I Corinthians 12:22 In fact, the parts of the (church) body that seem weakest and least important are the most indispensable.
1 in 5 homes has a person with some kind of disability living in it. But they are not a statistic. They are a family who needs you. Sometimes I hear people say, “I’d really like to help, but I don’t know where to start.”
With so many needs, it’s easy to feel overwhelmed. But, one’s time and resources to help the disabled needn’t be expensive or difficult. The most important thing is showing up and allowing yourself to be used by God.
Many times those families in need want to know someone really cares, more than anything. They probably won’t be able to reach out and ask you for help, in the middle of struggling with their circumstances, but even small and simple efforts can bring them help, joy, and comfort.
Don’t start with a disability. Start with a family.
A Visual Guide to Ministry with the Disabled
I encourage you to use this Visual Guide to Ministry with the Disabled poster. I created it to help ministers and compassionate Christians aid the disabled in crucial ways. You can access it here. Please contact me if you have questions about it. This guide works through a logical progression of needs, and leads up to interdependence, mutual care and ministry, which is what the Kingdom of God is all about.
This Visual Guide may be printed and distributed as needed, and is under a free use Creative Commons license that you see below.
Did you know that Church and Relationship are synonyms?
This Thursday was the second week in a row that we had a friend come to play with Nathan. Michael is a year ahead of Nathan at his school. Michael, too, has autism and its noticeable in different and similar ways (more on that some other time). He’s an only child, and making friends is tough. It’s not natural for him, but the opportunities are few as well. Together, we’re changing that.
Having him and his mom here felt like ‘doing church’ in the most wonderful of ways.Their visit warmed my heart. “Church,” in this case, means that it’s the first time in much too long where I could tell that I, no we, were living life together. We were enjoying a deeper connection and community in a natural way. In ways we all hope for when we go to church. It feels like coming home with supper waiting for you. It consists of acceptance, warts, and joys, and all. The common was somehow sacred this Thursday.
My hope it that Michael always knows he’s fully accepted and valued here. He is. I’ve made a kind of internal vow for our home to be a safe and loving place for him to be himself. He’s picked up on that. If his mom’s work schedule allows they’ll be over again this Thursday. He says, “We have a meeting.”
I’ll try to put up some video soon, because the way these two boys interact is so hilarious and sweet, and I know you’ll love it.
Make Your Home “church”
Here are some tips, if you’d like to make your home a welcoming environment for a child with autism, so a visit is something to look forward to and enjoy. (Share this information with your children.)
• Structure. Don’t expect that a child visiting will just play. Or do well if there are toys and game around. For kids, with autism anyway, most must learn simple social skills and interactions and adapt through practice. It’s really awkward at first for them. But, it gets figured out through process. You might want to create something, cook something, or play a short game, all together. Doing something with a beginning, middle, and end will add sense to the visit for them. A free play or open-ended style of interactions won’t lend to a high quality visit.
• Time limit. When Michael visits, he likes to stay for 60-75 minutes. He tells us when he wants to go. This is great, but not all kids will know when enough is enough. This can be hard on everyone involved. Plan the get-together with a defined time frame–from the outset. I suggest 45 mites to start (this depends on the child. 30 minutes for a young child might be better). Later you can move to up to 90 minutes. But play for over 2 hours, or trying for an open ended meet up can be counter-productive. A defined time slot things end on a high note, and it’s fairly easy to prepare for the visit.
• Provide goodies. Ahead of time, ask if there are food preferences or allergy issues, and then make sure to offer a snack and beverage. Food is powerful. Use it wisely.
• Ask Questions. Make an effort to interact personally a few times. Ask a “yes” or “no” question, or an “either/or” question, and indicate your interest and acceptance right away, and along the way. Don’t expect anything, just do it. If it falls flat, try again in a little bit. Be Patient. Children are more like gardens than firecrackers. (So cultivate, rather than expect a dazzling display from a brief “matching”.)
• Issues of Eye Contact and Touch We take these social things for granted and generally know what is acceptable with others, and when and where eye contact and touch it is acceptable. Many disabled children do not. They may kiss you all of a sudden, or never even glance at you. Don’t expect them to make eye contact, and don’t try to touch them unless it seems very obvious that they wouldn’t mind. (Realize that for some kids, it feels painful to be touched. Yes, painful. Same goes for eye contact.) That being said, once I’ve built trust, I find kids really appreciate and respond well to a hand on the shoulder or back, or light pressure/touch on the arm, and they warm up to me very quickly. Since sometimes others are afraid to touch them (because they’ve seen big reactions), or because they don’t have friends they interact with closely, they are sort of touch-starved. Acceptable and respectful touch will establish trust. It’s surprising.
