Waterloo Disabled Village

 

Waterloo Village Water Well

The Village is one of the projects of the Orthodox Mission in Sierra Leone, an Australian Orthodox Christian initiative  led Fr. Themi Adamopoulos, located near Freetown, the capital of this west African country. The effort will be sustained and thrive as Orthodox Christians  worldwide lend support. 

Orthodox Christian craft their ministries to persons with disabilities not according to a central model but according to the specific situation and the particularities of the culture.  Waterloo Disabled Village reflects this. 

The ministry involves housing, water, gardens, medical support, and education to the persons with disabilities and their families.

Access their website to learn more: Waterloo Disabled Village

Picture from Picasa Web Albums: Themi Adamopoulo photos

 

 

On a Christian Attitude to Disabled People, by Jordan George from the 2012 St. John Chrysostom Oratorical Festival

Given at the 2012 St. John Chrysostom Oratorical Festival

from DEAR FRIENDS Volume 19 Issue 4 St. John Greek Orthodox Church—Sterling Heights, Michigan April 2012, Page 8 

2012 St. John Chrysostom Oratorical Festival
by Jordan George (Junior Division)

Topic #1

Many times in the New Testament, we see Jesus caring about the blind, the paralyzed, and others with physical disabilities (for example, Matthew 9:2 and 9:27–29). Following Christ’s footsteps, discuss the Christian attitude toward disabled people. Alexander Graham Bell, Ludwig van Beethoven, Vincent Van Gogh, Walt Disney—these are familiar, talented people who each had a disability. If these people lived during the time of Jesus, they would have been cast out as sinners.

The Original Sin that was committed by Adam and Eve brought about many things from the devil, including death and disability. The mindset of the people during Jesus’ time was different. In John 9:2-3, Jesus’ disciples asked,

“Rabbi, who sinned, this man or his parents, that he was born blind?” Jesus answered, “Neither this man nor his parents sinned, but this happened so that the work of God might be displayed in his life.”

St. Matrona of Moscow is an example of a person born blind who God used to display His works. Jesus came to teach the world how to live in order to gain eternal salvation. So what did He teach us about the disabled?

Everyone is familiar with His instruction in Mark 12:31 to “Love your neighbor as yourself.” Essentially, our
Christian attitude is to love all, including the disabled.
How can we serve and care for the disabled? Pray. As St. Seraphim of Sarov, who suffered from dropsy, said,

our Lord Jesus Christ is the “True Physician” of our souls and bodies.

A relative of mine was diagnosed with a crippling disease. His wife has pushed him out of her and his kids’ lives
and his parents are caring for him. This situation illustrates that we must also pray for the caregivers and for those who abandon the disabled.

Jesus spent much time visiting and healing the disabled. In Matthew 9:12, Jesus said, “It is not the healthy who
need a doctor, but the sick.” However, Jesus did not find physical and mental infirmities as constituting true sickness. Rather, He found those with souls wounded by passions such as pride, self-love, and greed disabled.

One example of this is The Rich Man and Lazarus. In this Bible story, the rich man ended up going to Hell and
the beggar, Lazarus, who was covered in sores and only asked the rich man for food, ended up going to Heaven. In
John 9:39, Jesus said, 

For judgment I have come into this world, so that the blind will see and those who see will become blind.”

Apparently, the rich man, who was physically healthy, was blind in Jesus’ view because he ignored Lazarus
when he could have helped him. Hence, Jesus taught us that we should help the disabled when presented with the opportunity, and in doing so, through accepting Christ and doing His good works, we are helping our salvation. In Luke 14:13-14, while dining in the home of a Pharisee, Jesus said,

“But when you give a banquet, invite the poor, the crippled, the lame, the blind, and
you will be blessed. Although they cannot repay you, you will be repaid at the resurrection of the righteous.”

Disabilities do not hinder salvation but are sometimes used by God to strengthen individuals. Accordingly,
those disabled must never have self-pity but remember Philippians 4:13: “[We] can do everything through him
who gives [us] strength.”

We all, disabled or not, must strive for eternal salvation and try to keep our souls healthy by following these three
steps: Purification – freeing one’s self from evil and living a pure life; Illumination – spiritual enlightenment and knowledge of one’s faith; and Theosis – becoming one with God. These can be achieved by following the teachings of our Orthodox Church, which our Church Fathers refer to as a “Hospital” for our wounded souls.

In conclusion, some disabilities are obvious while others are not revealed. I challenge all of us to follow James
1:22: “be doers of the word, and not hearers only”. Let us pray for God to guide us to those with disabilities who are in need of prayers and friendship. As St. Paul said in Galatians 6:2, we must “[c]arry each other’s burdens, and in this way [we] will fulfill the law of Christ.

