A Fundamentally Inclusive Theology of the Church Topher Endress MDIV What We Know Participation Gap 40 8747 1 Lack of WelcomeInclusion Lack of Preemptive Preparation Some Obvious Examples ID: 475991
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Slide1
Embodied Ecclesia
A Fundamentally Inclusive Theology of the Church
Topher Endress, MDIVSlide2
What We Know
Participation Gap ~ 40% (87-47%)
1
Lack of Welcome/Inclusion
Lack of Preemptive PreparationSlide3
Some Obvious Examples
Our liturgies ask for standing, kneeling, sitting, genuflecting, etc. at various points in the service.
50% of religious buildings in St. Louis have inaccessible bathrooms.
2
The narthex of Vanderbilt’s chapel is not wide enough for a wheelchair, yet the narthex is the only accessible entrance from inside the building.Slide4
Potentially Less Obvious Examples
Not accommodating different needs for learning in Sunday School curriculum.
Harsh lighting in rooms/hallways.
Choir sings from inaccessible loft.
Children must be potty-trained to attend VBS.Slide5
True Accessibility
Barriers exist far beyond the scope of traditional checklists. Architecture is constructed for and used by individuals, and the truest test of accessibility is whether the form of a space allows for the intended function, regardless of embodiment.
3
No study can determine physical accessibility or barriers present because each are dependent on the manner in which they are inhabited by participants in that space. Space that would be functional, but is utilized in ways that perpetuate barriers, remains inaccessible.Slide6
The Real Problem
As Nancy Eiesland states, “disability has never been religiously neutral, but shot through with theological significance.”
4
The real question is not, “where are all the people with disabilities,” but rather, “
what does it mean that they aren’t in the Church
?Slide7
Framework
Church: the actual embodying of “God’s presence as Spirit, and its mission is to spread this faith consciousness into all of history.”
5
A dis/abled ecclesiology must allow for this to practically be expressed, and it must begin with the notion that theology is necessarily modeled in action.Slide8
Framework, Cont.
This is the meta-purpose of the Church - to imagine a love of life which can cope with suffering, a practice which will find beauty in real experience and model the transcendence which connects the sacred and profane. Every act, structure, and sacrament of the Church must flow from this method in order to escape the inherent flaws of past ecclesiologies.Slide9
Problem, Revisited
With this as our framework, what is the answer to our initial question?
What does it
mean
say about our belief in God that people with disabilities aren’t in the Church?Slide10
Check Your Theology
Does your theology account for the presence of people with disabilities?
What is your official position on theological anthropology? Is your worship service reflective of that?Slide11
An Example: My Ontology
Starting with the premise that God is Love, a definition which undergirds and frames all other descriptions of God, we are capable of loving others in thought and action only by exposing a truth about the nature of God. Slide12
Ontology to Missiology
Loving presence is a service and witness to others, which is a physical embodiment or
breaking into
of our lives.
We are called to serve others because we are called to make disciples through our work, our teaching, our love, and our witness (Acts 1, every Gospel)Slide13
Missiology to Ecclesiology
Service in community reflects the qahal/ ecclesia.
Community reflects mission - go out to make disciples with God’s power, turn back to worship God.
Community also prevents transactional interaction.Slide14
Ecclesiology Embodied
In order for the invisible assembly (ecclesia/qahal) to worship visibly and tangibly together, the space must be immersive, educational, and inclusive.
Must address needs of any potential worshipper.
Must address theology via every decision - from architecture to liturgy.Slide15
Theological Art
Pietro Belluschi (architect, St. Mary’s Cathedral in San Francisco) claims the the mission of his blueprints was “...to create an environment where the average man may find spiritual shelter; a place where he may draw strength for his daily labors, and courage in his battle and temptations; a place where he may join others in worship and meditation.”
6 Slide16
Theological Space
The Church is called to bring into the world the Good News of Christ’s triumph over death, and the burden of Christ is light, whereas the weight of the world oppresses and condemns.
With this in mind, the physical church must embody the freedom that communing with Christ brings. In a very literal, yet highly symbolic way, resting in a pool releases us from the crushing weight of gravity.