• Notice Stuff. Maybe mention that they look good in red, they are wearing cool shoes, or that they’re getting big and strong. See them. Then, say something to let them know. This shows them that they matter to you. Make concrete comments (facts) to them, about them. It gives them a sense of personhood, or place…at the table, if you will.
• Talk to the parents. This might seem obvious, but I’m always surprised at how much the parents of disabled children feel relieved to interact and relax with conversation and company. Encourage this. They don’t often get to “feel human” because of all the stress that goes along with caring for their child. (They’re “going” or “on” all the time. It’s exhausting.)
• Follow Up. Plan ahead for the next time, soon. Set up something that day, or within a week, to have another time together. If we don’t do this, it falls off our radar. Use a pen and mark the calendar. Consistency is key.
Are you “doing church” with anyone? Why or why not?
Verse of Reflection:
Matthew 25:44-45 “Then they will reply, ‘Lord, when did we ever see you hungry or thirsty or a stranger or naked or sick or in prison, and not help you?’
“And he will answer, ‘I tell you the truth, when you refused to help the least of these my brothers and sisters, you were refusing to help me.’
As I move toward a more formed definition of how gender issues can be transcended in the Kingdom of God, I’m hitting some roadblocks obstacles. Very expectedly, too.
This “Capacitarian” proposal, if you will indulge this term, is not all cut and dry…like so many abstract things, that must come to fruition by enactment. I continue to solicit your thoughts, and input. No, I won’t give the pretense of having a fully-formed argument. “In-process” is the operative word for this excursion. Yet, I bother to bring it up, in the first place, because I see some glaring shortcomings in our current models.
If you see some, too. I hope you’ll mention them.
(And yes, I made up the word for this proposal: “Capacitarian” Pronounced: <CAP-pass-it-Tarry-ann>)
Why does the term “egalitarian” fail us?
A few have (rightly, I might add) asked, something like, “If you want men and women to be treated and appreciated with equal worth, why don’t you just say, or use the term “egalitarian”?”
Here are a few reasons:
• Egalitarianism (proper) is too closely associated with politics and economic interests. It always has been. This has a consequential, and incongruent for our purposes, legal component, too. It is an interference, not a boon, to Kingdom life and the enactment of the gospel.
• Egalitarianism, as in “Christian Egalitarianism”, is most often understood as “the idea that men and women can and should function as equals in the church,” even if (or though) the true meaning is broader. The word means something beyond gender, like, rich and poor should function as equals…able-bodied and disabled…you get the idea. The prevailing connotation has undermined the term, making it less helpful. Simply put: “Egalitarianism,” the term, is not accurate enough. It shortchanges the bigger idea of what God is up to.
• God’s economy never really jives with our own. The actual working out of egalitarianism proves this, as well. It’s not enough to say, “We’re equal, let’s act that way.” Remember something called the Jim Crow laws from 9th grade history class? (Or, even better, maybe you recall them from experience. Separate but equal is ruse, whether intentionally or not.)
The difference is that a worldview change is in order, not just a mode or method of equalizing the parties involved.
• So, I propose we let go of using human economic terms which will move the conversation forward.
Likewise, if we use words for this issue that connote or speak in terms of power, (be it: social, political, gender, economic, racial, etc) we commence at the same starting point as we’ve had before. A secular starting point.
• This faulty starting point inherently undercuts the ironically nonpolitical (apolitical) quality of Kingdom life. My idea is to get away from human-centric thinking, not co-opt with it. There is a reversal of power in God’s economy, but not an antithetical reversal. So, we’re speaking of a whole new model where one cannot simply speak of things in reverse to properly apprehend it, or put it to rights.
• Equal opportunity of the members in the Body isn’t determined primarily by sentiments that “We are all of equal worth in the eyes of God.” True as this is, it is better sourced in the nature of God as person (a.k.a. “personhood”) *See note below. God’s Story is the starting point.
Capacitarianism
• It is in the very nature of God to forgo favoritism based on things humans would see as advantageous. We may give equal opportunity because we think that it is right or just. But this worldview is not about righting wrongs, or getting it right as (humanly speaking) its fundamental application point. Rather, it’s a new way of seeing and living in this world…Kingdom Come. [Theo-centric worldview]
So, moving forward we adopt that characteristic of God for our ways of relating too. Well, more than adopt. We absorb, and live and breath it. (It is the basis of our relating.)
