When Disability Strikes

By Renée Bondi

As I rolled into the ballroom at the Hyatt Regency Hotel in Irvine, California, I couldn’t escape the irony.

In that very room, 11 years earlier, I had danced the last dance of my life with my fiancé, Mike. I was the

happiest woman on earth that night. There was no way I could have imaged that within 36 hours my

life would be turned upside down—never to be the same again. Waiting for my name to be announced

to accept the Goodwill Industries Walter Knott Service Award for Overcoming Disabilities, I looked

around and reflected on how different my life was now from my dreams on that night so long ago.

Sometimes our lives take turns we wouldn’t choose. Mine certainly did.

Years before, the ballroom had been decorated for the San Clemente High School Prom. I was a

29–year-old choir teacher. Our vocal music program had grown from only 18 students during my first

year to 150 students just a few years later. I had always been passionate about the arts and was blessed

to be able to merge my passion with my career. And I was about to marry my best friend—the love of

my life. The wedding was just two months away.

That Saturday, May 15, 1988, Mike flew into town for business and to be my date for the prom.

Mike was living in Denver, working for Lockheed Martin. We were prom chaperones and I was as excited

as the high school girls. Since I hadn’t seen Mike in four weeks, I’d looked forward to the evening.

We went to dinner at the Velvet Turtle, one of our favorite restaurants. During the entrée, he looked at

me mischievously, reached in his pocket and handed me my engagement ring! Mike slipped it on my

finger, and it fit perfectly.

When we weren’t busy with our chaperoning duties, Mike and I danced in each other’s arms. Danc-

ing was almost as important to me as singing. It was a storybook, romantic evening. But we never

danced together again.

Great Was the Fall

The next morning, Mike flew to Denver. I went to pick up my bridesmaids’ dresses and gifts. The spring

musical was that afternoon, and I conducted the orchestra for a packed auditorium. The performance

was wonderful, the audience enthusiastic, and the actors and musicians proud. It was a banner day.

I didn’t make it home to the condominium I shared with a roommate, Dorothy, and her daughter,

until around 7 p.m. After dinner, I wrote some lesson plans and went to bed about 11 p.m.

I woke up out of a deep sleep, in mid-air thinking, Huh? Then I finished a flip off of my bed and landed

on the top of my head. BOOM! My feet were in the closet and my head was against the dust ruffle.

Still half asleep, it didn’t occur to me to wonder why I had dived off the end of my bed or if I was

really hurt. My only thought was to get back in bed. Rolling over onto my left shoulder, the right side

of my neck went CRACK! Oh, man! A pain jolted me back down. I rolled onto my right shoulder, and

the left side of my neck went CRACK! Oh, man! Again, the excruciating pain threw me back down. I re-

alized I needed help getting up. My roommate’s bedroom was upstairs, so I knew I’d have to be loud

to wake her up. Taking a deep breath, I tried to yell, “D o r o t h y!” But it was only a whisper. Come on,

I thought. You’re a singer; you teach breathing! So I took a breath from way down deep and tried again:

“D o r o t h y!” There was no improvement.

About the same time I was falling, Dorothy woke up—DING! She sat up in bed with a jolt for some

unknown reason. She thought she’d heard a voice. Getting out of bed, she walked to the stairs to see

if I was on the phone. I heard Dorothy’s voice calling, “Renee,” and her footsteps on the stairs, then

her hand on the doorknob. When she opened the door, I breathed a sigh of relief. Seeing me flat on

my back, she asked, “Why are you lying on the floor? It’s 2 o’clock in the morning!”

“I don’t know,” I responded in a whisper. “My neck is killing me. I don’t know what I did. I can’t

get up. Go call the paramedics.”

Dorothy stared at me for a moment and then picked up the phone to call 9-1-1. All of a sudden,

the strangest sensation came over my body. The only way to describe it would be as a wave, maybe a

wave of silence. Starting at my neck, I felt WHOOOOOOOSH as a wave slowly rippled from my neck…

WHOOOOOSH… down to my toes. What on earth was that? I thought. I can’t be paralyzed! All I did was go

to bed! No way! Although the thought did cross my mind, I couldn’t imagine I was actually paralyzed.

Looking back, however, I now firmly believe that the undulating wave was the onset of paralysis because

I never moved again.

To this day, we don’t know what caused me to dive off the end of my bed in the middle of the

night. Perhaps I dreamt that I was diving into a pool. Another idea came from a woman who heard

me tell my story during a concert in Wisconsin a few years back. She said a similar thing happened to

her friend and the cause was traced back to methyl methacrylate, a chemical used to apply acrylic fin-

gernails in the 1980s. In some cases, the chemical went through the cuticle into the bloodstream caus-

ing hallucinations or seizures. The week before my injury I had acrylic nails put on for the first time.

Unfortunately, I met this woman 15 years after my injury and by that time the chemical was no longer

in my system. In my heart of hearts, I believe that chemical is what caused my paralysis.

Initial Denial

After Dr. Palmer, the neurosurgeon, delivered the revolting news that I would never walk again, he said,

“I’ll let your family come in now.” He left and I was alone for a few minutes, trying to process what

he’d said. Simply put, I didn’t believe him. I was in total denial. It was as though there was a fog hovering

over me and everything seemed inconceivable, impossible. How could I have been dancing with Mike

just two nights before and now be permanently paralyzed? It just didn’t make sense.

Mom and Dad came to see me first. When I saw the depth of sadness and seriousness on their faces,

it was apparent that they did believe Dr. Palmer. They couldn’t muster the effort to cheer me up or as-

sure me that everything would be okay. Mom touched me and asked how I felt. It was really awkward.

My sisters and brother had the same expression—one of disaster.

Mike’s father called him and he immediately flew home. When he entered the ICU, he walked over,

put his cheek against mine and said, “Hi, honey. I’m here.” I looked up into his broad smile. I tried to

smile and whispered, “Well, I guess the good news is that now we’ll get the really good parking places.”

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Mike laughed out loud! Later, he said that in that moment he knew we’d be okay because although

my body was broken, my personality and sense of humor were still intact.

After spending almost two weeks completely prone, it was time for the cardiac chair. A nurse and

a physical therapist would transfer me to the cardiac chair, positioned flat, like a gurney. I felt like a

Raggedy Ann doll, flopping to the left and right, or forward in the blink of an eye. They had to strap

me on at the chest, waist, and legs, so I wouldn’t fall off. I hated to be moved because any jostling trig-

gered the pain in my neck all over again.

They would crank up my back to about a 45-degree angle, and then we’d sit and wait to see if my

blood pressure would adjust to the new position. If that worked, they’d lower my feet and legs to

45 degrees, and, again, sit and wait. When my head was elevated and my feet were lowered, the blood

tended to pool in my legs because my body was not strong enough to pump it back up. When that

happened, I would either throw up or pass out, so at the first hint of discomfort, they’d take me back

to the prone position and start all over again. It was incredibly discouraging to realize how difficult

it was just to sit up, something people do without even thinking.

Getting to Work

I spent five months at Long Beach Memorial Hospital for inpatient physical therapy. A typical day started

with breakfast at 8:00, followed by getting dressed and in my wheelchair by 9:00, no easy feat. I’d roll

down the hallway to the physical therapy gym. Considering the shape I was in, I really needed someone

to make me laugh, and my physical therapist did! But she also made me work. In one exercise, she would

place my feet squarely on the floor and then hold me up in a seated position. Next, she would put my

arms behind me and prop me up like a picture frame so that I would learn to balance while sitting up.

It was weird trying to sit on my bottom when it felt numb, and prop up on my arms when they felt like

they were asleep. I also had to learn to find the center for my head. The head is heavy, and if my head

was off to one side I’d topple over. The only place on my torso where I had movement was my shoulders,

so I did thousands and thousands of shoulder shrugs with my physical therapist applying resistance.

Then I’d move on to occupational therapy. There was a contraption that came up over my head

and had strings that came down and attached to troughs on both sides. They put my arms in the

troughs, trying to train my shoulder muscles to direct my arms. I would do my shoulder shrugs to get

my arms to move, but my appendages flailed out of control. The occupational therapist would attach

a writing brace to my wrist, insert a pen, and place a piece of paper before me. “Now, Renée, just see if

you can mark anything—a line or scribble—just get the pen on the paper.” It was one of my first reality

checks. I had no control, not even a hint of muscle that would allow me to aim the pen or create enough

pressure to even make a mark. Tears spilled out of my eyes. “I can’t even write; I can’t even sign my

name!” But after a few minutes of sorrow, I’d shake it off and tell my therapist, “Okay let’s keep going.

Let’s just keep going.”

Physical and occupational therapies were my lifelines. I did therapy five days a week and had week-

ends off. I hated the weekends because I felt like we were wasting time. The weekends actually scared

me because I wasn’t making progress. I wanted to work seven days a week, because each day I worked

meant I was a day closer to walking, to returning to normal life again. At the time, I had a female room-

mate who would refuse her therapy sometimes. I couldn’t understand. After all, lying in bed would not

make you better. I came to realize that she couldn’t imagine living a life so dramatically different, and

more difficult. For her, the mountain seemed too steep to climb. In the first year, the steps forward

seem so very, very small that the patient feels they can’t make it to the top. So why try?

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I remember a friend coming to visit me in the hospital at the end of the day. I was out in the hospital

patio getting fresh air after therapy. When she saw me outside, sitting up, she exclaimed, “Wow! How

great that you are out here!” All I could think was, “Big deal, so I made it outside. Whoop-dee-doo!”

I never got as excited over the baby steps as my family and friends did. They were just that, baby steps,

and I was no baby. Later, I realized the importance of those small accomplishments, but at the time

they seemed insignificant.

Who Am I?

The other huge concern was my sense of identity. I would think to myself: Who am I now? I knew who I

was when I was running around, but now? One day I was being taken from therapy back to my room and

I saw a mirror. “Stop!” I said to the orderly. “Can you turn me so I can look at myself?” It was the first

time I had seen myself in a mirror since the accident. I had the halo on. The metal hardware surrounded

my head and chest to keep my neck perfectly still in order for it to heal. I looked into the mirror and

made faces. Those are my eyes. That’s my nose. I’ve lost weight; I like it, looks good. Ooohh, but my hair. I hate the

way they’ve combed it back with no bangs. So this is what my visitors see when they come; they have to look through

all this hardware. I smiled at myself in the mirror, studied me, analyzed myself. Okay, it’s still me. Then I

said to the orderly, “Okay, I’m ready. Let’s go.” It’s funny; sometimes it’s good to stop and take stock

and consider not just what has changed but also what has remained stable. Whenever life seems to be

falling in around us, it can be reassuring to realize that never is everything lost.

Release to Prison

The day I left the hospital was one of the saddest days of our lives. Mike and I had both thought, had

expected, had hoped, that I’d walk out of Long Beach Memorial. Instead, I rolled out in my sip-n-puff

wheelchair. No more denial. This was it. I knew that, outside of a miracle, I’d never walk again. I realized

I would always be dependent on someone else to take care of my needs. I’d never drive a car, or ride a

horse, or sing, or teach again. With Mike’s hand on my shoulder, I cried all the way home.

Fear. Were we really ready for this? Could we really pull this off? The hospital had been safe. Not

fun, but safe. I knew what the schedule was each day, and I had trained professionals taking care of my

needs. It was their business to anticipate problems and to prevent them. If there was an emergency,

I knew that within seconds I’d be surrounded by hospital personnel who knew just what to do. Plus,

in the hospital, I didn’t have to face the “normal” world. During that first year, I could not be left alone.

I had to be physically put to bed and taken out of bed. I had to be bathed and dressed. My teeth had to

be brushed and my hair combed. Someone had to prepare my food and help me eat. If I needed some-

thing, someone had to bring it to me. I couldn’t go anywhere unless I was driven, and I had physical

therapy three times a week. It was like taking care of a 30-year-old baby! It was an enormous, time-con-

suming obligation. While my family wanted to be there for me, they had lives, families, and jobs of

their own.

Now What?

Places where I had walked and run, I now had to roll, and as I rolled by, people naturally looked my

way. I felt like I was on display. I was an oddity—no longer part of the normal landscape. Some well-

meaning observers would give me the oh-you-poor-thing look, which I hated. However, most adults

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would generally glance and then look away. Children didn’t. They were openly intrigued by the woman

in the ugly contraption and wondered how it worked. I wasn’t comfortable with myself, but I tried to

make others as comfortable as I could by answering their questions and demonstrating my sip-n-puff.

As a result, I ended up spending most of my time in our condo. Occasionally, we would go out to

eat or to the mall. On these trips I felt very self-conscious, so I’d keep my eyes straight ahead. I didn’t

want to see the looks and stares as I went by. I loved it when my sister brought Brent, her darling three-

year-old son. I’d always want him to ride on my lap. I felt like his body concealed mine, and he was so

cute that people looked at him and not me.

New emotions became part of my personality. For example, one Saturday, not long after I’d gotten

home, Mike took me out for a spin in his little red Acura Legend. “Mike,” I said. “I haven’t had ice

cream in forever. Could we stop at Baskin Robbins?”

“Sure!” So he whipped into the parking lot in front of 31 Flavors. Obviously, it wasn’t worth the

trouble to transfer me into the chair just for a quick trip into the ice cream shop. “I’ll be right back,”

he said, and disappeared.

This was the first time since the accident that I had been left alone in the car in a public place.

Suddenly my imagination went berserk. Realizing how absolutely defenseless I was, I began to imagine

all sorts of assaults directed at me. What if some man tries to open my car door and kidnap me or molest me?

Or, what if someone jumps in the car and starts to drive away with me in it? What if someone just reaches in and

yanks me out onto the pavement and steals the car? Every person who walked by became a potential attacker.

Like a whirlwind, a sudden awareness of my complete vulnerability gripped me and sent me reeling

into a state of pure, out-of-control panic. By the time Mike returned, I was shaking and my eyes were

full of fear. His tight embrace and words of comfort calmed my heart, making me feel safe once again.

Effects of Dependency

By far the most difficult part of being quadriplegic is the dependence on others for daily activities.

If I had any denial regarding my paralysis, receiving help from a caregiver for my most basic needs—

like bathing, dressing and eating—forced me to face reality. This triggered several emotions:

Overall sense of unworthiness – I felt completely unworthy to be Mike’s wife. What could I do

for him? How could I go grocery shopping and make him dinner? How could I give him chil-

dren? How could I show him my love? How could I raise a child? Because I could not return his

love in tangible form, I felt unworthy of his love. Not only did I feel this way toward Mike, but

equally so with his parents and siblings. I knew that Mike had made the decision to stay with

me, but I couldn’t imagine they were in agreement. I was scared for my future in-laws to see

how difficult our life had become. Being a burden to them, my parents, siblings, neighbors and

friends, I ultimately felt unworthy of anyone’s love. After all, if you are always the taker in the

relationship and never the giver, you feel unworthy of their friendship.

Embarrassment – it was humiliating to have someone see me naked, sitting in a shower chair.

One of my high school students became my weekend attendant. Imagine how embarrassing it

was to have her see me naked and wash my private parts.

Humiliation – I no longer had control of my own body. One day I was sitting at my kitchen table

with my goddaughter, Marne Andersen. I began to smell a strong, pungent odor. I tried to ignore

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it for a while, but it became too obvious to ignore. I discreetly moved my wheelchair around to

see if I was having a bowel problem. Much to my horror, there was a small brown puddle under

my chair. I had a bowel accident. No one was around but my teenage goddaughter. Humbly, I

told her my situation and we cut our time short so that I could phone my sister for help.

Frustration – total dependence on others is draining. From trying to describe which blouse you’d

like to wear, or which book you want from the 200 on the shelf, or what tax document you are

looking for—finding just the right words to convey your thoughts can be extremely trying. Many

times it looks as though the disabled person is frustrated that the caregiver or spouse cannot

do the right thing, when in reality, they are irritated by their inability to explain their need. An-

other example is rolling out to the parking lot to find someone parked over the stripes, en-

croaching on the handicap stall. It becomes impossible to get in your vehicle, requiring the

person in the wheelchair to wait, sometimes for hours, until the other driver returns. Also, prior

to my accident, I never realized what a privilege it was to drive in the car alone. Time to think

through the meeting you are about to attend, or what items you need at the market, or the

words to say to an ill friend—I took it for granted. When one is dependent on others for trans-

portation, it is difficult to say, “Please stop talking so I can think about what is coming up.”

Some people would suggest, “Just say it!” But in reality, it’s hard to do.

Anger – frustration can multiply a thousand times. A young disabled person can feel anger that

they’re not able to participate in school or sporting activities like other children. He or she might

be resentful that a sibling can go to the beach with a friend or ride their bike to the park. As an

adult, I was very angry about the fact that I had to have my mother around to help me. After all,

I was an adult. It was not my mother who made me angry, but rather what she symbolized. I

didn’t want to still need my mother at 30, 40, or even 50 years old. When she came to help with

dinner or laundry, I would get angry because her presence was a reminder of my dependence and

the reality that I had not been able to experience the natural shift from child to adult. I tried

hard not to show my anger. Sometimes I succeeded, and at other times I failed miserably.

Financial Strain

Beyond the requisite attitude adjustments, the cost of paralysis is substantial and never ending. One

is forced to wonder where the money will come from for attendant care. If the disabled person is a can-

didate for money from the state, he or she gets a different caregiver every day. It is extremely difficult

to have someone new each day when it’s necessary to explain activities such as how to carefully transi-

tion from the bed to the wheelchair, or how you prefer your hair to look, or even where to find the

trash bags.

More often than not, the disabled person is not eligible for state aid. For example, if one works even

a part-time job, then they likely make too much money to qualify for state aid. A nagging question has

been, “How am I going to pay to get out of bed?” My husband’s salary goes toward the mortgage, food,

clothing and utilities. Where are we going to get an extra $40,000 a year to pay for my attendant care?

What if I was single and unable to work?

In my case, as God would have it, our pastor came to me soon after our wedding and offered me the

job of Youth Choir Director at our church. I took the position, with the understanding that I would

have volunteer parents to help pass out music, turn my pages and other simple tasks. The salary, however,

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was certainly not $40,000! Working with the children and projecting my voice to the back row helped

strengthen my singing voice. Four years after my injury, after a tremendous amount of prayer and the

consistent use of my weakened singing voice, it had come back! Happy to hear I was singing again, a

wonderful man from our church suggested I make a recording of songs that gave me strength and hope

in the Lord. I never dreamt the recording would go beyond the walls of our church, but now, years later,

thousands have been sold. Those profits pay for my attendant care! Part of my emotional healing has

come from the fact that even though I cannot walk, my singing voice has been restored and I can help

others through their difficult times. Lamentations 3:22-23 says, “Because of the Lord’s great love we are not

consumed, for his compassions never fail. They are new every morning; great is your faithfulness.”

Disability and God

So how does one become mentally healthy and whole again after having your world turned upside

down? Decide what kind of person you want to be—positive or negative—seeking the good or dwelling

on the bad. Invite people into your life to help—set aside your pride or your perfectionism and allow

others to do things for you like driving you to appointments and helping in your home. Volunteer to

help someone else going through a difficult time—this gets our focus off ourselves and gives us fulfill-

ment from serving others. And, most importantly, Enter into communion with Christ—accepting the

peace, grace and strength that come from surrendering all parts of our lives to him. Ironically, these

four steps spell DIVE. When the temptation to dive into depression looms; stop and remember to De-

cide, Invite, Volunteer and Enter into communion with our Lord, the great Comforter and Healer.

Unworthiness, embarrassment, humiliation, frustration, and anger are all painful emotions. But

through my wheelchair I have learned that I must trust God for my provision and peace. After years of

daily surrender, I am confident that He who began a good work in me, will be faithful to complete it

(Philippians 1:6). Although I am not physically whole, the Lord will continue to use my disability, tears

and all, to draw me close to him and to serve others.

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Renée Bondi is a popular speaker and recording artist. She has been featured in magazines such as Today’s

Christian Woman and Woman’s World and on various radio and television shows, including “Hour of

Power.” Renée has released five inspirational CDs and is the president of Capo Recording and the founder

of Bondi Ministries. The Evangelical Christian Publishers Association nominated her book, The Last Dance

but Not the Last Song—My Story, for the Gold Medallion Award. Among her many awards and honors is

Woman of the Year from the California State Senate and recognition for Outstanding Service to the Com-

munity from the U.S. House of Representatives. Renée has a BA in Music Education.

Wolfensberger's 18 Wounds of Disability

By Jeff and Kathi McNair

The following is a presentation and discussion of the “18 wounds” that persons with disabilities may experience as a

result of the actions and attitudes of society. This material is drawn from the work of Dr. Wolf Wolfensberger in his training

on “Social Role Valorization,” and has been adapted for this curriculum by Dr. Jeff McNair and Kathi McNair.

Wound 1: Bodily or intellectual impairment

A person is born with or develops an impairment. It could, for example, be a physical (bodily) impair-

ment, such as cerebral palsy or an intellectual impairment.

Wound 2: Functional limitation

As a result of the bodily or intellectual impairment, there are functional limitations. So, due to cerebral

palsy I may not be able to walk. Due to intellectual disability, I may not be able to balance a checkbook.

Wound 3: Relegation to low social status/deviancy

Because of my bodily/intellectual impairment and/or functional limitation, society relegates me to a

low social status, such that I am considered deviant. Society defines the normal range so tightly, that

the slightest variation outside of that normal range is considered deviant and I experience ostracism.

The church can respond by seeing people as individuals and by viewing them in terms of their gifts. By allowing people

to express their gifts, there is a greater likelihood that they will be seen as contributing to the larger fellowship. However,

even with the most disabled of persons, their presence is indispensable to the life of the larger body (1 Cor. 12:22).

Wound 4: Disproportionate and relentless attitude of rejection

Because of my bodily/intellectual impairment and/or functional limitation I experience rejection by

society and the rejection is relentless in that it occurs all the time in most social environments. Even in

the context of a faith system, harmful rejection may occur: “you sinned” may be expressed unconsciously

(unconscious rejection is still very harmful) and may be couched in terms of “positive” motives,

“we need quiet so we can worship.”

The church should counter this wound with “relentless acceptance.” We should tell people that there is almost nothing

that you could do that would cause us to reject you. This relentless acceptance would cause significant changes in the

way we do things at church, as at the moment our traditions have contributed to the relentless and disproportionate

rejection experienced by people with disabilities.

Wound 5: Cast into one or more historic deviancy roles; devalued social status causes devalued roles

or vice versa.

Thus, people can be considered as:

1. Non-human

a. Pre-human

b. No longer human

c. Sub-human (animal, vegetative/vegetable, insensate object)

d. other “alien” (non-human but not sub-human)

2. A menace/object of dread

3. Waste material, garbage, offal, excrement

4. Trivium

a. Not to be taken seriously

b. Object of ridicule

c. Joculator, jester, clown, etc.

5. An object of pity—accompanied by a desire to bestow happiness on people and associated

with the victim role. The person is “suffering.”

6. A recipient of charity

a. Ambiguous/borderline object-of-charity role; “nobility” in helping

b. Burden of dutiful caring; “cold charity”; entitled to only the minimum; should be grateful

“takers,” not “givers”

7. A child

a. Eternally

b. Once again

8. A sick/disease organism (leads to handicap); “Medicalization of everyday life”; psychiatriza-

tion of deviance

9. In death-related roles: dying, already dead, as good as dead, should be dead, should never

have lived

Each of the deviant role perceptions described above have been or are now present in the church. For example, people

will refer to adults with intellectual disabilities as “kids” (number 7 above), independent of their chronological age.

In each of these cases, the church should seek to do the counter—that is, the opposite—or at least make the effort not to

contribute to the kind of negative stereotyping described above.

Wound 6: Symbolic stigmatizing, “marking, deviancy imaging, branding”

Because of my bodily/intellectual impairment and/or functional limitation, I am given a label—e.g.,

“retard” or “mental age of a child”—and interactions with me cascade out of that characterization. The

church ought to be careful not to reflect society in the manner in which it deviancy-images people. Un-

fortunately, however, we are often guilty of this. For example, in California, about a tenth of one percent

Wolfen s berg er's 18 Wound s of D isabi l ity, by J e ff and K athi McNa i r

of Christian schools have programs for children with disabilities. How are the children of Christian

families who have a disability being imaged? They are imaged as either unworthy/unable to benefit or

as not a priority for a Christian education. That people with disabilities are not present in churches in-

dicates that they are imaged as not a priority for ministry or unable to respond to the Gospel, which

in turn causes the church itself to be deviancy-imaged by society as being self-serving.

The church can do a great deal to remove the stigma of deviancy imaging by simply seeking out people with disabilities

and bringing them into the church. People are often stereotyped when they are not known. The presence of people

with disabilities in the church would dispel stereotypes and the deviancy imaging would be destroyed by personal ex-

perience. Church members would then work to correct their own symbolic stigmatizing and also work to correct those

perceptions that they run across in the community.

Wound 7: Being multiply jeopardized/scapegoated

Because of my bodily/intellectual impairment and/or functional limitation, I am thought to be the

reason for many negative things that occur in the environments I find myself in. In the early 1900s

“feeblemindedness” was thought to be the cause of crime, degeneracy and disease in America, which

led to mandatory sterilization laws. In our society, people with disabilities are also often scapegoated

as the reason for divorce.

When a person with a disability arrives at a church, the response should be to ask, “What is the value added by the in-

clusion of this person in our congregation?” “What is God doing by bringing this person to us?” Typically, when a

person with autism (for example) comes, our response is, “Now what are we supposed to do with this person?” Instead,

our response should be, “What can we gain by this person being in our fellowship that we would not gain if they were

not here, and how can we contribute to the life of this person God has brought to us?”

Wound 8: Distanciation: usually via segregation and also congregation

Because of my bodily/intellectual impairment and/or functional limitation, I am distanced from the

rest of society via physical or social segregation. One only needs to make an attempt to get involved

with people living in group homes to experience the degree they have been distanciated from the rest

of society. Minimally, one must get fingerprinted even to develop a friendship with such people.

On the other hand, because of my bodily/intellectual impairment and/or functional limitation I am always

grouped with people who have disabilities because we are easier to manage that way. The overwhelming

presentation of difference in a large, congregated group is itself a contributor to people being segregated.

People should only be segregated for really good reasons—e.g., because they are a danger to themselves or others. How-

ever, when a person with a disability arrives at a church, often our initial response is to develop a separate group for

people like him or her. There can be reasons for such groups. However, if the only involvement in church by persons

with disabilities is in the context of a separate group, we are contributing to the wounding of that person. Integration

of persons with disabilities into the typical life of the church will indeed cause the typical life of the church to change;

however, it is the right thing to do and that change moves the church in the right direction.

Wound 9: Absence or loss of natural, freely given relationships and substitution with artificial/

bought ones

Wolfen s berg er's 18 Wound s of D isabi l ity, by J e ff and K athi McNa i r

Because of my bodily/intellectual impairment and/or functional limitation my life is filled with people

who are paid to be with me, whether they be social workers, group home staff or day/vocational pro-

gram workers. Research indicates that the average individual living in a group home is visited by some-

one not paid to be with him only once every 20-30 months. Here again, this can be at least partially

attributed to the manner in which human service agencies provide their services. There are many al-

ternative ways in which services could be provided that would increase the likelihood of the develop-

ment of freely given relationships.

The church offers great potential for the development of many freely given relationships with persons with disabilities.

These can occur at the church itself; however, they should also occur in the community. Community relationships can

revolve around going to ball games or bowling or just a periodic visit to the group home. Churches also typically offer

myriad opportunities for participation in social activities. To have a friend call and ask you to do something with him

is something that far too many people with disabilities have not experienced.

Wound 10: Loss of control, perhaps even loss of autonomy and freedom

Because of my bodily/intellectual impairment and/or functional limitation, I am placed in settings that,

although they are described as being for my benefit, are largely designed on the basis of administrative

convenience. So, for example, adults living in a group home all go to bed at the same time, take showers

on the same evening and watch the same program on the television. Simple things such as taking a walk

in the community are often not possible because of the way in which staffing arrangements are made.

Additionally, those who would attempt to offer freedom are stifled because of the changes that these

freedoms cause in the lives of persons with disabilities. This includes aspects of religious freedom.

Autonomy and freedom are important aspects of life that the church can contribute to the lives of people with disabil-

ities. They are provided the opportunity to eat too much, to talk too much, to walk around and just to experience life

with less regulation. The first step in this is for the church to advocate for religious freedom in the lives of persons with

various disabilities who might not experience such freedom because of the constraints their care providers place upon

them in not allowing them to attend church.

Wound 11: Discontinuity with the physical environment and objects, (“physical discontinuation”)

Because of my bodily/intellectual impairment and/or functional limitation, I may not have access to

the physical environment in ways that those without impairments do. These restrictions are blamed

on my disability; however, they are more often due once again to issues of administrative convenience.

