General Synod Resolution
Affirming democratic principles in an emerging global economy
A Resolution adopted by General Synod XXI (1997)
Whereas, The United Church of Christ has spoken consistently for a biblically-based and just approach to economic relationships nationally and internationally; and
Whereas, national and international economic changes today affect the traditions and values of civil liberties and political democracy in the United States and around the world;
Therefore, Be It Resolved that the Twenty-first General Synod reaffirms the heritage of the United Church of Christ as an advocate for just, democratic, participatory and inclusive economic policies in both public and private sectors, including:
the responsibility of multinational corporations and international financial institutions to respect and hold themselves accountable to fundamental human rights, particularly with regard to child labor, employment of minorities, and wages that are adequate for local costs of living;
the responsibility of workers to organize for collective bargaining with employers regarding wages, benefits, and working conditions, and the responsibility of employers to respect not only worker rights but also workersÍ dignity, and to create and maintain a climate conducive to the workersÍ autonomous decision to organize;
the responsibility of collective bargaining units, such as unions, to respect their members and encourage their participation in further efforts to democratize, to respect and hold themselves accountable to fundamental human rights, and to reform and expand the labor movement domestically and abroad;
the responsibility of governments at all levels to foster a more democratic system by seeking balance among the rights and interests of citizens, workers, and corporations; and to support existing as well as to facilitate the creation of new participatory community institutions for developing jobs and caring for people;
the responsibility of businesses, governments, and communities to share responsibility for protecting the earthÍs environment;
the responsibility of businesses, governments, and communities to support affirmative action for all who have traditionally been denied rights in the workplace;
the responsibility of all citizens to be informed participants in the political process at all levels and to form community organizations and associations to express common interests and achieve common goals in such areas as economic planning, neighborhood development, public education, and health care;
the responsibility of religious bodies to provide moral and ethical guidance for individuals and society in ways that respect other religious traditions and resist authoritarian powers and principalities wherever they appear;
the responsibility of The United Church of Christ in covenant with all churches and church institutions to practice principles of economic democracy which foster justice and participation in its own ministries; and
BE IT FURTHER RESOLVED that the Twenty-first General Synod of The United Church of Christ commends this resolution to the churches, associations, conferences, instrumentalities, and institutions of The United Church of Christ as a basis for their own policies and their ministries of social witness.
Subject to the availability of funds.
Anti-Racist Church
UNITED CHURCH OF CHRIST CALLED TO BE AN ANTI-RACIST CHURCH
ADOPTED 2003 GENERAL SYNOD MULTIRACIAL/MULTICULTURAL ADDENDUM TO 1993 PRONOUNCEMENT AND PROPOSAL FOR ACTION
WHEREAS, racism is rooted in a belief of the
superiority of whiteness and bestows benefits,
unearned rights, rewards, opportunities,
advantages, access, and privilege on Europeans
and European descendants; and
WHEREAS, the reactions of people of color to
racism are internalized through destructive
patterns of feelings and behaviors impacting
their physical, emotional, and mental health and
their spiritual and familial relationships; and
WHEREAS, through institutionalized racism,
laws, customs, traditions, and practices
systemically foster inequalities; and
WHEREAS, the United Nations World
Conference against Racism, Racial
Discrimination, Xenophobia, and Related
Intolerance affirmed that racism has historically
through imperialism and colonization created an
unequal world order and power balance with
present global implications impacting
governments, systems, and institutions; and
WHEREAS, the denomination has shown
leadership among many UnitedChurch of Christ
conferences, associations, and local
congregations by initiating innovative antiracism
programs, by developing anti-racism
facilitators, and in general have made
dismantling racism a priority, there is still much
to be done. As we continue in this effort, the
work we do must reflect the historical and
present experiences and stories of all peoples
impacted by racism. We must work from a
paradigm reflective of the historical
relationships of racial and ethnic groups and
racial oppression within the UnitedChurch of
Christ and society; and
WHEREAS, the United States finds itself in
increased racial unrest during this period after
the tragedy of September 11, 2001. New studies
show that hate crimes and blatant acts of racial
violence doubled in number during the last half
of 2002 and are continuing to rise. These
outward acts, combined with continued
institutional racism, emphasize the need for antiracism
mobilization within church and society as
we seek to do justice; and
WHEREAS, there are growing movements of
peace that have people of all races, backgrounds,
and ages involved, urging us to expand our
knowledge of what racism is and study its
ramifications on all people; and
WHEREAS, General Synods of the United
Church of Christ have, since 1963, voted eleven
resolutions, statements, and pronouncements
denouncing racism, and it is time to honor
mandates and expectations of this body and of
the church.
