Eccelsial Engagement on Disability Conference

The past two days was a blessing of sharing and learning, being in a cross-Canada conference on Disability Theology hosted by McMaster, as well as on-site at Ambrose, Northwest- Deep and Wide: Ecclesial Engagement with Disability Across Canada

I was priviliged to have my presentation accepted, for the site of my Alma Mater of my Master’s, Ambrose Univeristy (though when I was a student it was at Canadian Theological Seminary and its location was the old MRC builidng in downtown Calgary), though always feels a little bit good to be back in the learning environment. Also was the last place I had been a learner at that I had yet to teach at. Anyways enough side quests on this meander.

I closed off the four papers presented on Friday, which shared theology exploring what church could practically do with our buildings to engaging with to leaning into a renewed understanding of community extending into online community (which ties into moments from the grad weekend as a prof I was able to attend last weekend that saw exclusive online students being active participants in community but again a side quest). I know as I type this it is not my best, I also came to the realization this weekend if I was to use spoon theory, since about spring 2022 I have been running on about 1/2 to 1 spoon exclusively, and though I feel the amount growing as authentic rest begins to settle in, I know I do need, as one of the speakers, Rev. Morgan spoke of this weekend, saying yes to less so that there can be joy (a paraphrase I know), and Dr. Carl sharing on his friendship community on campus of intentional monastic style community was also a growth.

Okay time to end the rambles, here are some great resources, met a long-time online friend, and I encourage you to check out his site, and if you feel led engage in the upcoming book club: https://atthebottomofthewell.com/

As well, there is a new press out of Ontario, in the justice and theology work around disabilities (and yes not just books but a journal as well): https://www.madandcriptheologypress.ca/

What follows is just sharing the summary of my reflective research and key resources from Friday night (and yes can you tell the Shrekfluence?).

Everybody Poops:

The Dignity of Belonging

-A Summary-

Dr. Ty Ragan

Deep and Wide:

A Conference on Ecclesial Engagement with Disability across Canada

Ambrose University Site

March 10-11, 2024

Everybody Poops: The Dignity of Belonging

A Summary

This presentation grows out of the theology of lived experience practical and academic theologians and clergy, and research on the concepts of Imageo Dei (created image), diversity, intersections of socioeconomics, culture, race, gender and justice. It looks into how the church has created a process of segregation and degradation, but what the local church community can do to speak the truth and work on authentic reconciliation. An ability to move into authentic accessibility of facilities, inclusion (creating the space) and belonging for individuals of the diverse mosaic that is the created image.

What is the Imageo Dei to you?

In this part we reflect on where we begin the journey. What is your understanding of the image each of us is created in? Where are your apprehensions? Your spaces of unwelcome.

Visible or Invisible

This research looks at the concepts of mental health, neuro-diversity, and physical disabilities. Areas that some use person first language for. Concepts of trauma that can intersect, including medical. 

Accessibility

Buildings are one of the most uncomfortable things to discuss. Churches can conflate their identity with historic builds and miss the point that the building itself can be the barrier. It can lead to exclusion, and even inhospitality. Yes, even if the building is to “code” it can not meet accessibility standards. One aspect of this, is bathrooms, for those who toilet not being designed for all mobility aids, gendered washrooms that create barriers for staff who support those who need help, and lack of change benches for those that do not toilet so they have to remain soiled, leave, or be changed on the floor hoping that no one walks in.

Inclusion

Inclusion is ensuring there is a welcoming space. Space being the key word, that regardless of how we are created there is space for us to exist in once we are able to enter the building. Yet it stops short as it does not mean we are known.

Interlude: Government Services

The challenge of proving worthiness is the story of government services. Each province is different, but a tale of Alberta, and having to show that you need, and then reprove when transitioning to adult services. The clawback due to other revenue sources, can one ever leave poverty? Do churches know the silent struggle of constant advocacy? The pain inflicted of caregivers being informed of the release of burden when the loved one passes and it not being a burden, but authentic grieving of loss.

Belonging

Practical Theologian, John Swinton’s work can be summed up as the greatest risk, for you are allowing connection, purpose, and belonging. You are allowing an openness of exchange that when they are not there you will grieve. You will feel.  Belonging, and why we avoid it, is because we do not like to mourn and yet we can transform this.

