Nothing about us without us (part 2) Suffer the Little Ones?

Jesus reference to the Little Ones in the Gospels can be quite puzzling. The designation "little ones" in Matthew 18:6, 10, 14 may refer to disciples like Peter whose faith was weak in the midst of difficult circumstances. In 10:41-42 Matthew recorded Jesus' description of prophets and righteous men as "little ones."

It could be said of people diagnosed with autism are the "little ones" of our society. Trying to voice the view of their unknown and almost un-knowable world is extremely difficult. But articulate we must. Someone once said, 'Don't walk in front of me, I may not follow. Don't walk behind me, I may not lead. Just walk beside me and be my friend. '

“When a parent doesn't even know how much of the world his child with Autism understands, how can that parent expect them to appreciate the finer notions of an invisible world? How do we explain the concept of God, or faith, or even prayers?” asks Melissa Gray mother of Brenna a preschool child with Autism.

Is the key to the notion of spirituality of those with Autism then more do with what we understand by knowing. Is knowing necessarily a precursor to faith? So often, spirituality is spoken of in terms of knowing God. But what do we mean by knowing?

I believe that we need to to use a hermeneutical key to unlock anything that resembles an understanding of Autism and Spirituality. This term is nothing more than the science of interpreting what scripture says, exegeting passages so they make sense, or presenting an idea which is used as a cornerstone for other ideas, a sort of code-book which explains a host of little known secrets, a program which unravels the intricate details of a complicated set of beliefs.

Let me paraphrase a passage for 'Hyperchoise - living in an age of divserity' by Graham Cheesmen to illustrate this.

Hermeneutics has become a vital area of current philosophy that emphasises the distance between (a situation) and its reader and interpreter. The (situation) is embedded within a specific culture with all its presuppositions, which the reader cannot fully enter. The reader, in turn comes form to the (situation) with pre-understanding based upon this own (context), culture and experiences.

Therefore, is our search for an inclusive spirituality to find some means by which people with Autism can be included in ours, or we in theirs, or in fact a search to find some new notion of a truly inclusive theology.

Dean Wells, preaching one Advent Sunday in Duke University Chapel said,

"If there is one social group who expose the link between our attitude .... to God, it is people with severe learning disabilities. Such people simply take up a tremendous amount of time. And it is time that it is very difficult to render in money or commodity language, because many such people don’t seem to progress, if progress means become like the rest of the population. It’s no use being sentimental about such people, because many are exasperating company in the way they dismantle all of society’s presuppositions about logic, manners, and private space. The tendency of our society is to treat such people in the same kind of way we treat time. Either we treat people with learning disability as a commodity, needing to be housed and cared for and somehow dealt with. Or we treat such a person as an enemy, a person whose life should if possible be prevented from coming into existence, or at least be prevented from unduly damaging the lives around it . But our task as Christians is to come to see such a person as a gift and a friend. A gift, because in their life God is giving us something we did not have before, someone we need to be everything God calls us to be. And a friend, because in finding in relating to this person we have nothing to fear, we discover that our true hope lies not in our striving but in God’s grace. If you do one thing for God this Advent, spend some time with a person with a severe learning disability. The way you relate to this person will epitomize what you believe. "

In doing this, who really are the little ones ....... for of such.........?

To be continued

Nothing about us without us! Or For of such is the Kingdom of Heaven (Part 1)

This week I have been working with a student diagnosed with Autism. In a number of ways, he is extremely talented yet often seems confined within his world, unable reflect, or express his own life experiences.

I am a firm believer in the inclusive love of Christ and in this blog I want to explore the rights movements motto "Nothing about us without us!" from a Spiritual context. Very little research seems to be available in relation to the significance of religion for people with autism spectrum disorders. The little research that has been done has been contradictory with some arguing that the complex and metaphorical nature of religion and religious experience is incompatible with the neurological, cognitive and social difficulties that are central features of autism spectrum disorders. Others argue that religious experience is very much a reality in the lives of people with this condition; a reality that has a good deal of significance for the quality of life of sufferers and their families.

