IOCC in Ethiopia serving persons with disability

Timkat Festival

 Beyond simply giving money, the International Orthodox Christian Charities provides people the tools, such as job and skill training, which enable people to provide for themselves and be fruitful. They are doing this in Ethiopia. Read the story of Habtamuwale the umbrella repairman and see his work!

To access:  Job Training Benefits Ethiopia’s Disabled 

Picture from JOURNEYS International: Ethiopia Part 1- Timkat Festival 

Christ is risen!

  “Now on the first day of the week, very early in the morning, they, and certain other women with them, came to the tomb bringing the spices which they had prepared.  But they found the stone rolled away from the tomb.Then they went in and did not find the body of the Lord Jesus.

And it happened, as they were greatly perplexed about this, that behold, two men stood by them in shining garments. Then, as they were afraid and bowed their faces to the earth, they said to them, “Why do you seek the living among the dead? He is not here, but is risen! (St. Luke 24:1-6a)

For since by man came death, by Man also came the resurrection of the dead. For as in Adam all die, even so in Christ all shall be made alive.  . . . . then shall come to pass the saying that is written: ‘Death is swallowed up in victory.’” (1 Corinthians 15:21-22, 54b)

“But for you who fear my name the Sun of righteousness shall rise, with healing in [His] wings, You shall go forth leaping like calves from the stall.” (Malachi 4:2)

“Then the eyes of the blind shall be opened, and the ears of the deaf unstopped; then shall the lame man leap like a hart, and the tongue of the dumb shall sing for joy. (Isaiah 35:5-6a)

The Orthodox Church has now entered into the Paschal Season, in which we celebrate the resurrection of Christ, as well as our own, for Christ’s resurrection brings for us our resurrection. Our Lord has defeated death by death. As He arose with a transformed body with which He could both eat fish and enter through closed doors, we will one day rise with new bodies, with capabilities beyond our present ability to conceive. Glory to Thee, our God, Glory to Thee!

“It is the day of the Resurrection! Let us adorn ourselves with the splendor of the festival and embrace one another! And let us say, O brethren, even unto those who hate us: ‘Let us forgive all things at the Resurrection, and thus let us cry out: Christ is risen from the dead, trampling down death by death, and upon those in the tombs bestowing life!’”

from http://www.monachos.net/content/patristics/patristictexts/157-ephrem-paschal-hymn

Paschal Hymn, by St. Ephrem the Syrian

I fall in adoration at your feet, Lord!
I thank you, God of goodness;
God of holiness, I invoke you,
on my knees, in your sight.

For me, an unworthy sinner,
you have willed to undergo the death of the cross,
setting me free from the bonds of evil.

What shall I offer in return for your generosity?

Glory to you, friend of men!
Glory to you, most merciful!
Glory to you, most patient!
Glory to you who forgive sin!
Glory to you who have come to save us!
Glory to you who have been made man in the womb of a Virgin!
Glory to you who have been bound!
Glory to you who have been scourged!
Glory to you who have been derided!
Glory to you who have been nailed to the cross!
Glory to you, laid in a sepulchre, but risen again!
Glory to you who have preached the Gospel to men and have been believed!
Glory to you who have ascended to heaven!
Glory to you, seated at the right hand of the Father and who will return with him, in majesty, among the angels, to judge those who have disregarded your passion!

The powers of heaven will be shaken;
all the angels and archangels, the cherubim and seraphim
will appear in fear and trembling before Your glory;

the foundations of the earth will quake
and all that has life will cry out before Your majesty.

In that hour let your hand draw me beneath Your wings,
and save me from the terrible fire, from the gnashing of teeth,
from the outer darkness and from despair without end.
That I may sing to Your glory:

Glory to Him who through His merciful goodness has designed to redeem this sinner.

“Icons courtesy of www.eikonografos.comused with permission”

Behold, the Bridegroom

Behold, the Bridegroom cometh at midnight, and blessed is the servant whom he shall find awake. But he whom he shall find neglectful is verily unworthy. Behold, therefore, my soul, beware, lest thou fallest into deep slumber, and the door of the kingdom be closed against thee, and thou be delivered to death. But be thou wakeful, crying Holy! Holy! Holy! art Thou, O God. . . .