THEREFORE LET IT BE RESOLVED, that the
United Church of Christ is called to be an antiracist
church and that we encourage all
Conferences and Associations and local
churches of the UnitedChurch of Christ to adopt
anti-racism mandates, including policy that
encourages anti-racism programs for all United
Church of Christ staff and volunteers; and
LET IT BE FURTHER RESOLVED, that
Conferences and Associations and local
churches facilitate programs within their
churches that would examine both historic and
contemporary forms of racism and its effects and
that the programs be made available to the
churches; and
LET IT BE FURTHER RESOLVED, that
Justice and Witness Ministries provides
leadership in the development and
implementation of programs to dismantle
racism, working in partnership with the
Collegium, Covenanted Ministries, Affiliated
Ministries, Associated Ministries, Conferences,
Associations and local churches in developing
appropriately trained anti-racism facilitators; and
LET IT BE FURTHER RESOLVED, that the
Covenanted Ministries of the United Church of
Christ work in concert to dismantle racism in
church and in society and partner with
Conferences and Associations in sharing
resources and costs associated with doing antiracism
work.
LET IT BE FINALLY RESOLVED, that the
Justice and Witness Ministries will report the
progress of the development and implementation
of these programs at the Twenty-fifth General
Synod.
Funding for the implementation of this
resolution will be made in accordance with the
overall mandates of the affected agencies and
the funds available.
Multiracial Multicultural Church Pronouncement
Multiracial and Multicultural Church
Resolution "Statement of Christian Conviction of the Proposed Pronouncement Calling the United Church of Christ to be a Multiracial and Multicultural Church"
93-GS-33 VOTED: The Nineteenth General Synod adopts the "Statement of Christian Conviction of the Proposed Pronouncement Calling the United Church of Christ to be a Multiracial and Multicultural Church."
Statement of Christian Conviction of the Proposed Pronouncement Calling the United Church of Christ to be a Multiracial and Multicultural Church
IV. STATEMENT OF CHRISTIAN CONVICTION
A. The Nineteenth General Synod calls upon the United Church of Christ in all its settings to be a true multiracial and multicultural church. A multiracial and multicultural church confesses and acts out its faith in the one sovereign God who through Jesus Christ binds in covenant faithful people of all races, ethnicities and cultures. A multiracial and multicultural church embodies these diversities as gifts to the human family and rejoices in the variety of God's grace.
B. The Nineteenth General Synod recognizes the following as marks of a multiracial and multicultural church:
1. CONFESSIONAL: A multiracial and multicultural church is called by God through Jesus Christ to acknowledge and confess its sins of racism and to repent and refrain from all acts of racial discrimination and bigotry.
2. THEOLOGICAL: A multiracial and multicultural church affirms Christian unity while celebrating the theological and liturgical richness that arises from its racial and ethnic diversity.
3. MISSION: A multiracial and multicultural church is called to participate in God's mission of doing justice, loving kindness and walking humbly with God through Christ in all communities with all peoples in all places.
4. INCLUSIVE MINISTRY: A multiracial and multicultural church uses an inclusive and equitable procedure for the calling, placement and standing of ministers in the church while providing equal access to employment in all settings of the church: locally, regionally, nationally, globally and ecumenically.
5. RACIAL JUSTICE STRUCTURE: A multiracial and multicultural church has a full-time national racial justice agency that seeks to coordinate programmatic strategies and involve the entire membership of the church in making racial justice a reality in church and society.
6. MONITORING BODY: A multiracial and multicultural church has a racial and ethnic body to monitor all settings of the church on issues of racial and ethnic inclusivity in the ministry, mission and programs.
7. PROPHETIC ADVOCACY: A multiracial and multicultural church engages in effective prophetic advocacy and public policy development on the issues of racial, social, economic and environmental justice with particular concern as to how these issues impact the quality of life of people of color communities.