The church can provide people with disabilities with access to valued things in the environment, such as a personal

Bible, a crucifix that one wears or displays on a wall and materials about upcoming programs. During worship serv-

ices, people with disabilities may have access to participation in communion, with all that that entails in a given

context. These types of access validate the person as being like everyone else, thereby giving them value.

Wound 12: Social and relational discontinuity, even abandonment

Because of my bodily/intellectual impairment and/or functional limitation, I may be abandoned

by my family or by the larger society. Research indicates that nonreligious families are significantly

Wolfen s berg er's 18 Wound s of D isabi l ity, by J e ff and K athi McNa i r

more likely to view the care of their family member as being the responsibility of the state and

not their personal responsibility. Thus, people with disabilities end up having relationships only

with people who are paid to be with them. At the same time, research also indicates that religious

parents of children with disabilities feel supported by their personal faith, but not by their cor-

porate faith (the church), which indicates that parents also experience relationship discontinuity

and distanciation.

The church offers great potential for participation in ongoing relationships and prevention of abandonment. When a

person with a disability comes, he is greeted and welcomed and his name is called. Perhaps he has a nickname that

causes laughter in those around him. People bring him a cup of coffee the way he likes it. These things may seem small,

but they are proof of a relationship, proof of inclusion in the group.

Wound 13: Deindividualization, “mortification,” reducing humanness

Because of my bodily/intellectual impairment and/or functional limitation, I am viewed as less than

fully human, because of my degree of dependence upon others, my functional limitations and the

“drain” I am on society, among other things. Abortion is disdained by most in the Christian world,

but even among Christians, exceptions may be made for disability. Because people with disabilities

are not perceived as being fully human, they experience some of the deindividualization that has been

described above. There are those in society who would ask the question, “What does it matter that

someone who is not fully a person has no freely-given relationships or limited freedom or has his life

restricted and managed?”

The church puts teeth in its pro-life position when people with all types of disabilities are present in the church. Even

apart from a relationship with such people, they are recognized as valued simply by their presence. As church members

develop relationships, they find that people with disabilities are people just like them. Growing up with people with

Down syndrome around cannot help but take the fear of Down syndrome from you. It can’t help but cause you to

second guess the recommendations of physicians pushing for prenatal diagnosis and abortion. The church also needs

to be active in speaking out against the deindividualization of people with disabilities in whatever form it is seen. This

advocacy begins with the actual presence of people with disabilities in the church.

Wound 14: Involuntary material poverty, material/financial exploitation

Because of my bodily/intellectual impairment and/or functional limitation, I can expect people to strip

me of what I have and prevent me from acquiring things. After all, what does it imply if I am a “ward

of the state” and I own a TV or stereo or nice clothes? The state is required only to maintain a subsis-

tence level of existence for me. This is “cold charity.” If I am victimized by staff that steal my posses-

sions—well, that is just too bad because staff are hard to find. The question might be asked whether I

would miss the stolen things anyway.

Although I myself may be poor, because I am a member of a church, I have access to the resources of the church. These

resources evidence themselves in a variety of ways. Research indicates that churches provide money, food, clothing

and education, among many other things. The church therefore has tremendous potential to minimize the wound of

poverty. Additionally, presence in the lives of people with disabilities can assist in the prevention of financial exploita-

tion. An extra set of eyes can work wonders.

Wolfen s berg er's 18 Wound s of D isabi l ity, by J e ff and K athi McNa i r

Wound 15: Impoverishment of experience, especially that of the typical valued world

Because of my bodily/intellectual impairment and/or functional limitation, I may never have been to

a restaurant or a ball game or a movie. If I do participate in these things, they are “special” events, not

typical events. Because care providers are held to minimal standards, group home outings can literally

be a once-a-month trip to the grocery store to get milk.

The kinds of typical experiences most people have can be provided via participation in churches. These include dinners

out, social outings, service projects and so on. Typically, people will be involved in nonreligious service projects and

assist only if they are asked. No wonder the range of experiences of those who participate in a church versus those who

don’t are significantly different!

Wound 16: Exclusion from knowledge and participation in higher-order value systems (e.g., religion)

that give meaning and direction to life and provide community

Because of my bodily/intellectual impairment and/or characteristic functional limitations, I am excluded

from religious groups. As a result of my lack of participation in such groups, I may lack moral guidance, am

not privy to the solace and comfort faith in God might bring and as a result am excluded from participation

in community and in society, as religious groups are the vehicle that many use to receive these benefits.

Through church participation, I learn that God loves me as I am, that I am not a mistake and that those who tell me

that I am a mistake are wrong. I learn about Jesus— who he is, what he did and what that means to me. I learn about

how to live. I learn about how God uses people like me to accomplish his purposes. I learn that if people are unkind to

me, particularly in a church situation, that I am not wrong—they are wrong for rejecting me. I come to a place where

I learn what it is to be loved and accepted by God through the love and acceptance I receive from those in the church.

Wound 17: Having one’s life “wasted”; mindsets contributing to life-wasting

Because of my bodily/intellectual impairment and/or functional limitation, my life is wasted by those

who are my care takers. I spend useless hours in day care or “vocational” settings, often due to the lack

of imagination of my care providers. That these settings exist as they do provides insight into the minds

of those who develop such programs, in terms of how they perceive people with disabilities.

When I come to church, I first learn that my life has value. I then learn that I have the potential to be of service to the

church. Churches need to be wise in how they assign the “low hanging fruit” of service. People who have the ability to

work with the children should be working with the children, not ushering. But for those to whom ushering is a challenge,

challenge them with ushering or greeting or handing out programs. I may spend my week in adult day care, but on

Sunday, I am an usher. I may make no money at all in my workshop all week, but on Sunday, I police the grounds

to be sure that the grounds are looking beautiful. Other opportunities might also be imagined such that people see

themselves as having responsibility that gives their life meaning.

Wound 18: Being the object of brutalization, killing thoughts and death making

Because of my bodily/intellectual impairment and/or functional limitation, society is increasingly seek-

ing to end the “burden” of my life. Abortions occur to prevent “suffering” of those with congenital dis-

Wolfen s berg er's 18 Wound s of D isabi l ity, by J e ff and K athi McNa i r

abilities, when in reality most of any suffering may be largely due to the way in which people are treated

by society rather than from the disability itself. Authors write about how the future may lead to the

limitation of health care access by those with disabilities.

As stated, the church can do tremendous good to reverse the trend toward eliminating persons with disabilities through

abortion and other means by having such people present in numbers that minimally reflect their numbers in the com-

munity. The church also holds responsibility to speak up in defense of the lives of persons with disabilities and to teach

regularly from the pulpit about the value of all life and the Christian’s responsibility in affirming that value. Unfortu-

nately, leadership is typically silent on these issues.

NOTES

1. Wolfensberger, W. (2000). “A Brief Overview of Social Role Valorization.” Mental Retardation, 38(2), 105-123.

2. Wolfensberger, W. (1972). Normalization: The Principle of Normalization in Human Services. Toronto: National Institute on Mental Retardation.

Wolfen s berg er's 18 Wound s of D isabi l ity, by J e ff and K athi McNa i r

Jeff and Kathi McNair are career special educators, and professors of special education.

They have been involved in ministry to adults with intellectual disabilities for over 30

years. Kathi’s area of expertise is students with learning disabilities. Jeff is the Director of the

Public Policy Center for Joni and Friends, and also directs the Disability Studies Program at

California Baptist University, one of the few graduate programs in disability ministry. He also

directs the university’s program in severe disabilities.

On Identification:

Same Lake, Different Boat

By Stephanie O. Hubach

Identify: to associate or affiliate oneself closely with a person or group.

T H E A M E R I C A N H E R I T A G E D I C T I O N A R Y

Bearing down on the pedals intently, I strained to maneuver my bike up one of the steepest hills in

town, weaving back to the safety of our house. The weather was hot, hot, hot— one of those incredibly

scorching summer days when the heat radiates off the pavement in waves, making the task of cycling

all the more arduous. Anyone watching from the outside would have observed that I was simply at-

tempting to ride a bicycle. But truth be known, on the inside I was running. Running away. Having

just moved to a small, rural Pennsylvania town from the fast-paced environment of a defense consulting

job in Washington, D.C., I had been trying to find a constructive way to fill my time until I found new

employment. After working sixty-hour weeks while completing my master’s degree, I was attempting

to slow down a bit and lead a more balanced life that included more time with my husband and other

people, and less time with data and spreadsheets.

On this particular day, I had decided to visit a local personal care home. In Pennsylvania, personal

care homes provide housing for individuals who do not need intensive nursing care, but cannot live

unassisted for any number of reasons. This means that they often house people with a variety of special

needs, including those with cognitive disabilities,

mental illness,

or physical disabilities. However, I

didn’t know any of that. I just thought there would be a few neatly dressed and mentally alert elderly

people who were sitting around watching TV, but were secretly waiting for the chance to engage in a

stimulating conversation or a rousing game of checkers with mes.

I was shocked at what I saw…and what I smelled…and what I heard. Upon opening the front door,

I was greeted by a long, dark, dingy hallway, and the smell of soiled diapers, and the sounds of human

woe. Although sensing that perhaps I had underestimated what I was getting myself into, I still cheer-

fully marched into the administrator’s office and offered to visit with anyone who was available. After

looking at me somewhat curiously, the woman directed me down the hallway to a room with a vaulted

ceiling where I was seated with a man named Paul, whose wife had recently died. The staff thought

perhaps my visit could help cheer him up. I had no idea what to say to him. He dutifully answered my

questions as we sat in the center of this room surrounded by people with various disabilities slumped

in their recliners, in wheelchairs, and on couches. I couldn’t wait to leave. After fifteen minutes, I had

tortured poor Paul long enough with my persistent questioning. Hoping to slip out without anyone

noticing, I was clearly distressed by my surroundings. The whole world seemed different when I stepped

outside. Trying to shake off how deeply disturbed I felt, I began pedaling home. I had attempted to

identify with people outside my comfort zone and determined it wasn’t for me.

Fast forward three and a half years later to a very frosty January when the weather was cold, cold,

cold. Subconsciously, I thought this delivery would be just like those depicted in the baby magazines,

full of glowing anticipation, where everyone is wearing white and everyone is happy. Instead, I found

myself in the hospital with my newborn son for his third admission in three weeks. Everything was in-

deed white, but everyone was not happy. This time, congestive heart failure had landed us in the nearest

children’s hospital about an hour from our home. That morning, Timmy had been diagnosed with a

very serious heart condition not uncommonly found in babies with Down syndrome. According to his

cardiologist, Timmy’s case was a “worst-case scenario” for this particular cardiac anomaly. The hole in

his heart was extremely large, about half the size of his little life-sustaining pump.

Still reeling from the news, we tried to settle into our assigned room that we were to share with

three other families for the next five days. Once again, I was shocked at what I saw…and what I smelled…

and what I heard. “Beep. Beep. Beep.” Amidst the constant blipping of monitors was the incessant cry-

ing of babies, not simply because they were hungry, but because they were often being probed with

needles. Usually, a nurse was trying to put in an intravenous line or draw blood for the afternoon lab

report. The nine-month-old baby across the room had lived in there for much of her short life. A little

girl who wandered down the hallway was literally missing half of her face. The sterile smells of hospital

bedding replaced that gentle Ivory Snow scent I longed for at home. But this time, I couldn’t walk out

the door and hop on my bike and ride back to the safety of our house. This was my world now. The

identification I had once ridden away from by choice was now mine by Providence.

Comfort and Identification

Most people are not immediately at ease with those who have disabilities—especially cognitive disabil-

ities or mental illness. While today’s generation of children has had greater exposure to individuals af-

fected by disability, most adults still struggle with a fear factor when first learning to relate to people

with disabilities. At times the fear is based on a stereotype that must be overcome. Sometimes it stems

from the awkward feeling that arrives when we just don’t know what to do or say. At times, we are con-

fronted with the honest truth that we wrongly look at disability as an abnormal part of life in a normal

world. In other instances, the discomfort comes from the vulnerable realization that disability is a con-

dition that any of us can (and many of us will) personally encounter at some point in our lifetime—

and that uncomfortable thought makes us want to run away.

There is also a societal component in that we live in a fragmented culture—one that is full of distinct

lobbying groups. Typically, these groups communicate at each other but not with each other. To the

degree that we passively absorb current postmodern cultural constructs about the impossibility of

communication across different groups of people, we will fail even to attempt to connect with others

whom we perceive to be different from ourselves. When we do this, we implicitly accept society’s view

of “community”—which is not a group of people bonded by intentionality but a group of people defined

On I d entif i cati o n: Sa m e Lak e , Diffe ren t Boat , by S t epha n ie H u b ach

entirely by their exclusivity. For example, notice how language has changed in the last generation. We

no longer refer to the “melting pot of America” to represent the cohesive bonding of this nation. In-

stead, “community” is a word used to define separate and distinct power groups. Listen carefully. You

hear it on the news every day: the Hispanic Community, the Black Community, the Muslim Commu-

nity, the Disability Community. When we focus on our differences, we tend to impart value—usually

negative—to those differences. Instead of connecting with people affected by disability by choosing to

stress our common humanity, we emphasize the differences to legitimize our desire to simply pursue

our own agendas—those specific to our “community”—whatever they may be.

There is a common expression: We’re all in the same boat. One doesn’t have to experience much of

life to recognize that this is an oversimplification of reality. A more accurate statement would be same

lake, different boat. It reflects the truth that, as human beings, we share a common story, but the details

of our experiences and our life circumstances may vary significantly. We are essentially the same but ex-

perientially different. However, the current societal emphasis goes far beyond this. Instead of seeing our-

selves in the same lake, but in different boats, we tend to see ourselves in different lakes entirely. The result

is that we end up feeling justified in simply seeking our own level of personal comfort in life—unaffected

by the needs or desires of those around us.

Let’s be honest. We all like comfort. One could even say that twenty-first century Americans are ob-

sessed with it. Our cars, our furniture, our clothes, our computer keyboards—even our coffee cups are

designed for ease of use. Just the right feel—a perfect fit. That’s comfort in the material sense. Now,

suppose someone says to you, “I just love my friends. I really identify with them.” What are they likely

referring to? It is highly probable that they are referring to a collection of people with whom their com-

fort level is high. To an outsider, it is a group where the commonality might be obvious across the indi-

viduals—consistent with society’s version of community. But The American Heritage Dictionary definition

of what it means to identify with another is much broader than this. It reads: “To associate or affiliate

oneself closely with a person or group.” This definition does not necessarily imply comfort or identifi-

cation that is easy—just identification that is purposeful.

Biblical Identification

The Bible is replete with rich teaching about and examples of genuine identification. From Genesis to

Revelation, the Scriptures demonstrate God’s intentional identification with us. Ponder the depth of

the word Emmanuel, which means “God with us.” From creation to the consummation of all things, God

is committed to intentional identification with the creatures he designed in his image. According to

Gerard Van Groningen, an Old Testament seminary professor, God’s divine covenants constitute a

“God-established, -maintained, and -implemented life-love bond.”

God’s covenants with his people

throughout the ages are exemplary of the Emmanuel principle.

Consider the covenant of creation, which is God’s implicit covenant with mankind made in the

context of the design of humanity. The bond of life and love is deeply rooted in God’s creation of man

as his image-bearer. It is the relationship between God and man, not just in the simplistic sense that

we usually think of the word relationship, but in the deeper sense of man’s essence—his bearing of the

divine image within himself—that binds man to God. Van Groningen continues, “This relationship is

an essential aspect of God’s covenant. The foundational idea of covenant is bond. God bound himself

to mankind as he bound mankind to himself. It was a bond of life and love.”

Not only are we created for loving service to God in his kingdom, but we bear the image of the King

himself within ourselves. Now, that’s identification! If God, who, in all his splendor and transcendence

Same Lake, Different B o at, b y Ste p hani e Huba c h

can choose to be imminent to us, shouldn’t we, who are clearly not transcendent, strive for association

with our fellow human beings?

How do we know this is possible for us? We can be confident of our calling to identification because

Jesus himself demonstrated it throughout his life. One of my favorite examples is in John’s gospel ac-

count of Jesus’ healing of the man who was born blind.

As he went along, he saw a man blind from birth. His disciples asked him, “Rabbi, who sinned,

this man or his parents, that he was born blind?” “Neither this man nor his parents sinned,”

said Jesus, “but this happened so that the work of God might be displayed in his life.” (John

9:1-3)

The disciples emphasize a sense of otherness in the way they refer to “this man” and in the way they

ask, “Who sinned?” Notice, however, that Jesus turns their question on its head and responds with a

statement reflecting God’s purposeful identification with the man’s life: “This happened so that the

work of God might be displayed in his life” (John 9:3). Jesus then proceeds to heal the man, but Jesus

does not disengage from the man born blind at that point even though the man goes on his own way.

The continuing account relays a subsequent squabble among the Pharisees, the man, and his family.

Under a barrage of questioning, the healed man repeatedly recounts his miraculous encounter with

the Christ, but the man is increasingly berated by those who do not want to accept it. Finally, the con-

flict ends with the Pharisees shouting at him, “You were steeped in sin at birth; how dare you lecture

us!” (John 9:34). And they throw him out.

However, the best part of the story comes in the next verse. It reads, “Jesus heard that they had

thrown him out, and when he found him…” (John 9:35). I love those words: “when he found him.” Jesus

went looking for the man. He was interested in more than just his disability. He was invested in him as

a person. Jesus then moves the relationship to another level and introduces himself as the Son of Man—

bringing the relationship full circle, back to a connection with God himself—the one who identified

with the man born blind even in his creation, when the image of God was stamped within. That’s pow-

erful!

Biblical Application

So, from the profound reality of God’s identification with us in our image-bearing and from Jesus’

practical example, how do we make the jump to our own application? What motivates us to connect

with others intentionally as God requires of us? Romans 12 gives a clue:

For by the grace given me I say to every one of you: Do not think of yourself more highly than

you ought, but rather think of yourself with sober judgment, in accordance with the measure

of faith God has given you. Just as each of us has one body with many members, and these

members do not all have the same function, so in Christ we who are many form one body,

and each member belongs to all the others. We have different gifts, according to the grace

given us. (Rom. 12:3-6a)

The first thing that motivates us to identify with others is a proper perspective on ourselves. “Do

not think of yourself more highly than you ought” (Rom. 12:3). We must recognize that we all have

needs—that is a normal part of life in an abnormal world. Our brokenness and neediness as humans is

On I d entif i cati o n: Sa m e Lak e , Diffe ren t Boat , by S t epha n ie H u b ach

universal; how it manifests itself is variable. It is same lake, different boat. Connecting to others in a con-

descending way is not an option. Intentionally associating with others because we can truly identify

with their human condition is essential.

Second, we will be motivated to identify with others when we realize that we rely on each other.

“Just as each of us has one body with many members, and these members do not all have the same

function, so in Christ we who are many form one body, and each member belongs to all the others”

(Rom. 12:4-5). There is an interdependent unity that comes from diversity in the body of Christ. Every-

one benefits when we choose intentional relationships with people of differing abilities. Notice that

the model for mutual reliance in Christ’s church is more intimate than same lake, different boat. It is same

body, different parts.

Third, we need to celebrate the giftedness of those with whom we connect. “We have different gifts,

according to the grace given us” (Rom. 12:6a). Because we are reliant on each other to bring complete-

ness to the body of Christ, everyone’s contribution is a gift in its own right. Note that our differing

abilities are seen as positive and purposeful. There is genuine joy in celebrating the unique qualities

that express God-given individuality in the context of unity.

Finally, “the grace given us” (Rom. 12:6a) is the ultimate basis for true person-to-person identifica-

tion. In the covenant family, grace is the glue that binds us to each other—regardless of nationality,

ability, gender, age, or any other defining characteristic. Those who have experienced God’s grace first-

hand know that our need for grace is universal. It is what allows us to relate to others, inside and outside

of the body of Christ, with humility and compassion. Of course, identification can be costly and some-

times a little uncomfortable on our part, but grace was exceedingly costly and excruciatingly painful

on God’s part. Remember: Emmanuel—God with us. Doesn’t that say it all?

Summary

When our son Freddy entered second grade, we were preparing to start Timmy in kindergarten at the

same elementary school. Knowing that Timmy occasionally pulled embarrassing stunts in public, I

was concerned that Freddy might feel self-conscious about sitting with Timmy on the school bus. So,

one day I asked Freddy how he felt about the prospect of riding on the bus together. Looking at me in

stunned amazement that I had even approached him with the question, Freddy replied indignantly, “I

would be proud to sit with my brother.”

How about you? Would you be proud to identify with your “brother” or “sister” who is disabled?

Then follow Jesus’ example—be intentional and go find them.

Personal Application Questions

1. How do you usually think about the concept of “identification”? Do you typically con-

sider identification to be related to comfort, commonality, or intentionality?

2. What fears do you have about relating to people who have disabilities?

3. How does God’s example of identification with us help you to overcome those fears?

4. What does it mean to say “same lake, different boat—we are all essentially the same but

experientially different”?

5. Whom will you choose to identify with today?

Phillipsburg, NJ.

On I d entif i cati o n: Sa m e Lak e , Diffe ren t Boat , by S t epha n ie H u b ach

NOTES

1. “‘Cognitive disabilities’ is often used by physicians, neurologists, psychologists and other professionals to include adults sustaining head injuries

with brain trauma after age 18, adults with infectious diseases or affected by toxic substances leading to organic brain syndromes and cognitive

deficits after age 18, and with older adults with Alzheimer diseases or other forms of dementia as well as other populations that do not meet the

strict definition of mental retardation.” Thus, cognitive disabilities is an “umbrella” term that includes intellectual disabilities (formerly referred to as

mental retardation) but is broader than intellectual disabilities alone. (Source: U.S. Administration on Developmental Disabilities)

2. “A mental illness is a disease that causes mild to severe disturbances in thought and/or behavior, resulting in an inability to cope with life’s ordinary

demands and routines. There are more than two hundred classified forms of mental illness. Some of the more common disorders are depression,

bipolar disorder, dementia, schizophrenia, and anxiety disorders.” (Source: National Mental Health Association)

3. Gerard Van Groningen, Messianic Revelation in the Old Testament, vol. I (Eugene, OR: Wipf and Stock, 1997), p. 59-60.

4. Ibid., 103.

On I d entif i cati o n: Sa m e Lak e , Diffe ren t Boat , by S t epha n ie H u b ach

Stephanie Hubach serves as Mission to North America’s Special Needs Ministries Director. Mission to

North America is an agency of the Presbyterian Church in America. She also currently serves on the

Lancaster Christian Council on Disability and the Faith Community Leadership Advisory Board. Steph is

the author of Same Lake, Different Boat: Coming Alongside People Touched by Disability and All Things Possible: Call-

ing Your Church Leadership to Disability Ministry. She has been published in byFaith magazine, Focus on the

Family magazine, and Breakpoint online magazine. Steph and her husband Fred have been married for

27 years. They have two deeply loved sons: Fred and Tim, the younger of whom has Down syndrome.

A True Friend Identifies

By Joni Eareckson Tada

Have you ever watched a football game and seen those crazy fans in the stands wearing face paint

and funny hats, braving temperatures well below zero? They scream at the top of their lungs to cheer

for their team, as if the players will actually listen to their instructions. And put them in front of a

TV camera and you would think they had just won the lottery! If you are watching the game at home,

you say to yourself, “Why do they do that?”

The answer isn’t found in the win-loss record of the team. In baseball, for example, some of the

most avid fans are Cub fans—and the Cubs haven’t won the pennant in eighty years! The answer lies

not in the team itself but in the heart of the true fan.

What the crazy fans in the stadium, as well as the more subdued fans in the living room (like

my husband, Ken, and I!), experience in our heart is called identification. We identify with the team.

Our identity as individuals is tied, even in a small way, to the team. As a resident of the Los Angeles

area, the Lakers are a part of me and I feel like a part of them. If they win, we’re happy. If they lose,

we’re sad. (Ken more than me!) And we will defend the honor of the team to any who would dis-

parage it.

A true fan will recount stories of past triumphs. Or quote statistics on the players. Or wear jackets,

hats, pins, and shirts with the team’s logo—even during the off-season. A true fan will do this because

he or she identifies with the team. Wouldn’t it be wonderful if we identified with one another as peo-

ple in the same way? Someone’s hurt becomes my hurt? Someone’s hope becomes my hope?

Nowhere is a sense of identification more needed than in relationships between nondisabled peo-

ple and disabled people. Whether you simply cross each other’s paths briefly or become intimate

friends, developing a sense of identification with a disabled person is the most important and re-

warding step you can take. To identify with a person with a disability will mean that you have taken

yet another step in conforming to the image of Christ.

If identification is that important, let’s define it and then describe it in further detail. Webster’s

dictionary says it is a “process by which a person ascribes to himself the qualities or characteristics

of another person.” It is also described as “the perception of another person as an extension of one-

self” (that is, your pain is my pain; your joy, my joy).

Nobel Prize winner Herbert Simon describes identification this way: “We will say that a person

identifies himself with a group when, in making a decision, he evaluates the several alternatives of

choice in terms of their consequences for the specified group (or person).”

The essence of a friendship with a person with a disability is that we think about choices (how we

will act, what we will say) based upon their impact on that person and consider that person to be an ex-

tension of ourselves. It means that we will look at the world from their perspective and act accordingly.

Whether or not we identify with someone with a disability will depend upon these two factors: what

we know about a person and how well we value that person. Borrowing again from Herbert Simon,

these factors are called “premises.” We make decisions about things and about people based on premises

of what we believe to be true (facts) as well as the things that are important to us or that we care about

(values).

To illustrate how we make decisions, imagine for a moment that you’re in the market for a car. Your

pragmatic nature determines that safety and economy might be important values to you. As you shop

for cars, you will base your decision on information related to those values. Miles per gallon, air bags

and antilock brakes will all be key factors in helping you determine which car you buy. (If you choose

a convertible sports car, you weren’t being honest about what you valued. Looks and speed were prob-

ably more important to you!)

When it comes to our attitudes toward other people, we go through a similar process. Because an

attitude is simply a decision we make with regard to a person, idea, or thing, our values and the infor-

mation available to us will be of central interest.

Let us take this line of thinking and illustrate how you can not only describe your attitude toward

a person with a disability, but also how you can grow in your relationship with that person or group

of people. At the same time, we will see other attitudes that are prevalent in our society today regarding

people with disabilities.

First, think about information regarding people with disabilities. You can have varying amounts

of accurate or inaccurate information (facts) about someone. Represented in graphic form, it looks

like this:

A Tr u e Fri e nd I d e ntif i es, b y Jon i Earecks o n Tada

+ Facts

- Facts

+ Facts

- Facts

Second, think about your value regarding people with disabilities. Your value can move in a positive

or negative direction and can be represented this way.

Those of you who remember (enjoyed or dreaded!) algebra class can see where I’m going with this.

Put the two lines together to form a graph of Facts and Value:

- Value + Value

You will notice that when we formed this graph, we created four areas or quadrants. Look at each

quadrant to see what’s there.

Quadrant 1: Lesser value with little or inaccurate information.

This is the quadrant of Indifference. “I don’t know and I don’t care” is how someone with little value

and little or inaccurate information would express it. Very few would actually say it that way, but it is

prevalent in our society when it comes to working with disabled people. As a group, disabled people

have experienced discrimination and have had to work hard to get the most essential laws passed to

protect them from indifference.

Quadrant 2: Lesser value but with accurate and increasing amount of information.

This is the quadrant of Insensitivity. A person may know what is happening with people with disabilities

but may not respond positively because he or she doesn’t care or has become burned out from caring.

This often happens with those working professionally in the field of disability. The disabled person

may become just another “problem,” “case” or “file.”

Quadrant 3: Positive value but with inaccurate or inadequate information.

This is the quadrant of Ignorance. A lot of people in churches fall into this category. They care a lot—

Christ’s example and command prompt this—but they simply don’t know much about people with dis-

abilities. They are unaware. That is why much of disability ministry is geared toward building awareness.

Ignorance can be expressed in things such as assuming a person who is mentally disabled is also deaf.

Or a person in a wheelchair might be assumed to be mentally disabled. You can imagine how people

would interact in such cases and why friendships or acquaintances would be so hard to get started.

A Tr u e Fri e nd I d e ntif i es, b y Jon i Earecks o n Tada

- False

Indifference

- Value

+ Facts

Insensitivity

- Value

- Facts

Ignorance

+ Value

itive

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ve com

e full circle in this chapter

. We said at the outset that our

goal in fr

iendship is

entification.

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for

each

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that

ecid

value

and

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much

can

about a person with a disability, we will have expressed the mind of C

hrist by identifying

with that per

Christ

identified wit

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ecame

and

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us.

Imitating Christ in Friendship

That is what this is about, isn’t it? I

ating Chr

ist who was the ultim

ate Fr

iend.

