Save the Date -- SITD 2015

Book Review: Disability and Christian Theology

Book Review

In the last dozen years, theologians have seriously attempted to examine human disability and its implications on anthropology, culture, religion, and society.  Deborah Creamer (director, accreditation and institutional accreditation for ATS) tackles these issues head on in Disability and Christian Theology, first by rejecting traditional perspectives on disability, both medical and social, considering recent proposals of liberation theology, and then introducing a newly constructed theology of limits. Her target audience is the theological academy – she calls for a re-examination of long held assumptions informed by the normalcy of disability.  Only once humanity is seen within its finite scope, does the experience of disability become a normative lens through which to examine all other inquiries.

Inclusion Fusion

In just 4 weeks, one of the best training events for Christian disability ministry leaders will occur in the comfort of your own home or office.  Key Ministries has put together a free two day long webinar with live chat. 

 Registration is FREE!

If you wonder what it's like, watch last years sessions in the  Inclusion Fusion archives.

Young leaders making a difference...

It took a year, but I finally connected with a group doing fabulous disability ministry on the East side of Wichita.  Amanda Brandt and her team of dedicated volunteers lead Young Life Capernaum groups at Andover High, East Wichita High, and Robinson Middle School.  At a recent parent's meeting she continually reminded everyone that this is not just disability ministry -- but an opportunity to jointly minister (and receive ministry) from their many friends.

Thanks to the generosity of several east side churches and Christian businesses who support them, Amanda and her team not only visit students during the week at school, but also lead a weekly club gathering (hosted by Eastminster Presbyterian Church) and raise funds for a camping experience in the summer.

As a parent,  I look for different qualities when deciding if a group or activity is right for my child. Capernaum had them all: welcoming environment, excellent training, boundless enthusiasm, and endless vision.  I was particularly impressed that the entire volunteer team had taken Mandt training - making the Wichita group one of the few Christian ministry organizations with that level of behavioral deescalation and safety training.

Grace Powell - volunteer, Amanda Brandt - coordinator

I was excited to hear the stories of some of the young volunteers -- some of them graduates of Trinity Christian School and others hoping to make a career in special education or human services.  Their enthusiasm is contagious!

Amanda shared her vision the other night.  While Young Life has a presence at over a dozen schools in the Wichita area, Capernaum is only available at three.  For them to expand will require more volunteers and pastors willing to welcome her share the vision from the pulpit.  She reminds everyone that Capernaum is not a replacement for churches inclusion programs but a missional supplement.

After my first meeting several weeks ago with Capernaum, I contacted youth disability ministry specialist Ben Conner (Western Theological Seminary) and inclusion specialist Erik Carter (Vanderbilt University) who both serve on Young Life Capernaum's national board of directors.  From what I understand, the small representation of Capernaum groups are not unusual -- even though the need is great.

I would encourage my pastor friends to contact Young Life Capernaum groups in your community and find out ways you can partner alongside them.

To reach Young Life Capernaum in Wichita, please contact Amanda at:

Amanda Brandt
Young Life Capernaum Coordinator - Wichita
6505 E Central #318  Wichita, KS  67206
661-428-0713 | ylbrandt@hotmail.com

Theological Foundations Influencing Disability Ministry

My recent doctoral research on comparative perceptions between clergy members and family caregivers of persons with IDD have revealed similarities and differences.  It is imperative for clergy and caregivers to understand each other's perspectives for  persons with IDD to flourish in local worshipping communities.  

Statements were answered utilizing a 4 point Likert scale (strongly agree, agree, disagree, strongly disagree). The bars on the following charts indicate majority agreeing or disagreeing to statement, while the markers indicate the level of strength in agreement or disagreement (mean).  This report utilizes the validated responses of 84 clergy members and 36 caregivers.

Caregivers and clergy, while both overwhelmingly agreeing on two value statements, have a radically different opinion of how their belief impacts their practices, as observed by both the amount of persons agreeing as well as the strength level of their agreement.  The praxis question “Places of worship should pray regularly for persons with IDD to be made normal” was an inverse correlate of the theological question regarding the image of God; the responses should have been identical. 

There was, however, a significant gap between the two in both frequency and strength of clergy opinion. Caregivers overwhelmingly regard children with IDD created in the image of God as normal, in contrast to the clergy. This can lead to the often reported caregivers’ perception non-normal is equated to “sinful” or “evil”. 

