Chaos and confusion: Faith-based nonprofits plan for uncertain futures at federal fund freezes

“It was chaos,” sighed Stacey Hall Burge, CEO of Found House Interfaith Housing Network, which provides emergency shelter and programs for families dealing with housing loss and insecurity in the Cincinnati area.

“From Monday to Friday, we had no specifics, no clarity,” said Burge, recounting the past week at her organization. “There are rents and supports for hundreds of families I am not sure how to pay right now. Families that worked hard to get off the streets, who may go right back. Many of them working, but unable to fully afford rent in the current housing crisis,” she told Sojourners in an interview over Zoom.

“At any given time, we could be letting down a couple of hundred families who would be left on their own to figure out their housing,” she said.

For Found House, the saga began when the White House’s Office of Management and Budget issued a memo freezing all federal grants and loans on Jan. 27, following an executive order from President Donald Trump requiring all federal agencies to “temporarily pause all activities related to … disbursement of all Federal financial assistance.”

Legal experts argue the executive order directly violated Article I of the Constitution and decades of legal opinion. Cerin Lindgrensavage and William Ford, staff for the nonpartisan, anti-authoritarian nonprofit Protect Democracy wrote the Trump administration was trying “to wrest the spending power away from Congress and into the hands of the president and his appointees.”

“The system of checks and balances the Founders designed does not give the president unchecked power to execute only the laws passed by Congress that he agrees with,” they wrote. “When Congress appropriates funds, the president must spend them.”

The order put a temporary freeze on hundreds of billions of dollars, impacting a vast array of services provided by thousands of nonprofits working in education, social services, science research, health care, or refugee resettlement, who were unable to access federal government systems used to withdraw funds as last week began.

Though judges have ordered a temporary pause on the administration’s efforts to freeze federal fundingand the OMB memo was rescinded by a two-sentence notice on Jan. 29, uncertainty continues for faith-inspired and faith-based nonprofits like Found House.

Compounding the fear across the faith-based services sector, the back-and-forth with federal funding comes as the Trump administration also put a 90-day freeze on almost all foreign aid and Elon Musk’s “Department of Government Efficiency” is shutting down payments to federal contractors.

On Sunday, Musk shared a post by Michael Flynn on X, Trump’s former national security adviser who previously plead guilty to lying to the FBI, listing what purported to be payments to Lutheran charities that receive government funding, ranging from Lutheran Social Services to Global Refuge — formerly Lutheran Immigration and Refugee Services.

Musk tweeted, “corruption and waste is being rooted out in real-time” and claimed DOGE is “rapidly shutting down” payments to the charities.

Though the OMB memo was rescinded, nonprofit leaders remain nervous, anxious about what the future holds for their organizations, staff, and the families and individuals they serve.

“The question becomes: What do we actually have to work with?” said Burge.

Found House’s current contracts with the Department of Housing and Urban Development go through the end of June, but Burge and colleagues are openly questioning if those are safe. “The honest answer is: We are not sure.”

Torn: Why Latino Evangelicals Don't Always Support Immigration Reform

Miguel Cárdenas came to the U.S. as a child in 1980. His parents brought him from the western Mexican state of Jalisco across the Rio Grande without documentation.

They went on to work for farms across Texas with the hope of giving their son a better life. Then, on Nov. 6, 1986, when Cárdenas was in fifth grade, President Ronald Reagan signed the Immigration Reform and Control Act into law, allowing around 3 million immigrants who entered the U.S. without papers before 1982 — including the Cárdenas family — the ability to apply for legal status.

“It’s the classic American dream,” Miguel, now 48, said. “I am eternally grateful to my parents and Reagan for making my life what it is today.”

That life is filled with family barbecues and hunting trips with his wife and three kids; building his insurance business in Houston; and volunteering his time with his local church, the Chamber of Commerce, and the Republican party in the greater Houston area. He enthusiastically supported former President Donald Trump’s campaigns in 2016 and 2020.

“Sometimes, people are surprised to meet a Mexican migrant who is pro-Trump,” Cárdenas said. “But then I remind them that of all people, we are pro-family, pro-security, pro-business.”

As Cárdenas makes clear, Latinos do not always support candidates with progressive immigration policies — including policies that expand legal pathways to citizenship, enforce fewer penalties for those who immigrate without documentation, or end sanctions that devastate economies and fuel immigration. Experts and members of the community say Latinos of faith, with or without an immigration background, can feel torn between theologies that emphasize respect for the rule of law, a cultural emphasis on the family, allegiances to denominations that encourage support for conservative candidates, and their own personal trajectories, like that of Cárdenas, that can lead them one way or the other.

Texas Ministries Say "the work of God can never be illegal"

Faith-based migrant ministries in Texas are used to operating in tough circumstances, including finding the right resources, meeting migrant needs, and funding their day-to-day work. But recent legal challenges have left some Texas faith leaders uncertain about the future of their ministries.

At the forefront of these legal challenges is Senate Bill 4, a bill passed by Texas lawmakers in 2023 which would make it a state crime for migrants to cross the border into Texas at any unauthorized point and allow authorities to arrest people for doing so. Though it was expected to go into effect in early March 2024, the bill was delayed by legal challenges from the U.S. Justice Department, framed as an unconstitutional infringement on the federal government’s power to set and enforce immigration law. The Supreme Court briefly cleared the way for the law’s implementation on March 19 before it was blocked just hours later when the 5th U.S. Circuit Court of Appeals issued an administrative stay. The court heard formal appeals on April 3 in New Orleans, but at the time of publication, the law remains blocked.