While I had never thought about how gravity truly affects my body, a camper with cerebral palsy who used a walker and wheelchair when on dry ground loved pool time because the water made him free from the world which held him down. Slide17
Theological Dream
After these things I looked (or listened), and behold, a great multitude which no one could count, from every nation and all tribes and peoples and tongues, standing (and sitting in their wheelchairs) before the throne and before the Lamb, clothed in white robes, and palm branches were in their hands (and being held by their attendants); and they cry out with a loud voice, saying (or signing), “Salvation to our God who sits on the throne, and to the Lamb!
Rev. 7:9-10, NASB, ed. T. Endress 2014Slide18
References
Hendershot, G. (2006). A Statistical Note on the Religiosity of Persons with Disabilities. Disability Studies Quarterly, 26(4). Retrieved from
http://dsq-sds.org/article/view/813/988
.
“Accessible Worship: The Receptivity of Religious Buildings in St. Louis.” Katherine Vierkant. Disability Studies Quarterly Vol. 26, No. 3, 2006.
“Cross-Disability Experiences of Barriers to Health-Care Access Consumer Perspectives.” Mari-Lynn Drainoni. Journal of Disability Policy Studies Vol. 17, No. 2, 2006.
Eiesland, Nancy L.
The Disabled God: Toward a Liberatory Theology of Disability
. Nashville: Abingdon Press, 1994. 69.
"Church." In
Constructive Theology: A Contemporary Approach to Classical Themes
, edited by Serene Jones, by Amy Platinga Pauw. Minneapolis: Fortress Press, 2005. 216.
“The Anatomy of Transition: Cathedral-Building and Social Justice in San Francisco, 1962-1971” James P. Gaffey. The Catholic Historical Review, Vol. 70, No. 1 (Jan., 1984), pp. 45-73.Slide19
Creative Frameworks and Practical Strategies towards Inclusive Ministries
Mr Zachariah Duke
The Broken Bay Institute, AustraliaSlide20
Maria’s story
Group home
Not of her choice
No friends or family
Paid workers
Inability to speak clearly and intellectual disability
New parishSlide21
Paul’s story
Lives with his family
Employed
Many friends and family
Valued member of the local parish and choir memberSlide22
The question that will transform Maria's life...
Would you like to join the parish choir?
Can you think of
three
things a person with no voice could do to contribute to a parish choir?Slide23
Photocopy music
Set up and pack up microphones
Fill the music book folders
Hand out hymn books
Set out and pack up music stands
Other...Slide24
What transformation?Slide25
Transformation came about because Paul had the
confidence and
capacity
to make a difference.
Paul was able to recognise the
capacity
that already existed in the community.
Getting to know Maria meant that
some
in the parish developed their
confidence
and
capacity
to know and support people with disability.Slide26
WHAT TO DO?Slide27
Inclusion is a planned and intentional activity
Parishes don’t plan to exclude they fail to plan to include.
20% of the population has a disability.
Maybe they can’t get in?
Maybe they have experienced hurt and exclusion in the past.
Maybe they don’t know you want to include them.Slide28
Plan for access
Access is only one issue but a complete audit of accessibility for all areas is essential.
Inclusion is much, much more than ramps and toilets.
There is no access without planning.Slide29
Engage in advocacy
Meet with local disability groups
Learn from them
Find out about the issues and challenges faced.
Join with them as allies and advocates
Parish social justice groupSlide30
Invite and offer valued roles
Ministers of communion
Altar servers
Readers
Collectors
Greeters
Others...
Your turn to reflect...what roles?Slide31
Ask through the parish newsletter.
Ask through the school newsletter.
Ask parishioners directly: do you know of any one with a disability in the parish community?
Advertise that you want to include people living with a disability.
We don’t have anyone with a disability here!Slide32
Parish as a potential employer or work experience provider
Parishioners as potential employees and advocates
Who in your parish runs a small business who can provide paid work or work experience to an individual living with a disability?
Parish
What are some options for valued work in a parish context?Slide33
Principles to guide our work
Plan with, not for, people with disability.
Its not about disability its about Maria and Jose, and Miriam and Aaron...
Its not something we are doing for
them
(people with disability), but for us-the Catholic community.Slide34
Invite others and prepare
Invite parishioners to come to know people with disabilities
Prepare them - positive education and myth bustingSlide35
What kinds of things do you already have in place?
What resources exists in the local parish, community, internet?
How will you name and drive inclusion?
What ‘buy in’ angle can you find?
Your turn to think about planning…Slide36
How will you develop the confidence of parishioners?
What capacity already exists?
How will you develop capacity?