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was

the

iend

sinner

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his

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str

ong

that

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his

death when he took on our

sins and endur

ed the wr

ath of G

od. Oh, what an expr

ession of loving

iend

ship to identif

y so closely with us!

Just as Jesus identif

ied with people in his death, he also identif

ied with us in his life. A

nd in the

thirty-

thr

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s that Jesus spent on earth, he paid particular

attention to what was consider

ed to be

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oup of

people—people with disabilities!

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iending them

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eeting them

at their

point of need!

Jesus’ friendship with people with disabilities serves as a model for us. We can’t go wrong if we im

itate the way in which he identified with people with disabilities. He valued each disabled person as a

person. The story of the paralytic who was let down through the roof in Luke 5 highlights Jesus’ belief

that a disabled person was indeed a

person.

In verse 20, he addresses the man as “friend,” or literally

“man.” That one word cut right through the prevailing notion that disabled people were less than full

participants in society.

While eleva

ting

the st

tus of ea

ch disabled person to that of a true human, at the same time Jesus

w tha

t ea

ch disa

bled person wa

s a

lso a

sinner.

We have a tendency to idealize people with disabilities

omehow

incapable

inning

But

Jesus didn’t sugarcoat human nature—even when it came to those

who mig

ht elicit sym

thy or pity in our society. In some cases, Jesus pointed out the disabled person’s

need for forgiveness. The disability may not have been caused by the sin, as in the story of the blind man

in John 9, but that did not exclude the person with a disability from the community of sinners. Several

times Jesus told disabled people that their sins were forgiven or that they should sin no more.

Jesus not only knew the true nature of a disabled person, he also felt

compassion

for them. Whether

he was dealing with an individual or masses of people with disabilities, the Gospels often say that “he

A Tr u e Fri e nd I d e ntif i es, b y Jon i Earecks o n Tada

+ Facts

Identification

+ Value

had compassion” on them. He did not ignore the need of the day and trivialize it in light of more im-

portant matters like the kingdom. He took each person at their point of need and expressed tender

mercy. I like that synonym for compassion: “tender mercy.” When we identify with a person with a dis-

ability like Christ did, we will be tender in doing so. Whatever harshness or difficulty our disabled

friend might throw at us, we can be tender in our response.

Jesus included people with disabilities as a part of his mission on earth. When asked in Luke 7

whether or not he was the Messiah, look at how he answered: “Go back and report to John what you

have seen and heard: The blind receive sight, the lame walk, those who have leprosy are cured, the deaf

hear, the dead are raised and the good news is preached to the poor.” In our “mission” for Jesus, we

might have easily skipped over this group. But Jesus didn’t forget. And neither should we.

Jesus stopped to listen to people with disabilities. The story of Bartimaeus illustrates this characteristic

of Jesus. Bartimaeus, while sitting beside the road to Jericho, called out to Jesus. The disciples tried to

rebuke him. They were, after all, on their way to Jerusalem where Christ would be welcomed as King.

But as this large procession of people moved toward Jerusalem, it says that Jesus “stopped.” He engaged

Bartimaeus in conversation, learned his need, and then ministered to him. Stopping, slowing down,

turning off the road—all are acts that reflect the strength of Jesus’ identification with disabled people.

If Jesus…

If Jesus identified so deeply with us, and if he identified so deeply with people with disabilities, it can be

our privilege to enter into a wonderful imitation of our Savior. We need not be intimate friends to iden-

tify. We need not be professional healthcare workers to meet needs. We need not be theologians to value

the essential worth of a disabled person. Submission to and imitation of Christ’s way is all we need.

A Tr u e Fri e nd I d e ntif i es, b y Jon i Earecks o n Tada

Joni Eareckson Tada is the founder of Joni and Friends International Disability Center, a nonprofit min-

istry with a global outreach. A diving accident in 1967 left Joni, then 17, a quadriplegic in a wheelchair.

Since then, Joni’s wisdom and influence have been shared with the world through bestselling books,

radio programs, television programs and frequent speaking. Her radio program is carried by over 1,000

broadcast outlets and heard by over a million listeners. Joni is also an accomplished artist and singer. She

has served on the National Council on Disability and the Disability Advisory Committee to the U.S. State

Department.

Seeing Life through Blinded Eyes

By Judy Redlich

In preparation for writing this paper, I surveyed some of my colleagues who are blind. They were glad

to help pastors and lay leaders feel comfortable ministering alongside people with blindness. Thus, we

(I, too, am blind) hope to paint a picture of who we are and how we would like you to see us. We rep-

resent the 1.3 million legally blind people in the United States.

Some lost their sight as babies. Others

became blind later in life or may be gradually losing their sight.

My Story

Like many premature babies who spent time in incubators prior to the 1950s, the retinas of my eyes

became detached due to an improperly regulated level of oxygen. Researchers identified this problem

only four months after my birth and began working toward a resolution. My mom said that my blind-

ness was a shock, but she and my dad always knew God would see them through. However, to my sib-

lings, I was simply their bratty little sister whether I could see or not. When I was four, we moved to a

neighborhood with sidewalks. I loved it when my dad walked beside me as I rode my bike up and down

the street. Later, the training wheels came off, and I rode a two-wheeler. I discovered that with a clothes-

pin or baseball card in the spokes of the bike in front of me, I could follow someone by listening to the

“flip, flip” sounds of the spokes against the card.

Definition and Causes of Blindness

Blindness is a loss of one’s vision that cannot be corrected with glasses or contact lenses. People with

“partial blindness” have very limited vision. Those diagnosed with “complete blindness” cannot see any-

thing and do not see light. Typically, people with 20/200 vision or worse are considered “legally blind.”

In the United States, the leading causes of blindness are glaucoma, macular degeneration, diabetes

and accidents such as chemical burns or sports injuries.

• Cataracts affect nearly 22 million people age 40 and older. By age 80, more than half of all

Americans have cataracts.

• Glaucoma affects more than 2.3 million Americans age 40 and older. Another 2 million do

not know they have the disease.

• More than 2 million Americans age 50 and older have advanced age-related macular degen-

eration (AMD), the stage that can lead to severe vision impairment. About 10 million have

early, intermediate or advanced AMD.

• Diabetic retinopathy affects more than 4.4 million Americans age 40 and older. The

number of people, especially young people, with diabetes is increasing: 19 million

Americans age 20 and older have diagnosed or undiagnosed diabetes; about one-third

are unaware they have the disease. Generally, the longer a person has diabetes the more

likely they are to develop retinopathy.

Statistics regarding blindness in third-world countries are much higher due to poor health and

economic conditions. Thankfully, there are a number of ministries working to improve the plight of

people with blindness around the world.

Steps to Understanding and Acceptance

Although Gaylen had been vision-impaired since birth, she still struggled when Retinitis Pigmentosa

began to affect her central vision. “When I was diagnosed, the doctor sent me out the door with no in-

formation or support. Consequently, I dropped out of college. I eventually completed a liberal arts de-

gree and worked as a graphics editor/illustrator for a newspaper until 2003.” Today, Gaylen works hard

to get valuable information to persons newly diagnosed with Retinitis Pigmentosa. She serves on several

boards, and is very active with the American Council of the Blind. Gaylen also records and edits Bible

studies for people who cannot attend church or a small group.

What makes people with blindness feel accepted? The same thing that makes you feel accepted,

such as having sincere friends who make you feel wanted, not simply tolerated. I remember a painful

incident from my high school days. I enjoyed playing in the band until one day I overheard a classmate

say, “I wish Judy wasn’t in band, because we always have to figure out who is going to lead her around.”

Wow, did that hurt! It also caused me to become more independent, which sometimes prevented me

from getting close to others. The people I surveyed said they often felt the same.

Charlene, an independent living specialist in Hawaii, and her husband are both blind. They are cur-

rently very active in a church where they have many friends. But they couldn’t say that about their pre-

vious church. “We were left out of most of the activities and treated like invalids,” said Charlene. “We

just wanted them to know us as friends and to think of us as real living people, who work, eat, sleep

and play. We were hungry for honest fellowship. We tried to express our faith by serving at church in

different capacities, but discovered that it was lonely being cast aside and pitied.”

Charlene admitted

she was shy and should have done a better job of reaching out to others, but it was like fighting an up-

hill battle.

Stories like Charlene’s reveal how much Christians need to be trained to welcome every person who

walks into our churches. Here are a few helpful steps on serving people who are blind.

Step 1) Ask First

There will be times when you will wonder whether a person can or cannot see. It is okay to politely ask.

People tend to assume that because we’re blind we aren’t intelligent. As a result, they think it is accept-

able to make decisions for us. “I do need help at church dinners to get my food,” said Joleen, a retired

physical therapist from Washington. “Usually, my husband knows what I like and goes through the

line for both of us while I sit at the table. However, sometimes others serve my plate without asking for

Seei n g Lif e Throug h Blin d ed Ey e s, b y Judi t h Red l ich

my permission. There is just a way of doing such things graciously without making me feel inferior.”

Joleen also recommends people avoid grabbing a blind person’s arms when offering assistance, because

this could startle them, sending them off balance.

Step 2) Avoid Being Overprotective

Mark is a 17-year-old high school student whose blindness was caused by a genetic eye condition. “I

wish people wouldn’t walk on egg shells around me,” says Mark. “It’s not like I’m going to break or

something. Everyone is in a clique at school, but I am not in one. Being blind does not change a person,

any more than it would change you if you were to close your eyes. One Facebook group got it right

when they posted this motto: ‘I’m blind, I’ve got a mind. Now, get used to it!’”

Hannah, a student at Bowling Green State University in Ohio, hopes to get a master’s degree in

special education, focusing on the visually impaired. Although she lost much of her sight as a baby go-

ing through cancer, she could read large print until recently. Hannah is now learning Braille.

“I want to teach blind children things I was not taught at a young age, like reading Braille, using a

white cane and learning talking software,” said Hannah. “My church provided me with a large print

church directory. They put the words on screens in very large print. And I bought a pair of binoculars for

watching videos. I also enjoy listening to the New International Version Bible on CD.” Although Hannah

has found ways to participate in worship, she still longs for more genuine friendships and needs the help

of others. She can’t even go shopping without a companion because without assistance stores are pretty

lonely and daunting. She also needs rides to doctor’s appointments since taxi fares are very expensive.

Spending time with people who are blind is the best way to get over your fear of saying the wrong

thing or being overprotective. Inviting a blind person to share their story with your church or youth

group is a great way to begin a dialogue.

Step 3) Help Provide Special Accommodations

As a child, my family attended a Lutheran church where volunteers provided me with Sunday School

lessons in Braille. They also kept a Braille Lutheran Hymnal in the usher’s room so that my mother

could write down the hymns listed on the board. We’d pick the volumes containing those hymns to take

into the sanctuary. The Baptists, Assemblies of God and Lutherans often provide materials in Braille or

large print. However, only about 12 percent of blind people read Braille. Find out which format people

use and adapt to their needs.

Since many blind people use computers or other adaptive readers, email is now a great way to pro-

vide materials in advance for someone unable to read regular print. If your songbook or prayer book

is on computer, send electronic copies. This enables people with limited vision to bring the appropriate

liturgy or readings in their preferred format and participate during services. An 18- to 26-point font is

recommended for printed bulletins, hymns, or Sunday school materials. By law, materials may be re-

produced in alternative formats as long as they are not sold. It is not necessary to secure written per-

mission from the author or publisher for this use.

Beth’s family always challenged her to be an overcomer. In college she enjoyed studying choral

music direction, but her church wouldn’t permit blind students to train as altar servers. Thus, Beth

was especially hurt when they wouldn’t permit her to carry a heavy, wooden cross during the proces-

sional, like everyone else. She spoke up in a meeting with her pastor: “Please don’t treat blind people

like special charity projects. If we express interest in doing things like serving communion, please help

us find a way to do it, even if modifications need to be made. How can I get anything out of church if

I’m just sitting in the pew?”

Seei n g Lif e Throug h Blin d ed Ey e s, b y Judi t h Red l ich

Transportation can be a huge issue for blind persons. Beth must cross a large, busy intersection to

get to the church she prefers to attend. When she can’t find a ride, Beth walks to a different church be-

cause it’s a safer route. Unless someone helps her navigate a new route, providing specific landmarks,

Beth is understandably afraid of getting lost or being caught in an unfamiliar intersection. Something

as simple as providing a ride to and from church is a ministry opportunity.

What About the Children?

Children who have been blind since infancy have never seen color. But that doesn’t mean they won’t

enjoy art projects. My mother was the glitter glue and tracing wheel queen. She helped me outline col-

oring pages and bought me a box of crayons that were flat on one side so they wouldn’t roll off the

table. Here are some other helpful tips to engage blind children at church:

1. Coloring Pages – Find crayons with flat sides or jumbo crayons. Make a Braille label for each

crayon. If children have limited vision, outline the picture with colored paint or glue so they

can see the outline. You can also give them a bottle of glue and a box of small items to create

their own pictures about their faith or a Bible story.

2. Drama – For skits, give children the script a week in advance or email it to their parents so

they can help them get ready to participate. Provide detailed acting directions such as “move

five steps to left stage.”

3. Music – Email songs in advance so parents can put the words into an alternative format.

4. Teacher’s Helpers – If you ask children to take turns helping the teacher, please don’t exclude

blind children. Show them what to do and hold them accountable. Consider assigning

helpers in pairs so everyone will have a buddy to work with, rather than singling out the

blind students.

5. Embrace Differences – If a child uses a seeing-eye dog, ask him or her to give a class presen-

tation on guide dog do’s and don’ts.

See Inside Our Lives

People with limited vision might seem distant and hard to reach because well-meaning but thoughtless

people may have disappointed them. They might also do things more slowly due to their disability.

However, when church leaders are patient and don’t make assumptions, they may find a hardworking,

loyal volunteer. Many blind people are unemployed with time to contribute to their churches, and

many would enjoy learning new skills.

Jessie is a blind Licensed Professional Counselor from West Virginia. Her church would not accept

her offers to help with music. “Even though I’m a competent leader and professional in other aspects

of my life, my skills have not been utilized at church,” she comments. Jessie recently attended a new

church where they were eager to have her assist with music and would even provide transportation.

But her guide dog was another issue. “Their plan was that they would ‘be my eyes’ for the time I was

there. That I should leave the dog at home and ‘hold onto their hands’ while there. The dog was ab-

solutely forbidden.”

In my own church, when I got a seeing-eye dog, my pastor asked me to give a demonstration in

front of our congregation. He explained, “Velda is Judy’s eyes. Would you want someone coming up

and touching your eyes?”

Seei n g Lif e Throug h Blin d ed Ey e s, b y Judi t h Red l ich

Linda teaches music at a Christian school in Nebraska, gives private voice and piano lessons, and

works with the church choirs. Linda says her Baptist church is very disability friendly, even offering

her part-time employment and ministry opportunities. Linda partnered with another blind woman to

create electronic files of their hymnal, and each uses the King James Version Bible in an alternative for-

mat. She also moderates an email list for blind persons in communities of faith, through a division of

the National Federation of the Blind. Linda appreciates how inclusive her church is to her, as well as

to her friends who are visually impaired.

Robert has been blind since birth. He is Missions Chairman at Faith United Methodist Church in

West Monroe, Louisiana. Robert has been active in church most of his life. He holds a degree in com-

puter science with minors in music and business administration. How did he handle rejection in

church? Robert says:

In each case, the congregations tended to be insular. They were perfectly happy to have me come

and put money in the offering plate, but that was as far as my involvement went. My solution

to this rejection was to go to a different church. Currently, I sing in the choir, play bells in the

bell choir, serve on the Nominations Committee and the board of Trustees, am chair of the Mis-

sions committee and serve on the Staff Pastor Parish Relations Committee. In the past, I have

also been the lay delegate to the annual conference. God has given me gifts and talents and he

expects me to use what he has given me. It is my responsibility to put myself forward and vol-

unteer. I pay attention to the workings of the church and get involved as opportunities become

available. It doesn’t matter if you are blind or sighted; you get out of a church what you put in.

Ernest is a retired registered nurse. He found that moving from a small church, where everyone ac-

cepted him, to a large congregation was not easy. When he offered to help in programs, one leader

replied, “Well, I’m not sure what you can do.” Thankfully, attitudes toward Ernest eventually changed,

and now he and his wife often lead song service. He’s been in the church choir and has been a teacher

in a children’s division for the past four years. Ernest gives these reminders:

Don’t just walk past me because I don’t see you. Speak to me, not over me to another. When

talking to me, don’t walk away without letting me know you are leaving. Find out my

abilities/likes and give me some responsibilities. Greet me like you do anyone else. Being blind,

I think one of the hardest things is meeting people, whether in church or other places, and not

being able to look at folks to get their attention. Thus it is easy to be ignored by most of the

congregation.

Getting Real About Blindness

Debbie is a mother of eight and a grandmother of 15, and served as a children’s minister until she lost

her vision in 2006 because of multiple sclerosis. Her husband went through a catastrophic illness in

2008, and could no longer work as a restaurant manager. She wants to help others understand their

pain, loss and how to help.

“We never imagined both of us being ill in our 50s. A pastor should say, ‘Hey, I want to sit down

with you…get to know your family. I know you’ve had a lot of challenges recently, and perhaps you can

help me understand where you are coming from so I can help you and other people who may go

through your same challenge.’”

Seei n g Lif e Throug h Blin d ed Ey e s, b y Judi t h Red l ich

She says a brief conversation in a church hallway is not the place to bring up issues that are still

overwhelming. After several years Debbie is still grieving her loss of sight. She confesses to being afraid

to share her frustrations, at the risk of sounding unchristian or being whiny. She feels pastors don’t

really want an honest answer when they ask, “How are you?” They want you to give the typical response,

“I’m doing great!”

Debbie said she still doesn’t quite know where she fits. The very people who looked to her for advice

and respected her in ministry now turn their backs. “What if Jesus came into one of our churches in a

wheelchair or blind—would he even be able to get in the door?” Debbie wonders.

Pastor Paul is the director of the Center for the Blind and the Assemblies of God U.S. Missions Na-

tional Representative for the Blind. He offers insights into walking alongside someone who is blind.

“First of all, find out where people are spiritually. Above all, let them know that even if they may have

to change their career, there is life after blindness.”

Pastor Paul is married with five children, and wants to encourage others. “Your faith is going to be

challenged. The Bible talks about the chaff being burned up by fire. You will find out what you really

believe or how firmly you believe what you’ve been teaching. Your entire belief system will be challenged.

Be prepared for that. If your faith is real, you will meet the challenge. It’s easy to say you believe some-

thing, until you are tested. There is hope and life after blindness. With the proper heart, and the right

techniques, you will probably find your ministry more fruitful because of your greater dependence on

the Lord. You’ll be able to empathize with those you counsel more. Most importantly, you don’t have

to give up your calling.”

Dave, a blind Lutheran pastor, and father of two says, “I find the most important thing a church

can do is accept a person for who he or she is, expecting of him or her as much as any other person,

and the willingness to utilize the individual’s gifts, with no emphasis or limitations.”

The next time you meet a blind person, ignore any fear that might hit you about that person being

different. The rule of thumb is to treat us the way you would like to be treated. Don’t baby us, don’t ig-

nore us. Develop a friendship with us, and anticipate it to be mutual rather than one-sided.

What are some hobbies people with vision loss enjoy? Here’s a list of just a few: playing golf, swim-

ming, hiking, reading, traveling, singing, biking, writing poetry, cooking, listening to music, cross-

country skiing and waterskiing. Do any of those match yours? Why not ask a blind person to join you

in one of your mutual interests? Do you share similar occupations? Does it surprise you that blind per-

sons are employed as musicians, web site designers, audio editors, computer programmers, psycholo-

gists, nurses, physical therapists, attorneys, school teachers, etc.?

There are areas where blind people can truly benefit from a friend willing to lend a helping hand,

such as grocery or clothes shopping, trips to the bank, transportation, reading mail, filing and organ-

izing printed paper work, matching and/or labeling clothing and jewelry, labeling canned goods.

Joleen sums it up for all of us: “I don’t want to feel like the amazing blind person, but rather a com-

mitted and capable member of our church family.”

In closing, please ponder the following beatitudes which sum up many of the stereotypes we face

as blind persons:

Blind Beatitudes

Blessed are they who refrain from shouting when they speak to me.

Blessed are they who talk directly to me and not to someone else.

Blessed are they who say who they are when entering a room and say hello to me.

Seei n g Lif e Throug h Blin d ed Ey e s, b y Judi t h Red l ich

Blessed are they who say goodbye to me when they leave so I am not left speaking to the air.

Blessed are they who do not hesitate to say “see” when talking to me.

Blessed are they who tap my shoulder gently when approaching from behind or the side when speaking to me.

Blessed are they who wait for me to extend my hand before shaking it.

Blessed are they who place my hand on an object such as the back of a chair when telling me where it

is, so I can seat myself.

Blessed are they who do not leave me in a strange environment without orienting me to it.

Blessed are they who offer me their arm to serve as my guide, instead of grabbing, pulling or shoving me.

Blessed are they who approach me in a crowd, offering to help when I appear disoriented.

Blessed are they who do not embarrass me in a group by referring to my blindness in word or action.

Blessed are they who laugh with me when I tell a joke related to blindness.

Blessed are they who read me the menu and its prices, allowing me to order my own meal.

Blessed are they who take me to the cashier so I may pay for my own meal.

Blessed are they who do not distract my guide dog from being my active eyes.

Blessed are they who treat me like a human being, for like it or not, I AM a human being.

Author Unknown, Contributed by Pat Seed

NOTES

1. U.S. National Library of Medicine, “Blindness,” Medline Plus, http://www.nlm.nih.gov/medlineplus/ency/article/003040.htm#Common%20Causes.

2. National Federation of the Blind, “Major Causes of Blindness,” Blind.net, http://www.blind.net/g2000000.htm

3. American Academy of Ophthalmology, “Eye Health Statistics at a Glance,” American Academy of Ophthalmology (updated May, 2009)

http://one.aao.org/SearchResults.aspx?q=Eye%20Health%20Statistics%20at%20a%20Glance&t=o&type=0

4. The quotes in this paper are from a “Questionnaire about Blindness,” by Judy Redlich, (Survey, 2009).

Seei n g Lif e Throug h Blin d ed Ey e s, b y Judi t h Red l ich

Judith Redlich has 32 years of experience in various aspects of the media industry. For twenty years, Judy

produced and hosted a television interview show, for twelve years she produced and hosted a weekly radio

talk show. As Manager of Joni and Friends Gateway she is responsible for administrating and implementing

all of the programs in St. Louis, Mo. Judy completed her Bachelor of Science in Journalism and Psychology

from Missouri Valley College. In 2009, The National Association of Professional and Executive Women

named Judy “Woman of the Year” in Media Relations, and she received the 2006 Bronze Telly Award.

Ministering to People with

Autism Spectrum Disorders

By Dr. Laura Hendrickson

Tommy is a 24-year-old man with severe autism. He’s unable to speak, but moans loudly at intervals

and is in constant motion. Nobody knows whether he understands anything he hears, and he can be a

distraction during the Sunday service because he sits in the front row with his parents. If you were a

member of his church, would you be tempted to talk to the pastor about where the family should sit?

Rhonda is five, and diagnosed with autism. On the first day of the new quarter at Sunday school

she refused to take a seat, and stood at the back of the room, rocking rhythmically. When her teachers

tried to get her to sit down and listen to the Bible story, she screamed hysterically and threw herself on

the floor. Although Rhonda is able to speak, she seldom does unless she needs something. Her teachers

never know whether she’s learning anything from the class, because she gives no indication of interest.

Instead, she prefers to sit alone on the floor in the toy corner, lining blocks up in rows. She sometimes

gravitates to the periphery of the group when they’re singing or playing a game, but she never joins in.

Her teachers wonder whether Rhonda belongs in their class and wish they knew how to reach her.

Ten-year-old Joe is a real “little professor.” One morning he walked up to a woman he’d never seen

before, grabbed her wrist without even a greeting, and started to explain how her watch worked. Then

he launched into a lecture on world time zones and Greenwich Mean Time. A deacon asked Joe to help

set up chairs in the sanctuary, but he couldn’t get them lined up correctly. Instead of asking for assis-

tance, he began complaining loudly to himself. When this didn’t bring help, he started banging his head

rhythmically against one of the chairs. The pastor had been told that Joe had Asperger’s syndrome, but

he privately wondered whether the boy was just self-centered because his parents spoiled him. Maybe

he simply needed more consistent discipline and encouragement to prefer others ahead of himself.

Understanding Autism Spectrum Disorders

Autism spectrum disorders (ASD) are developmental disabilities, present from birth, characterized by

delays in three main areas of function. Most noticeably, people with ASD are impaired in their ability

to relate to others. Less able people with autism usually have little to no interest in relationships. Those

who are higher functioning may long for interpersonal connection, but may not possess the ability to

achieve it. They fail to connect with others because they don’t understand nonverbal cues like facial

expression, bodily stance, and tone of voice, and also because they don’t recognize that other people

have their own points of view, interests, and desires.

The cognitive hurdles people with ASD face are often more handicapping than their social prob-

lems. People on the autism spectrum range from gifted to mentally retarded, but at all levels of ability

there’s a tendency to focus on details at the expense of the big picture, and difficulty shifting attention

from one thing to another. Even people of the highest function find it almost impossible to respond

flexibly in a dynamic environment. Even very bright people on the spectrum still have slower mental

processing, problems with organization and prioritization, and struggle to react appropriately to un-

expected events.

Communication is the third area of delayed function, and the degree of impairment varies among

people with ASD. Some are unable to talk, while others neither speak nor understand the speech of

others. But even those who are very bright may have difficulty expressing their thoughts, and struggle

to comprehend an entire message the first time it’s spoken. For this reason, teenagers with Asperger’s

syndrome may be considered to be “stupid” by their peers, even if they are at the top of their class aca-

demically.

The term “autism spectrum disorder” is used to emphasize the commonalities between those with

high function and those who are less able. For example, Asperger’s syndrome is an ASD that is often

diagnosed in people who are clearly impaired in the area of social skills, but less obviously so in the

areas of cognition and communication. Autism is diagnosed when people have severe delays in all three

main areas. Although it may not be obvious at first glance, Tommy, Rhonda, and Joe are all affected by

the same condition—the only difference is in the severity.

Behaviors Associated with ASD

Behavior problems develop as a consequence of the social, cognitive, and communication handicaps

just mentioned. Inflexible thinking is a hallmark of ASD. Because mental processing is slow, people

with ASD find it much harder to keep up with a dynamic environment. Change makes them anxious,

so they develop behavior patterns that enable them to avoid it. For example, Rhonda feels safer in the

back of the Sunday school room because she’s separated herself from the demands she might face as

part of the group. People on the spectrum also commonly develop ritual behaviors and obsessions,

which can help them calm down by limiting their awareness of disturbing surroundings. Rhonda’s lin-

ing up blocks is an example of a ritual behavior. Similarly, Joe’s obsession with watches gives him some-

thing to focus his attention on when he’s anxious.

Because of their cognitive inflexibility, people with ASD are easily overwhelmed in situations where

there’s a lot going on simultaneously. When this happens, they tend to engage in self-stimulatory be-

havior to help deal with the confusion they feel. Tommy’s moaning, Joe’s head banging, and Rhonda’s

rocking are examples of self-stimulation. Severe tantrums or “meltdowns” may occur when a person

on the spectrum is no longer able to manage his or her emotions using self-stimulation alone. When

teachers attempted to prevent Rhonda from rocking and pressured her to sit with the other children,

she had a meltdown.

Joe’s angry complaining was evidence that a meltdown was imminent. When his distress wasn’t

remedied, he began to engage in painful self-stimulation. Without intervention, he could have wound

up picking up a chair and throwing it. Although children with Asperger’s syndrome may seem more

mature than children with autism of the same age, their coping abilities are still far less developed than

Mini s terin g to P eople with A utis m Spec t rum D i sorders , by D r. Laura Hendr i ckso n

their typical peers. Under enough pressure, a child with autism might act out in ways other children

wouldn’t consider.

Rhonda avoids other people because she feels little need to interact and is more comfortable know-

ing what to expect. On the other hand, Joe desires social intimacy, so he tries to connect with others.

Joe takes the conversational initiative and keeps it, because if he controls the direction of the interac-

tion, he’ll face less unpredictability and, therefore, less anxiety. However, his failure to obey unwritten

social rules and receive feedback through nonverbal cues keeps him from making a genuine connection

with others. When he reaches adulthood, he may suffer greatly from loneliness. Tommy is far less likely

to be lonely—even though his interactions will probably be minimal throughout his life—because he

has few felt social needs. Because Rhonda is still young, it’s hard to predict how she’ll function by the

time she’s an adult. Children with autism sometimes “move up the spectrum” when they receive effec-

tive help early on. By the time Rhonda is 10, she may still be functioning on a level similar to where she

is now, or she could behave very much like Joe does now.

