Who Cares? (Part 2)

Jesus helps us with our theology of suffering. The Bible has shown that suffering is something we cannot escape as evidenced by God’s words to Eve (Genesis 3:16) and in the lives of Job and Paul. We must understand the limits of our answers on suffering, but the presence of our loving, suffering and redeeming God is the best answer by far. He provides a clear example of how to respond to those with a disability. Jesus accepted the infirmities of humanity firstly by healing them.

Take a few examples from his ministry. He broke the social conventions by touching the unclean including lepers. In John 5:6, Jesus is considerate, asking the man who cannot walk if he wants to. He cares about the individual no matter what state he or she is in. There are too many examples to list, but John 9 has a particularly good lesson for us. Jesus doesn’t judge the blind man by blaming it on his sin. He even involves the man in the healing process.

Jesus also accepted the infirmities of humanity secondly by participating in them (Isaiah 53). He took on our flesh and sympathised with our weaknesses. As a baby, he became dependent on others, yet never ceased to be the Son of God. And as the last Adam, Christ ascended to heaven in an eternal resurrected body. That means every person, disabled or otherwise who trusts in Jesus will follow that route and at last be free from the burdens of this world!

Some practical implications naturally flow out of the Biblical principles discussed above. Pastoral care is essential in providing support for those with disabilities in our churches. This must include active listening with a ready ear for strong feelings and with a compassionate heart aware of losses. What disabled people most need is someone who will get alongside them as a friend. Their family should also be taken into consideration and given access to support. Where necessary, it may be useful to refer them to other organisations such as ‘Prospects’.

The use of Scripture and prayer should always be sensitive especially in relation to theological issues. These might include the question of the origin of the disability, its relation to God’s will and the issue of healing. Others in the church need to be properly educated in this area, having their attitudes and prejudices tackled. With a proper biblical understanding, other members of the church will be keen to include disabled men and women in the services and activities of the church.

But the most inclusive thing that may be done is to enable the Christian with a disability to find areas where he or she can serve the church – be it welcoming, singing, children’s work or reading the scripture passage before the sermon. John Gilibrand puts it well when he says a disability is not an affliction. The church should not primarily consider the limitations of an individual, but the unique nature and role of that individual. For the LORD is the “God and Father of all.” (Ephesians 4:6)

Who Cares?

The BBC's report into a care home near Bristol has 'horrified' and 'sickened' people across the country. Even those paid as 'specialist' carers for people with disabilities have, in this case, failed abysmally. Hopefully, this will be a wake-up call to people across the country to reach out with more love and support for the huge but largely disregarded section of our society. Thankfully the church has led the way in its support of people having disabilities, but I want to ask if we could do any more. And by we, I mean you and me!

In an age where there are loop sound systems in church for the hard of hearing, ramps for those in wheel-chairs and large-print Bibles for those who have weak sight, the local church may think it is accommodating people with disabilities more than ever. However, considerations for the emotional, social and spiritual well-being of such people are often few and far between. What’s more, even within the ‘family of God’ people with disabilities can feel like distant relatives. To address these issues, the church must start with a Biblical theology of disability.

Let’s start with the four part framework of Biblical history: Creation, Fall, Redemption and Consummation. The beginning of the Bible gives crucial information about humans. The first chapter speaks of the loving order and detail of God’s design. Yet it is humanity that is raised above everything else – created in the image of God (Genesis 1:26-27). Image is not just how we look or what we can do and achieve. God’s image in humans means the being and nature of God himself is what we intrinsically are by creation. And no one is excluded.

So how can we respond to God’s image in people with disabilities? We must treat them with wonder, respect, empathy and protection. Why? Because each one mysteriously reflects the God-head. It is only in Him that the dignity of humanity is found, since humans depend upon him for their ultimate meaning and purpose (Jeremiah 10:23). And creation in God’s image implies loving communion, since God existed in Trinity. Therefore, part of being human is being known and loved by God first and also by others.

The Bible makes it clear that loving others honours God. The commandments are tightly tied together (Mark 12:29-31). ‘Loving your neighbour’ allows no distinctions because God makes no distinctions (Proverbs 22:2).

As a result of Adam’s fall (Genensis 3), death and decay are part and parcel of this world. The first genealogy in the Bible emphasises this: “and he died...” No can escape death, since every human is like dust – utterly frail and finite.

The book of Ecclesiastes makes it clear that the lives of the most physically fit and intellectually brilliant have no more value in essence than the disease-wracked or mentally disabled. Both can only receive meaning through the Redemption offered in Christ Jesus. Are we willing to give everyone the opportunity to encounter this message of hope?