No Going Back

An address given at St. John’s Fulham who, as an Inclusive Church are exploring the protected characteristics this season, on Sunday the 9th of January 2022.

Today is the first Sunday in ordinary time. The Christmas decorations are, I hope, safely stored away in the cupboard under the stairs, the last carols have been sung, we’ve finally got rid of most of that pesky wrapping paper, we’ve seen in the new year, and we are ready to get on with business as usual, right? Wrong. Our readings today speak of anything but business as usual, anything but “the way we’ve always done it”. In our Gospel reading today we heard about Jesus’s baptism. And there are two things that change in that story: the first change is a change to what baptism means, and the second change is a striking change in the relationship between God and humanity.

We are Called to set Fires

Baptism changes with Jesus. John the Baptist warns the crowds that: “I baptize you with water; but one who is more powerful than I is coming; I am not worthy to untie the thong of his sandals. He will baptize you with the Holy Spirit and fire.” You still baptise with water here, not fire, right? Well, as a trans person, I have definitely had more than one baptism of fire. I have experienced attempted conversion of my sexuality and gender by spiritual, physical and sexual abuse. I have been made to leave churches due to my identity. It has been suggested to me that, in order to be a good minister, whatever that means, I need to stop talking about parts of my life that are related to my gender and sexuality. I have experienced public misgendering and threats. And I actually have it relatively easy. Trans people who are visibly identifiable, female or feminine, black or brown, are more likely to experience the dangers of unemployment, homelessness, abuse, and even death.

Despite these clear and proven dangers, no church denomination in England has made any notable attempt to train all of their ministers and officers on trans awareness, or to create and sustain safeguarding policies and practices that protect trans people from the danger that we often experience in, or related to, churches. Creating Sanctuary is a group of safeguarding and lived experience experts who have made a start on this work independently, in our own time. Have a look at the Creating Sanctuary resources online and see how you might apply them here. I mentioned ‘baptisms of fire’. In the Bible, though, fire is often linked to sanctification and protection rather than than destruction and difficulty. The fire of the burning bush where Moses met God sanctifies an ordinary space, turning it into a holy space for a time and inspiring the Presbyterian motto nec tamen consumebatur – burned but not consumed. Later in exodus, a pillar of fire provides a guiding light that the Israelites follow to freedom. The flames of exodus are the baptism of holy fire that I believe the church needs today: a turn to wonder and worship, and away from moralising and control; a turn to guidance and protection, and away from silencing and fear.

Our Gospel reading teaches us Jesus will baptise with the Holy Spirit and with fire and so, this new year, I pray for a fire by which trans folks are seen and protected, not burnt alive.

We are Called by God

And yet, despite John the Baptist’s fiery warning, in Jesus’s baptism we also witness a remarkable change in the relationship between God and humanity. The Holy Spirit descends upon Jesus in bodily form like a dove. And a voice comes from heaven saying, “You are my Son, the Beloved; with you I am well pleased.” You, a human, are God’s child, and you are fully affirmed, wholly loved, completely enough, just as you are. Up until this point, there has been a marked separation between God and humanity but, at the moment of Jesus’s baptism, something changes. The relationship between God and humanity changes. God and humanity meet. God and humanity touch. In her timely book, Shameless: A Sexual Reformation, Nadia Bolz-Weber explains that ‘Holiness is about union with, and purity is about separation from.’ In uniting with humanity God is able to reaffirm the commitment made at creation when God sees humans and says ‘this is good’. In Jesus, God is able to see humanity and say ‘with you I am well pleased. Relationship is about dialogue, where all voices are heard, and where it is accepted that in hearing to understand, rather than hearing to respond, genuine change is not only possible, but also likely. In that moment at Jesus’s baptism where God and humanity touch something changes, but that moment isn’t a final or isolated change – it sets in motion a continuing spiral of changes as God and humanity continue to communicate, to be in dialogue, to this day.