ASD specialists have also found that kids like Joe can improve in the area of social competence

when the requisite skills are taught explicitly. They’re still learning how to quantify and teach these

“unwritten rules,” but early efforts seem promising. With the right kind of help from ASD professionals,

Joe could well be indistinguishable from typical people his age by the time he’s grown, or he might

continue his current behavior.

How Can the Church Help?

Remember the questions about Tommy and Rhonda: Is there any point in encouraging people like

this to participate in their faith community? Can they have faith, and grow in Christ like typical peo-

ple do?

It’s important to remember that people on the autism spectrum weren’t born as the result of an

accident, which occurred outside the providence of God. Genesis 1:27 teaches that we’re all made in

His image and likeness, like our ancestors, Adam and Eve. That image has been marred by the fall, and

the disabilities of people with ASD clearly demonstrate this painful reality. But they are still human

beings made in the image of God, and, like the rest of us, they were born with the potential for rela-

tionship with Him. Scripture tells us that God personally superintended their development in the

womb and planned their life stories, as He did for our typical children (Psalm 139:13-16). So do they

belong in church, even if their presence complicates life for the rest of us? Absolutely!

What’s more, people with ASD are capable of learning, when they’re taught in a manner consistent

with their unique cognitive style. Proverbs 22:6 in the original Hebrew reads, “Train up a child in his way,

and when he is old he will not depart from it.” A child with ASD has innate strengths and weaknesses, like

the rest of us, which constitute his individual way. If we offer help based upon an understanding of

the ways that he is distinctive, he can learn.

Helping Young Children with Autism

How would I help Rhonda learn in her Sunday school class? I’d start by designating myself as her special

helper. Generally speaking, a class containing a child with ASD should have someone devoted exclu-

sively to him or her, because the child probably won’t participate without one-on-one involvement.

Autism professionals call this person a “shadow,” and their job is to stay with the child with ASD to

repeat what the teacher says in simpler language and to encourage their involvement.

Mini s terin g to P eople with A utis m Spec t rum D i sorders , by D r. Laura Hendr i ckso n

Because Rhonda is cognitively inflexible and easily overwhelmed, she’s not likely to notice what

the teacher is saying without help. So if I were shadowing Rhonda, I’d get down on her level, face-to-

face, because if she hears what’s been said, she’s more likely to respond. Before a transition occurred,

I’d tell Rhonda it was time to change activities and explain what she could expect next. Children with

ASD often have apraxia, which is difficulty getting themselves moving. Physical guidance like gentle

pressure on her shoulder might help to get Rhonda started. I’d go to her desk, put a crayon in her hand,

and initially guide her hand to start coloring. Then I’d praise her effusively, “Good coloring!” ASD spe-

cialists say that children on the spectrum often don’t respond to quiet speech, but cooperate when it’s

given enthusiastically. On the other hand, if a correction was necessary, I’d try not to make a big deal

out of it, because children with ASD are easily discouraged and tend to give up. This can provoke ob-

stinate behavior and even meltdowns.

Rhonda also needs firm limits and consistency. She may become confused and stop trying if the

rules aren’t exactly the same every time, or if they aren’t always enforced. Typical kids can deal with

some inconsistency in their environment. Because children with ASD struggle with change, it helps to

make the rules obvious, state them often, and enforce them 100 percent of the time.

I’d also be watching Rhonda for rocking or other clues that she was becoming overwhelmed. If she

seemed to be getting increasingly upset, I’d take her out of the classroom for a few minutes to a quiet

place where she could calm down. Once there, I’d talk to her very slowly, in a quiet, low-pitched voice

about what was happening in the room, trying to help her make sense of it. I’d also try to get Rhonda

to agree that she was ready to go back to the classroom before taking her, perhaps by reminding her

that it was almost time for a favorite activity.

If, in spite of my best efforts, Rhonda did begin having a meltdown in the classroom, I’d pick her

up quickly and take her to a quiet place. If she’s removed from the difficult environment, her loss of

control is likely to resolve sooner. I wouldn’t try to talk to her while she was upset, because more words

would further over-stimulate her. Once the incident was over, I’d try to talk with Rhonda about what

bothered her, and help her discern a way to cope better next time.

Helping People with Asperger’s Syndrome

What can be done to help Joe? Are people with Asperger’s syndrome really seriously handicapped, or

do they just need more discipline and training on how to put others ahead of themselves?

It’s important to recognize that the Bible doesn’t exempt people with special needs from its com-

mands. This means that Joe, like the rest of us, needs to work hard at preferring others ahead of himself.

But because he has an impairment that makes it especially difficult for him to see things from others’

point of view, this is going to be much tougher for him. We also need to remember that just because a

child has a disability doesn’t mean that he or she doesn’t make sinful choices. People with Asperger’s

syndrome find the battle with their besetting sins (often anger and stubbornness) very difficult because

of their native inflexibility and emotional instability. However, they must continue to fight—within

the limits of their ability—because God commands all of us to do so.

This calls for great compassion on the part of those who seek to help a child with ASD. We want to

be sure that we don’t exempt him from the need to follow Christ in the area of his behavior because of

a misunderstanding of the nature of his disability. We must lead with patience, recognizing how much

harder it will be for that child to change.

Is Joe spoiled, as well as disabled? He could be. My son’s function was as low as Tommy’s at age

two, but he received effective early intervention, and was more like Joe by the time he reached 10. By

Mini s terin g to P eople with A utis m Spec t rum D i sorders , by D r. Laura Hendr i ckso n

God’s grace, today my son holds a job and is an honors college student. In his late teen years I had to

face the painful reality that, because I’d focused so much on adapting myself to his way when he was a

child, I’d failed to set a high enough standard for his behavior. He had a real disability, but that didn’t

mean that he couldn’t be overindulged, or that he didn’t need help to overcome his particular besetting

sins. Help for Joe might include individual counseling. He needs to be motivated to do something that

he doesn’t naturally desire to do, which is to work on understanding others and thinking of their needs

as well as his own. He can grow in this area, but first he has to be convinced of its importance, and un-

derstand that God requires it of him. He can learn to better control himself, even though he becomes

overwhelmed when things change too rapidly for his comfort level.

Does Joe need more discipline? It’s possible, depending on what standards his parents are using to

raise him. It’s likely that those who share his life need to better understand his unique way. This is not

to say that an effective approach to helping Joe couldn’t include making sure his parents understand

biblical principles of child training. But to be effective, his helpers also need to recognize that some

parenting techniques that work with typical children may tempt a child with Asperger’s syndrome to

further lose control. The biblical principles are non-negotiable, because God has commanded them in

His Word. But how we apply those principles to a child with ASD may be very different from how we

apply them to typical kids.

What makes understanding Joe a challenge is that he’s so intellectually competent. Yes, his interests

are a little strange, but he’s as capable of learning as a bright typical child. And yet he doesn’t have the

ability to think through a simple practical problem and modify his approach in response to a changing

environment. Because he’s cognitively inflexible, he’s also less likely to remember to ask for help when he

doesn’t know how to solve a problem. And because he’s easily overwhelmed, he may make sinful choices

in response, like voicing his frustration. If I saw a typical child at my church angrily complaining while

he reluctantly obeyed me, I might tell him that he was being disrespectful. I’d say that, to be pleasing to

God, obedience must be performed cheerfully from the heart. Perhaps I’d even remind him that God’s

Word commands him to “do everything without complaining or arguing” (Phil. 2:14). All this is true, and cer-

tainly should be explained to Joe at a later time, once he’s back under control. But when he’s already over-

whelmed, this correction might pitch him over the edge. And, more importantly, it doesn’t address the

heart of Joe’s anger, which is that he’s frustrated because he can’t figure out how to solve his problem.

So if I knew that Joe had Asperger’s syndrome, and saw that he was trying to line up chairs, I’d say

in a low, quiet voice, “Having trouble lining up the chairs? Let’s figure it out together.” Then I’d offer

information to help him modify his approach to the problem. For example I might say, “If we place

the metal frames together at the seat, I’ll bet that the legs will line up, too.” I know that this seems ob-

vious, but people with ASD sometimes have difficulty getting the big picture, particularly when they’re

already anxious. Joe would probably appreciate the feedback, if it were given quietly and matter-of-

factly. I’d work alongside him without saying any more than I had to, which would help him concen-

trate on his task. Once the job was done, I’d encourage him to take a break, knowing that he’d naturally

choose to isolate himself to calm down. Finally, I’d make sure that he received appropriate correction

about his sinful responses at a later time.

Helping People with Severe Autism

Everyone’s patience will be needed if a lower-functioning person with autism is to become an accepted

member of your church family. Given the severity of his disability, Tommy is unlikely to participate in

activities without his parents. Because many adults with autism continue to have meltdowns, the family

Mini s terin g to P eople with A utis m Spec t rum D i sorders , by D r. Laura Hendr i ckso n

needs support as they work to help him feel safe and under control. Life with Tommy may be particu-

larly trying during the years when his parents are training him to sit in church during the service.

Is there any point in doing such training? Can a lower-functioning person with autism understand

a church service? Remember that my son was much like Tommy at two, which was when his training

began. He was similar to Rhonda at four, and I worked to integrate him into his Sunday school class-

room, shadowing him myself. Today it’s clear to everyone that he has a fine mind, but this was far from

obvious during his “training years.”

We should seek to foster the relationship with God in any way we can, recognizing that there’s still

much about autism we don’t understand. The image of God implies that all human beings are capable

of relationship with Him regardless of their disability. Some people with autism who are unable to

speak and appear to have severe mental retardation have been taught to type, and once they’re able to

communicate, they prove to be as intellectually capable as you or me. Granted, this will not turn out

to be true for everyone, but even those with retardation shouldn’t be presumed incapable of under-

standing some measure of spiritual truth.

My son’s spiritual understanding at every age seemed to develop much slower than I would have

predicted based upon my knowledge of his intellectual abilities. This taught me that a lack of obvious

evidence of growth doesn’t mean that there’s no spiritual life in people with autism. We just may not

know how to recognize the early signs of their spiritual growth. We can be confident that there is some-

thing happening even in very low functioning spectrum people because we know that God made them—

like all people—for a relationship with Him.

I vividly recall the isolation and lack of understanding from others that I sometimes experienced

during my years raising a child with autism. Let’s always remember that love “is ever ready to believe

the best,” (1 Corinthians 13:7, AMP). It may be that the parents of these challenging children are making

mistakes. God forbid we should minister condemnation instead of comfort to them, particularly when

there’s still so much we don’t understand about ASD. Instead, may He grant us grace and wisdom as

we seek to be channels of His love to these beautiful but very different people.

Mini s terin g to P eople with A utis m Spec t rum D i sorders , by D r. Laura Hendr i ckso n

Dr. Laura Hendrickson, trained as a medical doctor and board-certified as a psychiatrist, left her practice

18 years ago to work full-time at home with her son, Eric, who had just been diagnosed with severe autism.

She trained as a biblical counselor and currently ministers at the Institute for Biblical Counseling and

Discipleship in San Diego, CA. She is the author of Finding Your Child’s Way on the Autism Spectrum: Discovering

Unique Strengths, Mastering Behavior Challenges. Eric has, by God’s grace, advanced along the autism spectrum,

and today is an honor student at a top California university.

Dealing with the Emotions

of Those with Special Needs

By Mark W. Baker, Ph.D.

In my role as a psychologist I am often asked the question, “What’s the point of feelings, anyway?”

People come to my office disturbed by their feelings and struggling with everything from being over-

whelmed to being completely cut off from their emotions. As it turns out, feelings are vitally important

to who we are—and a crucial aspect of how we were created to be.

I often hear statements like, “I have to tell you up front, I’ve never really believed in psychology,”

or, “I don’t want to spend a lot of time wallowing in feelings. I don’t want you to just sit there and

listen to me; just tell me what I should do to get better and I’ll do it.”

These statements are predicated on the notion that emotions get in the way of effective living and

should not be trusted. These people think a lot of reasoning is good, and a lot of emotion is bad. While

this disdain for feelings can be traced back hundreds of years among Christian authors, it has led to a

number of difficulties in the lives of those trying to live authentically with their suffering. John was

someone who didn’t understand the point of feelings.

Living in Denial

A successful businessman who is married with three children, John was just about the perfect picture of

success until his car was broadsided at an intersection one day. John suffered a back injury, resulting in

paralysis in both legs and confining him to a wheelchair. With his typical determination and drive, he re-

covered from the accident, returned to work and refused to view himself as disabled—even though he is

never expected to walk again. John would simply say he is just a man who uses a wheelchair to get around.

However, what John said about himself differed from how he secretly felt inside. Although he tried to

hide it from everyone, over time John started battling anxiety. He was so embarrassed by his anxiety that

he planned his business meetings carefully so he could leave at a moment’s notice if necessary. Sometimes

he would cancel meetings altogether if he thought he was going to have a problem with anxiety.

The event that finally convinced John to seek help happened when he was about to leave for an im-

portant business trip. He had taken a car to the airport and was about to fly to New York to close an

important deal. Although John was a frequent flyer before the accident, he had cut back on his traveling

because of the anxiety. He didn’t admit it to anyone, but he was worried about how the trip was going

to go. As he approached the airport that day his hands started to feel clammy, his heart started beating

faster and he was feeling dizzy.

“Oh, no!” John thought to himself. “This trip is too important for me to blow it. I have to control this anxiety

no matter what.”

But try as he might, John couldn’t stop what was about to happen next. He learned willpower is

not enough when it comes to dealing with anxiety. As the driver pulled up to the curb at the airport,

John’s chest began to constrict and he was afraid he might be having a heart attack. He couldn’t get

out of the car. In fact, he was afraid to move.

“Take me to the hospital,” he cried out.

“What?” asked the driver.

“The hospital!” John shouted back. “I think I’m having a heart attack!”

Two hours later, when John’s wife arrived at the hospital, they both learned that John did not have

a heart attack. He had experienced a panic attack. In spite of his impressive willpower and positive at-

titude, John had run up against a problem he couldn’t solve with pure determination. He had figured

out how to overcome his inability to walk, refused to view himself as a victim and even returned to a

successful career. He had become an expert in facing difficult problems in life. But he was about to

embark on a journey of self-discovery to understand how to deal with a new problem he didn’t even

know he had—understanding the purpose of his emotions.

John entered therapy with me within a week of his panic attack. As he had with the other areas of

life, he started therapy with an agenda. He opened our first session with, “I’m looking for someone to

help me get control of my feelings.”

“Why is that?” I asked.

“Because they’re getting in the way!” he said, frustrated that I didn’t understand the obvious nature

of his goal.

“I see. So your feelings have become your enemy?” I responded.

“I guess so. I mean, I have so much going for me. The doctors tell me I am one of the best examples

of recovery from this kind of spinal injury, so whatever problems I have now must be in my head. There

are no victims in life you know, only people who think they are,” John said, defiantly.

“Well, control is a tough one,” I replied. “Before I prescribe a treatment for you, I think I need to

understand the exact nature of the complaint.”

Over the next several months of therapy John learned that his feelings were not his enemy, and, in

fact, they were his friends. All of them—even the uncomfortable ones. He learned that his take charge at-

titude had helped him return to a successful career in business despite the fact that he was now in a

wheelchair, but it was causing him to fail in his emotional life. John’s attempts to control his anxious

feelings and talk himself into positive feelings had been making matters worse. It was only when he

stopped trying to control his painful feelings and started learning to express them that he began to re-

move the roadblock that anxiety had become in his life.

The Bible tells us that, “it is with your heart that you believe and are justified, and it is with your mouth that

you confess and are saved,” (Romans 10:9). The action of confessing the truth out loud changes us. When

we take the convictions of our heart and speak them out loud something is transformed in us. Just as

confessing the truth in our hearts about the Lordship of Jesus connects us to God spiritually, so, too,

confessing the truth in our hearts about our deepest feelings connects us to God and others emotion-

ally. Then we are no longer alone in our pain.

In therapy John learned that he had not felt safe to express vulnerable feelings like sadness, hurt

and fear. His recovery from the accident had been rough and he had to set aside his hurt feelings to do

it. Although his strategy helped him survive a painful, life-changing injury, it was no longer helping

him. John didn’t know it at the time, but trying to control his anxiety was the main cause of his panic

Deal i ng wi t h the Emot i ons o f Tho s e wit h Spec i al N e eds, b y Ma r k W. Bake r, Ph.D.

attacks. It was blocking up his emotional system and causing him to overload. Accepting his feelings,

especially the painful ones, helped John release his anxiety. Trying to make his feelings go away had

the opposite effect. He came to see how his panic attacks were the result of his attempts to over control

his anxiety. John learned that all feelings are an important source of information, which can’t be ig-

nored. This realization was fundamental for his recovery.

John misunderstood his panic attacks as the result of being too emotional. The truth was he wasn’t

being emotional enough. He wasn’t just feeling anxiety; he had a good deal of fear, hurt and shame

that needed to be acknowledged as well. He learned that his anxiety did not have to mean something

bad was happening. Anxiety can be a signal that we need to pay attention. Once he stopped being

afraid of his anxiety and started listening to the feelings underneath, he stopped struggling with him-

self and allowed his feelings to flow. John learned that the intensity of his anxiety wasn’t his real prob-

lem; it was his fear of being anxious at all that was causing the panic attacks.

John came to see that feelings are not the problem—refusing to deal with them is. He couldn’t

control his feelings because feelings are not meant to be controlled. Feelings are meant to be ac-

knowledged and expressed to help us connect to God and others. Although it isn’t always easy for

John to do it, he doesn’t try to control his feelings anymore and his problem with anxiety has been

greatly reduced. His panic attacks are relatively rare now, and when he does have one it’s much less

intense.

The Purpose of Emotions

“Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.”

—Mark 12:30

Jesus tells us to love the Lord your God with all your heart. The purpose of emotions is to connect to

God and others, and motivate us to grow. We were made for the purpose of relationship, first to God

and then to others. Feelings are instrumental in helping us do this. Feelings are the language of con-

nection. When expressed as they were intended, we know and feel known.

Proverbs 16:23 tells us, “A man’s heart guides his mouth.” Psychologists have now learned that the emo-

tional part of the brain responds five times faster than the thinking part of the brain. This means we

feel things five times faster than we can think. You have a feeling, and then come up with the reasons

why you feel the way you do. You might not like to think it, but you are not really a rational person.

You are probably more of a rationalizing one.

Of course, this does not mean that we are to be guided solely by our emotions. That would be just

as out of balance as trying to over-control them. What it does mean is that God has made us perfectly

equipped to deal with a complicated and sometimes difficult life. 1Thessalonians 5:23 says, “May God

himself, the God of peace, sanctify you through and through. May your whole spirit, soul and body be kept blameless

at the coming of our Lord Jesus Christ.” We have a spirit which is transcendent, a soul which is the seat of

our emotions, and a body which is our physical vehicle in this world. If we are wise in honoring all

three, we will grow into the whole people God made us to be.

The Problem of Pain

“My God, My God, why have you forsaken me?” Matthew 27:46

Even though God created emotions to help us connect to him and others, it doesn’t always work

that way. Sometimes when the pain of suffering is too great, the very emotions that were intended to

Deal i ng wi t h the Emot i ons o f Tho s e wit h Spec i al N e eds, b y Ma r k W. Bake r, Ph.D.

bond us to others actually create a separation. This is not due to a lack of faith; it is due to an emotional

reaction to intense pain. It is important to understand that the feeling of isolation is a psychological

property of trauma.

When Jesus was on the cross he uttered the loneliest words ever spoken. The son of God cried out

in his most intense moment of suffering, “My God, My God, why have you forsaken me?” Theologians have

wrestled with this statement over the years, but one thing is certain. This is not a statement about a

lack of faith. It is a statement about a psychological property of trauma. Extreme trauma can make

you feel very alone. If you’ve ever felt isolated from others, or even abandoned by God in your suffering,

you are not the only one. Jesus himself felt this type of suffering.

One of the most helpful books on the subject of suffering over the last century is The Problem of

Pain by C.S. Lewis.

He takes a realistic and sympathetic look at the intellectual problems raised by hu-

man suffering. Lewis says Christianity “creates rather than solves the problem of pain.”

His argument

is simple: “If God’s goodness is inconsistent with hurting us, then either God is not good or there is

no God.”

Other religions that don’t speak of a personal and loving god don’t have this problem. Pain

is simply a part of life and there is no personally loving god to complain to about it. In this way, Chris-

tianity creates the problem of pain.

After Lewis wrote The Problem of Pain he met Joy Gresham, a divorced American poet studying in

England. The two married and developed an intimate love relationship unlike any Lewis had ever ex-

perienced. Tragically, Gresham died of cancer leaving Lewis heartbroken and despondent. It was after

his own intense suffering that Lewis wrote A Grief Observed, his own story of surviving the intense pain

of grief and loss. In it he wrote,

Meanwhile, where is God? This is one of the most disquieting symptoms. When you are happy,

so happy that you have no sense of needing Him…and turn to Him with gratitude and praise,

you will be welcomed with open arms. But go to Him when your need is desperate, when all

other help is vain and what do you find? A door slammed in your face, and a sound of bolting

and double bolting on the inside. After that, silence. You may as well turn away.

Lewis’ honesty helps us understand intense suffering. Trauma is alienating, and can make you feel

like no one understands. If suffering is too great it can drive a wedge between you and others, even

God. This is not a failing or a weakness. It is a psychological property of trauma that you may experience

someday. If this happens, you may feel afraid and alone. But do not stop there. Even if you feel that the

Bible does not offer a good answer as to why pain exists when you feel alone and traumatized, it does

offer some pretty good answers as to how to deal with it when it comes your way.

The Solution to the Problem of Pain

When most people think of finding a solution to the problem of pain, they usually think about how

to make it go away. However, pain is an essential element in life as we know it. One of the reasons God

made us able to feel pain is to keep us safe. Without pain we would not get through a day without in-

juring ourselves unknowingly, which could have disastrous results.

Jesus said, “My prayer is not that you take them out of the world but that you protect them from the evil one.”

(John 17:15). Our challenge is to be in the world, but not of it. This means we will have all the same

physical and emotional challenges that everyone else in the world experiences, but we can face them

empowered from above. Pretending we don’t have feelings is trying to take ourselves out of the world

Deal i ng wi t h the Emot i ons o f Tho s e wit h Spec i al N e eds, b y Ma r k W. Bake r, Ph.D.

in which we live. Acknowledging and confessing these feelings to God and others is how we live here

and protect ourselves from the evil one.

The solution to the problem of pain is not to remove suffering, or ourselves, from the world. The

real solution is to never try to suffer alone. When we have been traumatized we may feel alone, but we

do not have to stay that way. The feeling of loneliness that often comes from suffering is God’s way

of driving us back into relationship with him and others. Feeling alone may not be a choice, but stay-

ing there is.

The Bible tells us, “A despairing man should have the devotion of his friends, even though he forsakes the fear

of the Almighty,” (Job 6:14). Even when our suffering causes us to feel isolated from God himself, we

were not created to suffer alone. This is when we need others to stand with us. Sometimes we don’t

know what to say to those who are suffering. That’s okay, because it is in those times that being with

them is more important than anything we could say. There is a comfort that comes from simply being

there that cannot be expressed in words. This is the solution to the problem of pain—do not try to

suffer alone.

Grief Work

One of the most important emotions to understand when working with families with special needs is

grief. It has been said that all emotional problems come from an inability to grieve. This means grieving

our losses is a necessary part of growth. In dealing with families with special needs there are often many

things to grieve, which is the path to acceptance of the life God has given them.

Part of my work with John was to help him grieve his losses in order to free him to live a full life go-

ing forward. His panic attacks came from his refusal to accept his life and the feelings that came with

it. When he came to me he was in the first stage of grief: Denial. He refused to define himself as disabled,

and this attitude had helped him in many ways. But this did not mean he could deny the feeling of

loss that comes with paralysis. God could heal him and give him the use of his legs again, as he has

done for people before. But the reality was that God wasn’t healing John.

Talking honestly about this brought John into the second stage of grief: Anger. Some days John

was angry with God for refusing to heal him, and many days he was angry with God or himself for al-

lowing the injuries to happen in the first place. This was not a lack of faith on John’s part—it was simply

a part of the process of grief in his life. Anger itself is not a sin. It is merely energy to help us do the

emotional work that God has for us to do today. As the Bible directs, “In your anger do not sin. Do not let

the sun go down while you are still angry.” (Eph. 4:26). At its core, anger is energy to solve a problem. And

in John’s life his anger was part of the energy to motivate him to grieve his losses.

This facilitated John’s progress to the next stage of his grief work: Bargaining. His prayer time often

took on the quality of a business negotiation with God. Sometimes he would promise to devote his

life to mission work if God would heal his legs, but mostly he would try to convince God that he could

be a more powerful witness if God granted him success in his work now that he was in a wheelchair.

This “If you would only…then I would…” type of prayer seemed earnest, but it was really a disguised form

of bargaining that kept him from full acceptance of his circumstances.

Once John and I identified his bargaining as a part of his grief process, he came to the next phase

of grief: Depression. The Bible says, “Sorrow is better than laughter, because a sad face is good for the heart.”

(Ecclesiastes 7:3). The ability to tolerate sorrow is a very important aspect of the grief process. Some-

times sorrow helps us get to the honest places in our hearts much better than laughter does. We do

not have to fear sadness because we have a God who comforts us there. The depression that comes as

Deal i ng wi t h the Emot i ons o f Tho s e wit h Spec i al N e eds, b y Ma r k W. Bake r, Ph.D.

a part of the grief process is God’s way of clearing a place in our hearts for new growth. This sadness

frees us from the way things were, to prepare us to fall in love with the way things are. The depression

of grief can feel bad, but it is actually good. If we have the courage to honestly feel it, then we are ready

for the final stage of grief: Acceptance.

Acceptance is not resignation or giving up—far from it. Acceptance is saying yes to the life God has

given you. It is the decision to no longer live in the past and embrace the strength that comes from the

indwelling of the Holy Spirit today. This does not mean that you will no longer have any feelings to

process. In fact, grief work is something that we often go through many times. Sometimes John goes

back and forth between the stages of grief without even realizing it. Grief work is not linear; you don’t

follow a straight line from denial to acceptance. You can bounce around between the stages depending

on what you are going through each day. However, an awareness of the stages of grief can help us iden-

tify the feelings and understand them as a normal part of the process of healing that God has provided

for us.

People Need People

God made us relational people, and he has given us emotions to help us connect and grow. Even when

the same emotions that were designed to help us connect to others may drive a wedge in relationships,

we still need relationships in order to be whole. Sometimes emotional suffering is so intense that you

will be in need of special help.

The Bible tells us, “Plans fail for lack of counsel, but with many advisers they

succeed.” (Proverbs 15:22). It may be difficult to reach out in our hardest moments, but this may be the

most important time to act. Even if it doesn’t feel like anyone can understand, you still need others.

There is a level of relationship that transcends understanding. This could come in the form of a special

friend, pastor or a professional therapist. The point is that we deal with our emotional needs by ac-

knowledging our feelings and confessing them to God and others. We live in a world with emotional

suffering, but we do not have to go through it alone.

NO TES

1. Mark Baker, Jesus, The Greatest Therapist Who Ever Lived. (HarperOne: San Francisco. 2007).

2. Daniel Goleman, Emotional Intelligence: Why it matters more than IQ. (Bantam Books: New York, 1995).

3. C.S. Lewis, The Problem of Pain: The intellectual problem raised by human suffering, examined with sympathy and realism. (Macmillan: New York, 1962).

4. Ibid, pg. 24.

5. C.S. Lewis, A Grief Observed, (Bantam Books: New York, 1963/1976) pg. 31.

6. Ibid, pg. 4

7. Robert Stolorow, Trauma and Human Existence: Autobiographical, psychoanalytic and philosophical reflections. (The Analytic Press: New York, 2007).

Deal i ng wi t h the Emot i ons o f Tho s e wit h Spec i al N e eds, b y Ma r k W. Bake r, Ph.D.

Dr. Mark W. Baker has a Ph.D. in Clinical Psychology and a Masters degree in Theology from Fuller

Theological Seminary, and a certificate in Psychodynamic Psychotherapy from the Southern California

Psychoanalytic Institute. He is licensed as a Clinical Psychologist as well as a Marriage, Family and Child

Therapist. Dr. Baker is the Executive Director of the La Vie Christian Counseling Center that has a staff

of twenty-five Christian Therapists with offices in Pasadena and Santa Monica, California. Dr. Baker’s

book, Jesus, The Greatest Therapist Who Ever Lived has sold nearly one million copies in several countries

around the world.