“Each person with a disability, no matter how serious, severe, or even profound contributes something essential to and for the body, through the presence and activity of the Spirit; people with disabilities are therefore ministers empowered by the Spirit of God, each in their own specific way, rather than merely recipients of the ministries of non-disabled people” (Yong, 2011, p. 95).

References

Christensen, S. (2018). From Longing to Belonging: A Practical Guide to Including People with

Disabilities and Mental Health in Your Faith Community. Inclusion Innovations.

Dingman, M. (2022). Your Brain Explained. NB Publishing.

Eiesland, N. (1994). The Disabled God. Abingdon Press.

Hardwick, L. (2021). Disability and the Church: A Vision for Diversity and Inclusion. IVP

Praxis.

Kenny, A. (2022). My Body is not a Prayer Request: Disability Justice in the Church. Brazos

Press.

Lehman, I. (2014). All you Need to Know about Disability is on Star Trek. Mind Meld Media.

Melcher, S.; Parsons, M. and Yong, A. (2017). The Bible and Disability: A Commentary.

Baylor University Press.

Reynolds, T. (2008). Vulnerable Communion: A Theology of Disability and Hospitality. Brazos

Press.

Schneider, M. (2022). God Loves the Autistic Mind: A Prayer Guide for Those on the Spectrum

and Those Who Love Us. Pauline Books and Media.

Silberman, S. (2015). NeuroTribes: The Legacy of Autism and the Future of Neurodiversity.

Avery.

Swinton, J. (2016). Becoming Friends of Time: Disability, Timefullness, and Gentle Discipleship.

Baylor University Press.

Swinton, J. (2020). Finding Jesus in the Storm: The Spiritual Lives of Christians with Mental

Health Challenges. Baylor University Press.

Yong, A. (2011). The Bible, Disability and the Church: A New Vision of the People of God.

Wm.Eerdman’s Publishing Co.

Deep and Wide: A Conference on Ecclesial Engagement with Disability Across Canada

It is this weekend, join us as we learn, discover, advocate and celebrate, my topic goes on Friday night in Calgary:

Register here: https://mcmasterdivinity.ca/deepandwide/

Belonging: Internally and Externally

A time to explore and contemplate what different concepts of accessibility and inclusion are.

But when taking the journey into belonging, bringing some peace to self, and then exploring into the community we exist within for change.

The idea of Gremlin…

gremlinsDownload

Good Grief: Journey to the New Normal

A workshop I have given in many places from community to church to classroom that explores ideas around grieiving. What is grieving? It is how we process loss an change, if we understand that every change in life no matter how small to large brings a grieving cycle then we can become more attuned with emotions, and open to discussing loss.

We can also become more open to the risk of belonging.

Lars and the Real Girl was a gift at a Winter Refresher in the 00’s at St. Andrew’s College, for those in ministry and preparing for ordered ministry in the United Church of Canada. This is a wonderful story on the power of belonging in healing, and can raise or rather open the ethical discussion on what makes a life. See, we are not fully aware, but something has happened to Lars, he is secluding and isolating in the guest house on his brother and sister-in-laws property, withdrawing from his usual community (re: church), and folks are beginning to notice. One day he knocks on his brother’s door, and makes a request, he has an online girlfriend who is coming to visit, due to their devout beliefs she can’t stay with him but could she use the guest room. The sister-in-law is excited Lars is coming back from the darkness.

The girlfriend is a wheel chair user, and one begins to think it is ableism at the shock on the brother and spouse face, but then you see– the wheelchair users is a life size doll. A visit to the doctor the next day just affirms Lars is going through something, they can try to shock him out of it not knowing the result, or roll with the delusion and see what happens. The family decides to roll with the delusion for healing, but will others?

It is a story of belonging, as Bianca (the real girl) is affirmed in community. She has a life, girls nights, bowling league, elected to the school board— and then…

She falls ill.

There is a beautiful scene where the women’s group shows up with casseroles, when asked why by Lars, they simply reply “we are here to sit, knit and eat” that is we are simply here to be present with you as you journey out of your normal, into the unknown, and into the new normal.

What a beautiful concept of belonging.

What a way to show the journey of grieving (take time if you can to host a potluck and discussion night around Lars and the Real Girl)…

For more take a dive into the other slides and ideas/questions thoughts to wrestle through.

good-griefDownload

In Canada if you are struggling with Mental Health, please call 988.

