Faith & Light Experience

Alan Lowe, Evangelism and Learning Disability

Grove Book on the work of the Faith and Light Communities - an international ecumenical initiative seeking to make space within the church (& world) for people with learning disabilities, and their parents, carers (with a small ‘c’) and friends. These small communities follow the threefold structure of Welcome, Prayer and Celebration (p 7).

Alan Lowe undertakes a brief theological exploration about belonging. He cites McFaddyen’s work on personhood and relationships. Based on this he makes a significant suggestion that, ‘God communicates via Spirit, not just grey matter, and those with even the severest learning disabilities are as capable of this vertical relationship... But the horizontal side of relating, person to person, is closely linked to this... Any communication between people promotes creative relationship and a sense of belonging’ (pp 10-1). The act of communal intrafacing is fundamental for Lowe as he then extrapolates how a community that embraces diversity should operate evangelistically, or in ‘discovering God together’ (p 16ff). He proposes an ‘incarnational’ [maybe?], simple, relevant, intimate, holistic, creative, experiential and prayerful approach [embracing all learning styles]. Again, the Trinity appears as the reference point (though in retrospect),

Creating community is at the heart of Christian theological tradition in the doctrine of the Trinity [yes, but how exactly?]. Individualism, separateness, and fragmentation give way to individuality, mutuality and belonging... Community is where the learning disabled, and others, become true people, in that they give and receive (p 15).

Making a World of Difference

Morris, McCloughry, Making a World of Difference - Christian Reflections on Disability

Prologomenon (and Appendix 2) about the appropriate use of language when exploring disability issues (p ix).

• Chapter 1 Disability World Wide - Statistics; link between disability and development ‘People with disabilities are the poorest of the poor...’ (p 1); a critique of charity and Western ethos (p 3); towards inclusion and relationships/reforming societal values; UN resolutions and the Christian challenge.

• Chapter 2 Perspectives on Disability - Historical perspectives; the medical model and a critique of a teleology of normalcy (p 9ff); the social model and a critique on the emphasis on injustice that doesn’t fully accommodate individual’s pain (p 14ff); a new model that combines the two and sets a level playing field (all individuals are unique with limitations and to an extent struggle to participate in a holistic human society).

• Chapter 3 Created, not Made - Disability and the Doctrine of Creation; the Imago Dei (see Barth, Hall et al.) ‘each person is worthy of respect and dignity because each person has been made by God to convey something unique about God to the world’ (pp 25-6); relationship (see, again, Barth’s exegesis on male/female and Martin Buber ‘I and Thou’); ‘Disabled people are no more a distortion of the divine image than anyone else’ (p 27, see above); the ‘mystery of being’ (p 32); work and Sabbath; Fall and the distortion of power; theodicy - goodness and the presence of sin (and redemption?).

• Chapter 4 Disability and Covenant - An Old Testament view. Perfect priests - not about exclusion, but a proleptic glimpse of the God/human relationship (p 38); Jacob’s wound - a transforming gift (p 46), antithesis (Barth) and symmetry (the ‘suffering servant’ - Moltmann); Mephibosheth - power and powerlessness (p 48ff).

• Chapter 5 Jesus and the Kingdom - Jesus: crosses social boundaries; breaks the link between sin and sickness by offering forgiveness; heals (an eschatalogical sign of Christ’s reign and rule); places the poor and disabled at the heart of an inclusive kingdom community; and, gives everyone a sense of purpose (pp 59-60).

• Chapter 6 Disabled Christ - MM explore the metaphor of kenotic incarnation posited by Amanda Shao Tan. Which sounds like a development of Moltmann’s ‘suffering God’. There are huge questions about whether such a view is theologically legitimate within a trinitarian framework (again Barth). The jump to ecclessiology seems artificial (p 70ff).

• Chapter 7 Body of Christ - A popular metaphor; ‘God is thus present in brokeness but, more than this, Christ’s body bears the marks of impairment, which the body of the Church must also bear for it to be whole and complete in a broken world’ (p 82). This and the previous metaphor are powerful, but can we equate Christ’s ‘wounds’, with disability?

• Chapter 8 From Care to Friendship - a ‘helping activity’ towards ‘total well-being’, undertaken by many (not just non-disabled), motivated by vocation and love, tailored to individuals. Carers also need care (p 90). The Body of Christ, as a healing community, is not about top-down pastoral relationships, but mutual pastoral friendships (p 93).

• Chapter 9 Healing and Wholeness - positive and negative approaches; positive - about wholeness, inclusion and salvation (p 107); negative - an emphasis on cure to the detriment of the person; healing not about function, but well-being (p 102); impairments intrinsically good (p 102-5)? A critique of prayer with reference to Moltmann, MM suggest that Christ heals through his humanity rather than his divinity (p 109).

• Chapter 10 A Public Commitment - MM’s theological ‘Charter for Healing and Intercession’ (p 111ff).

• Chapter 11 From Deficit to Diversity - Conclusion: to accommodate disability in society we need a correct theology of personhood (‘Disabled people are not a distortion of [God’s] image or lesser images than non-disabled people, but are equal, whole and complete images’ (p 116)); relationship (see, again Buber/McFadyen); community; and, a structures and institutions. MM assert that the Church should lead the way.