The Third Sermon in Defiance of the Nazis

by Bishop von Galen

The Third Sermon, preached in the Church of St. Lambert's

on August 3rd, 1941, in which the Bishop attacks the Nazi practice

of euthanasia and condemns the ‘mercy killings’

taking place in his own diocese.

[The following is from the book, Cardinal von Galen, by Rev. Heinrich Portmann, translated by R.L. Sedgwick, 1957,

pp. 239-246.]

My Beloved Brethren,

In today’s Gospel we read of an unusual event: Our Saviour weeps. Yes, the Son of God sheds tears.

Whoever weeps must be either in physical or mental anguish. At that time Jesus was not yet in bodily

pain and yet here were tears. What depth of torment He must have felt in His heart and Soul, if He, the

bravest of men, was reduced to tears. Why is He weeping? He is lamenting over Jerusalem, the holy city

He loved so tenderly, the capital of His race. He is weeping over her inhabitants, over His own compa-

triots because they cannot foresee the judgment that is to overtake them, the punishment which His

divine prescience and justice have pronounced. ‘Ah, if thou too couldst understand, above all in this

day that is granted thee, the ways that can bring thee peace!’ Why did the people of Jerusalem not know

it? Jesus had given them the reason a short time before. ‘Jerusalem, Jerusalem . . . how often have I been

ready to gather thy children together, as a hen gathers her chickens under her wings; and thou didst

refuse it! I your God and your King wished it, but you would have none of Me…’ This is the reason for

the tears of Jesus, for the tears of God… Tears for the misrule, the injustice and man’s willful refusal of

Him and the resulting evils, which, in His divine omniscience, He foresees and which in His justice He

must decree… It is a fearful thing when man sets his will against the will of God, and it is because of

this that Our Lord is lamenting over Jerusalem.

My faithful brethren! In the pastoral letter drawn up by the German Hierarchy on the 26th of June at

Fulda and appointed to be read in all the churches of Germany on July 6th, it is expressly stated: ‘Accord-

ing to Catholic doctrine, there are doubtless commandments which are not binding when obedience to

them requires too great a sacrifice, but there are sacred obligations of conscience from which no one can

release us and which we must fulfil even at the price of death itself. At no time, and under no circum-

stances whatsoever, may a man, except in war and in lawful defence, take the life of an innocent person.’

When this pastoral was read on July 6th I took the opportunity of adding this exposition:

For the past several months it has been reported that, on instructions from Berlin, patients who

have been suffering for a long time from apparently incurable diseases have been forcibly removed from

homes and clinics. Their relatives are later informed that the patient has died, that the body has been

cremated and that the ashes may be claimed. There is little doubt that these numerous cases of unex-

pected death in the case of the insane are not natural, but often deliberately caused, and result from

the belief that it is lawful to take away life which is unworthy of being lived.

This ghastly doctrine tries to justify the murder of blameless men and would seek to give legal sanc-

tion to the forcible killing of invalids, cripples, the incurable and the incapacitated. I have discovered

that the practice here in Westphalia is to compile lists of such patients who are to be removed elsewhere

as ‘unproductive citizens,’ and after a period of time put to death. This very week, the first group of

these patients has been sent from the clinic of Marienthal, near Münster.

Paragraph 21 of the Code of Penal Law is still valid. It states that anyone who deliberately kills a

man by a premeditated act will be executed as a murderer. It is in order to protect the murderers of

these poor invalids—members of our own families—against this legal punishment, that the patients

who are to be killed are transferred from their domicile to some distant institution. Some sort of disease

is then given as the cause of death, but as cremation immediately follows it is impossible for either

their families or the regular police to ascertain whether death was from natural causes.

I am assured that at the Ministry of the Interior and at the Ministry of Health, no attempt is made

to hide the fact that a great number of the insane have already been deliberately killed and that many

more will follow.

Article 139 of the Penal Code expressly lays down that anyone who knows from a reliable source of

any plot against the life of a man and who does not inform the proper authorities or the intended vic-

tim, will be punished…

When I was informed of the intention to remove patients from Marienthal for the purpose of put-

ting them to death I addressed the following registered letter on July 29th to the Public Prosecutor,

the Tribunal of Münster, as well as to the Head of the Münster Police:

‘I have been informed this week that a considerable number of patients from the provincial clinic

of Marienthal are to be transferred as citizens alleged to be “unproductive” to the institution of Richen-

berg, there to be executed immediately; and that according to general opinion, this has already been

carried out in the case of other patients who have been removed in like manner. Since this sort of pro-

cedure is not only contrary to moral law, both divine and natural, but is also punishable by death, ac-

cording to Article 211 of the Penal Code, it is my bounden obligation in accordance with Article 139

of the same Code to inform the authorities thereof. Therefore I demand at once protection for my

fellow countrymen who are threatened in this way, and from those who purpose to transfer and kill

them, and I further demand to be informed of your decision.’

The T hird Ser m on in Defi a nce o f the N azis , by B i shop von G a len

I have received no news up till now of any steps taken by these authorities. On July 26th I had already

written and dispatched a strongly worded protest to the Provincial Administration of Westphalia which

is responsible for the clinics to which these patients have been entrusted for care and treatment. My ef-

forts were of no avail. The first batch of innocent folk have left Marienthal under sentence of death, and

I am informed that no less than eight hundred cases from the institution of Waestein have now gone.

And so we must await the news that these wretched defenceless patients will sooner or later lose their

lives. Why? Not because they have committed crimes worthy of death, not because they have attacked

guardians or nurses as to cause the latter to defend themselves with violence which would be both legit-

imate and even in certain cases necessary, like killing an armed enemy soldier in a righteous war.

No, these are not the reasons why these unfortunate patients are to be put to death. It is simply be-

cause that according to some doctor, or because of the decision of some committee, they have no longer

a right to live because they are ‘unproductive citizens’. The opinion is that since they can no longer

make money, they are obsolete machines, comparable with some old cow that can no longer give milk

or some horse that has gone lame. What is the lot of unproductive machines and cattle? They are de-

stroyed. I have no intention of stretching this comparison further. The case here is not one of machines

or cattle which exist to serve men and furnish them with plenty. They may be legitimately done away

with when they can no longer fulfil their function. Here we are dealing with human beings, with our

neighbours, brothers and sisters, the poor and invalids… unproductive—perhaps! But have they, there-

fore, lost the right to live? Have you or I the right to exist only because we are ‘productive’? If the prin-

ciple is established that unproductive human beings may be killed, then God help all those invalids

who, in order to produce wealth, have given their all and sacrificed their strength of body. If all unpro-

ductive people may thus be violently eliminated, then woe betide our brave soldiers who return home,

wounded, maimed or sick.

Once admit the right to kill unproductive persons… then none of us can be sure of his life. We shall

be at the mercy of any committee that can put a man on the list of unproductives. There will be no po-

lice protection, no court to avenge the murder and inflict punishment upon the murderer. Who can

have confidence in any doctor? He has but to certify his patients as unproductive and he receives the

command to kill. If this dreadful doctrine is permitted and practised it is impossible to conjure up the

degradation to which it will lead. Suspicion and distrust will be sown within the family itself. A curse

on men and on the German people if we break the holy commandment ‘Thou shalt not kill’ which was

given us by God on Mount Sinai with thunder and lightning, and which God our Maker imprinted on

the human conscience from the beginning of time! Woe to us German people if we not only licence

this heinous offence but allow it to be committed with impunity!

I will now give you a concrete example of what is taking place here. A fifty-five-year-old peasant

from a country parish near Münster—I could give you his name—has been cared for in the clinic of

Marienthal for some years suffering from some mental derangement. He was not hopelessly mad, in

fact he could receive visitors and was always pleased to see his family. About a fortnight ago he had a

visit from his wife and a soldier son who was home on leave from the front. The latter was devoted to

his sick father. Their parting was sad, for they might not see each other again as the lad might fall in

battle. As it happens this son will never set eyes on his father again because he is on the list of the ‘un-

productives’. A member of the family who was sent to see the father at Marienthal was refused admis-

sion and was informed that the patient had been taken away on the orders of the Council of Ministers

of National Defence. His whereabouts was unknown. The family would receive official notification in

due course. What will this notice contain? Will it be like all the others, namely that the man is dead

and that the ashes of his body will be sent on the receipt of so much money to defray expenses? And so

The T hird Ser m on in Defi a nce o f the N azis , by B i shop von G a len

the son who is now risking his life at the front for his German compatriots will never again see his fa-

ther. These are the true facts and the names of all those concerned are available.

‘Thou shalt not kill.’ God engraved this commandment on the souls of men long before any penal

code laid down punishment for murder, long before any court prosecuted and avenged homicide. Cain,

who killed his brother Abel, was a murderer long before courts or states came into existence, and

plagued by his conscience he confessed, ‘Guilt like mine is too great to find forgiveness… and I shall

wander over the earth, a fugitive; anyone I meet will slay me.’

Because of His love for us God has engraved these commandments in our hearts and has made

them manifest to us. They express the need of our nature created by God. They are the unchangeable

and fundamental truths of our social life grounded on reason, well pleasing to God, healthful and sa-

cred. God, Our Father, wishes by these precepts to gather us, His children, about Him as a hen shelters

her brood under her wings. If we are obedient to His commands, then we are protected and preserved

against the destruction with which we are menaced, just as the chicks beneath the wings of the mother.

‘Jerusalem, Jerusalem …how often have I been ready to gather thy children together, as a hen gathers

her chickens under her wings; and thou didst refuse it!’

Does history again repeat itself here in Germany, in our land of Westphalia, in our city of Münster?

Where in Germany and where, here, is obedience to the precepts of God? The eighth commandment re-

quires ‘Thou shalt not bear false witness against thy neighbour’. How often do we see this commandment

publicly and shamelessly broken? In the seventh commandment we read, ‘Thou shalt not steal’. But who

can say that property is safe when our brethren, monks and nuns, are forcibly and violently despoiled

of their convents, and who now protects property if it is illegally sequestered and not given back?

The sixth commandment tells us, ‘Thou shalt not commit adultery’. Consider the instructions and

assurances laid down on the question of free love and child-bearing outside the marital law in the no-

torious open letter of Rudolf Hess, who has since vanished, which appeared in the Press. In this respect

look at the immorality and indecency everywhere in Münster today. Our young people have little respect

for the propriety of dress today. Thus is modesty, the custodian of purity, destroyed, and the way for

adultery lies open.

How do we observe the fourth commandment which enjoins obedience and respect to parents and

superiors? Parental authority is at a low ebb and is constantly being enfeebled by the demands made

upon youth against the wishes of the parents. How can real respect and conscientious obedience to

the authority of the State be maintained, to say nothing of the Divine commandments, if one is fighting

against the one and only true God and His Faith?

The first three commandments have long counted for nothing in the public life of Germany and

here also in Münster… The Sabbath is desecrated; Holy Days of Obligation are secularized and no longer

observed in the service of God. His name is made fun of, dishonoured and all too frequently blas-

phemed. As for the first commandment, ‘Thou shalt not have strange gods before me’, instead of the

One, True, Eternal God, men have created at the dictates of their whim, their own gods to adore Nature,

the State, the Nation or the Race. In the words of St. Paul, for many their god is their belly, their ease,

to which all is sacrificed down to conscience and honour for the gratification of the carnal senses, for

wealth and ambition. Then we are not surprised that they should claim divine privileges and seek to

make themselves overlords of life and death.

‘And as He drew near, and caught sight of the city, He wept over it, and said: “Ah, if thou too couldst

understand, above all in this day that is granted thee, the ways that can bring thee peace! As it is, they

are hidden from thy sight. The days will come upon thee when thy enemies will fence thee round about,

and encircle thee, and press thee hard on every side, and bring down in ruin both thee and thy children

The T hird Ser m on in Defi a nce o f the N azis , by B i shop von G a len

that are in thee, not leaving one stone of thee upon another; and all because thou didst not recognize

the time of My visiting thee.”’

Jesus saw only the walls and towers of the city of Jerusalem with His human eye, but with His

divine prescience He saw far beyond and into the inmost heart of the city and its inhabitants. He saw

its wicked obstinacy, terrible, sinful and cruel. Man, a transitory creature, was opposing his mean will

to the Will of God. That is the reason why Jesus wept for this fearful sin and its inevitable punishment.

God is not mocked.

Christians of Münster! Did the Son of God in His omniscience see only Jerusalem and its people?

Did He weep only on their behalf? Is God the protector and Father of the Jews only? Is Israel alone in

rejecting His divine truth? Are they the only people to throw off the laws of God and plunge headlong

to ruin? Did not Jesus, Who sees everything, behold also our German people, our land of Westphalia

and the Lower Rhine, and our city of Münster? Has He not also wept for us? For a thousand years He

has instructed us and our forbears in the Faith. He has led us by His law. He has nourished us with His

grace and has gathered us to Him as the hen does her brood beneath its wings. Has the all-knowing

Son of God seen that in our own time He would have to pronounce on us that same dread sentence?

“Not leaving one stone of thee upon another; and all because thou didst not recognize the time of my

visiting thee.” That would indeed be a terrible sentence.

My dearly Beloved, I trust that it is not too late. It is time that we realized today what alone can

bring us peace, what alone can save us and avert the divine wrath. We must openly, and without reserve,

admit our Catholicism. We must show by our actions that we will live our lives by obeying God’s com-

mandments. Our motto must be: Death rather than sin. By pious prayer and penance we can bring

down upon us all, our city and our beloved German land, His grace and forgiveness.

But those who persist in inciting the anger of God, who revile our Faith, who hate His command-

ments, who associate with those who alienate our young men from their religion, who rob and drive

out our monks and nuns, who condemn to death our innocent brothers and sisters, our fellow human

beings, we shun absolutely so as to remain undefiled by their blasphemous way of life, which would

lay us open to that just punishment which God must and will inflict upon all those who, like the thank-

less Jerusalem, oppose their wishes to those of God.

O my God, grant to us all now on this very day, before it is too late, a true realization of the things

that are for peace. O Sacred Heart of Jesus, oppressed even unto tears by the blindness and sins of men,

help us by Thy grace to seek always what is pleasing to Thee and reject what is displeasing, so that we

may dwell in Thy Love and find rest in our souls. Amen.

NOTE

1. www.priestsforlife.org/preaching/vongalen41-08-03.htm

The T hird Ser m on in Defi a nce o f the N azis , by B i shop von G a len

Ignoring God’s Children

By Clay Boatright

Dallas Morning News Editorial, November 15, 2008

It is startling to see your life depicted on a television show, especially when that show is a top-rated

crime drama. This week’s episode of Law & Order, titled “Challenged,” showcased the challenges facing

millions of American families, including mine.

The plot revolved around Pete, a 47-year-old man with intellectual disabilities who had been sent

to a state institution by his parents when he was only 3. Willowbrook, the real-life New York institution

closed in 1987, was described as a “hell hole.” Now living in a community home, Pete today enjoyed

his unique group of friends, diverse caregivers and the respect of his employer.

This episode’s moral dilemma questioned parents who willingly place a child with disabilities in a

state institution. It bitterly, and quite accurately, described the immeasurable stress that disabilities

bring to a family and the lack of support they receive.

The writers, however, made one mistake. Several times the dialogue referenced, “that’s how things

were done then,” suggesting times have changed. For many families, things have hardly changed at all.

As the parents of 8-year-old identical twins with severe developmental disabilities, my wife and I

have come face to face with this moral dilemma. Our pediatrician recently told us that we should “pre-

pare to place them somewhere” in the next couple of years. In other words, he recommended we insti-

tutionalize our children.

This happened in 2008, not 1964. While many parents make this difficult decision, it does not

come easy. As reported in The Dallas Morning News, all 11 Texas “state schools” for people with develop-

mental disabilities are currently under investigation by the Department of Justice for alleged abuse.

Most families want to stay together. However, as shown on Law & Order, the physical, emotional

and financial strain on a family without support can be insurmountable. Community-based services

cost less than institutionalization, but Texas people with disabilities endure waiting lists for nearly a

decade before receiving help. Not surprisingly, for families who can no longer go it alone, there is no

waiting required to place their child into our DOJ-investigated institutions.

With almost 100,000 people on waiting lists, and more citizens institutionalized than in any other

state, Texas ranks among the worst five states in the nation for disability services. Collin County has

the lowest per capita funding for people with developmental disabilities in Texas. In cruel irony, Plano

was recently named the wealthiest city in the United States.

In other words, the most prosperous city in America is at the bottom of the bottom for helping

God’s children most in need.

The lack of adequate care for people with disabilities is pervasive. Earlier this week, local news aired

video from a Dallas County school bus showing a driver choking a student with disabilities. While

most professional caregivers are compassionate, abuse is not isolated to certain areas, just as it was not

isolated to the 1960s.

Caring for people is a matter of choice. Our state lawmakers can choose to end the waiting lists,

while the federal government can choose to provide funds to upgrade education, housing and employ-

ment options. Our schools can choose to improve staff training and provide quality programs and

supports. Our churches can choose to respond to God’s word and “treat with special honor” those he

created differently.

While these choices are not cheap, the costs pale in comparison to the destruction of families who

have no choice at all.

Igno r ing G o d’s C hildren, by Cl ay Bo a trig h t

Clay Boatright and his wife Carole have three daughters, including identical twins who both have severe

autism and intellectual disabilities. Clay serves as Board President for The Arc of Texas, the state’s oldest and

largest nonprofit organization serving people with intellectual and developmental disabilities. The Boatrights

are also active members of Prestonwood Baptist Church in Plano.

A Global Call to Reach People with Disabilities

By Rev. James Rene

On a trip to Ethiopia, I met an 11-year-old girl with cerebral palsy. Asha had never left her mud hut home

because of the shame her parents felt and the stigma she was under in her village. Asha spends her days

on an old burlap bed, wearing filthy, tattered clothes, while her mother works the fields and her siblings

go to school. Because of her lack of movement and physical therapy, her limbs, joints, and muscles were

stiff, twisted and bent over. Asha’s mother often comes home to find her on the ground, her clothes soiled

from having wet herself and covered in mud from rolling off her bed onto the dirt floors.

Ironically, Asha’s African name means “Life” but this precious girl has little hope for a bright future

or a better life. An estimated 85 percent of children with intellectual disabilities in Ethiopia will die be-

fore the age of five.

In many African, Asian and Middle Eastern countries people with disabilities are viewed as cursed.

A disability is seen as a consequence or punishment for a person’s sins or sins committed by parents

or other family members. As a result, children and adults with disabilities experience severe prejudice,

discrimination and shame. They are marginalized and rejected by their communities, living as outcasts

from all facets of society. Most are uneducated and unemployed with no opportunity to participate in

social, recreational or spiritual activities. Sadly, many children with disabilities are also rejected by their

parents, siblings, and extended family members. They end up being neglected, abused and living in

total isolation. Some are dropped off at orphanages or government-run institutions. Worse yet, some

children are abandoned and left for dead.

During my visit to Ethiopia, I led a disability ministry conference for church leaders and advocates.

I met a group of adults with physical disabilities who had formed an association to support one another

and to advocate for basic rights. As we discussed the issues they face, it was not surprising that their

struggles are common worldwide. These challenges include:

1. Severe discrimination from all levels of society.

2. Little or no educational opportunities.

3. Limited or no job training, skills or employment opportunities.

4. A lack of funds and resources to care for themselves or to help others.

5. Absolutely no government assistance.

We discussed the United Nations Convention on the Rights and Dignity for Persons with Dis-

abilities. Since Ethiopia had signed this declaration, there was hope for change in the future. Later,

I learned that it had become taboo to even mention the UN Convention in their country. It seems

that disability advocacy efforts over the years, such as the UN document, had borne nothing more

than lip service from the Ethiopian government and no improvements were ever made to help them

move forward with their lives. People with disabilities are left to fend for themselves and beg for their

survival. Eighty percent are unemployed, making Ethiopians with disabilities the poorest of the poor

around the world.

The Growing Orphan Population in China

On a trip to Tianjin, China, I visited several orphanages that care for children with disabilities. The

vast majority of orphans in China have disabilities. One orphanage tried to find foster homes or adop-

tive parents, but only offered children whom they felt would be considered desirable or presentable for

adoption. Orphans who were not eligible for adoption ended up in an adult government institution. I

asked to visit an “Adult Facility” and was taken there by our host. What I saw was startling and heart-

breaking. Countless children with severe intellectual and physical disabilities wore gray sweat suits.

They sat in overly crowded rooms with shaved heads. The images reminded me of a concentration

camp. Some children’s arms and legs were tied to chairs. Others lay isolated in their beds or cribs. I re-

alized that these children in these dark, gloomy spaces received almost no care or interaction apart

from their basic needs. They never laughed or played with visitors from the outside. It’s no wonder

that the mortality rate of children in some of these institutions exceeds 75 percent.

Joni and Friends international missions teams and our international ministry partners can testify

to similar and even more horrific stories of prejudice, neglect, and abuse toward children and adults

with disabilities in every developing country in which we have ministered.

Statistics Regarding People with Disabilities around the World

• 15% of the world’s population—some 785 million people—have a disability according to the

latest reports from a study by the World Health Organization and the World Bank.

• 200 million children suffer with disabilities

• It is estimated that only 5-10% of children, youth, and adults with disabilities are

reached for Christ, making this one of the largest unreached groups of people among

every race and culture.

• 97% of children with disabilities in developing countries will suffer from neglect or abuse.

• In Taiwan, children with mild developmental disabilities are six times more likely to be pros-

titutes than what might be expected in the general population. In countries like Kosovo, girls

with mental disabilities are sold into prostitution as a way to get out of mental institutions.

• A national survey of deaf adults in Norway found that 80% of all deaf individuals surveyed

reported sexual abuse at some point in their childhood.

• 90% of children with disabilities in developing countries do not attend school.

• The global literacy rate for adults with disabilities is 2 – 3% (1% for women).

• Girls and women with disabilities are three times more likely to be victims of physical violence

and sexual abuse. One group of researchers reports that 90% of individuals with intellectual

disabilities will experience sexual abuse at some point in their lives.

• 80% of employable-age adults do not work. Many are forced to beg for their survival.

• People with disabilities make up 20% of the poorest of the poor.

A Gl o bal C a ll t o Reac h Peo p le wi t h Dis a bili t ies, b y Ja m es Re n e

How World Religions View Disabilities

We’ve referenced how people with disabilities are shunned by society. However, one would hope that

people who claim to be spiritual might respond with greater compassion. Unfortunately, some so-

called “religious groups” are the source for societal mistreatment, viewing people who suffer with im-

perfections as cursed objects of charity, shameful, and in the lowest cultural classes. Though many

world religions write and teach of love and mercy, those virtues are seldom applied to people with dis-

abilities. The following descriptions are not intended to represent the formal religious views of disability

by these religions, rather they are sketches of the realistic outcomes of religious views that are not bib-

lically-based:

• Hinduism – A person with a disability is of the lowest caste in the Hindu Caste System. They’re

considered unclean, “impure ones” and are treated as untouchables. The individuals are to blame

for their disability and lower caste status due to bad karma resulting from their past lives.

• Islam – A person with a disability is an object of charity or disgrace in a “shame and honor”

culture. A disability is that person’s fate. Many Muslims (and Hindus) view the attempt to

rehabilitate a person with a disability as a form of defiance, a refusal to submit to the will of

Allah or an interference of the person’s karma.

• Buddhism – A person is disabled as the result of a mindset, actions, or sins in a past life (bad

karma). He or she should endure this plight.

• Spiritism – A person with a disability has been cursed or has an evil spirit.

• Communism – A person with a disability cannot contribute to society; he or she has no use.

• Religious Legalism – People with imperfections are objects of charity and the focus of min-

istry projects that highlight results rather than relationships. However, the “real” needs of

those with disabilities are the responsibility of the government, not the religious community.

A Christian Worldview

In contrast to these views, the Bible clearly states that a person with a disability is created in the image

of God (Gen. 1:26-27). Christians believe that God is the one who forms us in our mothers’ wombs

with his plan for our lives and that includes those with disabilities. He takes full responsibility for our

existence (Psalm 139:13-16). God is the one who determines both ability and disability. This is clear in

Exodus 4:11 when God asks Moses, “Who gave man his mouth? Who makes him deaf or mute? Who

gives him sight or makes him blind? Is it not I, the Lord?”

God calls Christ’s Church to reach out and include people with disabilities in his house. And that

includes sharing God’s love and salvation with them, as well as inviting them to serve as members of

the family of God and the body of Christ.

A Biblical Response to Common Misconceptions about Disabilities

Misconception #1 – Disability is the result of a curse; a consequence or punishment

for a person’s past or present sins (bad karma) or a family member’s sins.

While on earth, Jesus Christ dealt with the same misconception when his disciples asked about the

cause of a man’s blindness. Jesus replied, “Neither this man nor his parents sinned, but this happened

so that the work of God might be displayed in his life” (John 9:1-3).

A Gl o bal C a ll t o Reac h Peo p le wi t h Dis a bili t ies, b y Ja m es Re n e

Prior to Christ’s coming, death, and resurrection, God’s people were given his laws to abide

by. They were under the Old Covenant; Ten Commandments and Mosaic Law. In Deuteronomy

28:15-19 God promised that if they obeyed his laws and statutes, they would be blessed; if they

disobeyed his laws and statutes, they would be cursed. The New Testament reveals that Christ

came to die for all of mankind’s sin and disobedience—past, present, and future. He came to re-

deem us from the curses of the law, to reconcile man back to God, and establish a new covenant

through him.

Christ redeemed us from the curse of the law by becoming a curse for us, for it is written:

“Cursed is everyone who is hung on a tree.” He redeemed us in order that the blessing given

to Abraham might come to the Gentiles through Christ Jesus, so that by faith we might re-

ceive the promise of the Spirit.” —Galatians 3:13–14

Since Christ’s death and resurrection, mankind is no longer under the law and subject to the

curses of the law. Instead, we are now in a season of grace to receive the free gift of salvation in Christ

Jesus (the blessing given to Abraham). Therefore, we understand that disability could not be a curse

as a result of sin in the person or family. Christ died for our sins and has redeemed mankind from

the curses of the law. Proverbs 26:2 even states that curses cannot land on us or do us harm: “Like a

fluttering sparrow or a darting swallow, an undeserved curse does not come to rest.” A person who

is born with a disability or who becomes disabled experiences just one of the many effects of the Fall

of Man (caused by the original sin of Adam), which gave birth to sin, sickness, disease, violence, and

death on the Earth. It is not the result of one’s personal, family, or ancestor’s sin.

Misconception #2 – Disability is the result of a person being afflicted,

oppressed, or possessed by a demon.

The Bible clearly teaches us that Satan is “the god of this age” and that his principalities, powers,

and rulers of darkness (fallen angels/demonic entities) are at war with the Kingdom of God, desiring

to destroy mankind on the earth.

Satan has been defeated by Christ’s work on the cross, will be

eternally damned in the lake of fire and is trying to take as many human souls as possible with him.

Scripture reveals demonic activity of many types, including the temptation to do evil, harassment,

torment, and the affliction of people with mental oppression and physical infirmities. In the Bible

we see examples of demonic spirits gaining access into a person’s soul (mind, will, and emotions) or

physical body. We also see Christ and his disciples ministering healing and freedom to them.

The worldwide tragedy throughout the generations has been to incorrectly believe that dis-

abilities are caused by curses, demonic affliction or demon possession. This is false according to

the Scriptures, which are the ultimate source of truth. Many people have been subjected to harmful

deliverance sessions, healing meetings and miracle crusades in misguided attempts to cast out

demons or break curses. Yet, the causes of most disabilities are obvious: genetic or chromosomal

abnormalities, sicknesses, diseases, malnutrition, violence and accidents. In the majority of cases,

Jesus or his disciples healed people whose disabilities resulted from physical, natural, or environ-

mental causes, not from demonic activity. God forbid that we should add to the work of Satan by

projecting our misconceptions and labeling people with disabilities as demonized. That is unbib-

lical. May we be true ministers of the Holy Spirit with discernment, order, love, compassion, grace

and mercy, extended to those whom our Lord desires to reach—every man, woman, and child af-

fected by disability.

A Gl o bal C a ll t o Reac h Peo p le wi t h Dis a bili t ies, b y Ja m es Re n e

Misconception #3 – People with disabilities are disabled because they lack the faith to be healed.

Christ healed people who had faith as well as those who had little or no faith. Yet, not every sick or dis-

abled person was healed (John 5). God is sometimes glorified through miraculous healing in our lives

(John 9:1-3). At other times, his glory, grace and power are displayed through our infirmities and weak-

nesses (2 Corinthians 12:9). In James 5:14-15 we are given these prayer instructions: “Is any one of you

sick? He should call the elders of the church to pray over him and anoint him with oil in the name of the

Lord. And the prayer offered in faith will make the sick person well; the Lord will raise him up.”