Also you may want to invest in micro-credentials (trainings) for yourself, group or church in things such as Mental Health First Aid, ASSIST, Safe Talk, and Naloxone.

What We Stimatize by Calling Addictions:

The last 2 Saturdays I was blessed to facilitate workshops at the Supernatural Life Centre in Calgary on Substance Misuse and behaviours. This morning was more of a chit chat with Q & A, but last week we dove right into the learning. What follows is some pictures, a short video clip, and slides…

https://www.facebook.com/100003228172418/videos/435749522398046

See the link below the pictures for a 10 minute clip of last week’s sharing.

supernatural-life-centre-workshopsDownload

Reconcilaition Next Steps

Tuesday April 16, 2024 @ 7 p.m., come and join speaker, passionate advocate and worker for reconciliation Mizze Walker at Knox United in Calgary, details and where to RSVP below

Neurodivergency and the Church

It is an intriguing confluence or more likely coincidence (since philosophically humans like to avoid those) that in my learnings in disability theology this month brought me to Rev. Dr. Hardwick’s (the Autism Pastor) Disability and the Church: A Vision for Disability and Inclusion, as well as Father Matthew Schneider, LC’s (Autistic Priest’s) God Love’s the Autistic Mind: Prayer Guide for Those on the Spectrum and Those Who Love Us, as the polytechnique I serve at as a philosophy instructor is in the midst of neurodivergency month for us to learn and continue innovative ways to support students learn and find vocation.

It also shows what I have noticed within the realm of a unique division in Roman Catholicism and Protestantism (yes I am using these as their broad terms without the nuance of the diversity that exists within, sometimes stereotypes can be useful to advance a discussion and challenge). Schneider pointed out that many families (his work had a USA statistic) with folks who are Autistic simply won’t engage with church, and that the way one with Autism engages with religion is different. Understanding these things is about shaping the spiritual for universal engagement. That is seeing what is possible, in Calgary (where Schneider orginitated, he know ministers in America), there is a Mass that is low-sensory, still has all the pieces just not as stimulating for those with neuro-diversity, that as my Anglican heritage would phrase it, all the smells and bells, are lessened. My family has attended this Mass in the past (I was a RC Lay Minister for a few years in my journey, but never a formal member), it was engaging, and the diversity of the Imageo Dei present was beautiful, a space for my son and his friends.

Though it always does raise the challenge in my heart, can we stop creating separate religious spaces? Sometimes it is necessary, sometimes it is creating a rhythm in multiple services offered where others will join so it is not segregation as with this style of Mass. Sadly, more often than not, our Protestant experience has been to turn those with disabilities into talking displays to point out difference, or the failed call to healing prayer or directing families to the mega-churches that have distinct ministries. Some have provided welcome and belonging, most recent readers of the spring edition 2024 of Presbyterian Connections here in Canada can see my article on what this can look like.

Which leans me into Hardwick’s work, he is also diagnosed with Autism, and serves as a church pastor. What is intriguing about his book, while Schneider engages with how the autistic mind functions with spirituality, prayer, and even provides in the second part of his book 52 reflections (and Schneider highlights each person is unique, even the manifestation of the diagnosis), Hardwick points out the short comings of inclusion. What intrigued me, as I reflected into his work, and shared with my guide on this renewal of disability theology, is his fifth chapter specifically.

It is the chapter he engages with education. The key take away was the advocacy, resonance, and eloquence he laid out having to get the leaders of the church to engage with their learning and discovery on this topic in a new way. The way churches engage with the program/ministry mindset needs to be unlearned for the new to come into reality. This is the learning journey. Looking at this concept, and the reticence to understand change (both psychologically and philosophically as humans) and our constant appeal to traditions, sadly, leaning into literal readings of texts is what has created the current quagmire in the church.

Not seeing the healing miracles as calls to social justice and equity for the Imageo Dei, destroying the moralistic lens in regards to illness or disability is needed. Shattering our fear of transforming our buildings beyond what building code (grandfathererd or otherwise) state is needed for full accessibility for all members of community (note the word used there, don’t be reactive until one needs, be proactive to show welcome and inclusion that can lead to belonging).

Begin book clubs, begin learning and reaching out to disability agencies, offer space to host (in Alberta, possibly other areas) to the agencies that aid with transitions between child and adult services or even day programming space, creative space…the list goes on. Ensure sound boards are functioning properly (as they wear out, the almost imperceptible hum can trigger neurological episodes in those with seizure and convulsive disorders, so can feedback loops, ensure your volunteers are trained well to reduce harm–as one who has had these moments while preaching they are not fun).