• It is in the overarching plans of God (as seen in the whole of Scripture) that each one of us is “set free”. We reach our full potential as this occurs. We transcend, not just overcome our cultural bondage, et.al.. (See this Lukian passage, and the prophet Isaiah)
• Thus, restrictions based on finite qualities (nationality, gender, physical ability, financial prosperity, etc.) have nothing to do with God’s nature, and his vantage point. All those restrictions are eschewed. Being “set free” is the telos of creation.
• Harmonious/loving relationship, not (primarily) equality, is main aim of children of God…Kingdom citizens, in this proposal.
Paul advises this, speaking often of and encouraging unity in the Body.
Tri-unity (Trinity) is the essence of God. God: Communion and Love reciprocated ad infinitum.
• Hierarchy, then, for our purposes, is a non issue (off the table), in any typical way we would be able to apprehend it, from a human understanding or from our experience. So, I contend that we cannot do well to draw on our flawed applications of so-called hierarchy if we are to move forward on this issue.
One more consideration on the particulars:
I propose that the idea of “the last will be first” is not a speaking of reversal of fortune, or class/status, but a full dismantling of human interaction, economy, epistemology, and eschatology as we have known it. That is to say: we don’t have a good way to gauge who is last or first, as we normally perceive life. I should also say that this means we will be very surprised who may or may not be “first”…whatever that means to God. It will likely mean something different to God, in itself, than to our understanding. God is speaking in terms, and will actualize terms in God’s way. It won’t look like what we imagine it will. I’m not sure his ways ever really have. The whole manner of the Messiah thing/Incarnation came as quite a shock, for instance.
What Capacitarian cannot be: With regard to studying the marginalized, and in particular the disabled, it is critical to note that “capacity” in human intellectual, ability, or physical terms is not the pivot point for Capacitarian thinking. The capacity denoted has to do with the Holy Spirit giving us capacity for his good work. And, “work” he what God determines it is…which may just be lying there, vegetative, and soaking in Divine love.
A case in point: A severely mentally disabled child is given great grace and capacity by God. A simple, pure, and powerful faith and enjoyment of God which may not be attained by her “normal” peers or her church family in the same capacity. She may revel in worship music, with her whole soul (being); given capacity to be aware of and experience God’s holy love in that very moment.
Likewise, others historically on the margins of society may be afforded capacity in gifting, and understanding, and the Body of Christ utilizes each one in their unique way. (This may not appear to be equal in application, or role, but it is not gender-based either.)
• Suffering, or experiencing trials, it seems increases the opportunities for said capacity. (See James 1)
Each member of the body is given full honor. Each has a gift to give to the Body.
To be continued, next week!
Your thoughts are welcome during this process. Leave your comments.
* Note that person and personality is not exclusive to humanity (human persons), but rather refers to a being, individuality, or creatureliness, plus relational capacity. A being is a person, even a divine being is, in the case that this being is accessible (imminent). Basic Theology asserts God is both transcendent and imminent. God is a Person, Three-in-one.
Next post! The promised interview with Caleb Wilde, Funeral Director and author of the upcoming book, Confessions of a Funeral Director: Working Between This World and the Next.
I have been observing the spiritual journey of my autistic son, Nathan, quite closely for the last three or four weeks. If you haven’t been following the posts about it, here, this is the short version of the backstory:
Nathan, as of a few months ago, professed to not believing in God. This is a change from his former beliefs. He now claims that God, the Bible, and the stories of Christianity are “unbelievable stories,” as he says. It’s fake. A fraud.
The undertaking
To me, it seemed like the perfect time to more closely explore spiritual formation (a.k.a. discipleship) and theology as it pertains to disability. Besides encouraging Nathan in his spiritual formation (no matter how messy or personally unsettling or uncomfortable), I’ve hoped to learn from him, and share my findings. This includes studying on the theology of disability, and documenting Nathan’s time of exploration, with respect for my son’s unique spiritual growth process and experience of the world. For my readers, I’ve hoped to encourage deeper thought and consideration about spiritual growth, and the nature of God.
Where things are now
My attention to Nathan’s beliefs and journey, and the recording of them have reached a blockade. Nathan has expressed that he does not want to be filmed, and wants to not speak about the subject. He’s not ready to go about things this way. I will respect this. His basic sentiment is emotional, and preferential, not logical or given to dialogue. So, I will to put this closer study (at least of him, in a personal way) on hold, until a time comes when it seems productive to pick up with it again. I’ll post about it, occasionally, as insights, changes, or advancements occur. This story is far from over.