We also see that every Christian will experience permanent release from all sickness, disability, pain, and

suffering when we die and go to heaven, or at Christ’s second coming when Christians will be taken up to be

with Christ (1 Corinthians 15:43, 54). The timing and the means of that healing are subject to God, whether

here on earth or when one receives his glorified body in heaven (Isaiah 35:5-6). So the whole counsel of God

in Scripture concerning healing teaches that God does not heal people based on their faith, but rather chooses

to heal—or not—according to his divine eternal purposes. God’s ultimate priority is the salvation and trans-

formation of the inner spirit man for eternity, as we see in 2 Corinthians 4:16: “Therefore we do not lose

heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day.”

A Global Call to Reach People with Disabilities

Now that you understand some of the misconceptions and challenges facing children and adults with

disabilities, what will you do? How can you make a difference and bring real change into their lives for

eternity? In this section, we’ll look at some key areas that Joni and Friends and our international partners

are addressing. You can join the growing number of Christians who are joining us through these min-

istries and becoming global disability advocates.

Cause 4 Life Global Missions & Internships

In countries like Ethiopia, we are sending teams of ministry interns (college students, disability ministry leaders

and professionals in disability fields) into rural towns and villages to train special education teachers and help

them develop specialized classrooms. This is a significant breakthrough in places where special education has

been non-existent until recently. Plans to expand into other schools and regions are in the works which will

begin to change the educational landscape and bring hope to those with special needs and their families!

In Bucharest, Romania, and Tianjin, China, Joni and Friends is training therapists and care givers to

provide physical and occupational therapy, medical care, teaching techniques and behavior management

strategies for individuals with various disabilities. We provide God’s loving touch and much needed prac-

tical care for hundreds of abandoned children who suffer from severe neglect and often from abuse in

government-operated orphanages and institutions. With help from our friends and supporters, we can

continue to bring real change in these facilities and justice for precious children with disabilities.

In Uganda and Kenya, we are equipping local churches and ministry leaders through disability train-

ing and evangelistic outreaches. For example, because of our work with our partner in Kenya, the Nairobi

Baptist Church has a thriving disability ministry with multiple outreach programs and annual training

events. They have become a model and a leader of a growing network of ministries.

Wheels for the World

The World Health Organization estimates that 65 million individuals are in need of wheelchairs.

Joni

and Friends Wheels for the World completes about 20 outreaches per year, providing wheelchairs, canes

A Gl o bal C a ll t o Reac h Peo p le wi t h Dis a bili t ies, b y Ja m es Re n e

James Rene has been on staff with Joni and Friends for the last 9 years. For the past three years he has served

as the Director of Cause 4 Life Global Missions and Internships for the Christian Institute on Disability. James

has been instrumental in developing several Joni and Friends national and international ministries, disability

training programs, and ministry resources. He is a frequent speaker at churches, universities, seminaries,

and conferences around the world. James serves as the Joni and Friends country liaison to Uganda to build

strategic relationships and partnerships and facilitate our vision, mission, and country strategy. In addition

to his role at Joni and Friends, he serves as a staff pastor at his home church—Higher Vision Church in Castaic,

California. He is a graduate of Living Faith Bible College and Wagner Leadership Institute.

and crutches to individuals with physical disabilities in developing countries. Short-term mission

teams, made up of physical and occupational therapists, wheelchair mechanics, evangelists and others

in supportive roles, will properly fit the wheelchairs according to each person’s disability. While meeting

the physical needs is important, sharing Christ’s love is the ultimate goal, and the Gospel is shared

with each recipient. We also give them a Bible in their native language. Local church pastors and church

members commit to follow up with the new believers and help connect them with a church family.

I’ll never forget meeting Albert as he sat in his back bedroom in Ghana, West Africa. He was approxi-

mately 50 years old, dressed in filthy tattered clothes, with a long, unkempt beard. He couldn’t walk, so he

spent much of his life in his bed or lying on the dirt floor. We were told that Albert had not left his bedroom

in seven years because his family members could no longer lift him. He lived in total isolation from his

community. After hearing of Albert’s plight, our team of physical therapists and mechanics could not wait

to fit him for a new wheelchair. The team worked several hours adapting Albert’s new wheelchair to provide

the proper physical support for the severe contractures he had throughout his whole body.

While this was going on, about a hundred curious children and adults from his village were outside

of Albert’s mud home wondering what we were doing. When our team finished, we rolled him out of

his home for the first time. There was pure joy on the faces of Albert and the onlookers! I shared the

Gospel of Jesus and gave Albert a Bible in his native language right outside his doorstep. He was smiling

from ear to ear as he gave his life to Christ that day. The exciting thing was that not only did Albert

give his life to Christ, but so did many of the children and adults in his village as they also heard the

Gospel. Albert’s nephew received Christ as well and made a commitment to bring his uncle out of his

home daily. Together, they would interact with their community and read the Bible to the children. It

was an amazing opportunity to see lives and hearts changed!

For more information about our international ministry and mission opportunities to reach, serve, and equip people

with disabilities visit www.joniandfriends.org or contact us at 818-707-5664.

NOTES

1. This is the estimate of our in-country partner, Christian Horizons Ethiopia.

2. The International Labour Organization (ILO) reports that unemployment among person with disabilities is as high as 80% in some countries. In

Ethiopia, there are little to no employment opportunities, especially in rural villages and towns.

3. UN Secretary General Study and Summary Report, July 2005 – Violence Against Children with Disabilities, http://www.childinfo.org/files/childdis-

ability_FinalReportViolenceagainstChildrenwithDisabilities.pdf.

4. http://www.washingtonpost.com/national/report-15-percent-of-world-population-is-disabled/2011/06/09/AGZcqBNH_story.html

5. Fact Sheet on Persons with Disabilities, United Nations Enable, www.un.org/disabilities/documents/toolaction/pwdfs.pdf

6. Luke 14:21, 23; 1 Corinthians 12:22-23

7. Matt 16:18; Ephes. 6:11-12; John 10:10; 1 Peter 5:8; James 4:7

8. To learn more about how to get involved with Cause 4 Life, visit www.joniandfriends.org or email us at cause4lifeinternships.org.

9. “Guidelines on the Provision of Manual Wheelchairs in Less Resourced Settings,” http://www.who.int/disabilities/publications/technology/Eng-

lish%20Wheelchair%20Guidelines%20(EN%20for%20the%20web).pdf

Hope for the Global

Disability Community

By Rev. Steve Bundy

Hope. It’s what keeps life enjoyable, meaningful and purposeful. People build dreams upon it and wish

for more of it. But for the one billion people in the world affected by disability, hope seems very distant.

The daily challenges, discouragement and abuse they face can strip away their hope, leaving them mar-

ginalized in society, as well as in their families and communities. We cannot discuss topics such as hu-

man trafficking, HIV Aids, poverty or injustice without addressing the needs of those most affected by

these atrocities—people with disabilities.

In this paper, we’ll tackle the real needs of the global disability community, the shocking statistics

of our day and the stories behind the numbers. We’ll also move beyond the despair and pain to the

hope we have in Jesus Christ. This hope is available to everyone through his Word, his Spirit and his

Body. It’s a hope that promises peace, joy and community . . . a hope that goes beyond our suffering.

The Global Disability Community

Disabilities impact millions of people in the world, but their effects are especially felt in developing

countries. According to the United Nations, 80% of the estimated millions of disabled people in the

world live in developing countries where resources are limited. Several million of them are children.

According to Disability World, 97% of these children will suffer from abuse or neglect and most will

never have access to health care or education.

The World Bank reports that 20% of the poorest of the poor in the world are people with disabilities.

The statistics go on and on and include some of the most shocking numbers related to sex trafficking

and abuse, injustice, discrimination and even euthanasia.

Hope in Christ

It has been said that suffering is the common denominator among all humans. The Apostle Paul tells

us in Romans 8:22-23 that all of creation groans with suffering and longs for redemption. Everyone

will suffer in some way because we live in a fallen world. When we think about the ways that people

suffer physically, emotionally, socially and of course spiritually, the statistics confirm that people with

disabilities experience an aggravated degree of suffering in all of these areas.

In fact, people with disabilities have the least access to education, healthcare, vocational opportu-

nities, community life and, unfortunately, church life. We simply cannot deny that suffering exists in

the disability community, nor can we deny that a great deal of this suffering comes about not as a result

of their disability, but because of the world we live in…a world of exclusion, oppression and rejection.

In 2 Corinthians 5:1-10 Paul reminds us that our bodies are temporary “tents” which we dwell in

on Earth. But we long for our permanent “buildings” prepared for us in heaven—that is, complete heal-

ing and restoration. What a message of hope Paul gives to those whose physical bodies or intellectual

abilities—tents—are torn, broken and often twisted by suffering. In Christ their temporary dwellings

are transformed into their eternal homes. There is forgiveness of sins and a relationship with our loving

Heavenly Father awaiting believers.

The Goodness of God

Our message is one of hope—that God loves every person and has a plan for them.

Romans 5:3-6 re-

minds us that suffering leads us to the hope found in Christ. Our hope is grounded in the promises

and character of God and the redemption that is found in Christ Jesus.

When I think of people with disabilities who have experienced this hope, I think of a woman in

West Africa named Tafilly. At an early age Tafilly was affected by polio and by her teen years, she had

limited mobility in her legs. Tafilly was cast out of her family home because her father said he did not

want to raise an invalid. Although she found herself living in the street, Tafilly did not give up. She

wanted to learn and hoped for a better life for herself, so she gathered newspapers off the streets and

practiced reading.

Whenever Tafilly came across a book that had been thrown away, she would pick it up and take it

back to her dwelling place. One day, she came across a book with the cover torn off, and it was written

in her local language. As she read it, her life was forever changed because the story spoke of hope…a

hope that involved a loving God who had a plan for her life. His plan included forgiveness for her sins

and a personal relationship with a Heavenly Father. Tafilly was amazed at how moved she was by this

particular book. Then she learned it was written by someone who was disabled too, Joni Eareckson

Tada.

Tafilly believed that if God had a plan for a disabled teenager named Joni, then he must have a plan

for her as well. She gave her life to Christ. Today, Tafilly is married with a family and has a thriving dis-

ability ministry in her community. She has developed vocational training programs for the disabled

and established Bible study groups to reach her city. She is having tremendous impact for the Kingdom.

Tafilly found the only true hope in this world, the hope found in Jesus Christ…the hope that goes be-

yond suffering.

The Global Church - Luke 14 Mandate

There aren’t enough of Joni’s books to reach the 670 million people affected by disability around the

world. But God has a plan to reach them nevertheless. His plan is clear, simple and includes the

Church—your church and mine. He has given his Church a mandate detailed in Luke 14:12-24. In fact,

we often refer to this passage as The Luke 14 Mandate. The language here is interesting because Jesus

speaks directly to the host of a Great Banquet who represented the religious leader of the community,

Hope for t h e Gl o bal D i sabi l ity C o mmun i ty, by S t eve B undy

and tells him that he is to be an example of inclusion of those with disabilities. “You,” Jesus is saying,

“are the representation of God in this world.”

When people ask about God’s view of people with disabilities, the answer should be quite simple:

Look at the church…look at the spiritual representation of God on this Earth, look at the spiritual

leaders of our communities. What do their lifestyles tell us about how God views and treats people

with disabilities? Are those with disabilities gathered around their tables?

This challenge was never as clear to me as when I met Sangyou. I want to tell his story by sharing a

personal entry from my journal that I wrote shortly after meeting him.

“Sangyou has forever touched my life! His name, Sangyou, given by his parents, means ‘The Burden.’ He

has carried the weight of that name for over 60 years. Born with cerebral palsy, he had no access to medical

care, physical therapy or adaptive equipment. Unable to care for his physical needs, Sangyou has spent most

of his life on the ground. When I approached Sangyou, he was sitting in his own filth, covered with flies. The

smell of human waste hit me in the face, and I felt an urge to withdraw, but just then a flood of love rushed

through my body. I couldn’t help but embrace the man.

Sangyou’s smile made me forget about his deplorable conditions and see the gentle spirit of the man inside

the twisted body. My heart instantly melted when I felt this thin frame of a man. I thought surely that is the

love of Jesus and not my own. The religious beliefs of the villagers made Sangyou untouchable to others. I

couldn’t help but wonder when was the last time this man had felt the touch of another human being.

‘The Burden!’ His name kept ringing in my ears. As the father of a son with severe disabilities myself, I

cringed at how his parents could give him such an awful name. What were they thinking, adding to the pain

and social stigma their son would have to carry throughout his life?

Instantly, conviction pierced my heart. Am I not just as guilty…isn’t the church which I represent and

the society that I am a part of just as guilty of adding to his pain? Maybe not by what we have said or done

directly, but we may be guilty by what we have not said and have not done. Are we not in fact calling

Sangyou, calling those with disabilities ‘The Burden’ when our attitudes reflect an unwelcome spirit in our

homes and churches? When we go out of our way to not interact with someone in distress? When our worship,

evangelism and fellowship are all planned without the disabled in mind? Are we not saying in effect, ‘you

are a burden?’

Who am I to condemn Sangyou’s parents who have brought so much pain by their words, when I, when

we as a church are guilty of bringing so much pain by our lack of inclusion of those with disabilities?

I quickly learned that Sangyou’s smile was one born in hope—the hope he found in Christ. Sangyou had

given his heart to Jesus years before. And although he longed to be a part of the local church in his village, he

was unwelcomed and had never participated in a church service or fellowship of any kind. He had never had

access to the church, nor had the church ever come to him.

Before leaving, I prayed for Sangyou, and reminded him that in Christ he had a new name, he was no

longer Sangyou, ‘The Burden,’ rather, he was Sangyou ‘The Blessing’ because God loves him and is delighted

that he is his child!

Jesus’ words to those present in Luke 14 was a mandate that the Sangyous of the world should be

at their table. But it was more than just a mandate, it was a rebuke. In the days of Jesus, the culture

surrounding him was much like cultures in today’s world. People with disabilities were viewed as cursed,

outside of the mainstream, marginalized and segregated. Jesus took these religious and cultural views

and turned them on their head. He challenged barriers and revealed the heart of God…the heart of the

King himself. Indeed, people with disabilities are central to the Kingdom of God.

Hope for t h e Gl o bal D i sabi l ity C o mmun i ty, by S t eve B undy

True ministry comes out of our conviction, which is given by the Holy Spirit through God’s Word.

The Scriptures are full of commands to minister to the poor, weak, outcast and disabled, but instead

of allowing ministry to influence our culture, we allow culture to dictate ministry. Can the Lord say

about us what he said of King Josiah, “He defended the cause of the poor and needy, and so all went

well. Is that not what it means to know me?” (Jeremiah 22:16).

The Holy Spirit is mobilizing the church globally and we are beginning to see a movement of dis-

ability ministry around the world like no other time in history. God is calling his Body to repent and

obey his command to disciple and serve those with disabilities in every people group in the world. You

cannot find a people group where the disabled do not exist…and many times they’re just outside our

doorway—a door wide open for evangelism.

In 1 Corinthians 12:22, Paul’s message to the early church was that “those parts of the body that

seem to be weaker are indispensable.” In other words, the church can’t fully function without them.

Every member of the body of Christ has a contribution to make. When people affected by disability

are absent from the body of Christ, the church is incomplete.

What is the church missing without Sangyou? What would the church in West Africa be without

Tafilly? What would churches around the world be missing without Joni Eareckson Tada? Who is miss-

ing from your church?

If we are to reflect the Kingdom of God, we must reflect the King. We must work together to create

strategies and partnerships for ministering to those with disabilities in this world. At Joni and Friends,

we have found that the opportunity to reach a community for Christ is often through the doorway of

ministering to those with disabilities. God’s message of love, peace, redemption and hope is exalted

through their lives. If God can give them hope in the midst of their pain, we can all trust that he will

shower us with eternal hope that takes us beyond our suffering!

This paper was first presented in part at the 2010 World Conference on Evangelism in Cape Town, South Africa.

NOTES

1. 1 Billion People Are Living With Disabilities, http://tinyurl.com/3usx3eg

2. Disability World, Issue No. 9, July-August 2001, www.disabilityworld.org/07-08_01/children/global

3. Fact Sheet on Persons with Disabilities, United Nations, www.un.org/disabilities/documents/toolaction/pwdfs.pdf

4. Jeremiah 29:11

Hope for t h e Gl o bal D i sabi l ity C o mmun i ty, by S t eve B undy

Steve Bundy is the Vice President of Joni and Friends overseeing the Christian Institute on Disability and

International Outreach. He was a contributing author to Life in the Balance: Biblical Answers for the Issues of

Our Day, and co-executive producer with Joni Eareckson Tada of the Telly-Award winning television

episodes, Making Sense of Autism: Myths That Hide the Truth and Truth for the Church. Steve has served as adjunct

professor at Master’s College and has lectured on disability ministry at educational institutions and con-

ferences around the world. He frequently appears on “Joni and Friends” television episodes, national radio

and has written articles or been interviewed for Christianity Today, Charisma Magazine, Focus on the Family and

others. Steve and his wife Melissa know firsthand the joys and challenges of parenting a child with special

needs, as their own son, Caleb, was born with a chromosome deletion which resulted in global delay and a

secondary diagnosis of autism. Steve holds a B.A. in Theology and Missions, a Certificate in Christian Apolo-

getics and an M.A. in Organizational Leadership. He is a licensed minister and has served as a pastor and

missionary.

Why Christian Doctrine Matters

By Dr. Kathy McReynolds, Ph.D.

I must preface this essay by stating that very few of the arguments presented on the following pages are

original. To the extent that I am able to elucidate them, I owe their clarity and genius to many great Chris-

tian thinkers who have gone before me.

What I do believe I contribute to this important discussion con-

cerning Christian doctrine is its application to disability. The use of the word “disability” in this particular

context is not a reference to certain people with disabilities per se; but rather, “disability” is used broadly

in order to describe what I believe is the current state of the evangelical church. In recent years the

evangelical church has ignored the source of its divine power: doctrine. In so doing, it has rendered itself

disabled, incapable in many ways of carrying out its mission to reach the most vulnerable (Luke 14).

I was struck by this notion when I read Dorothy Sayers’ poignant book, Letters to a Diminished Church:

Passionate Arguments for the Relevance of Christian Doctrine. With extraordinary wit and charm, Sayers force-

fully argues that the Church has become diminished, incapacitated, disabled if you will, because it has

forsaken vital Christian doctrine which communicates the essence of Christianity; that is, the character

of Christ who is “energetic, dramatic, and utterly alive.” According to Sayers, Christian doctrine tells

us the truth about God, ourselves, and our world. To forsake Christian doctrine, then, is not only per-

ilous for the Church, but it can also mean the unraveling of the very fabric of our society. When this

happens, the most vulnerable in society are always at greater risk. I owe the structure of this essay to

Sayers’ many insights. I seek to advance her argument by emphasizing that when believers forsake

Christian doctrine, they not only neglect their high calling to minister to and protect the most vulner-

able, but they fail to make use of the divine tools God gave them to engage culture: essential Christian

doctrine. It is doctrine which distinguishes the Church from any other institution. If we do not take

our own doctrine seriously, how can we expect our culture to?

Christian Doctrine: Has It Become a “Dirty” Word?

In the summer of 2006, Biola Connections ran a front-page article entitled, “The “D” Word: Has Doc-

trine Become the New Dirty Word?”

Several professors from Talbot and Biola were interviewed for the

article and together they gave some solid evidence concerning the diminishing role of doctrine in the

evangelical church today. For example, a doctrine that the historic Christian Church has embraced

from its very inception is the Trinity. It is a crucial doctrine which gives explanation and insight into

the nature of the Godhead. But as relationships take precedence over essential doctrines in the church,

these explanations and insights seem less important. There are even some evangelical leaders who no

longer think the doctrine of the Trinity is essential.

The Trinity is not the only doctrine to be challenged in recent years. Leaders in the emerging church

movement are calling into question the doctrine of Hell and the exclusive nature of Christ’s claim to

be the only way of salvation. Open theists dispute God’s omniscience, claiming that he cannot possibly

know in advance human actions freely chosen. Recent studies indicate that many young evangelicals

are also unsure about several essential doctrines. The National Study of Youth and Religion, for exam-

ple, found that nearly half of Protestant youth believe many religions may be true, and 36% of them

think it is alright to pick and choose some aspects of the faith and leave the rest.

Dennis Dirks, the Dean of Talbot Theological Seminary, believes that today’s church has strayed

far from its predecessors who vigorously defended doctrine. In fact, Dirks points out, “Doctrine was

so important that entire books of the Bible were written about it, councils met to defend it, and early

converts to Christianity had two to three years of training in it, known as the catechumenate.” The

early Reformers also encouraged this level of training. Today, some people may simply sign a doctrinal

statement (which they may or may not read) or maybe take a few membership classes.

According to Alan Gomes, Professor of Historical Theology at Talbot, the church’s move away from

doctrine began with the teachings of Frederick Schleiermacher (1768-1834), who taught that the goal

of religion was to have a feeling of total dependence upon God. Doctrines which did not address feelings

were considered unnecessary for the Christian life. But, as Sayers asks, if doctrine is irrelevant for the

Christian life, to what indeed is it relevant? Christian doctrine matters intensely. After all, it concerns

the true nature of the universe and the meaning of human life. These are hardly “trivial” matters.

Christian Doctrine: Our Ignorance

Based upon many believers’ description of their own faith, and also upon what several of the new athe-

ists are writing in their latest books, ignorance of the true nature of Christianity runs deep. Consider

for example some of the following questions and answers concerning the Christian faith:

1. Who is God the Father?—He is the Creator, the One who set everything in motion. He is an-

gry most of the time and makes impossible demands on his people.

2. Who is God the Son?—He is somehow associated with Jesus of Nazareth. He was a good man

and a good teacher. He has a lot of influence with God the Father. He seems to understand

human beings and did his best while he was here to reconcile us to God. It was not his fault

that things were as bad as they were.

3. Who is the Holy Spirit?—He is the one who came at Pentecost, but we are not entirely sure

what he is supposed to do on a daily basis. I believe he is supposed to play a role in helping

Christians to feel good about themselves by doing good things for themselves and others.

4. What is the Trinity?—Totally incomprehensible and irrelevant to daily life. All we know is

that the Bible does not mention “Trinity” so it probably isn’t important anyway.

5. What is Faith?—Believing something one cannot see without any real evidence whatsoever.

Feeling good about oneself. Ignoring all scientific fact.

Why C hrist i an Do c trin e Matt e rs, b y Dr. Kathy McRe y nolds , Ph.D .

6. What is Sin?—Abortion. Homosexuality.

7. What is Christian Virtue?—Refraining from dancing, drinking, and thinking.

8. What is Reason?—An obstacle to faith.

These answers to important questions hardly do justice to the historic Christian faith. But I fear

that this is an accurate reflection of what many people inside and outside of the church think of such

doctrines. At the risk of sounding critical, these answers reflect an elementary Sunday school version

of Christianity, one which enemies set up in order to attack as too simplistic and irrational, and one

which many adult Christians display as something to hold dear. After all, if some Christian leaders be-

lieve that doctrine has little importance and little to do with daily life, no wonder a vast majority of

congregations and indeed much of society thinks that way as well!

Christian Doctrine: Why It Matters

In her penetrating and deeply insightful essay, “Creed or Chaos,” Dorothy Sayers minces no words as

she puts her finger on the fundamental problem of trying to practice the Christian faith without know-

ing what it is actually all about:

It is worse than useless for Christians to talk about the importance of Christian morality unless

they are prepared to take their stand upon the fundamentals of Christian theology. It is a lie to

say that dogma does not matter; it matters enormously. It is fatal to let people suppose that

Christianity is only a mode of feeling; it is vitally necessary to insist that it is first and foremost

a rational explanation of the universe. It is hopeless to offer Christianity as a vaguely idealistic

aspiration of a simple and consoling kind; it is, on the contrary, a hard, tough, exacting, and

complex doctrine, steeped in a drastic and uncompromising realism. And it is fatal to imagine

that everybody knows quite well what Christianity is and needs only a little encouragement to

practice it. The brutal fact is that in this nation not one person in a hundred has the faintest

notion what the Church teaches about God or man or society or the person of Jesus Christ.

Sayers wrote these words in the mid-twentieth century and they were directed toward the Church

of England. I think her words are even more relevant for us today. We have much to lose if we continue

to ignore doctrine, not only in the Church but in society as well. For if Christian doctrine communicates

what is true about all reality: God, the universe, humanity, and society, then to forsake Christian doc-

trine is to invite world chaos on a grand scale. This is serious, and if the Church wants to be taken se-

riously, it must take its doctrine seriously.

In other words, if we are to have any influence in our culture, if we are to carry out our mission to

reach all people, especially those who are most vulnerable, then we must preach Jesus Christ and not

simply Jesus. We have become very good in the church today at preaching Jesus, a good and kind man

who loves us just the way we are. Yes, this makes us feel good; but with this half truth consistently

before the modern mind, it has difficulty equating this Jesus with the One who creates and sustains

the universe: Jesus the Christ.

In her masterful work on Dante’s Divine Comedy, Sayers discusses in a rather unique way just how

important Christology is to daily life. She begins by distinguishing between a natural symbol and a

Why C hrist i an Do c trin e Matt e rs, b y Dr. Kathy McRe y nolds , Ph.D .

conventional symbol. A natural symbol is a thing that really exists, which by its own nature represents

some greater thing of which itself is an instance. Sayers points out that the Incarnation, because it is a

historic fact, is the ultimate example—the unique natural symbol of the whole history of humanity

and the whole nature of God and the relationship between the two. This truth also demonstrates the

difference between a natural and conventional symbol. A conventional symbol is something arbitrarily

chosen and can stand for something in which it has little in common. For instance, in pop culture, X

can stand for a kiss, or for any unknown thing (X factor).

When people say today that the Incarnation is merely “symbolic,” what they usually mean is that

it is not a historical fact. But if it is not historic, then it is not a natural symbol, but merely conventional.

In other words, as a conventional symbol, Jesus is not really both God and Man; he is just so good and

moral that he was simply more “like God” than anyone else. But, if the Incarnation is indeed a historic

fact, then it is a natural symbol, and by reflecting on it we can really learn something about both God

and man. This is the distinctive mark of a natural symbol. By being simply what it is, it tells us some-

thing about the thing it represents.

This point about the true nature of the Son of God and the doctrine of the Incarnation is crucial

because it alone reveals the structure of all reality. God is real. Evil and suffering are real. Judgment is

real and is coming. Heaven is a real place. As Sayers puts it, God will “wrench a real good out of a real

evil. The doctrines of the reality of evil and the value of suffering should be kept in the very front line

of Christian affirmation. I mean, it is not enough to say that religion produces virtues and personal

consolations side by side with the very obvious evils and pains that afflict mankind, but that God is

alive and at work within the evil and suffering, perpetually transforming them.”

By reaching out to people with disabilities, who are most vulnerable in our society, and to those

who have been afflicted with various kinds of evil and suffering, we can demonstrate to the unbelieving

world that Christian doctrine is vitally important, and is anything but boring and irrelevant. To the

contrary, it is “energetic, dramatic, and utterly alive.” As Sayers so eloquently puts it,

“Somehow or other, and with the best intentions, we have shown the world the typica Christian

in the likeness of a crashing and rather ill-natured bore—and this in the name of One who assuredly

never bored a soul in those thirty-three years during which he passed through the world like a flame.

Let us, in heaven’s name, drag out the divine drama from under the dreadful accumulation of

slipshod thinking and trashy sentiment heaped upon it, and set it on an open stage to startle the

world into some sort of vigorous reaction. If the pious are the first to be shocked, so much worse for

the pious—others will pass into the kingdom of heaven before them. If all men are offended because

of Christ, let them be offended; but where is the sense of their being offended at something that is

not Christ and is nothing like him? We do him little honor by watering down his personality till it

could not offend a fly. Surely it is not the business of the Church to adapt Christ to men, but to adapt

men to Christ.

It is the doctrine that is the drama—not beautiful phrases, nor comforting sentiment, nor vague

aspirations to loving-kindness and uplift, nor the promise of something nice after death—but the ter-

rifying assertion that the same God who made the world, lived in the world and passed through the

grave and gate of death. Show that to the heathen, and they may not believe it; but at least they may

realize that here is something a man might be glad to believe.”

References

Wolfe, Alan, The Transformation of American Religion (New York: Free Press, 2003).

Why C hrist i an Do c trin e Matt e rs, b y Dr. Kathy McRe y nolds , Ph.D .

NOTES

1. St. Augustine, C.S. Lewis, Dorothy Sayers, J.P. Moreland, Dallas Willard, and many others.

2. Holly Pivec, “Has Doctrine Become the New Dirty Word?” Biola Connections, Summer 2006, 12-17.

3. Dorothy Sayers, Letters to a Diminished Church (Nashville, Tenn.: W Publishing Group, 2004).

4. Ibid. p 61.

5. Ibid.

Why C hrist i an Do c trin e Matt e rs, b y Dr. Kathy McRe y nolds , Ph.D .