The transformation of education starting with leadership, and filtering outwards is important. I have struggled on this latest professional development journey as for the outcome, and these two books speaking on Autistic experience, made me realize the experience and concepts can be expanded so we can create the risky radical concept in our communities Swinton wrote of, belonging. And actualize what Yong so eloquently put into words:

“Each person with a disability,
no matter how serious, severe, or
even profound, contributes something essential to and for the body
through the presence and activity
of the Spirit; people with disabilities
are therefore ministers empowered by the Spirit of God, each in
their own specific way, rather than
merely recipients of the ministries
of non-disabled people” (The Bible, Disability, and the Church: A
New Vision of the People of God
by Amos Yong, 2011, p. 95)

Which has led me to begin crafting a workshop of learning and discovery for churches to engage in the journey of authentically expanding belonging for the created image, our neighbours and our ministers.

Books:

Father Matthew’s book: https://www.amazon.ca/God-Loves-Autistic-Mind-Spectrum/dp/081983162X

Rev. Dr. Hardwick: https://www.ivpress.com/disability-and-the-church

Red Herrings of Christendom

Okay maybe pluralizing was a touch sensationalizing, but when we think of red herrings, it is like a murder mystery. That thing (or clue) tossed in there that sounds credible or relevant but falls flat. That is, it is an irrelevant premise to prove an argument. These exist in the last gasps of Christendom as embodied in fundamentalist mainline and evangelical to Christian Nationalism.

The red herring du jour, is the one that they are using their last political flex in populism for, the “parental choice or rights” bills, the “don’t say gay” or “anti-trans its just a phase” that our world gives a pass to, because it is couched in the concept of “phobia”. A phobia is an irrational fear like we see of clowns, or heights, or the marketplace or spiders to name but a few. The idea of hatred conflated with an actual mental health diagnosis is both disheartening, and shows the power of media. For the rise of this hatred turned phobia, started with the Ricki Lake trial, where they did the “you have a secret crush” only the crush turned out to to be the male neighbour for the gent and the argument went his irrational fear led to the murder. A true red herring.

And it perpetuates as we, even allies or those in the community, continue to lean into the phobia language- homophobia, transphobia. Sorry, its not an irrational fear driven by anxiety, you have just found a way to straw man hatred. And our citizens, neigh, for those who have read the stories of Jesus in the Christian Testament, our neighbours, are paying the price for it being used as power (no the majority does not get to decide if the minority enjoys full human rights that is not how that works).

For those who profess to follow Jesus, just think of the fallacies (possible false dilemmas or faulty analogies) you are falling in to. Our creator is genderless or genderfluid, we know this because in the Hebrew Bible it states we are created in their image, not a plural reading, but rather the singular use. Jesus renamed friends constantly, if you read St. Paul, and not Saul of Tarsus, or know St. Peter is at the gates of heaven, but not St. Simon, you get the concept of preferred names. If you actually read Saul, with the proper socio-historical context he is not the misogynist current literalists would frame him as (sorry, my bad no speaking evangelical, complimentarian). Rather within the letters of Paul, you discover egalitarianism, and equality, and even equity for the body of Christ (think how he callenges the labels and caste system of the day, how would that read today? What imposed insider/outsider dynamic have we created).

The early church, was equitable and equal, Jesus’ followers had as many women in power as men, oh and let’s not forget in Acts, Mary of Nazareth (that woman who bore the peasant rabble rouser) ascented to who would replace Judas, and the beloved disciple was asked from the cross by Jesus to care for his Mumma.

We see gender, orientation, falling away, what we see is practices of degradation, oppression, hatred, and explooitation as he challenged the powers of his day of Empire and religion. Today it would be political, populist, hate groups cloaked in religion, and capitalistic.

So yes, as you hear of “parental rights” to cloak harm to an image of God (and yes the Imageo Dei is robust enought to wrap around all humanity, including our trans siblings) and put their lives at risk as hate, oppression and dysmorphia can lead to suicide, hate can lead to violence against, educate yourself a bit: https://www.cbc.ca/news/health/hormone-blockers-puberty-1.7113626

If you sit there wondering how the church could be part of colonialism and genocide and slave trades, and then remain silent as other groups are attacked, rights are removed, or the atrocities of the past like colonialism, genocide and the slave trade (as well as the Holocaust) are denied… you have answered your own question. Because you are the answer in your silent culpability.