Bunny Studies
I got up early this morning and went out on the porch with my coffee to enjoy the unseasonably mild morning weather and take in the sights of the creatures that are neighbors with us. We have a few nests, some very vocal birds, several rabbit families, and a very clever chipmunk who has constructed an elaborate series of tunnels that I suspect could be a secret lair. This morning I saw him enter and leave two different homes, scale a brick chimney, shoot into the roof gutter, and out of sight, maybe to the attic of my neighbor’s home. Clearly, he’s up to something.
I saw a mother rabbit and her bunny nibbling at the dewy clover. They were relaxed in their surroundings, and quite hungry. It made me think of one of my favorite children’s stories: The classic called The Runaway Bunny by Margaret Wise Brown. The bunny hopes to be free from his mother, and tells her all the ways he plans to runaway. The mother rabbit does not tell him stay, but rather shows her steadfast love for him. She accepts his wild heart. She comforts him. For every idea he shares about leaving, she has a plan to love him faithfully and reunite with him. This story was refered to in a theological way profoundly in a film I saw called Wit starring Emma Thompson. It’s a movie that changed me, and help me see God, better.
Wit was adapted from the play W;t, by Margaret Edson. ( In the context of the play, the semicolon refers to the recurring theme of the use of a semicolon versus a comma in one of John Donne’s Holy Sonnets.) Wit won the 1999 Pulitzer Prize for Drama. The main character, Vivan, a college English professor, is dying of ovarian cancer. At the end, Vivan’s admired, former-professor and mentor comes to visit while she is in town for her great-grandson’s birthday. She comforts her and offers to read to her a Donne sonnet. Vivian, scarcely conscious, declines. So instead, Dr Ashford reads from Margaret Wise Brown‘s The Runaway Bunny, which she had bought for her great-grandson. She remarks that it offers a lovely “allegory of the soul”: Wherever the soul tries to hide, God, comfortingly, will find it. (This section was taken from Wikipedia. Read it in full, here.)
God is our Mother Rabbit. For my son, I am a flesh and blood representation of God to him. I am his mother rabbit, and his is my beloved bunny.
I realize, even more thoroughly than I had realized before, that part of growing up includes the professions of and steps toward independence. Perhaps consistent love faithfulness are the most helpful things we can offer children who are not yet mature enough to make their own way in the world.
Thank you for coming along for this leg of the journey. Your thoughts or comments are quite welcome here.
To put it bluntly, the problem lies in the fact that what we hate and fear is personified in a disable person. What we grieve and pity on a grander scale about human existence can be seen in the disabled. What we dread about ourselves, or how the broken world can be, takes on fleshly form, right in front of us, in the acute helplessness of the disabled one.
On a gut level, we realize at some point we too may be helpless and dependent. It seems frightening. We feel weak, inferior, and can be dreadfully aware of our imperfections. We resent being reminded of it. We also fear that grace will not abound for us in these cases. Consequently, we hope the subject does not come up, or that the disabled stay a bit out of view. Disabilities are variations of the vulnerable life that God has given us. They are too, the life he lived out, in human form. It seems a most basic dilemma of human existence is whether there is welcome when it is most needed. Can we can find a safe place to abide, and be with others who recognize us, value us, and empower us to become our best selves. We remain insecure.
Interdependence
Reynolds asserts that the Christian story is, and has been, one of strength coming from weakness, of wholeness emerging from brokenness, and of growth budding from vulnerability. This comes by the grace and almighty power of God. As able-bodied people, we underestimate our need. We admire, idolize, and pursue independence, on all levels.
In contrast, the common good is not achieved unilaterally (individually), or selfishly. The disabled understand experientially what the able-bodied can only know partially, and, by in large, theoretically: we need relationships in order to exist. As we embrace our vulnerability and mature to depend on other, we become more fully human. Weakness, in the interdependence played out as servant host and guest, gives us the privilege of reliance, vulnerability, and the opportunity to pursue abundant life together. It is part of how we develop in trust and faith.
Reynolds delves into theological issues, related to Trinitarian theology. They are discussed in terms of God and his creation, Jesus’ redemption and interaction with humanity, and the Spirit in the context of the Spirit-filled church living as a vulnerable inclusive communion in the redemptive kingdom of God.
Your comments and ideas are encouraged. Please post them.
