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)