The Christendom to maintain power, and what it perceives as relevance through power has found another group to continue to target and harm. Instead of, allowing the Holy Spirit to blow through. The question for us is will we let the vocal hatred become us?

Or will we, take the stand to tell it to be quiet and sit down?

I for one am tired of the false narratives, the hate. The concept of a phase, so what if a person on the journey of discovery explores the robust and infinite image of the Creator and then comes back around to how they were identified at birth? So what if they go on the same journey, and live into how they were created? By continuing the narrative of control and choice in these matters, we dishonour our Creator whose image we are in, and we dishonour the beautiful diversity that is the mosaic of that image on creation.

Everyone Poops, Beauty

An epic line, from a fun and epic franchise, Shrek 2 and oh so true of a reality we have forgotten as human beings. Some say I focus on toileting far too much, but truly I feel like the old trades instructor discussing gender neutral bathrooms on campus with the maple MAGA youngin’ who was scared of “who might be in there with him” and the old guy’s response was classic, “I don’t care who’s takin’ a dump next to me, I care if they wash their hands afterwards”

Sidebar: 40% of Albertans do not wash their hands after using the washroom

We have made bathrooms, what is between one’s legs, a gestapo like subject of removing human dignity. Stripping away the Imageo Dei down to the hate we have created G-d in our image with and not for the true beauty of the created image share in Hebrew poetry of Genesis in the Hebrew Bible. So yes, gender neutral bathroom are a blessing for the gender spectrum, and if they are stalls or stand alones it is all good.

But that is not all, we need universal design for more than just one piece of the humanity puzzle, for we forget the intersections of life. We forget folks who are born with or acquire disabilities throughout life that may not toilet in what society classes as “normal” (our greatest meta myth for segregation). The church I walked away from ordination within, did bathrooms brilliantly with a renovation in 1999. They were gender neutral, they were 6 single use bathrooms with support bars, big enough for walkers and wheel chairs, and had baby change tables that folded down. Almost a complete universal design, for bars and others could aid someone in a wheel chair for a safe transfer…but almost is not complete now is it when it comes to accessibility (though beyond the building code it was, in my best Yoda voice).

Support bars for transfers, floating sinks, baby change tables, wide enough for wheel chair and walkers, genderless, so that regardless of the family member or support staff they could aid the individual. This last piece was a push back I gave a progressive affirming church when they went on an anti-genderless bathroom messaging when bathroom renovations was brought up.

Disabilities intersect all aspects of our life. Ignoring at best is ableism, at worst becomes eugenics either passive or active.

But it still had no place for those who do not toilet, to be changed beyond probably the age of 1.5 years old.

What dignity is removed when this happens in an office space or on the bathroom floor?

Truly universal would engage a bench built out of the wall wide enough for an adult to be changed on.

Oh, and ensure that menstraul products are readily available for free (and if you want to be `90’s cool, in a province that has hidden all sexual health information, a basket of condoms with a red and white napkin to make it look high class– for the folks in Nanton from a certain time in the 1990’s will remember their Mac’s story). They promote dignity

So yeah, genderless bathrooms shape belonging. . .

That’s NOT Normal

That is NOT Normal

“I’m going to have to ask you, Ty to take Leland out, he is to distract for me to preach” after a visceral head snap back and flash of anger at my child’s joy during a Santa Clause service at a spiritual centre. This is just one of many types of inhospitable spaces of the Holy that Thomas E. Reynolds (2008) in his practical, personal and theological work, Vulnerable Communion: A Theology of Disability and Hospitality would have explored as he too is a Dad with a child with exceptionalities, differently abled (my son’s term is super powers) or as we know them at a cultural level whether visible or invisible as disabilities (though in Alberta at least, there are still some Canadians that use the atrocious “r” word slur or short bus jokes, and yes these can be in the church). Other examples pop to mind of folks in churches articulating sounds being distracting, or that “children like that do not belong here” to scapegoating disruption or bullying from wealthier families to the children with exceptionalities (these examples came back to mind as I read Reynolds).  Reynolds at this point is an entryway, especially for those who have not slowed to contemplate, for those engaged in the theological work whether consciously or unconsciously due to intersections with community, it is reflective.  Reflective on the concept of the myth of normal, how this book may aid a spiritual community, understanding of Imageo Dei and intersections of the journey of ableism. Can there be reconciliation in these communities or others, after the truths shared?  For, the cornerstone in the church that allows this truth to exist is simply the fact the child or adult it is directed as is not normal.