8. MULTILINGUAL: A multiracial and multicultural church supports the development and dissemination of multilingual resources for use throughout the church and facilitates the translation of all official church documents such as the constitution and bylaws, creeds or statements of faith into languages that are spoken fluently in the local churches.
9. AFFIRMATIVE ACTION COMMITMENT: A multiracial and multicultural church affirms acommitment to accomplish specific affirmative action goals and objectives.
10. CHRISTIAN EDUCATION, EVANGELISM, AND NEW CHURCH DEVELOPMENT: Amultiracial and multicultural church develops, supports and implements strategies concerning evangelism and new church development in racial and ethnic communities; challenges and invites every member of local congregations to move beyond traditional comfort zones in living out God's multiracial and multicultural mandate; and prepares Christian education resources relevant to the diversity of racial and ethnic Christian faith traditions and cultures within the church.
11. SEMINARY TRAINING: A multiracial and multicultural church encourages related seminaries knowledge concerning the diversity of cultural heritages and theological traditions of the racial and ethnic constituencies of the church.
12. FAITHFUL AND EQUITABLE STEWARDSHIP: A multiracial and multicultural church plans and implements strategies to help ensure and promote a faithful and equitable stewardship and sharing of the financial resources of the church in regard to the empowerment of all local churches, and in particular the empowerment of local racial and ethnic congregations that have been marginalized due to racial discrimination in society.
15. RECOMMENDATIONS REGARDING A PROPOSAL FOR ACTION ON CALLINGTHE UNITED CHURCH OF CHRIST TO BE A MULTIRACIAL AND MULTICULTURALCHURCH
Assistant Moderator Malaski asked Ms. Bagley to continue with the report of Committee One. Ms. Bagley asked the delegates to find the appropriate materials in Report Pack C. She explained that, in addition to the Pronouncement, the Committee was assigned the Proposal for Action and the resolution entitled Resolution of "Affirmation of Previous Declarations, Pronouncements, Resolutions and Proposals for Action Pertaining to Institutional Racism and a Request to Implement the Recommendations of the Pastoral Letter on Contemporary Racism Throughout the United Church of Christ." Ms. Bagley stated that many of the issues the Committee discussed were contained in both the Resolution and the Proposal for Action. Consequently, after contacting the submitters of both pieces of business, the Resolution was consolidated into the Proposal for Action. She then spoke to the recommendations.
The Rev. Ronald Kurtz proposed a friendly amendment to add the Stewardship Council to #11 of the directional statement. The committee accepted the amendment.
Mr. Robert Sandman (OH) proposed the following amendment to the directional statement: To insert a paragraph after paragraph 2, section 3, Directional Statement. The paragraph to read: Believes furthermore that when each member and setting of the United Church of Christ acknowledges and confesses the sins of racism, God does forgive us and does love us still. God's forgiveness, however, is no license to go and sin again. Instead, this state of forgiveness and love is the beginning of the journey toward learning to become a multiracial and multicultural church.
Mr. Sandman spoke to the amendment. A discussion and vote followed.
93-GS-34 VOTED: The Nineteenth General Synod defeats the amendment.
There was more discussion regarding the original recommendation, and some questions of clarification were asked.
93-GS-35 VOTED: The Nineteenth General Synod adopts the "Recommendations Regarding a Proposal for Action on Calling the United Church of Christ to be a Multiracial and Multicultural Church." as amended.