As a theologian in the school of contextual spirituality, I am inclined to suggest that for us, there is nothing about us without the spirituality of a human being on the Autistic Spectrum. It was Hauerwas who said, "If the word is preached and the sacraments served without the presence of the mentally handicapped, then it may be that we are less than the body of Christ." He also suggests "indeed, the presence of the mentally handicapped may well be the embodiment of the Spirit." So what is this mysterious context.

Imagine what it's like. A person smiles at you - you're confused because you don't understand a smile. You can't get your usual breakfast cereal - your whole day is in disarray because you can't cope with your routine being upset. And someone tells you to pull your socks up. But you know you're not wearing socks, and it's very bewildering.

Not quite as funny as it sounds if you happen to be among the half a million people in Britain with some degree of autism. Some are severely disabled and need constant attention, but others keep their condition hidden and are high achievers: in business or as academics, for instance.

People on the autistic spectrum are perhaps not so much suffering from an inability to communicate but are on a different end of a communication spectrum due to lack of theory of mind (a specific cognitive capacity: the ability to attribute mental states—beliefs, intents, desires, pretending, knowledge, etc.—to oneself and others and to understand that others have beliefs, desires and intentions that are different from one's own.)

Its just an Adjective!

It was whilst reading a blog concerning the Salvationists' view on Communion and Baptism, that I was struck by the four letter word, just! Was it a mere adjective of little consequence or was it a loaded interjector. The phrase that set me thinking was, "Sacraments are just an outward sign of an inward emotion." Besides being an interesting spin on the well known orthodox phrase, Sacraments are outward signs of inward grace, instituted by Christ for our sanctification (Catechismus concil. Trident., n. 4, exSt. Augustine, "De Catechizandis rudibus"), I wondered what the writer was meaning behind the loaded word?

It is interesting that the the offending word is one of extremes. Just can mean 'barely', 'at this very instant', 'no more than', or 'exactly'. I wonder which meaning was in the mind of the writer? Was it an intensifier or a simple truth indicating just a in righteousness.

We use so many words on a daily basis without almost recognising their meaning. Or, we use a term intending to emphasis one meaning whilst the one that has been heard or read, produces a completely different understanding.

The writer's use of the word 'just' in the offending phrase seems to say a lot about his theological perspective. Within the Christian Church there are groups who reject the orthodox theology of sacrament, to name two the Salvation Army and the Society of Friends. They would say the Outward Sign has become too important and takes away the meaning of inner grace and God does not need outward signs to do his work. But is this a mere overstatement? O dear, there goes another loaded four letter word.

If a sacrament is an outward sign of God's grace at work, it follows that all life could be thought of as a sacrament, God with us in Jesus, ‘The Word became flesh, and dwelt among us'. Incarnation is indeed sacrament. We can come to know there are many signs of God at work in things that are happening in the world around us. In this sense, is it just as legitimate to say that a sacrament is not just an grace or even emotion of an outward sign. In other words how important is the sign?

The Greek Orthodx church think of signs as, "The material elements, signs and gestures used...are living symbols that relate to the realities of our human experiences...material things are made into vehicles of the Spirit" (The Sacramental Life of the Orthodox Church).

In other words, God uses the physical world, such as bread, wine, water, and oil, as signs of His activity in our lives.

At the heart of sacramental theology is the Incarnation, that is, God becoming flesh in Jesus Christ. The Incarnation is the most complete, and final, revelation of God to mankind. When the invisible God became visible, he sanctified all of creation, making it a fitting vehicle for his work. Thus, all sacraments derive their power and grace from the person of Jesus. The Incarnation is a key component of sacramental theology, because it demonstrates that God uses the created world to reveal himself to us. St. John of Damascus (730 AD) describes the value of material things in knowing the invisible God:

For the invisible things of God since the creation of the world are made visible through images. We see images in creation which remind us faintly of God, as when, for instance, we speak of the holy and adorable Trinity, imaged by the sun, or light, or burning rays, or by a running fountain, or a full river, or by the mind, speech, or the spirit within us, or by a rose tree, or a sprouting flower, or a sweet fragrance.