The Myth of Normal

What is normal?  This is at the root of ableism and eugenics. Essentially, it is whatever the majority or the wealthy of a society stipulate is the benchmark for normal.  Yes, there are tests that show whether or not an infant or child is thriving or not that aid in diagnosis. Historically this diagnosis would lead to segregation and isolation within institutions, horrific trials and tribulations, perhaps unmitigated electroshock therapy, neglect/abuse, harsh psychotherapeutics to catatonia, forced sterilizations to name a few.  As time progressed, there is the shift to community living and supports, integration supposedly into community life. Government entitlements if they can prove themselves worthy, supports for families or the adult caregivers if the parents surrender into care for not being able to care from early intervention through to adulthood.  Some are covered, most for extra care and staff are designed in Alberta for the parents to pay out first and then await the reimbursement. An assumption that only wealthy can embrace the beautiful diversity of the Imageo Dei.

The diagnosis whether historically or currently are used to separate. It can be into blessed communities that embrace the diversity, but the support staff when grieving are not given supports other schools would be given. Using the idiom, it’s part of the job get back to work. For the children, the catchphrase they don’t understand, they are not cognitive (removing the concept of emotion, connection and belonging from the child because they do not fulfill a “normal” benchmark for cognition or interaction). Grief is universal, but we do not want to understand how to aid our vulnerable to grieve.

Even think of how we introduce folks, we focus on the deficit. This is how you can help them or explaining what to expect behaviour wise from their diagnosis.  At any point in the introduction did we get to know them? What is their passion? Their purpose? Who they actually are?  It is one of the ways diagnosis or labels can be detrimental instead of being used to set up space for accessibility and inclusion for the highest need for access we use it to move a person from personhood to medical jargon, which makes othering easier.

Makes as, Reynolds (2008) shares in his book, they are not normal, so we do not need to see them as neighbour.  Anyone who has a disability or is a loved one of a person with a disability knows how this happens in society, and sadly, if we attempt to engage in church many times we are met with overt or covert ableism. The implicit or explicit bias, depending on the person and their position or giving in the church it is either challenged or accepted. For we have a concept of normal, it is a myth.

Imageo Dei

Normalcy is a myth, there is the old chestnut or dad joke, what is normal? That is precisely the answer and should be the Christian response with our theological understanding of the created image of God. I have spoken and written on this topic immensely over the lifespan of my ministries, taken time to cultivate spaces of welcome for all abilities. Suffered the slings and arrows for a colloquialism for it, and yes in one associate role, was voted into non-existence at an Annual General Meeting I was in attendance in of a progressive congregation for having members in the children and youth ministries on the Autism Spectrum and Cerebral Palsy. Was it ableism because of the diagnosis? Or ableism because of the church having 3 floors and not wanting the cost of the lift? Which bias or stereotype was driving the soft excommunication of the disabled?

A missing piece of understanding the incarnation of Jesus of Nazareth, who took on the outcast story. Who pushed back, challenged, and began the steps of healing of the socio-cultural (justice issues really) of exclusion for those that missed the truth of poetry in the Hebrew Bible (I have taken to use this term for the Old Testament, after reading Sir Rabbi Jeffrey Sacks, that pointed out the term “Old Testament” was an act of Anti-Semitism), from Genesis 1:26-28 (New Revised Standard Version, Updated Edition, 2024):

²⁶ Then God said, “Let us make humans^[c] in our image, according to our likeness, and let them have dominion over the fish of the sea and over the birds of the air and over the cattle and over all the wild animals of the earth^[d] and over every creeping thing that creeps upon the earth.”

²⁷ So God created humans^[e] in his image,
    in the image of God he created them;^[f]
    male and female he created them.

²⁸ God blessed them,

We are made in the Creator’s image. There was no qualifiers within the poetry. No differentiation or hierarchy. This is an understanding I was already engaging Reynolds’ with, some would not have as the journey and theological premises behind building this concept is quite clear as a shared experience of writer, teacher and Dad, I know where Reynolds’ was coming from, and his use of Jean Vanier’s theology, founder of L’Arche (and yes an abuser), also inspired one of the more known individuals who wrote of experience in disability community, Henri Nouwen.