“The Challenge Liturgy and Beyond”

by Marina Katsoulis with Elizabeth Borch 

This two page article from Praxis Magazine, Issue 25, speaks to the various ways  the Challenge Liturgy Ministry Program has grown, as well as the development of the Hellenos House, a group home. 

One can see in this ministry a fulfillment of St. Paul’s vision of the Body of Christ, (1 Corinthians 12) in which all the members, including the weaker, whose gifts St. Paul says are necessary, all have the same care for one another. Persons with disability actively participate in Parish life through this ministry. 

 Praxis Magazine, Special Issue, Clergy-Laity Congress 2010, pp. 3-4

http://issuu.com/orthodoxmarketplace/docs/issuepdf–25-   

You will need to scroll down to page 4 of 28; it is the first article in the online magazine.

If the URL above does not work, try this: [PDF]  COME & SEE  

“Confronting Poverty and Stigmatization: An Eastern Orthodox Perspective” by John D. Jones

The Three Holy Hierarchs: Sts. Basil, John, & Gregory

 

John D. Jones begins by relating the Orthodox Christian engagement with poverty to the central aim of participation in the life of the Holy Trinity-  Father, Son, and Holy Spirit. He then addresses “stigmatization.”

Here is a definition of this word in it’s verb form, “stigmatize:” 

from WordReference.com:

1. regard as worthy of disgrace

2. mark with stigmata

http://www.wordreference.com/

He then proceeds to address his consideration of the subject in light of St. Gregory the Theologian’s oration “On Love of the Poor.” Expanding his analysis to the self-stigmatization that can happen to a poor person, and to the resulting marginalization by both individuals and societal social structures, he goes on to speak of response. Here are the three central responses in summary form: 1. to Protest; 2. to appeal to Christ’s call to see His very Person in those who are counted “the least of these;” 3. Direct engagement with people who are stigmatized- getting to know them and building relationships with them. In addition to quoting St. Gregory the Theologian, he begins and ends his essays with quotes from another Holy Hierarch, St. John Chrysostom, that great champion of the poor. He quotes many others as well, and provides very helpful footnotes. Thank you, Dr. Jones!

from the website of the Orthodox Peace Fellowship, In Communion: http://www.incommunion.org/2006/03/18/confronting-poverty-and-stigmatization/  

Icon from http://ramurainflorita.blogspot.com/2011_01_01_archive.html   

Oliver De Vinck in the eyes of his brother

Christopher De Vinck, a Roman Catholic devotional writer, shares about his older brother Oliver, who was severely disabled. In addition to the short essay below, De Vinck also wrote a book on his life with his brother. He has written many other books, many of them centering on the discovery of the Divine in simple things. 

Oliver: http://www.columbia.edu/cu/augustine/arch/devinck.html 

Concerning Oliver and his brother Christopher: http://www.patersondiocese.org/moreinfo.cfm?Web_ID=1958  

The Book: “The Power of the Powerless: A Brother’s Legacy of Love:”  http://www.google.com/products/catalog?q=The+Power+of+the+Powerless:+A+Brother’s+Legacy+of+Love&um=1&ie=UTF-8&tbm=shop&cid=16675782587845216498&sa=X&ei=-NfzTqG2MufX0QHg0vSqAg&ved=0CEMQ8wIwBA  

excerpts from the book: http://grateful-for-life.blogspot.com/2010/05/oliver-de-vinck-powerful-blessing.html  

“The Accessible Church”

by the Very Reverend Father John Matusiak  –Rector of St. Joseph Church, Wheaton, IL; managing editor of the publication “The Orthodox Church;” and secretary of the Orthodox Church of America’s Diocese of the Midwest.> (at the time this article was written)

 The rights of people with handicapping conditions first received the support of federal law with the enactment of the Rehabilitation Act of 1973. Title V, Section 504, prohibits discrimination against qualified persons with handicapping conditions in federally-assisted programs or activities solely on the basis of disability.During the years immediately following enactment, administrators and advocates learned that non-discrimination is more difficult to practice with the disabled than in cases of racial or sexual discrimination. The reason is that people with disabilities may need different treatment than others for equal access to public life. That realization prompted demonstrations at Health, Education, and Welfare offices across the country and led to the development of the Section 504 regulation in 1977.For the most part, churches have ignored the needs of the disabled, and many church buildings are virtually inaccessible. Steps, pew placement, inaccessible washroom facilities, and insensitivity to the needs of the disabled in general have posed problems for decades. Yet as we consider the means by which the Orthodox Church in America can effectively evangelize, grow, and reach out to everyone — including the disabled — we should consider accessibility one of our top priorities, as every parish can expect that one out of four of its members will be handicapped at some point in life. A major attitudinal barrier to overcome is the idea that people with disabilities are people in need. As Orthodox Christians we should strive to see people as having abilities instead of disabilities, capable of offering leadership and a host of other talents to the Church and community. The parish which truly seeks to evangelize as Christ commanded will welcome all people, as Christ Himself did.