In coming to understand Wesley's explanation of how grace might be channeled, the sacrament of Eucharist or the Lord's Supper is particularly enlightening. The Eucharist, primarily a communal act, connects individuals to each other and to the grace available through the work of the Holy Spirit in our taking the bread and cup. What makes the Lord's Supper such a powerful introduction to the means of grace is it's ability to operate at different levels of meaning: as a memorial; as an immediate divine presence; and as an eschatalogical promise.

The second aspect of the Lord's Supper is the immediate availability of grace. In an earlier dispute, certain Moravian quietists, were stressing that, since salvation came by faith alone, they were not "bound or obliged" to practice the ordinances of grace, including the Eucharist. Wesley, as noted in his journal from June 22 to July 20, 1740, opposed this viewpoint and ultimately he, along with eighteen or nineteen others, left the society.14 The heart of Wesley's argument was that the power of the Lord's Supper includes its actively and immediately conveying grace. For instance:

Sat. 28 (1740). I showed at large that the Lord's Supper was ordained by God to be a means of conveying to men either preventing or lefting, or sanctifying grace, according to their several necessities; that the persons for whom it was ordained are all those who know and feel that they want the grace of God, either to "restrain" them from sin, or to show their sins forgiven, or to renew their souls in the image of God; that inasmuch as we come to his table, not to give him anything but to receive whatsoever he sees best for us, there is previous preparation indispensably necessary but desire to receive whatsoever he pleases to give; and that fitness is not required at the time of communicating but sense of our "state", of our utter sinfulness and helplessness; every one who knows he is fit for hell be just fit to come to Christ, in this as well as all other ways of his appointment.

The question remains if it is the actual elements, the bread and cup, which convey divine grace. Wesley would say no as He draws from a variation of the Reformed doctrine of virtualism: "that the elements remained unchanged but Christ is nonetheless present through the Holy Spirit."

It should not be surprising that Wesley believed "it is the duty of every Christian to receive the Lord's Supper as often as he can." Wesley admonished his ministers and laity that communion be served "every Sunday and holiday of the year." Wesley himself participated on the average of once every four or five days. He did this not only because it was "a plain command of Christ," but also because of the Supper's ability to empower the spiritual life. "This is food for our souls: This gives strength to perform our duty and leads us on to perfection."

The sacrament is just that, incarnational.

He's Not Here!

I've just caught the news about brawling monks at the church of the Holy Sepulchre — Israeli police rushed into one of Christianity's holiest churches Sunday and arrested two clergyman after an argument between monks erupted into a brawl next to the site of Jesus' tomb. (JERUSALEM (AP))

On hearing this I just wanted to shout, "He is not here, he is risen!"

On Remembrance Sunday of all days, what fuel has this added to the fiery argument that says "Religion is at the root of all wars."

Today I preached upon the Chroniclers words, "if my people, who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then will I hear from heaven and will forgive their sin and will heal their land." 2 Chronicles 7:14 But this news report seems to be the antithesis of what this verse is saying. Its the age-old childish argument "My Dad (God) is stronger than your.....etc"

It was the former Salvation Army Officer Fred Brown who 38 years ago began to see that religious jingoism was failing to fulfil its purpose and went on to write, "The Christian community I have in mind will allow its members to work out their affinities within smaller groups; it will foster relationships of loving mutuality, and by its very nature, the nature of its basic evaluations and aims widen the possibility of personal fulfilment; its activities, many of them apparently secular and beyond the usual interest of church organisation, will serve creative ends and thereby clarify the essential requirements of fulfilment; it will provide traditional forms of worship without imposing them obligatory, and welcome new expressions of worship without imposing them on all and sundry. Its spirit of tolerance will be tested as experiments are shared in the overlaps.” (Fred Brown, Secular Evangelism (London SCM 1970 p112)

Is being Armenian, Orthodox, Wesleyan, Reformed, Catholic, or what ever really worth fighting about after all. If you wish to describe me in such terms I would probably reply a Reformed Evangelical Liberal Catholic with Orthodox Celtic overtones. I know, a chameleon by any other name, but a chameleon it could be said, takes on the identity of those around them, whilst essentially remaining the same in essence.