Dr. Kathy McReynolds is the Director of Academic Studies for the Joni and Friends Christian Institute

on Disability. Kathy has a B.A. in Christian Education from Biola University, a M.A. in Systematic Theology

from Talbot School of Theology and a Ph.D. in Ethics from the University of Southern California. She has

taught in the Biblical Studies Department at Biola University and served on ethics committees for hospitals

and universities. Kathy has received numerous prestigious awards, including the Leading Health Care

Professional of the World by the International Biographical Center in 2009.

God’s Story of Disability: The Unfolding

Plan from Genesis to Revelation

By Dr. David Deuel

God has a story. From Genesis to Revelation, salvation history displays the plans of God’s heart, his

mission. The story includes disabilities, because disabilities play pivotal roles in God’s mission to bring

people to himself. Familiarly, his glory and our worship are at the very center. Although entire books

have been written on small details of disability in Scripture, the entire story from creation to eternity

needs to be told. It is, at heart, the Gospel of Jesus Christ, and a basis for praise. In our study, we explore

the Bible’s perspective on disability as it develops in salvation history.

Although references to disability are scattered throughout Scripture, perhaps surprisingly, the topic

does not appear prominently. In fact, when compared with many other matters, the Bible offers little to

say directly about disability.

One reason is that God wove his heart’s concern and tender care for those

with disabilities into the fabric of society. It did not stand out because it was commonplace. But Scripture

also gives us encouraging insight into God’s provision for people with disabilities whom he loves.

God Gave Us a Beginning Without Disability (Genesis-Exodus)

1. In the Beginning, There Was No Disability.

When God’s created couple, Adam and Eve, first willfully disobeyed him, sin entered the world and

brought pain, suffering, disability, and even death with it (Gen. 3:1-24). Scripture calls this painful re-

ality “the curse” (Rev. 22:3). It is very important to remember that people have disabilities because of

the curse on all creation. Even the animal kingdom has disabilities.

2. As Creator, God Assumes Responsibility for Disabilities.

Responsibility means that God is not just the cause, but the upholder, enabler, and final rescuer of

people with disabilities. Now that is responsibility! This perspective differs considerably from simply

blaming God for disability, which would be serious error. When Moses wanted to explain to God why

he was incapable of serving him due to some inability in his speech, the Lord said to him, “Who has

made man’s mouth? Or who makes him mute or deaf, or seeing or blind? Is it not I, the LORD?”

(Exod. 4:11).

This verse not only addresses God’s role in disabilities, it also sets the stage for his pro-

vision through his people.

Although greatly disappointing, it is important to survey the disability perspective of other people

in the ancient world before we focus on God’s people. Among Israel’s neighbors, perspectives on dis-

abilities varied considerably. Treatment ranged from completely rejecting and mistreating people with

disabilities to worshiping them. Sadly, rejection was the norm. Most babies with disabilities were left

to die by exposure shortly after birth. If they survived they were treated as outcasts and consigned to a

miserable life of begging, prostitution and in general, being taken advantage of. Usually, they suffered

a premature death. It was anyone’s worst nightmare.

The other extreme for persons born with a disability was that they might be worshipped as super-

natural beings due primarily to their abnormal behavior or appearance. At least one Egyptian king

with a disability was worshipped for having a condition that left him disfigured. Rather than a poverty-

stricken social outcast, he was pampered, but still an outcast. Whether rejected completely or wor-

shipped, people with disabilities were not accepted. Both the rejection and the worship resulted from

an incorrect understanding of what caused disabilities. In the early period which some call ‘pre-scien-

tific,’ those who rejected the one true God did not understand the true causes of disabilities. The an-

cients typically blamed disabilities on sins or offenses to their gods. With this reasoning, people with

disabilities or their parents suffered because of something they had done wrong.

God’s people differed considerably from their contemporaries in their understanding of the causes

of disability and their treatment of persons with disabilities.

Although most did not understand dis-

abilities from scientific perspectives any better than their neighbors who rejected God, they reasoned

that God cared about all people, disabled or not, and so should they. In fact, God was so concerned

about people with disabilities that he asked his people Israel to help those not able to help themselves.

From the earliest days of God’s people, his focus was on seeing the entire community grow spiritually

to become committed worshipers.

3. As God’s Creatures, We Groan with Pain and Sadness for Disability to be Healed.

Disability is a high price of living in a sin-cursed world. Paul reminds us that all creation, including

people with disabilities, “groan” in suffering as we wait for perfect redemption (Rom. 8:19-25). Regard-

less of how blessed we appear, we are all still in pain this side of Heaven. But we also know that “God

causes all things to work together for good to those who love God, to those who are called according

to His purpose.” (Rom. 8:28). That calling includes disability.

God’s Gracious Law Makes Provision for Disability (Exodus-Deuteronomy)

1. God’s People Need Protection by His Law.

People with disabilities were considered part of the larger group called “the needy” or “the afflicted,”

and linked with vulnerability and poverty. This included the mentally challenged who were judged by

their loss of self-control.

The group encompassed those who might pass in and out of disability status

several times in their lives and acknowledged God’s sovereign hand was involved in giving and removing

the disability. In fact, everyone entered this category sooner or later if they lived to old age.

2. God Tells His People in His Law to Care for Those with Disabilities.

This included punishing those who oppress individuals with disabilities and rewarding those who res-

cue and assist them. God’s Word describes compassion for the people with disabilities within the

God’ s Stor y of D i sabi l ity: The U n fold i ng Pl a n from G e nesi s to R e vela t ion, b y Da v e Deu e l, M. A ., Ph . D.

charter of Israel. For example, “You shall not curse a deaf man, nor place a stumbling block before the

blind, but you shall revere your God; I am the LORD.” (Lev. 19:14). Notice that obeying this command

is an expression of fearing God. One law places a curse upon the one who mistreats a person with a

disability: “Cursed is he who misleads a blind person on the road. And all the people shall say, ‘Amen’”

(Deut. 27:18). The mistreatment of a person with a disability was deserving of severe punishment.

That is because God loves them and cares for them.

3. Job and David Follow the Law by Caring for People with Disability.

Scripture presents them as righteous for their faithfulness. In declaring his innocence before his ac-

cusers, Job explained to them that he had kept God’s law, which required compassionate treatment to-

ward those people who were disabled. He said, “I was eyes to the blind, and feet to the lame” (Job 29:15).

This meant he had helped those who were sight-impaired and unable to walk without difficulty due

to their disabilities. In so doing Job compassionately participated in God’s plan for persons with dis-

abilities, as did others like him.

Similarly, King David assisted Mephibosheth, a young man who was unable to walk because he was

dropped as a baby (2 Sam. 4:4). His father was Jonathan, a friend to whom David had pledged his faith-

fulness. David kept his commitment by showing compassion and caring for this young man: “So

Mephibosheth lived in Jerusalem, for he ate at the king’s table regularly. Now he was lame in both feet”

(2 Sam. 9:13). Notice that David not only offered basic care to Mephibosheth, he brought him to his

table as one would a family member. This was more than kindness.

God’s Prophets Promise Future Hope for Disability (Isaiah-Malachi)

1. God Will Establish the Persons with Disabilities whom He Has Afflicted.

When we look at passages which deal with future things, we once again find that people with disabilities

became recipients of God’s healing—in part because he demonstrates his greatness through healing

them. “In that day, declares the Lord, I will assemble the lame, and gather the outcasts, even those

whom I have afflicted” (Mic. 4:6). This passage reminds us that God assumes responsibility for disabil-

ity. It also assures us he will heal them. Other passages show us God’s hand of kindness in restoring

persons with disabilities: “The LORD opens the eyes of the blind…” (Ps. 146:8).

Some passages look forward to a great and future day when God will right all wrongs and reverse

the effects of the curse (Rev. 22:3). This grand event is described in terms of God restoring sight and

hearing: “And on that day the deaf shall hear words of a book. And out of their gloom and darkness

the eyes of the blind will see” (Isa. 29:18).

Again, “Behold I am bringing them from the north country,

And I will gather them from the remote parts of the earth, among them the blind and the lame” (Jer.

31:8). In beautiful poetic language befitting the occasion of final healing, “Then the lame will leap like

a deer, and the tongue of the dumb will shout for joy, for waters will break forth in the wilderness and

streams in the Arabah” (Isa. 35:6). And finally, “I will make the lame a remnant, and the outcasts a

strong nation, And the LORD will reign over them in Mount Zion From now on and forever” (Mic. 4:7).

God’s future plans for persons with disabilities offer healing and comfort now.

2. God Will One Day Deliver Persons with Disabilities from Oppressors.

God seeks retribution for violating the laws against misusing people with disabilities. God promises

to rescue people who are disabled from those who take advantage of them. “Behold, I am going to

deal at that time with all your oppressors, I will save the lame and gather the outcast, and I will turn

God’ s Stor y of D i sabi l ity: The U n fold i ng Pl a n from G e nesi s to R e vela t ion, b y Da v e Deu e l, M. A ., Ph . D.

their shame into praise and renown in all the earth” (Zeph. 3:19). The shame spoken of is not only

due to sinning against God, but also to inexcusable social rejection and mistreatment of people with

disabilities. For all those who have abused God’s children with disabilities, God warns of justice and

punishment.

Jesus Offers Hope and a Way for Disability (Matthew-Revelation)

When Jesus came to Earth, in addition to dying on the cross for sin, his mission was to repair the effects

of the curse and fulfill what the law commanded. He revealed what wisdom prescribed and the prophets

had predicted for persons with disabilities. As his commissioned agents, we continue the work he began.

Yet many are surprised to discover that part of God’s plan for people with disabilities was to not only

glorify Jesus, but also to minister to others—not just in their disabilities, but because of them. How do

people with disabilities minister to others? The simple answer is they serve others in many ways, but

first in their need. Seems ironic doesn’t it? Their needs provide opportunities for individuals or groups

to serve God through caring for them. How does this work?

1. People with Disabilities Allow Jesus to Show Compassion, Bring Glory to God,

and Demonstrate that He Is God’s Son, the Messiah.

A. Jesus Had Compassion on People with Disabilities. “And moved with compassion, Jesus touched

their eyes; and immediately they regained their sight and followed him” (Matt. 20:34). And

again, “And moved with compassion, he stretched out his hand and touched him, and said to

him, ‘I am willing, be cleansed’” (Mark 1:42, emphasis added). The Bible calls these miracles

“the mighty acts of God” or “the works of God.” When questioned about the purpose of

healing a blind man, Jesus responded that it was “in order that the works of God might be dis-

played in him” (John 9:1-3). In Jesus healing persons with disabilities, God’s mighty acts are

personalized and put on display for all to see in the perfect example of personal compassion

and fair treatment.

B. Jesus Brought Glory to God by Healing Persons with Disabilities. In response to Jesus’ exercising

compassion by healing people with disabilities, the multitudes praised God. They glorified

God because Jesus showed compassion to persons with disabilities as part of God the Father’s

will. “Large crowds came to him. They brought blind people and those who could not walk.

They also brought disabled people, those who could not speak and many others. They laid

them at his feet, and he healed them. The people were amazed. … So the people praised the

God of Israel” (Matt. 15:30-31, NIRV).

When Jesus healed people with disabilities, it brought

glory to God.

C. Jesus Demonstrated that He Is God by Healing People with Disabilities. One day, when John the Bap-

tist sent messengers to ask Jesus if he was God, the Messiah, Jesus pointed immediately to

his miracles on behalf of those who needed help as proof: “Go back and report to John what

you have seen and heard: The blind receive sight, the lame walk, those who have leprosy are

cured, the dead are raised, and the good news is preached to the poor” (Luke 7:22). The fact

that disabilities are included with fatal diseases and harmful poverty demonstrates that Jesus,

as God, desires to restore those affected by disabilities along with all other devastating effects

God’ s Stor y of D i sabi l ity: The U n fold i ng Pl a n from G e nesi s to R e vela t ion, b y Da v e Deu e l, M. A ., Ph . D.

of the curse. The end result is “creation-quality” conditions. Tim Keller said it well in his

book, The Prodigal Son, “Jesus’ miracles were not so much violations of the natural order, but

a restoration of the natural order. God did not create a world with blindness…”

2. People with Disabilities Give Jesus an Opportunity to Correct Wrong Ideas

about God’s Love and Human Suffering.

Myth: God Does Not Love People with Disabilities. This notion is a carryover from pagan beliefs. But

the Bible makes it clear that a disability is not God’s disapproval or punishment upon individ-

uals who are disabled. He allows disabilities for his intended purposes; to bring glory to himself,

spiritual growth in people with disabilities, and ministry opportunity and blessings for believers

who serve the disability community.

Myth: People with Disabilities or Their Parents Sinned against God. One example of this wrong idea is

a question that someone asked Jesus regarding whether it was a person with a disability or his

parents who sinned. Jesus responded “neither” and explained that the disability existed “in order

that the works of God might be displayed in him” (John 9:1-3). Jesus’ explanation is clear. The

disability was there so that he might heal that individual. While on the one hand this was a spe-

cific instance, a general principle lies behind it. God allows some people and not others to be

disabled in order to accomplish his purposes.

Myth: People with Disabilities Lack the Faith to Be Healed. Some people believe that if a person has

enough faith, he or she could be healed. This is not taught in the Bible, but is based on a mis-

understanding of Matthew 17:20 and 1 Corinthians 3:2 which seem to indicate that nothing is

impossible with enough faith. Instead, the Bible teaches that we must pray as those who submit

their wills to God and if it is God’s will, he can heal a person’s disability. This happened during

Jesus’ earthly ministry and on a few other occasions in the Old Testament and the early church.

Most would agree it could happen today. But it has always been done for the glory of God, and

often for the growth of the individual. Many people with disabilities have great faith and live

victorious Christian lives. In fact, their faith may be stronger than able-bodied believers because

of their disability.

3. People with Disabilities Allow Fellow Believers to Demonstrate God’s Love and Faithfulness.

Jesus prioritized spiritual needs but did not neglect physical and cognitive needs. This should be our

role with persons with disabilities. In Acts 6:1-6 we read how Deacons in the Early Church also served

as role models for all believers in assisting others, especially widows. It is estimated that a widow was

about 60 years old on average, and most likely had the common disabilities brought on by aging. With

great confidence that God can use us, we should consider our mission and motives:

A. Our Mission: How Can We Serve Persons with Disabilities? We began this study by saying that

God’s story in Scripture is about his mission on earth. Our mission, which must be consistent

with his, should begin with evangelizing and discipling people with disabilities (Matt. 28:18-

20). This two-stage process should always be our first priority. People with disabilities need

to be in Jesus’ Church learning and growing. Compassionate treatment and mercy ministry

God’ s Stor y of D i sabi l ity: The U n fold i ng Pl a n from G e nesi s to R e vela t ion, b y Da v e Deu e l, M. A ., Ph . D.

should be woven into the fabric of every thought and deed pertaining to disability, not treated

as an additional component of disability ministry or, worse yet, pitted against evangelism

and discipleship as it often is. Once we have prioritized spiritual matters, we must address

what might prevent someone with a disability from participating in the Christian life and

avoid several pitfalls.

• We must consider how to lead people with disabilities to Christ. We must not ap-

pear to place conditions on our love for them. This is easy to do. For example, we

must not let unbelievers think we won’t trouble ourselves with them if they do

not become a Christian. This is manipulation and it is wrong.

• We must help people with disabilities to grow spiritually in the best way possible.

We must not cause those who claim to be Christians to think that unless they

grow spiritually in conduct, we will treat them like children by punishing them

or ignoring them.

• Finally, we must provide opportunities for people with disabilities to participate

in all aspects of church life. They must be enabled to fully engage in worship and

have an opportunity to exercise their spiritual gifts (1 Pet. 4:10). In short, we must

see to it that every aspect of the local church experience is realized in their lives.

B. Our Motives: Why Should We Serve People with Disabilities? Believers should serve God out of both

fear and love for him. There is no contradiction here. Motives are complex. It might help if

we understood some of the direct and indirect reasons God gives us for caring for persons

with disabilities. Hopefully, we can then serve with purer motives. The following motive list

is ranked from the weakest to the strongest.

• Because We All May Be Disabled Some Day. In Ecclesiastes 12:1-3, Solomon talks

about the “difficult days” referring to end of life issues. Statistics remind us that

at some point in our lives more than 70% of us will not be able to climb a flight

of stairs. Most of us will become visually and hearing-impaired to the point where

we may not be able to see or hear at all, or at least we’ll require glasses or hearing

aids. These are disabilities.

• Because Our Eternal Rewards Will Be Based on Serving Selflessly. In Luke 14:12-14, Jesus

instructed a group of Pharisees and a dinner host about humility. “When you give

a reception, invite the poor, the crippled, the lame, the blind. And you will be

blessed, since they do not have the means to repay you; for you will be repaid at

the resurrection of the righteous” (Luke 14:12-14). Here Jesus struck at the heart

when he said, in essence, this is the best kind of service because people with dis-

abilities were not expected to repay. God keeps a record of our good and bad deeds.

Solomon summarized, “The end of the matter is this; fear God and keep his com-

mandments for all must give an account of every deed” (Eccles. 12:13-14). The

Bible calls believers to humble ourselves and serve God for heavenly rewards.

• Because We Must Help the Weak. The apostle Paul says our faith will work itself out

in our love toward other people. “In everything I showed you that by working

God’ s Stor y of D i sabi l ity: The U n fold i ng Pl a n from G e nesi s to R e vela t ion, b y Da v e Deu e l, M. A ., Ph . D.

hard in this manner [supporting Paul] you must help the weak and remember

the words of the Lord Jesus, that he himself said, ‘It is more blessed to give than

to receive’” (Acts 20:35). We come to understand the word “weak” as it is used

in other contexts, for example, “And a great multitude was following him, be-

cause they were seeing the signs which he was performing on those who were

sick” (John 6:2). But we must be cautious in defining what actually helps any

individual.

• Because God Has Empowered Us to Love Well. We thank God for whatever measure of

healthy bodies and minds he has given us. Out of our thankfulness we consider

how we might help people whose bodies and minds do not work well or work at

all. The world of a person who has a disability is often physically difficult and

emotionally painful. For those with mental disabilities the situation is sometimes

even more difficult.

• Because Believers with Disabilities are Part of the Body of Christ. One of the most worthy

reasons for serving people with disabilities is that it is the right thing to do. What-

ever responsibilities and privileges fall to all believers in the body of Christ, they

also are due to those with disabilities. We may even find that those with disabilities

can do certain things better than more able-bodied and able-minded believers.

• Because Believers with Disabilities Serve Uniquely. Perhaps most importantly, people

with disabilities can minister in incredible ways. In fact, they can minister as

effectively, if not more so, than their sisters and brothers in Christ who do not

have disabilities.

Their physical or mental disability, in God’s hands, becomes a

ministry blessing. This brings new insight to Paul’s challenge that all believers in

the Body of Christ have gifts the Church needs (1 Pet. 4:10). He was not excluding

people with disabilities. We are blessed to have them as part of our individual and

collective Christian experience.

The Bible, by treating people with disabilities as part of the assembly in the Old Testament and the

Church in the New Testament, shows us clearly that people with disabilities are just people who happen,

by God’s sovereign plan, to have disabilities. They are not another category of persons, but people with

a wide range of unique abilities. If we desire to submit to biblical teaching, we will treat all individuals

as one of us and give assistance where it is needed.

We would be remiss if we did not conclude by recapturing the spirit of the prophets who saw dis-

ability as ultimately glorifying God. Our greatest blessings in service will come through being a blessing

to others with disabilities and being served by them. God’s story began in a disability-free paradise with

a tree. That is where it ends and reopens for a new and endless disability-free eternity. Jesus entered

our sin-cursed world and brought healing through his death. No wonder John says in the final chapter

of our Bibles, “And the leaves of the tree are for the healing of the nations. And there was no longer

any curse” (Revelation 22:3). There will no longer be any disability.

Not every story finds a happy ending. But for those who love people with disabilities and those

loved by them, the ending could hardly be better—perfect bodies, perfect minds, and perfect fellowship

with God, whose story includes disability.

God’ s Stor y of D i sabi l ity: The U n fold i ng Pl a n from G e nesi s to R e vela t ion, b y Da v e Deu e l, M. A ., Ph . D.

Recommended for Further Study

Disability in the Hebrew Bible: Interpreting Mental and Physical Differences By Saul M. Olyan (Cambridge:

Cambridge University Press, 2008)

Biblical Corpora: Representations of Disability in Hebrew Biblical Literature By Rebecca Raphael (Edinburgh:

T & T Clark International, 2008)

This Abled Body: Rethinking Disabilities in Biblical Studies By Hector Avalos, Sarah J. Melcher, and Jeremy

Schipper, (Leiden: Brill, 2007)

Forms of Deformity: A Motif-Index of Abnormalities and Disabilities of Human Form in Traditional Jewish Literature

By Lynn Holden (Edinburgh: T & T Clark International, 1991)

The Blemished Body: Deformity and Disability in the Qumran Scrolls By Johanna Dorman (Groningen: Rijk-

suniversiteit, 2007)

Disability Studies and the Hebrew Bible: Figuring Mephibosheth in the David Story By Jeremy Schipper (Sheffield,

UK: Sheffield Academic Press, 2006).

NOTES

1. Disability terms are low frequency and vary with the translation: Blind (KJV 82, ASV 79); Deaf (KJV 15, ASV 16); Dumb [= mute] (KJV 29, ASV 31);

and lame (KJV 66, ASV 70).

2. This study follows the contours of the disability theme, and begs a more detailed study of Genesis-Revelation and the theme’s development.

3. All Scripture quotations in this paper, unless noted otherwise, are from the New American Standard Bible (NASB)

It is significant that the Hebrew words used in this passage that translate “mute”, “deaf”, and “blind” are specially marked with a grammatical pattern

indicating physical disabilities. C. L. Seow, A Grammar for Biblical Hebrew (Nashville: Abingdon Press, 1995): 21.

4. Historical studies include Harry A. Hoffner, “The Disabled and Infirm in Hittite Society,” Eretz - Israel: Archaeological, Historical, and Geographical Studies

27 (Jerusalem: Israel Exploration Society, 2003).

5. Olyan, Disability, 62.

6. Interestingly, although the Bible lacks an equivalent term for our English “disability” it presents a perspective on disability that is consistent and

pervasive. While it is true that the disabled were sometimes treated as ritually unclean (Lev. 21:18; 22:22), it seems clear enough that this had to do

with the transmission of disease or the perception of unblemished perfection in didactic symbolic gestures. See Olyan, Disability in the Hebrew Bible.

These small and potentially confusing aspects of disability pale in significance and scope when compared to the Lord’s heart for people with disabil-

ities seen throughout Scriptures.

7. We must be cautious in using Isaiah’s and other writers’ language for sometimes he refers analogically to spiritual disabilities (spiritual blindness,

etc.).

8. The New International Reader’s Version has sensitively rendered the language of disability in this passage.

9. Timothy Keller, The Prodigal God (New York: Dutton, 2008): 112

10. The 2000 U.S. Census found that 19.4 percent of the population is affected by physical or intellectual disability. For a challenge to rethink how we

define, categorize, and view disability from a Christian perspective, see Deborah Creamer, Disability in Christian Theology: Embodied Limits and Constructive

Possibilities (Academy, 2008).

11. Those who would lovingly help those with disabilities must consider how love is best applied. To love is not to develop a dependency, which robs an

individual of dignity. See Glenn J. Schwartz, When Charity Destroys Dignity: Overcoming Unhealthy Dependency in the Christian Movement (Lancaster, Pa:

World Mission Associates, 2007): xvii.

12. See, “Surprised by Disability: Why the Parts of the Body that Seem to be Weaker Are Indispensable,” Christianity Today (October, 2008) www.christianity

today.com/ct/2008/october/15.100.html.

God’ s Stor y of D i sabi l ity: The U n fold i ng Pl a n from G e nesi s to R e vela t ion, b y Da v e Deu e l, M. A ., Ph . D.

Dave Deuel, M.A., Ph.D. (Cornell University and The University of Liverpool) is the Director of International

Academic Studies for Joni and Friends as well as the Academic Director of The Master’s Academy Interna-

tional, a consortium of ministry training schools worldwide. Dave served as Regional Director for Joni and

Friends in the San Fernando Valley, CA and in board positions for The North Los Angeles Regional Center,

All Children’s Hospital (Los Angeles), Direct Link for the Disabled and a Governor’s Advisory committee

for Disability (Sacramento). He is Chairman for the Old Testament and Ancient Near Eastern consultation

of the Evangelical Theological Society. Dave focuses his ministry interests on assisting others in start-

ing and developing ministries, primarily on the foreign field. He also ministers with and to persons

with disabilities through Joni and Friends’ Christian Institute on Disability.

Christianity: A Knowledge Tradition

By Kathy McReynolds

Science vs. Christianity

To say that there is enmity between the scientific community and Christianity—between the secular

and the sacred, if you will—is to say nothing new. This conflict has gone on since the early days of the

modern era. Recently, however, this battle between science and religion has taken a new turn, one which

ought to concern us all, especially those of us who work with people with disabilities. There has been

a rash of bestselling books by atheists which go far beyond a mere challenge to religion. These best-

selling authors (commonly known as the New Atheists) charge that religion is a plague that needs to

be eliminated. The titles of their most recent books alone reflect their vehemence against faith: The God

Delusion by Richard Dawkins; Breaking the Spell: Religion as a Natural Phenomena by Daniel Dennett; god is

Not Great: How Religion Poisons Everything by Christopher Hitchens; The End of Faith: Religion, Terror, and

the Future of Reason by Sam Harris. These authors have declared a new war on the Church—one which

they fully intend to win.

The way these new atheists see it, science has made religion obsolete. In their view, science has done

a much better job at explaining our world, human nature, and the origins of morality than religion

ever did. Science, they also claim, is light years ahead of religion in proposing ways to create a good so-

ciety— a society that is more “tolerant and free.” The new atheism claims to appeal to our intellect, to

the better part of our nature. It claims to make a stand upon the Truth. This is the crux of the matter.

Is atheism true? Atheists of course claim to have the bulk of evidence on their side—that evolutionary

science has shown religion to be completely irrational, and to be a mere vestige of our primitive nature

that we must simply “overcome.”

A variety of arguments against atheism have been put forward over the years. In a recent article for

Wired Magazine entitled “The Church of the Non-Believers,”

Gary Wolf points out that many religious

fundamentalists take their stand upon biblical doctrine and refuse to budge. But Wolf seems to imply

that this stand is not rational; hence, it is questionable evidence from the start. According to Wolf,

other believers argue that nothing in science prohibits belief—that unsolved problems in science demon-

strate that the existence of God might not be impossible.

The problem with this view, Wolf suggests, is that it implicitly accepts science as the arbiter of what

is real and true. This gives atheists the upper hand. Wolf goes on to say that when secular investigations

take the lead, biblical doctrines are undermined. There is not a field in modern scientific research—

cosmology, anthropology, biology—in which competing Christian explanations have survived un-

touched. When it comes to defending biblical doctrines of origins, Wolf says that few defenders of the

faith have been able to hold up under the attacks of the secularists.

In an honest attempt to resist the slide into atheism himself, Wolf has tried to search for some answers

concerning the God of the Bible. What he discovered is a daunting diversity of belief. And then he makes

the following insightful comment, “It is all admirable and stimulating and lacks only the real help any-

body in my position would need: reasons to believe that specific religious ideas are true” (emphasis mine).

What Gary Wolf is searching for is knowledge of the truth. He can’t help it. It is the image of God

in him which drives him to do so. Dallas Willard, who wrote the foreword to J.P. Moreland’s book, The

Kingdom Triangle,

points out that knowledge is in crisis in our culture. Willard argues that knowledge

is an indispensable function of human life. It enables us to act and direct and teach certain things. If

we lack appropriate knowledge, we simply cannot engage in certain crucial human activities. One has

knowledge of a particular subject when he or she can represent that subject as it is—when he or she

can represent it according to reality.

Willard further points out that throughout most of Western history, the Church was thought to

possess a unique body of knowledge which included specific teachings concerning God, the universe,

human beings, and the nature of the blessed life. This body of knowledge was thought to come to the

Church through general and divine revelation. “Enlightenment” and post-Enlightenment thought

has robbed the Church of this precious and lofty body of knowledge and reduced it to mere firings

of neurons in the brain, purely subjective and void of any truth. Willard also notes that in many ways

this view of knowledge has crept into the Church. We are hard pressed to find many Christian leaders

who understand Christian teachings to be a body of knowledge and not merely a profession of per-

sonal faith. Because the Church has relinquished its role as an institution that possesses a body of

knowledge that reflects reality, the secular world has redefined knowledge in such a way as to make

knowledge of God impossible. What the world gives us in return is a thin and brittle reality which is

subject to the whims and discretions of the scientific community. In such a world, no one can truly

know anything other than what the scientist tells us. In such a world, no one is safe, especially those

with disabilities. For if knowledge of God is impossible, so is knowledge of our origins and purpose.