'A world of diversity and not deficit, in which personal value, relationships, community, and fair structures and institutions are its defining features, is a world that reflects the image of the Trinitarian God. (p 123-4)'

This is a wonderful throw-away remark which I was anticipating as I read the concluding chapter of the book. However, it begs the question: in exactly what ways do these relational values reflect the Triune God and how, by reflecting upon the issues using this particular structure, did MM arrive at this conclusion. The book provides a good overview. Using language of liberation is an interesting idea. But, it seems to me that there are many theological assumptions here that need to be explored further. If I am going to explore disability seriously I certainly need to take Trinitarian theology to the question.

Confidentiality

Due to the Nottingham County Council confidentiality agreement, I am unable to continue this blog as a placement diary on the basis of direct experiences. I will however use it to record theological learning, notes on background reading etc., that will contribute towards the final report.

When we were talking about how we tell the story, someone (David, I think) raised the question of ways of reporting. I mentioned a book that is all about this;

Foskett & Lyall, Helping the Helpers:

chapters 2 & 3, pp8-31 look at the process of observation and reporting

Chapter 9, pp131-143 & p159f look at the model of ‘verbatim reporting’ – taken, I think, from Social Work.

There are multiple copies in the library.

Theological Reflection

Mission, Ministry and the Triune God module has provided some useful background for beginning to reflect theologically on the anthropological, sociological and communitarian issues associated with persons with learning difficulties and their development. Check out:

Hans S. Reinders, Receiving the Gift of Friendship: Profound Disability, Theological Anthropology, and Ethics. He engages with trinitarian theologians in his analysis of disability.

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

Amos Young, Theology and Down Syndrome: Reimagining Disability in Late Modernity

Alasdair McFadyen, The Call to Personhood. Uses insights from his background in psychiatric nursing to explore the existential question of personhood. Posits a dialogical (trialogical) framework between the 'I', 'Thou' and 'God'. Interrogates secular anthropology. Human beings relational and responsible and their ontology grows in relationships. Relating to God opens up the possibility of being influenced by the Holy Trinity.

Background Thinking - Letter to RMcC (0.5 hours)

Initially I wanted to spend some time with a community that looked after adults with learning difficulties and/or those with mental disabilities with a view to reflecting theologically about how such people fit into the economy of God. At the moment my theological instincts move me to think that God has something special to teach the Church, and human community more widely, about the whole divine-human relationship through those who physically and mentally embody difference, possibly weakness and vulnerability. (This is, perhaps, fairly obvious.)

For instance, how do we reconcile the (Christian?) idea that human beings are on some kind of teleological journey with the presence of disability/brokeness? Do we need to revisit this idea of telos? Probably, yes. Pastorally, how should disabled people work toward fulness and flourishing? So, I think I would be interested in organisations that are looking not just to improve quality of life for those in their care, but who are working to see them meet their potential in whatever setting that may be.

Immersing myself in one particular community for a concentrated period of time would intensify the reflective process, but I also see the benefits of a range of activities. It might be easier to see the practical implications, perhaps even solutions, that emerge from the theological exploration if I have observed the work of more than one agency involved in this type of work.

DAK 2 July 2009

CRB Clearance

So I applied to Nottingham County Council for a new advanced CRB disclosure about 5 weeks ago... Not a dicky bird.

Chat with Dominic O'Leary (0.5 hours)

In Welling on 19th August I chatted with Dom in the pub about his experiences working with adults with learning difficulties. His anecdotes showed that the service users are indeed complex; their behaviour is often unpredictable. Carers really need to get to know the individuals. He shared some interesting insights which opened up questions about how sin manifests itself in the lives of those with learning difficulties. Something that I hadn't yet thought of.

Barnstock Festival 14th August (4 hours)

An 'inclusive' arts festival for those who do not have the opportunity to go to Glastonbury and the Big Chill etc. The event took place in the grounds of the Day Centre. There was live music, a barbecue, go-karts, art installations, a fire engine and a peace tent. It was a good time to build relationships with the service users, I spoke to many.

I was struck by the level of friendship offered by the people I met, some of whom had real difficulties with conventional communication. The service users often have little concept of personal space. They offer affection freely, uninhibited, not bound by usual social customs. There was something innocent about it all. The dancing, the singing, the pure enjoyment.

However, I witnessed later the presence of adult drives for affection and intimacy. All human beings are complex whatever their cognitive abilities, our need for intimate relationships is the same, the possibility of distortion and self-centredness is the same.

Third-year Placement - Barncroft (2.5 hours)

Visited Barncroft Centre. The service users seem to be mingling about and very happy to be there. Met members of staff and service users. It is going to be difficult to remember all the names and faces. I was shown round and introduced to everyone. The people are all very warm and welcoming. The centre seems to offer excellent services and provides a free flexible and safe space for those with learning disabilities. This could be a promising placement.

Must check out the Gov Whitepapers on inclusion policy: http://valuingpeople.gov.uk/dynamic/valuingpeople4.jsp.