A PROPOSAL FOR ACTION ON CALLING THE UNITED CHURCH OF CHRIST TO BE A MULTIRACIAL AND MULTICULTURAL CHURCH
Ill. DIRECTIONAL STATEMENT
Whereas the Nineteenth General Synod has adopted the Pronouncement on Calling the United Church of Christ to be a Multiracial and Multicultural Church, and whereas General Synod in the Statement of Christian Conviction recognized the marks of a multiracial and multicultural church, the Nineteenth General Synod:
1. Calls upon the United Church of Christ in all its settings to be a true multiracial and multicultural church and to affirm a commitment to achieve this goal;
2. Calls upon all members, congregations, associations, conferences, instrumentalities, other national bodies, and related institutions of the United Church of Christ to acknowledge and confess faithfully their sins of racism, to repent and refrain from all acts of racial discrimination and bigotry, to confront indifference, ignorance and neglect, and to participate in deliberate study and action to stem the resurgent tide of racism in American society by identifying the root causes of racism as well as other forms of discrimination and oppressive acts that preclude our fulfillment of our covenant with God and each ocher;
3. Calls upon all members, congregations, associations, conferences, instrumentalities, other national bodies and related institutions of the United Church of Christ to affirm consistently the necessity of Christian unity while celebrating the theological and liturgical richness that arises from the racial and ethnic diversity of the United Church of Christ; and to participate actively in God's mission of doing justice, loving kindness and walking humbly with God in all communities with all peoples in all places;
4. Calls upon all congregations, associations, conferences, instrumentalities, other national bodies, related institutions and future General Synods of the United Church of Christ consciously to elect, now and evermore, significant numbers of persons of all races, ethnicities and cultures to policy- making positions throughout the church;
5. Calls for an ethic of accountability in our relationships with each other in all settings of the church by empowering the national instrumentalities to collaborate and work collectively to develop and implement the study and action process of the "Pastoral Letter on Contemporary Racism" throughout the United Church of Christ; to incorporate the concern for institutional racism in all future plans and program implementation, and to request Council of Racial and Ethnic Ministries (COREM) to monitor continually the implementation of this Proposal for Action throughout the United Church of Christ, reporting to each General Synod through the Executive Council on the church's efforts, progress, and status in eradicating intentional and unintentional acts of racism in church and society;
6. Calls upon the Office for Church Life and Leadership, associations, conferences, and all other pertinent local, regional and national bodies to use an inclusive and equitable procedure for the recognition of calling, determination of placement and standing of ministers in the United Church of Christ; and to ensure equal access to employment in all settings of the United Church of Christ;
7. Calls upon the Commission for Racial Justice, in close consultation with COREM and its constituent bodies, to continue to coordinate the implementation of programmatic strategies in all settings of the UCC to challenge racial injustice, discrimination, and bigotry; and to provide leadership in helping to mobilize and involve the entire membership of the UCC to make racial justice a reality for all peoples in church and society;
8. Calls upon the Office for Church in Society, Commission for Racial Justice, Coordinating Center for Women, United Church Board for Homeland Ministries, United Church Board for World Ministries, other national bodies and all other settings to engage in effective prophetic advocacy and public policy development on the issues of racial, social, economic and environmental justice, in particular as to how these issues impact the quality of life of people of color communities in the United States and throughout the world; and that these bodies seek new creative opportunities toexperience the multiracial and multicultural realities of our world;
9. Calls upon all settings of the United Church of Christ to support the development and dissemination of multilingual resources for use throughout the UCC and where appropriate tofacilitate the translation of all official church documents such as the UCC Constitution and Bylaws, Statement of Faith and Statement of Mission into languages that are being spoken fluently in UCC local churches;
10. Calls upon the Executive Council and all settings of the United Church of Christ to reaffirm a commitment to accomplish the affirmative action goals and objectives that have been adopted by the General Synod; and to conduct a church-wide affirmative action audit to ascertain the current status of affirmative action within the life of the UCC;
11. Calls upon the United Church Board for Homeland Ministries, the Stewardship Council, associations and conferences, in close consultation with COREM and its constituent bodies, to develop, support and implement new programmatic strategies concerning evangelism and new church development in racial and ethnic communities across the nation, particularly in those areas undergoing rapid demographic changes with increased populations of communities of color;
12. Calls upon the United Church Board for Homeland Ministries, in close consultation with COREM and its constituent bodies, to prepare and make available Christian Education resources and materials relevant to the diversity of racial and ethnic Christian faith traditions and cultures within the United Church of Christ;
13. Calls upon the colleges and seminaries related to the United Church of Christ to expand curriculum development and educational programs to include awareness and knowledge concerning the diversity of cultural heritages and theological traditions of our multiracial and multicultural world;
14. Calls upon the Stewardship Council, Commission on Development, United Church Foundation, Pension Boards and other national bodies of the United Church of Christ to plan and implement a strategy to help ensure and promote a faithful and equitable stewardship and sharing of the financial resources of the UCC in regard to the empowerment of all local churches and in particular the empowerment of local racial and ethnic congregations that have been marginalized due to racial discrimination in society;
15. Calls upon the Office of Communication to communicate the United Church of Christ's multiracial and multicultural diversity policy and the multiracial and multicultural realities of the United Church of Christ and to promote the transition of the United Church of Christ into a truly multiracial and multicultural church; and
16. Calls upon the President of the United Church of Christ, the Secretary, the Director of Finance and Treasurer, the Executive Council, Council of Conference Ministers, Council of Instrumentality Executives, pastors and lay leaders of local congregations of the United Church of Christ to provide leadership, nurture and support towards the fulfillment of the Pronouncement and the implementation of this Proposal for Action Calling the United Church of Christ to be a Multiracial and Multicultural Church.