For all four (I include myself here), and hopefully many others, the truth of the Imageo Dei, is one cannot fully understand or live this teaching without fully understanding all humanity is that image. Which ties back to the concept of introduction, and that those with disabilities are not here for us to serve, for us to teach or pity or… the list can go on.

They are here as part of the image. Like all parts of the image, that the Shema (known in the Christian Testament as the Great Commandments) speaks to love of God with our everything that is interconnected, and interdependent (not the story of life with Creator does not speak of individualism) to be able to love self and neighbour. This type of love is what my practical theology of belonging, one may say disability is built upon. We exist to be with one another, to aid one another in thriving, to create the just society that allows for these conditions understanding science, politics, arts, humanities, trades, etc. that give meaning and purpose, are all tools in our toolbox or toys in our toybox to create thriving creative and loving communities.

That is, if we can get out of our own way to allow the hope of the Holy to flow and wash away the myth of normalcy, to see the beautiful mosaic of the image of God.

Intersections with Ableism or can I belong here?

The Belonging Pyramid is an inverted pyramid precariously held up on the love from the Greatest Commandment lived out in an healthy interdependent community. The top of the pyramid is the easiest thing churches can do, but some fail. Accessibility, can one legitimately get into the building and access the spaces of the building? This is building code, there is bonus points if the access offers dignity to the image of God. There is also bonus points if the language is accessible, do we allow for pictures or other communication assist devices? Do we explain pieces of the rituals happening and why so folks who are new or different neurology’s can follow? Or do we lean into, this is the way it is an folks who know know, like a secret society? Do we point to lack of money for needed renovations without exploring grants or other fundraising concepts or partnerships? Do we plan for Universal Design for both spiritual formation (learning) and building?

The next piece leans into Universal Design, as it speaks to inclusion. Now that we are in the space, is there a space for us? A seat or a space for our ability assistance device we use (not usage not bound, it isn’t a form of bondage, I am not bonded to my legs, they move me, so do walkers, canes and wheelchairs) or do we use the idea of fire code and treat the user as furniture? Imagine that stigmatization, do we do the same thing with a slower moving or larger person who may be at an end of a row?

If we pass the row of inclusion, the precarious tip of the pyramid rooted in the heart of the threefold love of the Great Commandments, is belonging.  Belonging is hard. Belonging is knowing one beyond socioeconomics, socio-culture, diagnosis, and other labels of society. Belonging is knowing one by name, knowing who we can share and be supported by, knowing who we support, who we live life with the joys and sorrows, and moments of uncontrolled giggles for no reason, belonging is when we miss a moment or event or appointment someone cares, notices and reaches out. Belonging is the greatest risk, because there could be a day when do to moving, life circumstance or succumbing to a chronic condition or pandemic or epidemic or MAiD (in Alberta accessed after chronic conditions with the co-occurrence of loneliness or poverty or both), the space where the person usually is—empty. Belonging is knowing one day you will grieve in change and be grieving loss.

How can this book be used?

Reynolds’ work is a good entry point for congregations that have never pondered. Congregations that have yet to engage with the aging community, or with, in Alberta as we have known for over two decades by this time in history 1 in 6 children will be born with or acquire an exceptionality in their early years. It opens the conversation, and the challenges with the right guide so that biases can be challenged, and hopefully changed for healthier communities.

For the myth of normal can be eliminated. Would it change outcomes of ex-communication or ostracism as has been touched upon in the personal journey here? In some instances, it could, there could have been a work through point, up to a point. But then the challenge of the sacred building stands and whether or not to continue to accessibility, inclusion and belonging the hardest discussion of the change to the “home of God” or “our church” conflated with the real estate would happen. Essentially has the forced, yet more subtle ostracisms/ex-communication is just delayed until the individual can no longer participate.

Reference

New Revised Standard Version, Updated Edition. (2024) ESV Online.

https://www.biblegateway.com

Reynolds, Thomas E. (2008). Vulnerable Communion: A Theology of Disability and Hospitality.

Brazos Press.

https://www.indigo.ca/en-ca/vulnerable-communion-a-theology-of-disability-and-hospitality/9781587431777.html?searchType=products&searchTerm=vulnerable%20communion