We can each learn something from each-other. We learn something more about God every time we listen to another human being speak the truth to power in love. We learn something more about humanity each time we listen to another human being tell their story. For the last three years I have been researching the identities, insights and experiences of a diverse group of trans and non-binary Christians, and the most valuable thing that I have learnt from them is the importance of joy and affirmation. That transition can be framed as a move towards joy – not as a route march away from misery. That genuine affirmation isn’t just about the church saying that it’s ok to be trans – it is, and we don’t need permission – rather, affirmation is about realising that actually trans and non-binary people have valuable things to teach the church. In his book Transforming: The Bible and the Lives of Transgender Christians Austen Hartke reminds the reader that: “At the messy, lovable, chaotic potluck that is life in the church, transgender Christians have a lot to bring to the table. We can help the church see Scripture through different lenses; we can help other Christians understand their own gender identities; we can help to break down barriers created by sexism and misogyny; we can remind people of the diversity of God’s creation, and of God’s unlimited nature; we can stand in the gaps and bridge middle spaces where others may be uncomfortable or uninformed; we can help make connections between the sacred and the secular, making the church more relevant for the world, and we can provoke people into asking questions about themselves and about God that they may never have thought to ask before.”

And so, this new year, as God and humanity continue our transformational dialogue, I pray that the church begins to really hear and to understand trans and non-binary peoples voices and that those who speak of God’s voice bring words of affirmation, not judgement.

We are Called by Name

But if we are to explore the transformative potential of Jesus’s baptism as fully as possible, we must also look back to the prophets, and forward to the early church. In today’s reading from the Hebrew scriptures, the prophet Isaiah reminds his community members to not be afraid, and that they are being called by name. Don’t be afraid, you are called by your name. God’s affirmation of Jesus, of humanity, at his baptism is another reminder that we should not be afraid, that God calls us by our names. If being called by name is the antidote to fear, it is a concept that is worth giving some attention to. And, in the Bible, being called by name is about processes of change. In the Bible, God calls people by changing their names in recognition of who they have shown themselves to be.

Israel is named in recognition of the courageous battle with God which changed his life. Abraham and Sara are given their names in recognition that their descendants would be numerous, after a struggle with infertility and childlessness. Similarly, the Bible points towards a new name for people who live outside of norms related to gender, with Isaiah prophesying that ‘no eunuch will be called a dry tree’, which is later echoed by Jesus. When people refuse to use a trans person’s name or pronouns with the excuse that a change of name is unbiblical, they forget that God calls people by name, and that new names represent an important journey, and carry meaning.

My name – Alex – means something. It means ‘defender’, and I chose it because speaking up for those who are marginalised, unheard, or abused is a core element of my vocation. My pronouns – they/them – mean something too. They suggest that I have experienced more then just being male. For me, being non-binary is about integrating my femininity, my masculinity, and my queerness – a word that I reclaim and do not use lightly – it is about acknowledging the complexities of who I am, and not trying to hide or simplify myself for the comfort of others. I wonder what your name and pronouns mean to you. It’s worth thinking about. Isaiah says ‘Don’t be afraid, God calls you by name’.

So, this new year, I pray that trans and non-binary people will be called by our names and pronouns, and that everyone will take a moment to think about the importance of the words that each of us uses to describe ourselves and others.

We are Called to Lead

There is one final moment of transformation, of turning away from “the way we’ve always done things”, in today’s readings. In Acts, we read that disciples go out to baptise people from Samaria, because they have heard and accepted the word of God. This is a notable moment of transformation, both of the historical cultural divide between Israelites and Samaritans and because of the potential means of the Gospel spreading through a Samaritan woman, with whom, according to tradition, Jesus shouldn’t have even spoken. This is a moment in which years of polarisation move towards resolution, in which years of power imbalances move towards equity, and in which years of unjust rules and norms move towards abolition. In part, because Jesus chooses to make a Samaritan woman who has had many husbands and draws water in the heat of the day an unlikely Christian leader.

We need trans leaders. It is striking that there are no trans or non-binary bishops and very few trans and non-binary priests in the Church of England. And this isn’t denominational, I am not pointing fingers. I was the first out trans person to be ordained in the United Reformed Church, and am still in a very small minority. I often visit churches with trans members, and they are rarely put in positions of responsibility and visibility. Why not? The church needs trans leaders if years of polarisation over gender are to move towards resolution. The church needs trans leaders if years of power imbalances are to move towards equity. The church needs trans leaders if years of unjust gender roles and norms are to be drawn to an end. It is well past time for change.

And so, this new year, I pray for more trans and non-binary leaders, both in church and in society.