IV. IMPLEMENTATION
The Nineteenth General Synod directs the Commission for Racial Justice and the Office for Church in Society to coconvene an Implementation Committee which will coordinate the implementation of this Proposal for Action and requests a report to be made to all subsequent General Synods. The Office of the President, the Commission for Racial Justice, the Office for Church in Society. Stewardship Council, United Church Board for Homeland Ministries, United Church Board for World Ministries, the Office for Church Life and Leadership, Coordinating Center for Women, Council of Racial and Ethnic Ministries and the Council of Conference Ministers are to have representatives on the Implementation Committee.
Subject to the availability of funds.
Archives
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What is the United Church of Christ Archives?
What the UCC Archives Does:
- Collects, preserves, and provides access to the records of the UCC from around the time of the creating Union in 1957 onward.
- Acts as the office of records management for the national setting of the denomination.
- Provides guidance for how to manage current and historical records to all settings of the denomination.
What is in the UCC Archives:
The records, photographs, resources, and objects from around the time of the creating Union in 1957 onward.
A selection of a few of the vast resources include:
- Records from the national offices
- UCC Yearbooks
- General Synod Minutes
- Executive Council Minutes
- Resources developed by national offices
- Documentation about the formation of the UCC
- Records of projects and innitiatives
- Collections from national UCC organizations, committees, councils and groups
- Council for Health and Human Services
- UCC Historical Council
- Personal papers of people involved in the work of the national setting of the denomination
- Rev. Arthur Clyde's collection of hymnals
- Rev. Harold Wilke's papers documenting his work in the UCC
- Conference publications and newsletters
- Written histories of local churches, associations, conferences, and other UCC-related ministries
On-Line Resources
Archival Finding Aids
Electronic versions of General Synod Minutes, The Constitution and Bylaws and New Conversations are now available at rescarta.ucc.org.
All documents are searchable by keyword, and are complete to present.
Partnerships with other Historical Organizations:
The UCC Archives works closely with other archives that hold the records of the denominations that united to form the UCC. Please visit the Historical Council page to find more information about those institutions.
Does your church's 'extravagant welcome' include 'accessible to all'?
Somewhere in the post-General Synod clamor about "marriage equality" and "economic leverage," a few frustrated voices wondered aloud how their equally weighty resolution on disability ministries could win delegates' overwhelming approval but miss the wider church's spotlight.
Ministry with and among those with physical, mental and developmental disabilities needs more than mere lip service, they say. Real work is needed across the church.
"We want the initials A2A [accessible to all] right up there alongside ONA [open and affirming] and M&M [multiracial, multicultural]," the Rev. Grant F. Sontag of Mountain View, Calif., wrote to United Church News last year. "Our presence, our witness and our ministry are essential to the life of the whole UCC and not just a part of it."
To the detriment of the church's self-proclaimed "extravagant welcome," argues Sontag and others, the UCC has not given enough energy to accessibility issues. But the solution, they insist, is not competition with other justice movements, but a multi-pronged emphasis on inclusive evangelism.
"We treasure the church's up-front approach on major social issues," says the Rev. David Denham, pastor of Bethel UCC in Arlington, Va., and UCC Disabilities Ministries consultant, "but the time has come for the church to lead on this issue, just as it has on many other key issues throughout our history.
"My greatest frustration is that we do not give parallel attention to A2A as we do M&M and ONA," Denham says. "The disability issue crosses all races, cultures and sexual orientations. Disability is not a separate issue. It is woven into the fabric of our humanity. I feel and observe that we miss these things as a church."
Since General Synod, Denham says, the UCC Disability Ministry (UCCDM) has been meeting with UCC leaders "to develop a strategy to alter the course on this issue."