I behold Thy bridal chamber richly adorned, O my Saviour; but I have no wedding garment to worthily enter. Make radiant the garment of my soul, O Giver of Light, and save me. . . .

Come, ye believers, let us work diligently for the Master; for he distributes wealth unto his servants. Let each of us according to our ability, increase the gifts of grace twofold. (Tuesday) . . .

Rich men have turned poor and gone hungry; but they that seek the Lord shall not be deprived of any good things (Psalms 33 from Septuagint)

(from the Bridegroom Matins & the Pre-Sanctified Liturgies of Holy Monday, Tuesday, & Wednesday)

Let the brother in humble circumstances glory in his high position; and let the rich man glory in his humiliation, because like flowering grass he will pass away. (James 1:9-10)

O Bridegroom, brilliant in Thy beauty above all mankind, who didst call us to the spiritual banquet of Thy chamber, cast away from me the likeness of the rags of iniquity, by participation in Thy Passion and adorn me with the robe of Thy beauty, and distinguish me as a brilliant guest in Thy kingdom, for Thou only art compassionate. (Tuesday Matins, from the Aposticha)

From the Antiochian Orthodox Christian Archdiocese website:

 Begin Holy Week with a holy act http://www.antiochian.org/node/17595

Also see, Passion Week: An Explanation (note the Bridegroom Orthros Services Mon.-Wed.) http://www.antiochian.org/1175027131

Eleanor clearing the hurdles of life …

Eleanor

… but she needed help to get to the finish line, to become a teacher.

The Orthodox Mission in Sierra Leone is providing a scholarship and an artificial leg so that she can attain her goal.

I’ll let Reverend Themi tell the story of her determination amidst the dangers of wartorn Sierre Leone: 

To access: http://pk4a.com/adeversity-and-hope/

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

 

 

Bishop Basil blesses the Sheltering Tree

The Sheltering Tree I will be a home for ten persons with intellectual disabilities; each person will have their own apartment, and there will be a common area for community life. The process toward the completion of the home has been very involved; it is a work in process. But the Church in the person of His Grace Bishop Basil has blessed the home-to-be. We are a people of faith, seeing ahead to the day of fulfillment, to the completion of the Sheltering Tree I, the home, and also to a planned educational and vocational center, the ABLE Center. 

The ministry is located in the Omaha, Nebraska metropolitan area.

http://www.antiochian.org/content/bishop-basil-blesses-residence-disabled 

Their website:  http://www.shelteringtreecommunity.org/ 

The planned ABLE Center:  http://www.shelteringtreecommunity.org/#/able-center/ 

Also: His Holiness Patriarch Kirill consecrates the house for disabled children at the Ascension Monastery in Bancheny, Ukraine (Pictures) 

Service Dogs Inside the Church?

Emmy

  Someone from my Parish asked me some time ago why the Orthodox Church doesn’t allow service dogs in our Churches. In this weblog an Orthodox Christian who has a service dog weighs in on the issue. It’s not a precise and full answer, but it is an  answer that brings a sense of resolution in that it comes from someone who has a stake in the matter.  

For this answer, see the comments (the sixth one, by turtlemom3):

http://turtlemom3.wordpress.com/service-dogs/ 

Here’s the part of the comment which addresses the situation in the Orthodox Church (which is only part of her response to a person from another Christian group who has a personal issue in regard to the use of service dogs in their church:

… I know in the Orthodox Christian Church, there is a pretty hard and fast rule about dogs being inside the Church – because of certain sacramental and canonical considerations. While they don’t make a lot of sense to those of us who have service dogs, I respect their stand, and don’t bring Emmy with me when we go to Church – I don’t want to banish her to the Narthex.

I’m publishing this quote because Turtlemom’s experiences in these matters are a valuable resource in regard to persons with disability in the Orthodox Church.