We are Called to be Wise

At the beginning of this address, I pointed out that the Christmas season is over. Well, that depends slightly on denomination and tradition! In the United Reformed Church, it is rare to have midweek services, and so we often celebrate epiphany today, in which we remember the magi’s visit to Jesus in his infancy. And so, as I conclude, I would like to briefly remember epiphany. Austen Hartke alludes to the magi’s gifts to Jesus, noting that: “It might seem daunting to a congregation to have to learn about pronouns, or to designate a bathroom gender-neutral, or to have difficult conversations about what it means to affirm LGBTQ+ identities. But transgender people are not a burden for Christianity, or for the church. They come bearing gifts!” So what gifts can trans people bring to the church today? Earlier this week, Lynda Serene Jones, Professor of Religion and Democracy at Union Theological Seminary, suggested that ‘Civil disobedience lies at the heart of the Epiphany story: The magi receive an unjust order from a vindictive tyrant. Instead they defy him. Trans people resist and defy the injustice unleashed every day by a normative system that defines and limits people based on their genders. Rather, we point to a more creative way.

And so, this new year, as we continue on our respective journeys, I pray that you might experience the freedom and creativity that comes from resisting and defying unthinking obedience to norms and, instead, embarking on an unexpected detour. May it be so. Amen.

Conflict and Creativity Beyond Binaries

I passionately believe in breaking down narratives of problematisation and binary debate. Genuine dialogue that recognises the interwoven nuances of diversity and prioritises both and, rather than either or, is the key to transforming our communities, our organisations, and our world.

So why does conflict emerge, and how can we move forward, together? Hint: Fighting with each-other on social media is not the answer, as cathartic and satisfying as it may be.

Conflict can often look, and feel, like an irresolvable battle. When different understandings and experiences of life and work clash, the arising disagreements are often intense and painful. Separation might seem like the only option, if it seems that the parties involved are unable or unwilling to resolve their conflict. Whilst this may ultimately be necessary, it is possible to ensure that conflict does not reach this point.

When analysed by someone who prioritises equity and social justice, it can seem clear that one party in a conflict has more power than the other. Analysis based on the principles of equity and social justice is clearly important. It is also important to realise, however, that power dynamics are complex, intersectional, and often not clearly visible. Care needs to be taken when analysing power dynamics, and professional analysis can be vital.

These are two versions of popular conflict resolution models:

Both of these examples have positive and problematic elements. They recognise that differences or disagreements will be a part of any group dynamic. However, they treat conflict resolution as a single, straightforward process, which is far from the messy lived reality!

The first (red and black) image shows a process of emerging conflict escalating to the point of pain, requiring negotiation and settlement. Whilst this may be an accurate description of much conflict resolution practice, it ignores the systemic, power-related elements of conflict and problematises the individuals involved, implying a binary debate in which an agreement or settlement must be reached.

The second (green and brown) image shows a process of noticing emerging debate which escalates into conflict necessitating a practice of transforming relationships, and building capacity to manage similar conflicts in the future. This process is slightly more realistic, recognising some of the nuances of conflict and highlighting the need for systemic change. It still, however, just looks a little too easy!

In reality, the only way to live together well in all of our diversity is to recognise each person’s humanity, understand and carefully negotiate power and oppression, listen to those whose voices are marginalised or unheard, and work together creatively to transform or disrupt unjust systems. I feel that Jane Leach’s work in pastoral theology is relevant here. Leach suggests that attending well to diverse voices is central to safe and equitable pastoral practice. I believe that the points Leach raises are also foundational to effective conflict resolution in society and in a range of organisations:

Building on Leach’s model of pastoral attention1, I have created a cycle of conflict transformation (above) to show the multi-sector relevance of active listening. This cycle begins with hearing diverse voices and perspectives. It then moves to the lifting up, or seeking out, of voices that are not yet heard. Thirdly, it continues towards active listening, listening with an intention to understand, rather than debate, with the aim of building policy and practice. Finally, it enables organisational change, before the cycle begins again! This constant cycle of transformation will not, of course, end all conflict, topple all unjust systems, and bring about perfect harmony. It will, however, keep lines of communication open.

When people are unheard, misunderstood, and separated from processes of change that they are an intrinsic part of, the result is apathy, at best, or violence, at worst. It is time to start listening. It is time for transformation.

1Leach, J. (2003). Pastoral Theology as Attention. Cambridge: Wesley College.

Trinity: Go and Sin Boldly

This Trinity Sunday, an inspired friend posted an image of a trinity knot with the words,

‘Trinity Sunday: Our annual reminder that G-d’s pronouns are they/them’.