The approved General Synod resolution, "Called to wholeness in Christ: Becoming a church accessible to all," submitted by the Minnesota Conference, calls on UCC Conferences, Associations, congregations, seminaries, campus ministries and colleges, camps, covenanted ministries and all other UCC organizations "to become accessible to all; to embody a philosophy of inclusion and interdependence; and to support and implement the provisions of the Americans with Disabilities Act (ADA) of 1990.
The resolution reaffirms and strengthens a 1995 statement that had earlier called the UCC to embrace the "spirit" of the ADA.
Ministry 'with,' not 'to'
The Rev. Jo Clare Hartsig of Wayzata, Minn., who took a lead role in writing and editing UCCDM's congregational resource, "Any Body, Everybody, Christ's Body" - published last year - says the church's mindset, above all, is what needs attention.
It's not ministry "to" persons with disabilities, she says, but ministry "with" and "by" persons with different types of abilities. Her teaching mantra? "Never about me without me."
"I guess the first thing to consider is, 'Who do we become when we become accessible to all?' says Hartsig. "We become more inclusive, more like Martin Luther King's 'beloved community.'
"The reality of disability is that it fills a spectrum," she says, "from people who have significant kinds of impairments, those with purely physical disabilities, those with learning disabilities, those with brain disorders to those with hidden - not immediately visible - disabilities, those with disabilities from birth, those with disabilities from trauma or illness, to those with the diminishments of capacities as part of aging.
"At some point or another, especially if we live long enough, most members of the UCC will acquire some kind of disability," Hartsig emphasizes.
The Rev. Dearthrice DeWitt, a UCC disabilities ministries advocate, agrees. "It is important for a minister to understand the difference between ministry to, ministry for, ministry with and ministry by people with disabilities."
Dewitt, who is African American, says his passion for disabilities ministries stems from several circumstances, but especially a life- changing friendship with a seminary classmate with cerebral palsy.
"We learned a lot from each other about disability and race," DeWitt says. "There was always humor between us as well.
"I'll never forget the time a relative visited me and made an ignorant comment about my friend," DeWitt remembers. "I was embarrassed, but did not excuse them. I acknowledged how ignorant the comment - and person - was. Now [my friend] and I can laugh about it."
DeWitt says the place for individuals and churches to start is with the celebration of "somebodiness," as he calls it, borrowing a term from his Black Church experience - "a somebodiness that is as gifted to serve themselves, me, the church and God as any of us who are temporarily able-bodied."
The Rev. Joan C. Jones, a chaplain at UCC-related Emmaus Homes in Missouri, the region's largest provider of assisted-living housing for adults with developmental disabilities, says there are plenty of resources available to help churches, if only they'd ask. The UCC's Council for Health and Human Services has 77 member institutions that offer a range of services.
"Invite us in, and let us help give some ideas about how churches can be welcoming," she says.
Jones, along with fellow chaplain the Rev. Christy May, offers weekly worship, Bible study and spiritual care at Emmaus' seven campuses across southeastern Missouri. They've developed a "spiritual life inventory" that helps them assess how Emmaus' ministry - and other ministries - can benefit from the gifts and graces of residents.
"We have the tool to interview individuals and more deeply discover what matters to them spiritually," Jones says.
Similarly, Jones suggests that churches find specific ministries that persons with disabilities might be interested in pursuing.
"They are not to be pitied," Jones insists. "They have lives with lots of potential. I learn everyday something new as long as I am willing to listen and not think that I have to teach or instruct."
Jones recalls one resident who, early on, seemed to be regularly acting out by taking others' bulletins during worship. Soon, Jones realized the Emmaus resident actually wanted to be a greeter and distribute bulletins.
"To this day, she hands them out and collects them when we're done," Jones says. "She feels part of things, and we periodically recognize and affirm her."
A commitment, not a 'check list'
The Rev. Peg Slater, the UCC's minister for diversity and inclusion, believes no one is "opposed" to the UCC's A2A commitment, but some in the church do not know where to begin.
"It seems quite overwhelming to some people when I speak with them," Slater says. "Others just want resources - a check list - but do not want to go too deep into the issue.
"Getting the church to understand that people with disabilities are just people is a primary step in becoming accessible to all," Slater says. "Many people are uncomfortable or afraid of persons with disabilities. Disability seems 'out of control.' People are afraid it is 'catchy,' people want to know what 'went wrong' or who is 'at fault' in the case of disability. Others don't want to 'hurt' disabled persons more than they are already 'hurt' or 'broken.' In many of our congregations there is a fear that people with disabilities will take 'too much of our time.'"