Arch Bishop Romero, the people's martyred bishop of San Salvador who, tired of oppression of his people through force, said, "Peace is not the product of terror or fear. Peace is not the silence of cemeteries. Peace is not the silent result of violent repression. Peace is the generous, tranquil contribution of all to the good of all. Peace is dynamism. Peace is generosity. It is right and it is duty."

Perhaps we need to remind ourselves of those who first entered the tomb and encountered the the angel who said to the women, Do not be afraid, for I know that you are looking for Jesus, who was crucified. He is not here; he has risen, just as he said. Come and see the place where he lay. Then go quickly and tell his disciples: 'He has risen from the dead and is going ahead of you into Galilee. There you will see him.'

Come; See; Go; Tell and there you will see him!

An Inspector Calls!

I must admit, I do love a good melodrama; the suspense; the intrigue; the mystery of the who-done-it keeping one on the edge of the seat. But even the screen images, stage production or page turning thriller of J B Priestley's classic, lost its charm this week when I received a letter informing me that an Inspector was to Call on me at the end of the month; an OFSTED inspector. (the UK Governments OFfice(for) STandards (in) EDucation).

Its the dread of every Principal that seems to say you are guilty until you prove your innocence.

As both a Principal and a Methodist minister, I've started to wonder this week, how a church would fair if an Inspector Called.

Many an inscription penned in the front of a presentation Bible contains the words, "Study to show yourself approved to God, a workman that needs not to be ashamed, rightly dividing the word of truth." 2 Timothy 2:15 But what does this study mean. The Greek word infers to hasten, make haste, to exert one's self, endeavour, give diligence. In Luke's gospel there is a wonderful picture of an expectant people waiting for Jesus. (Luke 8)

Perhaps for the church, it has to be, the "expector" calls; after all didn't Jesus urged his followers to watch and pray.

In Priestley's plot, the Inspector has come to the Birling home as part of an inquiry into the suicide that day of a desperate young woman. As the Inspector’s investigation unfolds, we discover how the life of the dead woman had been intertwined with the Birlings and observe how these revelations affect each of them.

I wonder, if the inspector arrived at the church door, how much evidence would confirm that its occupants lives had been intertwined with the long expected Crucified one? Or is that a notion now out of fashion today?

It was Oswald chambers who said, "Unless in the first waking moments of the day you learn to fling the door wide back and let God in, you will work on the wrong level all day; but swing the door wide open and pray to your Father in secret, and every public thing will be stamped with the presence of God."

Where's Solomon when you need him?

One of the problems of Tent Maker ministry is having to make decisions that may affect the lives of others. In my dual role of Methodist Minister and College Principal, I sometimes covet the wisdom of Solomon.

As a Manager for over 90 people, I inevitably become involved in disciplinary hearings, where I am called upon to make a decision over accusations, poor practice or incompetence. Am I acting as minister or magistrate as I ask myself the question, "Is the employees action tantamount to Gross Misconduct and therefore warrants dismissal?"

My task is to weigh-up the evidence and pronounce a sentence that is sometimes found in those notorious words, "Your Fired!" But as minister, such decisions weigh heavy on my heart, as I realise the impact that such words would have upon an individual.

Breda Sweeney and Fiona Costello in their work - Moral Intensity and Ethical Decision-making: An Empirical Examination of Undergraduate Accounting and Business Students writes - "Ethical decision-making is theorised to consist of four stages: identification of an ethical dilemma, ethical judgement, ethical intentions and ethical actions. The moral intensity of the situation has been found to influence the ethical decision-making process." or as the prophet Micah put it, He has showed you, O man, what is good. And what does the Lord require of you? To act justly, and to love mercy and to walk humbly with your God.

So is it really that simple; act, love and walk!