Biblical language

Dr. Stanley Hauerwas writes of how groups define themselves by their narrative. The Bible is obviously the narrative for Christians and in the Bible, one can hardly read the Gospels in particular without bumping into people with disabilities. In many occasions, Jesus heals them. Dr. Bob Pietsch has written how the Jewish leaders needed only have a man with a “withered hand” in a room of people to “trip up” Jesus. That is, they knew He would see the man and then that He would heal him. Jesus on another occasion sends out his disciples, and later the 70, with the power to heal people with all types of infirmities (Luke 9). When in prison, John is told that the proof that Jesus is the Messiah is that the sick and disabled are healed (Luke 7:23).

Jesus and other biblical writers change how we think about things. They redefine words as illustrated by the following.

Foolish – one who hears words but doesn’t put them into practice (Matthew 7:26)
Good – one who bears fruit (Matthew 7:17)
Servant – we are all to be servants of all (Mark 9:35)
Wisdom – the fear of the Lord (Psalm 111:10)
Strength – is Christ (1 Corinthians 1:30)
Poor – poor in the eyes of the world but rich in faith (James 5)
Humble – those who are lifted up (Luke 1:52)

We are also instructed to, give to the needy (Matthew 6:1-4), now worry about our lives (Matthew 6:25), and seek first the kingdom and righteousness (Matthew 6:33).

Each of the above establish criteria for followers that nearly all may participate in. These radical definitions provide access for the inclusion of nearly all people. In an effort to include all, Paul goes through a list of persons who would typically be excluded, ultimately going so far as to state that God chooses, “the things that are not” (1 Corinthians 1:26-31). Interestingly, this perspective and the above definitions benefit persons with disabilities.

In spite of this language, this narrative, such perspective changes are not reflected in many churches. These environments can have an effect positively or negatively on God’s ability to minister within their midst. For example, in Matthew 13:58, it states that Jesus was unable to do miracles among them due to their lack of faith. While on the contrary, when the paralytic is lowered through the roof for Jesus to heal in Luke 5:17, the Bible says that when Jesus saw “their” faith, including the faith of those who lowered the man, he replied “Friend, your sins are forgiven.”

McNair