Director Linda Valentine, are taking the Food
Stamp/SNAP Challenge. The Stated
Clerk Gradye Parsons reflects on his trip to the grocery store in this
article and Linda Valentine allowed the News Service to publish her
journal from that week here. Days
after their SNAP Challenge concluded, they
sent this letter to Congress.