Clergy’s practices significantly contradict their belief: either clergy have not reflected on the implications of the two, or they may be falsely assenting to a value statement. A small group of caregivers’, perhaps reflecting their perceptions of clergy opinion, hold a minority position that normalcy is desired.

In part, these discrepancies may result from improper distinction between healing and normalization: healing is the restoration of one to full participation in God’s image (physical, mentally, socially, relationally, and spiritually), while normalization is placing human notions of God’s likeness upon all humanity. People with disabilities also get sick, injured, divorced – they too need healing. Healing appropriated for a person with or without disability, does not alter any persons’ identity as a limited human being created in God’s image.

Most clergy do not see healing as primary necessity, although the strength of their agreement is not strong. Furthermore, a significant amount (23%) do think it is the primary need. The strength between levels of (dis)agreement is significant between caregivers and clergy, to the point that caregivers are accurate in their perception clergy’s primary goal is to see their child healed. In addition, the primacy of healing seemed to supplant the necessity of salvific grace. Based upon clergy’s inactive expressions, caregivers tend to conclude just the opposite of clergy’s actual values.

Not every clergy member indicated the necessity of salvific grace for people with IDD. Perhaps it is due to how soteriology (theology of salvation) is often interpreted in the Christian community as cognitive assent to doctrinal statements. Twenty-five percent of caregivers perceive clergy believe healing is as high a priority as salvific grace. This united combination of healing and salvation tends to further the perception that grace is only extended to those experiencing healing.

I would encourage clergy and caregivers to engage in mutual dialog in order to better understand each other.

The Clergy / Caregiver Divide -- Perceptions on Disability: Areas of AGREEMENT

Over the course of the next week, I will continue to publish partial preliminary findings of my research on perceptions between clergy and family caregivers regarding disability issues in congregational settings.  All of these findings will be eventually placed into a formal summary report as well as incorporated into my doctoral project dissertation with the appropriate discussions on significant statistics.

Perceptions on Disability Supportiveness in the Church

Discussion: Perceptions of Supportiveness in their Congregation between Clergy and Family Caregivers of Supports for Children with Intellectual and Development Disability (IDD)

My D.Min research on comparative perceptions of family caregivers and clergy members has yielded a wealth of information.  I will be going through the different data sets for a while, but thought many might like a preliminary snapshot of one of the sections.  Full reports on methodology and further discussion will be available later.

Following the research of Ault, Collins, and Carter on congregational supportiveness,[1]  one section of the survey instrument was developed to measure the caregiver’s perception of the supportiveness of the congregation as compared to the pastor's perception.

This section of the survey was completed by 36 family caregivers (national sample) and compared with responses of 84 clergy members of one denomination (Kansas sample).

Who determines Quality of Life?

Eugenics and Quality of Life

Many women with disabilities identify themselves as feminists, but reject a pro-choice position on abortion, arguing that abortion is too often used as a form of eugenics against disability: this position is difficult for many non-disabled feminists to understand or accept. -- disability theologian, Deborah Beth Creamer (in Disability and Christian Theology, pg 17)

In 2002, as new parents of a daughter with Down Syndrome, we were informed that since our quality of life would be impacted by her potentially low quality life, we had the option of walking away from the hospital without her.

Book Review: Disability in Judaism, Christianity, and Islam

Disability in Judaism, Christianity, and Islam collects eleven articles organized around two central questions:  First, how does disability fit into the meta-narrative of God among the peoples of the book, and second, how do sacred scriptures challenge discriminatory practices and encourage inclusion.  Editors Darla Schumm (associate professor, Hollins University) and Michael Stoltzfus (professor Valdosta State University) organize the articles into two thematic sections.  The first focuses on textual interpretations of sacred writings and the final section examines social and philosophical concerns which arise from hermeneutic tradition.  

The dark side of prayer for healing - Hearing Shane's voice.

I've got a confession to make.

I get nervous when people pray for healing.

That's problematic on a couple counts.  For starters, I'm a conservative evangelical Pentecostal ordained minister. Our theology implies (but does not dictate) that healing is contained within the atoning sacrifice of Christ.   Healing prayers are part of our century old tradition.