And then there's the practical concern about which changes a church should try to implement first.
"There is huge spectrum of disability in our midst," Slater says. "Trying to do the right thing is also overwhelming."
Hartsig observes that many evangelical churches are ahead of mainline churches when it comes to effective disabilities ministries.
"I am part of a large, interfaith inclusion group here in the Twin Cities," Hartsig says. "I have been so deeply impressed with the array and complexity of disability ministry offerings in the large, evangelical congregations around town. One church hosts support groups for families, one-on-one peer helpers for Sunday School children with disabilities, respite care, lectures, support in school settings, financial help, special needs consultation, special camp sessions, hospitality space for disability advocacy groups, social events. . Contrast this with our local council of churches - my people - which has very little to say about disability ministries, and they've been asked."
The Rev. Priscilla Bizer, vice president for development at Emmaus Homes, says many churches forget that public policy advocacy is crucial step that churches can take. Government cuts to Medicaid and Medicare dramatically impact residents at UCC facilities, as well as others with disabilities, she says.
Likewise, Jones says advocacy is often overlooked by churches as ministry.
"We need to engage congregations to do more advocacy," Jones says. "This is the most vulnerable population, along with children. It's crucial."
Changed lives
Before coming to Emmaus eight years ago, Jones was pastor of a rather-proper UCC church in Pennsylvania. But, now, in a ministry that serves persons with development disabilities, Jones has learned to appreciate the disruptions can occur in church, especially one that's accessible to all. And that's okay.
"I was very particular about the liturgy, and then I came here and that all came undone," she says. "I had to learn to accept that. I had to accept that disruption will be a fact, even though you can redirect it."
"You can either be spontaneous about it and have a sense of humor about it, or let it get it you," she says. "That's not to say it has to be chaotic, but it can be a challenge."
"But I was called here, and I love it," Jones says. "It has changed my life."
Hartsig, who was "chosen" by the disability advocacy community in 1999 when her oldest son was diagnosed with autism, says she yearns for the day "when a set of stairs in any public facility, even a church, will be looked upon as a reminder of the dark days before Universal Design."
During her 25-plus years as a justice advocate, Hartsig has approached social change as a multi-issue campaign.
"What I appreciate so much about the UCC is our alphabet soup approach to our covenanted community," Hartig says. "We are seeking to be all these things - A2A, M&M, ONA - because they all matter, we all matter. I think we can help each other along and assure ourselves that we are providing the deepest kind of welcome and sense of belonging possible."
Slater, who learned 12 years ago that she has Rheumatoid Arthritis, says her disability has taught her a lot about herself and others.
"I have learned that community is built when I need help and when I give help," Slater says. "I learned to swallow pride and develop pride in myself - as I am."
More than a ramp up Practical tips for improving your church's accessibility Stress the person, not the disability. Always speak directly to persons with a disability instead of talking only to their companions. Don't hesitate to ask a person if you can help. Then follow his or her instructions. Provide seating so family and friends can stay together, not separate. Shorten some pews so that persons in wheelchairs can sit with/among other worshipers. Do not move a wheelchair, cane or crutches out of reach of the person who uses them. If you must lift a wheelchair, follow person's instructions carefully. She or he knows what works best. Honor decisions. A person who uses a wheelchair may, at times, choose to walk. When greeting a person with a hearing disability, never speak directly into the person's ear. Speak clearly, slowly and normally. Provide audio aids, as necessary and requested. If necessary, communicate in writing. Resist the urge to complete words or sentences for persons with a speech disability. Give your full, unhurried attention. When greeting a person with a visual disability, identify not only yourself but your role (usher, greeter, pastor, etc.). Offer a bulletin whether the person can read it or not. Make sure large-print bulletins and hymnals are available. Some persons with mental illness may be disruptive. Designate one or two church members willing to approach such a person quietly. Accompany them to a place where they can talk aloud. If some are uncomfortable assisting those with developmental disabilities, find those more inclined to help. Empower those who can explain the service, share a hymnal or be a companion at lunch or times of fellowship. In case of seizure, don't attempt restraint or put objects in the person's mouth. Move objects or furniture to prevent injury. After seizure, offer reassurance and a comfortable place to rest. Keep contact numbers posted by church telephones. A seizure could be a sign of epilepsy, stroke or a reaction to medication. Quickly find a nurse, doctor or informed family member to attend to the person's needs while emergency medical assistance is contacted. To invite full participation, make accessible not only the major areas of the church facility, but also the choir loft, lectern/pulpit and chancel. Adapted suggestions from "Any Body, Everybody, Christ's Body," a congregational resource created by the UCC Disability Ministries. Order by calling United Church of Christ Resources at 800/537.3394. Learn more at uccdm.org. |