It is a sign of Christian maturity that she can say what she does without understanding the whys and wherefores of the policy.  

Orthodox Christians do not need to “master” situations with their minds to be at peace with their Church. Life in Christ is in so many ways such a wondrous mystery that we can, as St. Paul says, “give thanks in all circumstances,” even those contrary to our wills, for we know, ultimately, that God has given us the victory through our Lord Jesus Christ.  

Update- A recent (12/23/12) clarifying response to a query by me from Turtlemom: 

I deeply regret being so late responding to your comment on my post, and coming here to comment on some of your posts.
You mentioned the Canon forbidding dogs from Orthodox Churches. This was decided when dogs were not clean, not well thought of, There were Old Testament Biblical proscriptions about dogs, and Revelation says dogs will be prohibited from Heaven.
Yet, dogs are a creation of God, just as bears (St. Sergius of Radonezh and St. Seraphim of Sarov), and ravens (St. Elijah). Just as hinds (St. Basil the Elder and St. Macrina), and lions (Saint Mammes); otters (St. Cuthbert); stag (St. Eustathios); leopards (Abune Gebre Menfes Kiddus); snakes (Abba Aregawi). There are numerous other examples.
As far as dogs and saints, there is Paul the Hermit who was accompanied by a wolf.
A blog by a woman who has researched the Orthodox Church and animals:
http://members.tripod.com/~Near_to_God/ – especially the post:
http://members.tripod.com/~Near_to_God/AllThings.html 
In our parish, a blind woman brings her guide dog to services. There is no scandal as the dog leads her up to receive Holy Communion.
Much about dogs in church depend upon the individual priest and bishop. [Italics not original to the quote.]
Anyway, that’s what I’ve gleaned. I have not taken my service dog to church because I am physically unable to attend services. But, should I become able to attend, I will take Emmy. She is the soul of discretion and good behavior – as are most service dogs. 

This clarification might seem to contradict the former statement, but the fact is, the Orthodox Church is not primarily about law, but grace. The canons of the Church are meant to provide the people of God with a structure that will lead them to salvation, avoiding harmful practices. But they are not rigid rules. Our hierarchs exercise what is called economia in regard to them, interpreting them for each person and situation so as to further spiritual growth for the people involved.  

Just as our Lord Jesus, as recorded in St. John’s Gospel, chapter 8,  dealt mercifully with the woman caught in the act of adultery (the people seeking to stone her to death pointed out to him that they were simply about to do what the Law says), so our holy Bishops seek the salvation of the persons under their charge in their interpretation of the Church’s canons.

St. Gregory Palamas on the Paralyzed man

St. Gregory Palamas

 St. Gregory, viewing the text according to its typological meaning, is addressing all of us who are aware of how our sins have paralyzed us in our God-given quest for Christlikeness. Just as there is hope through Christ for the dilemna of disability, there is hope for us all to conquer the paralyzing effects of sin and reign with Christ- through the Cross.

If die with Him, we shall reign with Him.

Here is the homily: 

http://sgpm.goarch.org/Monastery/?p=109

This is not to say that we bypass the concerns of people with disabilities. For just as Christ literally addressed the paralyzed man’s situation, the Body of Christ is enabled by Him to address similar situations. Perhaps not with immediate healing,  but nevertheless, with brotherly love. Chapter 12 in St. Paul’s first letter to the Corinthians explains how this works. An illuminating portion (though I recommend the whole letter for context!):

“Those members of the body which seem to be weaker are necessary. And those members of the body which we think to be less honorable, on these we bestow greater honor and our unpresentable parts have greater modesty, but our presentable parts have no need. But God composed the body, having given greater honor to that part which lacks it, that there should be no schism in the body, but that the members should have the same care for one another. And if one member suffers, all the members suffer with it, or if one member is honored, all members rejoice with it.” (12:22-26)

Icon from https://caelumetterra.wordpress.com/2011/03/20/the-sunday-of-st-gregory-palamas/ 

“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   

“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