Inspired myself, but slightly less brave, I posted the words,

Happy Trinity Sunday. If you can accept that God is 3-in-1 then you can surely accept that my pronouns are they/them (and perhaps God’s are too).

The complexities of speaking and writing about the Trinity reminded me of the amazing writer, researcher, friend and ally Michael Jagessar’s blessing,

‘Go and sin boldly’.

There are things about which people in churches are afraid to speak, for fear of heresy or sin. I wonder if the real sin is when people with power make the people who they hold power over afraid to speak about God authentically, creatively, experimentally, and joyfully. I wonder if the real sin is limiting God, who is surely beyond human limits, to formulaic, binary, normative certainties.

As a non-binary trans person, I am all too familiar with things that people are afraid to talk about. In churches, people often avoid talking about LGBTQ+ identities. This avoidance limits theology and causes real, tangible harm to the many LGBTQ+ people who attend churches where we are not really welcome for months or even years before learning the truth, often in painful, damaging, and abusive ways.

It’s not just churches, though. In the UK, today, it has become divisive and challenging to embody, talk, or write about trans identities and rights. The government, media, and so-called ‘charities’ that are in fact anti-trans lobby groups have set up a polemic, binary debate in which everyone loses. Speaking at all about being trans leads to being labelled as a trans ‘activist’ and our experiences, opinions, and expertise are discredited as ‘ideology’. I have received hate mail and threats from both anti-trans people and supposed ‘allies’ when my words have fallen over on one side or another of the tightrope that I, and many of my peers, walk every day.

Heresies aren’t only used to control faith and spirituality, they are the oppressive norms that control every aspect of every person’s life, every day. In reality? Perhaps there are no heresies. Well, apart from all that which leads to hatred and harm. There is no one correct way to think, to identify, or to be. Speak your truth. Enable others to speak their truths. More importantly, listen. We can all be heard, and recognised, and loved.

Go and sin boldly. Amen.

The New Better – The New New!

A version of this post was originally published as a ‘Christian Comment’ for the Yorkshire Synod of the URC.

I am fed up of the phrase ‘the new normal’. I do understand it’s appeal, but I wonder if ‘the new better’ or even simply ‘the new new’ might more helpfully describe our yearning for a better future. So let’s have a think about how lockdown has disrupted ‘normal’, how this relates to churches, and what questions we might ask as we co-create our futures!

No More Normal
‘There is a time for everything, and a season for every activity under the heavens’ – Ecclesiastes 3.1

Covid19, and the measures intended to limit the devastation that it has caused, disrupted normal in both terrible and wonderful ways. There is a time for everything, even lockdown, and lock down we did. This year-and-a-bit of disruption has been incredibly difficult for individuals, communities, and organisations. Many people’s health and wellbeing have worsened. Isolation has become endemic. Communities have become distanced and businesses – both small and large – have had to close. Many people are struggling with grief; both for family members and friends lost, and for the ways of life that have been left behind. No wonder we are tempted to yearn for a ‘new normal’.

And yet, this has also been a time in which the ‘normal’ has been disrupted in complex and – at times – positive ways. We have become ever more aware of racism and transphobia. By learning to enable work at home education establishments, businesses, and other workplaces have become more accessible to people who are disabled and/or neuro-diverse and many people have experienced an improved work-life balance. We have spent more time outdoors, and less money. Even churches have changed immensely, worshipping online, via post, over the telephone and in the great outdoors, lessening our environmental impact and connecting with people who have never been to church, or who used to go to church but have faced exclusion or inaccessibility.

Whilst many people are looking forward to a ‘new normal’ many, myself included, are really worried! Those of us who are trans, black or brown, disabled and/or neurodiverse, and those who work with people who are adversely affected by the norms of society and of church, are afraid that things will simply go back to normal. That transphobia and racism will go back to being ignored. That workplaces and churches will expect people to return to sit behind desks or in pews, regardless of accessibility. That ‘attendance’ will be expected, and those who can’t or won’t attend will be excluded and isolated, just like they were in the years leading up to 2020. That those who feel safest online, or communicate best on social media, or via typing and responding to images, rather than listening and talking verbally, will be marginalised. That mission will continue to be either one-way or circular and that, ultimately, churches and denominations will be increasingly irrelevant – lacking in purpose and direction.