Building Language

 

Let’s consider a few facts.

The disabled persons are not necessarily handicapped. A handicap exists when the disabled person cannot overcome a barrier. Therefore the responsibility for accessibility is in those who create barriers or who should remove such barriers once their presence is recognized.

Buildings send messages in what might be termed “building language.” The message that church buildings need to say is “welcome.” A church building or parish hall with countless steps, inadequate sound systems, or inaccessible facilities surely does not extend a warm invitation to the disabled.

We may fool ourselves that proposed structural changes are planned only for the permanently disabled people. Not so. At any moment many able-bodied parishioners are recovering from illness or are temporarily in casts or on crutches. Further, every parishioner is growing older. These are all conditions which benefit from “barrier-free” access to our church facilities.

One of the purposes of the Church is the maintenance of Christian fellowship. We assume that it is a person’s desire to continue active involvement in worship and in fellowship as long as life will allow. On the other hand, every parish has its list of homebound parishioners who are no longer active. The decision to be homebound is theirs. They perceive that, given their disability, to leave home and enter the church building or hall is too difficult. If every church building could be barrier free, the greater part of the perceived difficulty will have been removed.

Assessing Needs

An Accessibility Audit is one of the easiest ways of discovering architectural barriers, and considering the different ways in which these barriers can be removed is usually quite simple.

Determining costs, procedures, and the time involved in removing physical barriers is more difficult. But with such information in hand, decisions, plans, and implementation take place at whatever pace a particular parish accepts.

Awareness-building might proceed more quickly if able-bodied parishioners used a wheelchair or crutches to tour their parish facilities in order to experience first hand some of the problems faced by disabled persons.

It is also essential to recognize the fact that we are long past that time when the need for accessibility developed. The long list of those now considered shut-in makes that self-evident. We need also to remember that removing existing architectural barriers will not, of itself, return to active parish life those who are comfortably established in their home-bound lifestyle. Those for whom we are becoming barrier free are, primarily, those who are presently active and those becoming active as time goes on, the one out of four who will become disabled at some point in their lives. Our goal should be to extend their time of active participation for as long as possible.

What Is An Accessible Church?

An accessible church is one that has overcome:

The physical or architectural barriers that make it difficult for people with handicaps to enter or to participate fully;

The attitudinal barriers that keep them from feeling welcome. Of the two, the attitudinal barrier is the most difficult to overcome. Once awareness, sensitivity, and understanding are achieved, the removal of physical barriers becomes an easy task.

 Attitudinal barriers might be more easily overcome if we kept the following points in mind:

People with disabilities also have many gifts and talents given to them by God. We are all called to be stewards of our own gifts and to encourage others to share theirs as well.

Disabled people should be included in parish leadership roles. When planning programs, learn firsthand the needs of the whole parish.

Parishioners may have relatives with handicapping conditions who are anticipating or experiencing attitudinal or physical barriers. Listen to their fears or anger and involve them in the process of change.

To assure that people with visual disabilities can fully participate in liturgical services, contact your local society for the blind. For little or no cost they will gladly assist you in producing prayer books and other religious literature in Braille or large-type.

Christianity has a long and unfortunate history of excluding hearing-impaired persons. St. Augustine, an early Christian writer, declared that deaf persons could not be Christians because they could not “hear the Word.” Past mistakes do not justify continued insensitivity. Since it is generally impossible to offer services with sign language interpretations, consider better sound amplification, which can be accomplished by installing a “loop” system in the pews. Your local society for the hearing-impaired will provide information about mechanical means of access.

Non-sighted persons will want to move around parish facilities independently. Ushers or greeters can express their welcome by orienting them immediately to steps, doors, and corridors.

Several modifications may need to be made for equal access by those in wheelchairs. Can they move freely around the church? Are some pews shorter than others thereby allowing persons in wheelchairs to be part of a row rather than an appendage of the worshipping congregation?

When your parish has learned to integrate people with handicapping conditions into its life of service, you may want to explore new opportunities for outreach and evangelization by noting in parish publications, phone directory listings, and advertisements that the church building is accessible to the disabled. It is a proven fact that the disabled will more readily join churches which are accessible.