Take the accessibility test
Is your church taking steps to become accessible to all? Critique your congregation's progress. 1. AWARENESS. Recognition by some congregation members or the ordained religious leadership that certain barriers were preventing children or adults with physical, sensory, psychiatric or intellectual disabilities from accessing a full life of faith (including worship, study, service and leadership). Not started | Getting started | Well on our way | We're there 2. ADVOCACY. (Internal) Growing advocacy within the congregation to welcome people with disabilities as full participants and to remove barriers (architecture, communications and attitudes) to this participation. Not started | Getting started | Well on our way | We're there 3. DISCUSSIONS. Concerns raised regarding ability of the congregation to meet the challenges (e.g., Are there enough people with this need to justify the expense? Will people with disabilities feel comfortable in joining us once barriers have been removed?) and then solutions identified--ideally with input from people with disabilities and other experts. Not started | Getting started | Well on our way | We're there 4. PLANS. Invitation of people with disabilities to join the congregation as full members (including participation in rites of passage and initiation), action plans devised to achieve barrier-removing goals, and formal commitment made to welcome people with disabilities. Not started | Getting started | Well on our way | We're there 5. ACCOMMODATIONS. Accommodations made to improve the participation of people with disabilities (e.g. large print bulletins, trained ushers, accessible parking spaces, ramps and pew cuts, improved lighting and sound systems, appropriate religious education for children with disabilities). Not started | Getting started | Well on our way | We're there 6. WELCOMING ENVIRONMENT. Appreciation expressed for the changes being made and friendships extended to people with disabilities and their family members by increasing numbers within the congregation. Not started | Getting started | Well on our way | We're there 7. HURDLES. Identification of architectural (e.g., elevator, accessible restroom, ramp to the altar, chancel or bimah), communications (e.g., sign language interpreter or alternative formats for materials), transportation (e.g., wheelchair accessible van), financial, or other barriers and ways found to move forward in spite of them. Not started | Getting started | Well on our way | We're there 8. INCLUSION. Increased participation of people with disabilities in worship, study, service and leadership, as well as increased comfort levels of members with a more diverse congregation. Not started | Getting started | Well on our way | We're there 9. OUTREACH. (Local) Options explored and action plans formulated for partnership opportunities with local agencies and organizations serving people with disabilities. Not started | Getting started | Well on our way | We're there 10. LEADERSHIP. Recruitment of lay members with disabilities for leadership roles within the congregation and a willingness demonstrated to accept and accommodate an ordained leader with disability. Not started | Getting started | Well on our way | We're there 11. NEW CONSCIOUSNESS. Resistant barriers of attitude within the congregation toward people with disabilities addressed (e.g., through adult education forums, consciousness raising by the leadership of the congregation and one-on-one friendships). Not started | Getting started | Well on our way | We're there 12. TRANSFORMATION. Ongoing transformation of the congregation (through enriched opportunities, responsibilities, and friendships) into a place where children and adults with disabilities are welcomed, fully included and treated with respect. Not started | Getting started | Well on our way | We're there 13. ADVOCACY. (External) An expanded advocacy role for congregation members regarding the needs and rights of persons with disabilities in the community-at-large. Not started | Getting started | Well on our way | We're there 14. OUTREACH. Successful strategies, insights, and effective practices compiled and shared with other congregations and communities. Not started | Getting started | Well on our way | We're there 15. SHARING THE STORY. The story of the transformation of the congregation publicized through articles, presentations, and/or media events. Not started | Getting started | Well on our way | We're there SCORING: Invite several within your congregation to take this test, including persons with disabilities. Compare your individual assessments and group findings, then set a course for action. Source: National Organization on Disability's Accessible Congregations Campaign Learn more at nod.org. |