Good News Now?

‘The thief comes only to steal and kill and destroy. I came that they may have life, and have it
abundantly.’ – John 10.10


The Religion Media Centre, and countless newspapers, suggested in March that for the first year ever the number of reported Christians in the U.K. census will fall below 50%. The most regularly suggested reason is that most people see churches as unjust or corrupt, particularly in relation to anti-LGBTQ+ messaging and silence on racism and church-related trauma. I don’t doubt that this is true, and I am a loud advocate for change in these areas. I do wonder, however, if the underlying truth is a little more basic. Our lives have changed, and sitting in a building on a Sunday for an hour largely listening no longer makes sense to the vast majority of people, nor does it fit into their busy lives.

Does that mean that churches in buildings should cease to exist, or that Sunday services should no longer be a thing? Of course not! There are still many people, myself included, for whom time spent in a church building is a wonderfully life-giving, community-building, spiritual, worshipful experience. I believe that there will always be some for whom building-based spiritual practices, fellowship, worship and prayer are essential and central. I do believe, however, that if the church seeks to bring good news to all, or at least to more, we must move beyond a ‘bums on seats’ model of worship, mission, deployment and finance.

And so, I have a plea for church goers, members, elders and ministers everywhere – focus on the NEW, not merely the ‘normal’. As you move forward into the joy of life post-covid, do not forget your neighbours and kin who may be struggling with a return to injustice and exclusion, do not forget the people you have met online over the past year, do not forget those who will never enter your church building. We are ALL God’s children. We should ALL be able to access an abundance of life.

Some Questions

‘See, I am doing a new thing! Now it springs up; do you not perceive it? I am making a way in the wilderness and streams in the wasteland.’ – Isaiah 43.19

I have some questions for us to consider, questions that might help us to move towards a ‘new
better’ rather than a ‘new normal’:

  • How might your church intentionally include those who need to fidget, make noise, or move around?
  • How might your church intentionally minister to – and receive ministry from – those who never enter the building?
  • How might your church consider different learning styles?
  • How might your church contribute to, or support, online churches and church online?
  • What social and/or eco justice issues might your church learn, think and pray about? If these questions seem daunting, remember that ‘God is doing a new thing’, that everyone finds change tricky, and that you can reach out for support!

    It’s time for things to change for the better. Do you not perceive it?

Accessibility

Resourcing Church: Diversity and Accessibility

Over our first year, Churspacious has gradually grown into a space where text-and-image-based communication is the norm. This is, perhaps, not unusual for a social-media-based church. However, it’s also notable that text-and-image-based content gets significantly more interaction than videos and zoom events. We are planning to continue to provide some video and zoom based content and events for those who find these helpful. However, I think that it is interesting to reflect on what our members think about accessibility, and on how other churches might become more accessible to those with differing learning and communication styles and needs.

In January, Churspacious member Matt posted this quote and image:

“I really believe that when we cater to the needs of neurodiverse people, then the needs everybody else has been suppressing are met. Nobody likes fluorescent lighting or itchy clothes, right? But neurotypical people put up with them because it’s polite whereas an autistic person might scream and refuse to tolerate it.” ~ Madeline Ryan, interviewed for The Independent, 12.01.21  

This post, and the conversation that followed, made me wonder what might make churches and community spaces more accessible for Churspacious members, so I set up a poll, asking How can the communities that you are a part of become more accessible for you? (Whoever you are!) Some of the top answers included:

  1. Rules being clearer and people saying what they actually mean.
  2. Quiet spaces.
  3. Understanding the need to fidget and move.
  4. People giving me more time to think.

From this list, it is clear that traditional churches, and even zoom or video-based churches, are not always very accessible spaces for Churspacious members. Church conversations can be full of hidden messages and unknown traditions, history, and politics. Churches can be noisy, busy spaces. Churches, regardless of their members best intentions, can be spaces where it feels wrong to fidget or move around, where there is an unspoken expectation that people will sit still, in one, often physically uncomfortable place, for around an hour. Church services, in normal times, often include physical contact, including handshakes and public eating. The social rules in churches are often hidden norms, rather than clear guidelines. As well as these difficulties, churches generally cater to those whose learning style relies on listening – with most of the teaching done in a ten-to-twenty-minute sermon. There is little provision for those whose learning style is visual, tactile, or conversational or for those who simply need a little more time to think.