Because of its history of barring those with disabilities, the Church is challenged to seek out people with handicapping conditions and invite their participation in a common ministry. Elimination of architectural barriers, as vital as it is, is not enough. An on-going ministry to the disabled should be an integral part of every progressive parish.

From the Orthodox Church of America’s online Resource Handbook for Lay Ministries’ Parish Development Page, by Permission

Moldova- the Tcaci family

A video: Returning Home- the story of a family in which one of the children who is disabled was brought home from an institution after having been there for six years:   http://www.soros.org/initiatives/health/focus/media/news/moldova-disabilities-video-20110601  

See also the video Community For All Moldova: School Inclusion: http://www.youtube.com/watch?v=YE0eo8fZiyM&feature=relmfu    

Brian Ephrem Fitzgerald, Ph.D.: St. John Chrysostom on Wealth and Poverty: A Thematic Study

St. John Chrysostom

In St. Paul’s first letter to the Corinthians, chapter twelve, the holy Apostle discusses how the Church, the Body of Christ, functions; all the members relate harmoniously, employing the varying gifts given to them by God in a complementary fashion. The weaker members’ gifts are not to be neglected; they are described as essential to the health of the Body. The goal,  St. Paul says, is that there be no divisions and that all “may have the same care for one another.” (1 Cor. 12:25) 

The members of Christ’s Body are variously strong and weak, rich and poor, abled and disabled. In Holy Scripture and in Patristic literature strong, rich, and abled relate, as do weak, poor, and disabled. Dr. Brian Ephrem Fitzgerald’s Presentation (here in written form) on St. John Chrysostom on Wealth and Poverty therefore relates to ability and disability. He takes as his primary text St. John Chrysostom’s sermons on Luke 16:19-31, the story of the rich man and Lazarus.

Lazarus is shown as a good example because of his virtue, and the rich man is a bad example because of the misuse of his wealth; wealth and poverty are not the criterion in and of themselves. 

The greater part of the presentation is devoted to the question, ”How should we use these examples?” according to St. John Chrysostom. 

Here is the first sentence of the very last paragraph:

“What truly lasts is that which is internal and intrinsic to a man, namely his character and deeds.” (Page 17)

Dr. Brian Ephrem Fitzgerald’s 2002 Presentation sets before us truths we greatly need to hear and personally digest as we prepare to stand before the Judgment Seat of Christ.

To access:

http://www.st-philip.net/files/Fitzgerald%20Patristic%20series/John-Chrysostom_wealth_and_virtue.pdf  

More from Dr. Brian Ephrem Fitzgerald on his own weblog:       

https://sites.google.com/site/brianephrem/ 

Icon from http://theinnerkingdom.wordpress.com/2011/02/11/st-john-chrysostom-on-modesty/ 

Alana’s personal reflection on Church services and her special needs family

Paschal Pysanky egg by Alana

An Orthodox Christian mother, Alana, shares her feelings and experiences in regard to participation in Church services and her relationships with fellow parishioners in a November 3, 2010 Post, “Sitting on the Front Pew,” in her weblog Morning Coffee. 

While expressing her feelings and fears, she also concludes with what her experiences are helping her learn and practice in regard to some very crucial inner resolves that are basic to Orthodox Christian life. 

As Jesus said, “Cleanse the inside of the cup.” 

To access: http://morningcoffee.blogspot.com/2010/11/sitting-on-front-pew.html

Picture from http://morningcoffee.blogspot.com/2010/03/today-cleaning-house-then-there-was.html#links 

Teaching Blessed Mourning

As Jesus said, “Blessed are they who mourn, for they shall be comforted.” (St. Matthew 5)

Most who speak of socialization have in mind the incorporation of children into society’s norms. In the field of service to persons with developmental disability, this is called normalization. 

But Orthodox Christians seek for themselves and their children and those they love socialization into the Kingdom of God and it’s “norms.” Turning from sin, trusting God in the midst of personal loss and grief, and sympathetically sorrowing for the sins and stumblings of those around us are indeed aspects of this Way of Life in Christ. 

We seek socialization “above” (Colossians 3) rather than socialization below- the upward call of God in Christ Jesus. 

Read the entire article; it’s not long:

http://www.pravoslavie.ru/english/47109.htm

See also a web post which comments on St. Gregory of Nyssa’s explication of St. Matthew 5:4 (“Blessed are they who mourn . . . “):   http://orthodoxwayoflife.blogspot.com/2009/09/3rd-beatitude-blessed-are-those-who.html  

Picture from http://gabrielsmessage.wordpress.com/2011/04/05/blessed-are-they-that-mourn-for-they-shall-be-comforted/