Many ministries feel that if SB4 is allowed to stand, the bill and ensuing legal actions will erode existing welcoming efforts across the state.

“SB4 will unequivocally create an environment of fear and distrust in local Texas communities, erode welcoming efforts, and legitimize racial profiling,” said Melissa Cedillo, a board member of Hope Border Institute, an organization working to advance justice and end poverty on the U.S./Mexico border.

Cedillo told Sojourners that families with members of different legal statuses, who already live in fear that one of their family members could be deported, may be more reticent to seek out care from migrant ministries.

“They may now feel they have to learn how to exist in the shadows, to live so that they are not noticed in the hope it might offer them some kind of protection, instead of shelters and hospitable ministries.

“The atmosphere these legal actions make may mean they will not even try to access these services or connect with ministries designed specifically for them,” she said.

Language, Preaching, and the Politics of Immigration

How does the language preachers, politicians or reporters use impact the kind of immigration policies we might make or opinions we have about migrants themselves?

In my first two pieces as Faith and Immigration Reporter at Sojourners magazine, I take a look at both issues.

In the one, I explore how more than colloquial conundrum, the language we use determines the policies we support and the theologies we hold about people crossing borders.

In the other, I talk to pastors and theologians about how they are navigating the political polarization around the topic from their pulpits.

100 Sermons and #MeToo

I was talking with someone at my church on Sunday and they confided in me that, “it’s been a rough week for women.” 

In one sense, they are totally right. The issues of sexual violence, assault, and the abuse of women were prominently back in the spotlight this week. Women were sharing their stories again. The pain was evident. So was the righteous anger. So was the resolve. To all the women who spoke up and out, I want you to know that I hear you. I believe you. I am inspired by you and humbled by you. 

Still, in another sense my friend’s statement was only half true. Instead of saying it’s been a rough week for women we could say it’s been a rough few months. Or a rough few years. A rough decade. Or several strung together. 

Some of the stories that women shared this week included assaults and incidents that occurred a long time ago. The event may be in the past, but the pain is still very potent. The environments that allowed for these things to happen still exist. Worse, they are still excused and defended.  

We have to do better. We have to listen. We have to lament.

We also have to repent, because as true as it is that it’s been a rough few decades for women we could also say it’s been a rough few centuries. A rough era. A rough epoch. 

Or, we could just humbly admit that it’s been rough to be a woman since time began. If there is one thing that the #MeToo movement has taught us is that women’s struggle against abuse, assault, and inequality is a tale as old as time. It is also a story that needs to change. 

That’s where the #ChurchToo movement comes in. It has shown us that things need to change when it comes to religious communities as well. 

That is why I am proud to be small, if humble, part of Sojourners’ “100 Sermons” project.  

They wrote of their project:

When #MeToo went viral in 2017, the movement paved the way for #ChurchToo and #SilenceIsNotSpiritual, hashtags that insisted that because Christians are not immune to perpetrating sexual and domestic violence, they must actively denounce it. Christians all across the spectrum spoke out online against abuse. But we wanted to know, would faith leaders be willing to elevate the conversation from Twitter to the pulpit?

They found those sermons and posted them online for readers to search and learn how to make religious communities safer for survivors. You can search the collection by location, scripture, or denomination.

One of my sermons is part of that database. The quote they pulled out is one I continue to stand by. I hope you can appreciate these words. Let them sink in. Let them hit you. Let them unsettle you. Let them move you to action. 

For people who have been abused, there is no quick fix. I wish I could say there was. However, as the promise from Isaiah makes clear, in Jesus there is hope and healing, liberation and justice. I can only pray that the reality of those promises are evident in your life in the days, weeks, and years to come.

Until then, religious leaders like me have work to do—to interrupt the injustices being perpetrated by our very own leaders on our very own people.

Through this process, and over the last week, I am learning that it is not enough to be an ally. It’s not enough to preach a sermon. Instead, it’s time to revolt against a system that has — for far too long — abused, ostracized, and ignored the very people who have often made that same system as great, just, or humane as it possibly could be: women. 

I continue to learn. I continue to grow. I continue to mature. I pray that you’ll join me by listening to, and learning from, more of the sermons on the “100 Sermons” site. 

Letting the field lie fallow

Fresh from a breakfast of piping hot spaghetti on toast and loud laughs, the employees at Joyclas Farms headed back to work for the day on the New Zealand dairy farm. There was important work to be done.

The smell of sweet silage hung in the air and the strikingly iridescent grass of the paddocks shone in the early morning sun. We drove past a patch of turf that was unwieldy and overgrown. As yet jejune in my dairy farming apprenticeship, having grown up in the Los Angeles area, I wondered aloud why this pasture was different than all the rest.

“That field is lying fallow,” said Lawrence, one of the farm’s owners. “It will be rich for the heifers to enjoy next season.”

Leaving a field to lie fallow means leaving a paddock to be unseeded, uneaten, and unspoiled for a season or more. It is one of the best ways farmers can allow the land to replenish its nutrients and regain its fertility. It also helps prevent erosion — the roots of the plants left free to grow help to hold the soil in place against the ravages of wind and rain.

When fallow, the field is at rest so that it can serve its function to feed the heifers for years to come.

Just as fields need to lie fallow, so does all creation — including us. In a world that is rife with addiction to busyness, it is imperative that we rediscover the lost art of re-creative rest.