I think that these difficulties require two strands of response. 1. The provision of text-and-image-based churches, like Churspacious. 2. A change in the practices of building-based churches. Let’s explore some changes in practice that might be helpful for building-based churches, bearing in mind that some of these will not be possible until Covid-related restrictions are lifted.

  1. Behaviour Agreements

One of the reasons that Churspacious is a safe and accessible space, in which we can support and challenge each-other, is that we have agreed to behave in particular ways towards each-other. It is normal for Facebook groups to have ‘rules’, for the protection of their members and the facilitation of the group. These are our current ‘rules’:

  1. Do disagree well. Discuss, don’t argue.
  2. Don’t expect others to change their opinion. Do share your opinions, but don’t expect others to change theirs.
  3. Do love each-other. Don’t post hate.
  4. Do tell the truth. Don’t claim opinion as fact.
  5. Do critique injustice. Don’t punch down.
  6. Do share but don’t cross-post or advertise.
  7. Do respect. Don’t assume.

Some of those rules are kept more rigorously than others. But them being there, and being enforced, is essential to our life together. I think that sometimes churches assume that because members are Christians they/we know how to behave well. That isn’t always true. Perhaps it would be helpful for churches to consider coming up with some basic rules or principles of behaviour that members agree to. This would help everyone to feel safe and to be able to engage fully.

  • Quiet Spaces

For some people church can be quite noisy. Certain parts of services, for example hymns of ‘the peace’ can trigger sensory differences and be really difficult/inaccessible. Sometimes church can feel very emotional. For these, and other, reasons, it may be helpful for churches to provide quiet spaces, and to make it clear that it is ok to leave the service and use these spaces. These spaces should be comfortable, quiet, and visually uncluttered. Whilst elders/welcomers should check that anyone leaving the service is ok and doesn’t require assistance, they should then give them space, and not overwhelm them with conversation of questions.

  • Built in Movement and Tactile Resources

Whilst many churches are happy for congregation members to move around, most people still feel that they are expected to sit still in church. It may be helpful for churches to build in movement and tactile resources to worship. One easy example is to provide tables, with activities that are appropriate for adults, not just children, as well as rows of chairs and pews.

  • People giving me more time to think.

It is hard to build in time to think during a traditional church service, although times of silence may help. However, church leaders could help worshippers to spend more time thinking about the service during the week by providing print outs or blogs of sermons, prayers etc, by using social media to pose questions about the topic of the service, and by providing opportunities to talk about the service throughout the week. This is one area where social media and text-and-image-based content is particularly helpful, as responses are not in real time.

  • Attending to diverse learning styles

Not everybody learns well by listening. Personally, I have an auditory processing difficulty. Amongst other effects – such as being unable to hear in a crowded space and unable to take phone-calls – one effect of this difficulty is that I cannot listen to a long chunk of talking. Gradually, after a few minutes, I lose the ability to process what is being said. Back when I was a member of traditional church, I used to record the sermon and listen back to it in bits. For me, shorter periods of listening are preferrable. Churches with a large percentage of elderly members may wish to note that auditory processing difficulties are common in people who have had a stroke, who have experienced acquired hearing loss, or who have dementia. Some sources suggest that some amount of auditory processing difficulty is an inherent part of aging.

As well as auditory processing difficulties, and other elements of neurodiversity, churches should attend to differing learning styles. There are seven learning styles:

  • Visual/spatial: Using pictures, images, video and spatial understanding.
  • Aural/auditory-musical: Using sound and music.
  • Verbal/linguistic: Using words.
  • Physical/Kinaesthetic: Using one’s body, hands, and touch.
  • Logical/mathematical: Using logic, reasoning and systems.
  • Social/interpersonal: Learning in groups or with other people.
  • Solitary/intrapersonal: You prefer to work alone and use self-study.

Some people learn best through one or two of these learning styles, whereas others learn best when taught using a broad mix of styles. I would suggest that traditional church services largely teach in an aural style. It may be helpful to audit services to consider how to attend to a variety of learning styles. We try to do this regularly as part of our content and event planning.

How might your church become more accessible to all people, whatever their neurotype or learning style? Can we help? Get in touch. Churspacious is running some workshops in Summer 2021 to help our team and members, and other church leaders and facilitators, to consider accessibility and social media. All are welcome.