In such a world, there can be no hope for a future. No one will feel the effects of this worldview more

than those with disabilities.

Christianity’s Great Fortress: True Knowledge

It is time for the Church to take back what rightly belongs to her, that is, the truth that Christianity is

a knowledge tradition. It reveals to us what is true and real about our world and ourselves. Christian doc-

trines are not merely creeds to which we believers through the ages have given a vote of approval. They

reveal something true about the nature of reality. They are true for all people for all time whether they

believe them or not. The essential doctrines of the Bible (which include natural law and general reve-

lation) are the only means by which we can defend the cause of those with disabilities. The atheists and

secularists who have stolen our truths—truths concerning whose we are, who we are, and why we are

here, have taken them and, because they misunderstand them, are using them against the most vul-

nerable in society. This is being done at an unprecedented level today, especially in genetics and the

neurosciences. Medical researchers have whittled down the definition of the human person to mere

proper brain function and in the process they have dehumanized groups of people who have cognitive

disabilities. It is time for the Church to take back what rightfully belongs to her.

Chri s tiani t y: A K nowl e dge Tra diti o n, by Dr. K a thy M cReyn o lds

In his timeless essay entitled, “Learning in War-time,” C. S. Lewis makes a strong argument con-

cerning the duty of those who are educated to protect those who are most vulnerable:

To be ignorant and simple now—not to be able to meet the enemies on their own ground—

would be to throw down our weapons, and to betray our uneducated brethren who have, un-

der God, no defense but us against the intellectual attacks of the heathen. Good philosophy

(sound biblical theology) must exist, if for no other reason, because bad philosophy needs to

be answered.

I believe Lewis’ statement reflects one of the essential duties of the Christian life; that is, to speak

for those who cannot always speak for themselves. We must defend the most vulnerable against the

attacks of the new atheists. To accomplish this, the Church must once again embrace essential Christian

doctrine in order to show that it is the saints, and not the scientists, who are the possessors of a unique

body of knowledge concerning God, human beings, and the nature of the blessed life. What is required

for this task is good Christian thinking, and good Christian thinking is grounded in knowing what

the Bible is about. The doctrines of Creation, Sin, Redemption, Incarnation, Church, Judgment, and Eternity,

when taken together, provide a kind of grid through which we can understand life’s most important

issues. This, in turn, can yield the beginnings of a Christian understanding of disability with all the

complexities it brings.

Dorothy Sayers once said that the reason we do not take heaven and hell seriously is that we do not

take this world seriously. We must take seriously the nature of these attacks by the new atheists and

we must respond by taking back what was entrusted to us; that is, the truth about God and his purposes

for creation and humanity. We must take seriously the fact that we indeed have been robbed by secular

scientists who claim that they have the exclusive right to say what is true and what is not. Augustine

equated true knowledge with theological knowledge. He also compared knowledge with vision. If we

use this metaphor and apply it to the new atheists, we can show that they themselves suffer from a dis-

ability: partial vision—they acknowledge true things, but reject the Truth itself. Augustine makes the point

that true things derive from the Truth itself.

Hence, for Augustine, Truth does exist and human beings can know something about it. He dis-

tinguishes between Truth and true things:

1. True things are particular instances of Truth, just as things that are equal are particular in-

stances of Equality.

2. Truth remains immutable, even though true things change. For example, to say that I am

talking right now is a true statement; but in 10 minutes, I might not be talking. But Truth

still remains the same.

3. Truth is eternal, while true things perish. Just as Equality does not perish when two equal

sticks are destroyed, so Truth does not cease when true things perish.

In Book II of Soliloquies, Augustine argues that because it is a contradiction to deny the eternality

of Truth, Truth is logically indestructible. For example, if the world will never pass away, it is true that

the world will never pass away. If the world will someday perish, then that is true. But Truth itself will

abide even though every created thing should perish. However, the question might still be asked, “What

if Truth itself should perish?” Augustine’s answer is, “Will it not be true the Truth has perished?” Thus,

the very denial of Truth’s eternality turns out to be an affirmation of its indestructibility.

Chri s tiani t y: A K nowl e dge Tra diti o n, by Dr. K a thy M cReyn o lds

According to Augustine, our minds do not judge Truth; rather Truth judges our reason. If Truth

were inferior to our minds, we would judge it instead of using it as a standard of judgment. We often

judge a person’s mind when we say that this mind is not as keen as it might be, but we do not stand in

judgment of what is eternal or what is Truth. If Truth and our minds were equal, Truth would not be

eternal and unchanging, since our minds are finite, mutable, and subject to error. But it has already

been established that Truth is eternal.

Truth, therefore, must be more excellent than human reason. Truth must exist somewhere; that

is, there must be some basis for truth, but it cannot be anything perishable. It was shown how Truth

remains even when true things perish. Truth, therefore, does not exist in mortal things. But it must

exist somewhere. There are immortal things. Since only God is immortal, he must be the ground of

truth. Thus, Augustine says, “For where I found truth, there I found my God, who is the Truth it-

self.”

Christians, therefore, take their stand on the Truth itself which encompasses and acknowledges

the validity of all true things. The new atheists take their stand on true things alone which can lead

to scientific knowledge, and they look no further than this. They are satisfied with this “partial vi-

sion” because to acknowledge the Truth itself is to admit that there is a higher authority. And this

they do not want to do. The consequences of this “disability” have been enormous. Consider the

many new technologies today which are used specifically for the destruction of human life (nuclear

bombs, roadside bombs, certain genetic technologies). This is pathology of reason which is completely

severed from God.

Augustine also distinguished between higher and lower reason. The object of lower reason is the

temporary world. Its method is investigation, its end is action, and its result is science. The object of

higher reason is the eternal world where God dwells. Its method is contemplation, its end is happiness,

and its result is Godly wisdom. This notion of higher reason by which the soul is illumined by divine

light has been rejected by scientists today, but for no good reason. The fact of the matter is that scien-

tists could not carry on their own work without the assumption that truth itself can be known. But

they refuse to acknowledge this fact to everyone’s peril. As Pope Benedict XVI so eloquently states,

“Reason capable only of recognizing its own self and that which is empirically certain paralyzes and

destroys itself.”

The Pope goes on to discuss the task that lays ahead of us if we are ever going to make

a difference for the good in our culture:

We Christians are summoned today, not to limit reason and oppose it, but to resist its reduction

to the rationality of production. We must struggle on behalf of the capacity to perceive the

good… For that is the true fight on behalf of man and against inhumanity. Only reason that is

open to God, only reason that does not banish morality into the realm of the subjective or de-

grade it to the level of calculations can resist the misuse of the concept of God and sick forms

of religion and bestow healing.

This indeed is a high calling, and one to which we must labor and strive. What we must do is

commit ourselves to seeking God’s truth in its totality. It is not enough to become a Christian and

stop striving. The Christian faith is a seeking faith. It is a faith that keeps us on the upward path of

becoming increasingly conformed to the image of Christ. God shapes us into the image of his dear

Son by his Word, his Spirit, and his Community. All truth is God’s truth and he takes all of our ex-

periences, either good or bad, and uses them for his purpose. We need only be willing to hear his

voice and follow his lead.

Chri s tiani t y: A K nowl e dge Tra diti o n, by Dr. K a thy M cReyn o lds

NOTES

1. http://www.wired.com/wired/archive/14.11/atheism_pr.html

2. J.P. Moreland, Kingdom Triangle: Recover the Christian Mind, Renovate the Soul, Restore the Spirit’s Power (Grand Rapids, Mich.: Zondervan, 2007).

3. C.S. Lewis, “Learning in War-Time” in The Weight of Glory (Grand Rapids, Mich.: William B. Eerdmans Publlishing Co., 1949).

4. For this brief discussion on Augustine’s epistemology, I am indebted to Ronald H. Nash and to his incredible insight in his work, The Light of the

Mind: St. Augustine’s Theory of Knowledge (Lima: Academic Renewal Press, 2003).

5. Pope Benedict XVI, Values in a Time of Upheaval (New York: Ignatius Press, 2006), 111.

6. Ibid., 112

Chri s tiani t y: A K nowl e dge Tra diti o n, by Dr. K a thy M cReyn o lds

Dr. Kathy McReynolds is the Director of Academic Studies for the Joni and Friends Christian Institute

on Disability. Kathy has a B.A. in Christian Education from Biola University, a M.A. in Systematic Theology

from Talbot School of Theology and a Ph.D. in Ethics from the University of Southern California. She has

taught in the Biblical Studies Department at Biola University and served on ethics committees for hospitals

and universities. Kathy has received numerous prestigious awards, including the Leading Health Care

Professional of the World by the International Biographical Center in 2009.

Worldview Analysis of Suffering

and Disability: Six Perspectives

By Chuck Edwards

“Worldview analysis” broadens our understanding of an issue by revealing the religious beliefs that are

the foundation for building a set of values, which in turn is the basis for personal behavior. In other

words, what a person believes about God shapes his views about what is right and wrong, and these

moral values are lived out in daily life. The faith assumptions a worldview embraces related to the God

question

leads naturally to implications in other areas of thought and life. In this paper we will analyze

five worldviews and what each teaches concerning suffering and disability, as well as compare them

with a biblical worldview. We will limit our exploration of those implications to the nature of humanity

and the view of human suffering in this world.

First, we consider Cosmic Humanism, an umbrella term for the eastern religions of Buddhism and

Hinduism and, derived from those two religions, western-style New Age Spirituality. Another, more

general term that describes this over-arching worldview is transcendentalism. The second major head-

ing under investigation is Naturalism. This is divided into two worldviews: Secular Humanism and

Postmodernism. And the third major heading is Theism, which includes the worldviews of Islam, Ju-

daism, and Christianity.

Cosmic Worldviews

Every worldview has certain assumptions about the nature and existence of God that cannot be proven

in the sense of scientific proof or a mathematical equation. This starting point is presupposed, or be-

lieved, and everything else follows from that belief. This is not to say there are no reasons for holding

certain presuppositions, or that some assumptions are therefore more rational than others. But what-

ever the case, there is a faith element that persists.

For example, the Cosmic Worldview assumes that everything that exists is part of god; god is all

and in all—The One. If this is true, then it follows that humans are part of the god-force that is the ul-

timate reality, described as goodness, blissful peace, and perfect harmony. Suffering, in this view, is ei-

ther an illusion, being a distorted understanding of the actual situation, or it is the result of bad karma

from past lives that must be worked off in this life.

Based on the above set of assumptions, what are the implications for human nature and human

dignity? A Cosmic Worldview offers two responses to suffering. First, if suffering is an illusion, than

through the practice of deep meditation, you should try to “get over it.” This idea is illustrated in the pop-

ular children’s movie, Kung Fu Panda. In scene 13, Shifu approaches the old Master, The Great Oogway,

saying, “Master, I have very bad news,” to which the Master guru explains, “There is just news, there is

no good or bad… there are no accidents… let go of the illusion of control.”

However, this approach does not deal adequately with the physical pain and emotional reality that

people experience. It seems that pain and suffering are real. How can it be the case that what seems so

real is actually an illusion? If suffering has always been an illusion, how did the illusion of real pain

get started? How did humans ever start experiencing pain when pain was never real in the first place?

Common sense tells us that this world is not illusionary, but real, otherwise we would never know

what is real.

A second implication of Cosmic Worldview assumptions is the concept of karma, the view that

what you experience in this life—for good or ill—is the result of how you lived in a past life. Therefore,

if suffering is the result of bad karma, than it is deserved, so we should just “accept it.”

Actor Richard Gere illustrated this view in his response to the 9/11 terror attacks. He said in an in-

terview a month after the attacks, “In a situation like this, of course you identify with everyone who’s

suffering. (But we must also think about) the terrorists who are creating such horrible future lives for

themselves because of the negativity of this karma.”

However, this view of karma has several flaws. In their book, Making Sense of Your World, authors

Gary Phillips, William Brown, and John Stonestreet mention three problems.

First, are the victims of evil that is perpetuated by others—including the thousands who died in the

World Trade Center attacks—not victims at all, but really deserving recipients of the suffering they ex-

perience? Second, if people deserve what happens to them, why should we be obligated to provide any

relief? Viewing evil in this way discourages acts which would help to alleviate the suffering of others.

Third, would not this view also demand that we regard those who escape a tragedy as morally upright?

This overview shows how Cosmic Worldviews cannot offer a compelling case for why there is suf-

fering, nor can they provide a compassionate solution. But what about Naturalistic worldviews? Do

they fare any better in accounting for suffering and offering a remedy?

Naturalistic Worldviews

The foundational assumption inherent in Naturalistic worldviews is that the supernatural does not

exist; meaning that God, angels, and the human soul are simply manifestations of the human imagi-

nation similar to leprechauns and unicorns. The Naturalist believes that nature is the ultimate and

only reality, and nature has no goal or purpose. Therefore, human life has no inherent meaning. Hu-

mankind evolved through a series of biological processes as well as every other living thing. In this sort

of world, “some people are going to get hurt, other people are going to get lucky, and you won’t find

any rhyme or reason, nor any justice… nothing but blind, pitiless, indifference…” as well-known biologist

Richard Dawkins says.

Secular Humanism

Secular Humanism is a naturalistic worldview that developed in the United States beginning with the

publication in 1933 of the Humanist Manifesto, which has since been updated in 1973 and 2000. In those

documents, not only is a godless universe endorsed but also ethics are grounded in the situation at

Worldv i ew An a lysis of S u ff ering and D i sabi l ity: Six P e rspec t ives , by C h uck E d wards

hand. One form of situational ethics is called utilitarianism, where moral decisions are determined by

which course of action secures the greatest good for the greatest number of people.

The implications of Secular Humanist atheism and utilitarian ethics for human nature and dignity

is summed up by Robin Williams, playing Teddy Roosevelt in Night at the Museum, who said to Larry

(Ben Stiller’s character), “I’m made of wax, Larry. What are you made of?” As “Teddy Roosevelt” under-

stood, “what we are made of” determines who we are. If we are made only of what astronomer Carl

Sagan described as “star stuff,” then we are simply part of the expanding universe of matter in motion,

and since the universe is unknowing and impersonal, human life has no intrinsic value. Any value

placed on human beings is the result of social consensus, it is not an actual state of being.

If human value is simply a choice of the collective society, then we have to agree with internationally

known professor of ethics at Princeton University, Peter Singer, who is attributed as saying, “

The notion

that human life is sacred just because it is human life is medieval.”

According to Singer, and other Secularists, it

is high time we moved on from our ancient understanding of ourselves and embrace the modern story

of who we are: a highly evolved, random assortment of atoms.

Like nature itself, what we call “evil” and personal “suffering” are just the way things are. The Rev.

Colin Bossen, minister of the Unitarian Universalist Society of Cleveland, Ohio states, “…humanism

posits that suffering has two sources: human action (either through folly or malice) and the random-

ness of nature.”

Therefore, whether by some other person or nature acting on you, if you happen to suffer,

it is simply bad luck for you.

Since a disabled person is unlucky, than he should try to “get out of it.” Those with disabilities have no

inherent value relative to persons without disabilities. In fact, they are at a distinct disadvantage in the

evolutionary struggle for existence and thus are less valuable than people without disabilities. Therefore,

if a preborn child or newborn infant is found to be disabled in some way, to the point of bringing suf-

fering emotionally or financially for their parents, siblings, or others, the child should be eliminated.

Again, Princeton professor Peter Singer, writes, “If the fetus does not have the same claim to life as a

person, it appears that the newborn baby does not either, and the life of a newborn baby is of less value

to it than the life of a pig, a dog, or a chimpanzee is to the nonhuman animal.”

According to Singer, the utilitarian action of killing a fetus or newborn baby will bring about more

overall happiness to a greater number of people. While killing an infant may create short-lived suffering

for the infant, the suffering would be far less than a lifetime of suffering if the infant were allowed to

live or the long-term suffering and hardship of the family members, relatives, and society as a whole.

Singer offers the following assumption for why this action is moral when he writes, “Similarly, the pref-

erence of utilitarian reason for respecting the life of a person cannot apply to a newborn baby. Newborn

babies cannot see themselves as beings who might or might not have a future, and so cannot have a

desire to continue living. … [I]f a right to life must be based on the capacity to want to go on living… a

newborn baby cannot have a right to life.”

Another implication of Secular Humanist ethics is that adults who have severe disabilities, either

by birth defect or through an accident, should commit suicide or be killed mercifully so they won’t

put an emotional or financial burden on the able-bodied population. In addition, one of the implica-

tions of state-controlled health care is that persons with disabilities would be eliminated if they pose

an extensive financial burden on the larger community. This is because there is a limit to what society

is able and willing to spend on maintaining human life, and if human life is devalued because of the

prevalent worldview, those considered less desirable will die.

The problem with this humanist view of utilitarianism is that it fails to make a compelling case as

to why a person’s worth is contingent on his “value” to society. Who decides who has this “value” and

Worldv i ew An a lysis of S u ff ering and D i sabi l ity: Six P e rspec t ives , by C h uck E d wards

who doesn’t? Why does Peter Singer think he has the right to determine that only people who are ra-

tional and self-aware and who have a desire to keep on living are considered “persons”? Only if God

does not exist can Singer and his fellow Secular Humanists assert their views on who qualifies as a per-

son and who does not.

Moreover, the measure of utility is a very unstable standard, for how does a society determine what

is the greatest “good?” Why should it not be “good” for a person with disabilities to live if that is what

he or she wants? Why should a 51 percent majority decide the fate of the other 49 percent? Or do the

intellectual elites decide who lives and who dies according to their whim? These and other questions

are very problematic given the assumptions of Secular Humanists.

Postmodernism

Postmodernism takes the assumptions inherent in a godless universe to their logical conclusion. While

a Secular Humanist is convinced that the universe can be understood through rational thought and

the scientific method, the Postmodernist believes that if God is not real, than neither are objective

truth nor objective moral values. Postmodernists hold the philosophical position that true reality is

ultimately inaccessible by human investigation, that knowledge is not independently “true” but is

shaped by each particular society (multiculturalism), that truth-claims are actually political power

plays (political correctness), and that the meaning of words is determined by readers, not the authors

who wrote them (deconstruction). In brief, postmodern theory sees reality as what social groups make

it to be. In this view, much of human suffering is perpetrated by the dominant group in a society forcing

its will on the less powerful, causing oppression and suffering on their part.

Postmodernism acknowledges evil and suffering are real but offers no hope or help for alleviating

either. Theologian N. T. Wright sums it up this way, “There is no way out, no chance of repentance or

restoration, no way back to the solid ground of truth from the quicksand of deconstruction. Postmoder-

nity may be correct to say that evil is real, powerful and important, but it gives us no real clue as to what

we should do about it.”

Since there is neither hope nor help, if we suffer, we should just “get used to it.”

The problem with this postmodern view is that very few people can live that way. That’s because

postmodernism lends itself to a nihilistic perspective, which says that life has no meaning or purpose.

Yet we humans have an inner sense that our lives are for some purpose. While the 1999 blockbuster

film, The Matrix, presents an overall postmodern worldview, at the end of the film Neo tells the Matrix

that things are going to change. He says:

…I don’t know the future. I didn’t come here to tell you how this is going to end. I came here to

tell you how it’s going to begin. I’m going to hang up this phone, and then I’m going to show

these people what you don’t want them to see. I’m going to show them a world without you. A

world without rules and controls, without borders or boundaries. A world where anything is

possible. Where we go from there is a choice I leave to you.

This is postmodernism with a Happy Face... J. A world without rules, controls, and borders is Post-

modernism. Yet, without any ultimate purpose to life, Postmodernism devolves into Nihilism. The

screenwriters created this feel-good ending since Nihilism doesn’t sell! Who wants to see a story with

no heroes, no bad guys, no romance, no hope or promise for the future, nothing but people living

meaningless lives and going nowhere? We long for hope and happiness, not a socially-constructed,

meaningless existence.

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This brings us to a set of worldviews that offers hope that transcends the pain and suffering we ex-

perience here on this earth. The following three worldviews come under the heading of Theism. But as

we will see, only one of the three provides a solid foundation for hope of alleviating suffering.

Theism

The assumptions of Theism are, at a minimum, that God is real, personal, all-powerful, and all-know-

ing.

These assumptions provide the possibility for meaning in life because God is the author of life.

And there is a future state of being with God in Heaven, where there will be no suffering. But the three

worldviews, Islam, Judaism, and Christianity, are very different in their understanding of how this fu-

ture is achieved—and what it means.

Islam

There are two aspects of Islam that set it apart from both Judaism and Christianity. As Phillips, Brown,

and Stonestreet observe, “First, Islam allows nothing to happen outside of God’s specific decree. God

does not merely oversee human decisions and natural happenings, He ultimately decides them. Islamic

theologian Al-Ghazali writes: ‘Good and evil are foreordained. What is foreordained comes necessarily

to be after a prior act of divine volition. No one can rebel against God’s judgment; no one can appeal

His decree and command. Rather, everything small and large is written and comes to be in a known

and expected measure.’”

According to Islamic teaching, God’s decrees border on fatalism, diminishing the role of man’s free

will. A scene from the movie Hidalgo illustrates this view. During a horse race across the Arabian Desert,

a Muslim rider falls into quicksand and is languishing when Hopkins (Viggo Mortensen) comes upon him.

Muslim: Do not assist me, just kill me, please, use your weapon. It is God’s will.

Hopkins: Tell you what. You can do whatever the hell you want when I get you out of there.

Muslim: Why did you turn back for me?

Hopkins: Ain’t no prize money worth a man’s life the way I see it.

Muslim: It is written that God leaves us three wishes and grants three wishes. It is God’s will

that I die in this race. Just as it is God’s will who will win.

Hopkins: What about your will? What about your horse’s will? Seems to me that’s what gets

you across the finish line, only then is it written.

In Making Sense of Your World, the authors continue with a second assumption found in Islam, “Sec-

ond, there is no fall of man or of the creation in Islam. While the events of the Garden of Eden were

historical and teach man’s responsibility to obey God’s decrees, it did not result in any essential con-

sequences to man (i.e. original sin) or nature (the curse). What this implies in an Islamic view, then, is

that nothing has gone wrong with the world. In Islam, the world is as it was given by God. This provides a

very different picture of “natural evil” than that given in Christianity…”

Natural evil and suffering are

simply part of God’s decrees, not the result of man’s sin.

Islam’s implications for human suffering are summed up in the Quran, where it says, “And most

certainly we [Allah] should try you by means of fear, hunger, and loss of worldly goods, of life or of la-

bor’s fruit. But give glad tiding unto those who are patient in adversity, who when the calamity befalls

them, say, ‘Verily unto God we belong and verily unto him we shall return.’” (Quran 2:155-156) There-

fore, when faced with suffering, we should “grimly bear it.”

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The result of an Islamic view of evil is that there is little incentive, apart from human emotion and

love, to help those who are suffering. If God decides everything that happens, then to help someone

who has a disability is to go against what God has decreed. On the other hand, there are other Muslims

who believe that helping those in need will be counted on their behalf when God judges their works in

this life, and gives them a better chance of heaven. There is even a Muslim organization for helping

disaster victims, The Red Crescent, styled after the Red Cross, an organization founded by Christians

in 1863. Islam, it seems, offers a mixed bag when it comes to the disabled.

Judaism

The assumptions associated with Judaism are the following: God is real, loving, and sovereign, we are

made in God’s image, and we live in a fallen world. So far this accords with Christianity. However, in

contrast to Christian instruction, Jewish tradition teaches that we must work to achieve personal right-

eousness and eternal salvation.

The implication for Jewish orthodoxy is that we have a righteous duty to help those who suffer.

However, there is also an element in Judaism of people reaping what they sow. This is brought out

forcefully in the biblical story of Job, where Job’s friends continually pressed him on how he sinned to

deserve such pain and suffering. In that case, people suffer because they deserve it. Therefore, when we

suffer, we should “repent in light of it.”

The downside of this view is that people who do such good works, thinking it earns them favor

with God, can become proud, and the Bible warns against this kind of pride. In the New Testament

Gospels, Jesus often took the Jewish leaders to task for their pride (see Matthew 23:1-12).

Biblical Christian Worldview

In a biblical Christian worldview there are four foundational assumptions: The first assumption is that

God is real, all-powerful, loving, and sovereign. In addition, God is the creator of the universe and all

living creatures.

The second assumption is that we are made in God’s image (Imago Dei). Therefore, everyone has

inherent dignity, regardless of nationality, race, social standing, ability, or disability. Relationally, we

need each other.

The third foundational assumption is that we live in a fallen world. Not only is humanity fallen,

but the cosmos is fallen as well (Genesis 3, Romans 1). Therefore, since we and the world are broken,

this means that things are not perfect. People are not perfect. President Barack Obama, in his accept-

ance speech for the Nobel Peace Prize, referred to “human imperfections.” We are fallen people living

in a post-fall universe. For this reason, we should expect a degree of suffering as the norm, not the ex-

ception. It’s just the way things are at this time in redemption history.

Unlike the Cosmic Worldview’s emphasis on karma, a Biblical worldview teaches it is a mistake to

think everything that happens to us is the result of something we have done. When his disciples asked

Jesus where to place the blame when a man was born blind—on the parents or the man himself—Jesus

replied that neither had sinned (John 9:2-3). On another occasion, Jesus commented that the people

who had a tower fall on them did not do wrong, falling towers are a natural occurrence due to poor

construction and the law of gravity (Luke 13:4). In the Bible we’re not told exactly why we suffer at a

particular time and in a particular way, only that suffering in general is part of this world.

Fourth—and this sets Christianity apart from every other worldview—Christ brought redemp-

tion through suffering. Jesus’ suffering brought life to others. We are told that our trials provide a

platform for offering hope to others (2 Corinthians 1:3-7). In addition, suffering has the benefit of

Worldv i ew An a lysis of S u ff ering and D i sabi l ity: Six P e rspec t ives , by C h uck E d wards

producing perseverance and Christian maturity (James 1:2-4). Therefore, when we suffer, “we should

live it out.”

What are the implications of the biblical story of creation, fall, and redemption? Since Jesus com-

mands his followers to bear up under suffering and help those who suffer, then we should strive to “relieve

it.” The history of the Church reveals how Jesus’ directives were carried out, as Christians started hospi-

tals, orphanages, schools for all, universities, soup kitchens and disaster-relief agencies. It was the Church

that was at the forefront of abolishing slavery, women’s suffrage, and the Civil Rights movement.

Concluding Thoughts

In contrast to the other worldviews summarized, as Christ-followers we are given a different under-

standing of the purpose for our lives. This is because of Christianity’s unique perspective on our earthly

existence and our eternal state.

An Earthly Perspective

We are created relationally yet live in a fallen context. Part of what it means to live in a fallen world is

that there are people with disabilities. Considering this, there are three important perspectives to keep

in mind.

First, it is important to involve the full Body of Christ (including those of other races and persons

with disabilities) when we are discipling the people of God. Otherwise, if certain people get left out, we

are anemic as Christ’s Body.

Second, we need to fight the modern secular and postmodern impulses toward control, efficiency

and convenience as the highest measures of community. We should not seek to control who comes into

our midst, but meet people (like Christ did) where they are. Also, in some situations inconvenience may

be better than convenience and inefficiency better than efficiency. The inconvenience and inefficiency of

those who are disabled forces us to confront our selfish tendencies and may be more sanctifying in the

long run.

Third, the fall means that being disabled is a universal condition. We are all less than we ought to

be. Further, in the biblical narrative, redemption comes via suffering, as Jesus embodied humanity and

experienced a scarred physical body as a sacrifice for us all.

An Eternal Perspective

This current state of living in a fallen world among fallen people is not the way things ought to be or

ultimately will be. God has provided a new heaven and new earth awaiting those who thrust their sins

on the cross of Christ. Then, in the eternal state of God’s presence, evil and suffering will be replaced

with goodness and rejoicing.

NO TES

1. The “God question” is actually two questions: 1) Does God exist? 2) If so, what is God like?

2. “Interview with Richard Gere,” ABC News Radio, 10 October 2001.

3. W. Gary Phillips, William E. Brown, & John Stonestreet, Making Sense of Your World, 2nd ed., (Sheffield Publishing Co., Salem, WI., 2008), p. 153.

4. Richard Dawkins, River Out of Eden, p. 113.

5. http://www.brainyquote.com/quotes/authors/p/peter_singer_2.html

6. Black Humanism’s Response to Suffering by Colin Bossen, http://www.uuworld.org/ideas/articles/162467.shtml, accessed 9/22/2010

7. Peter Singer, Practical Ethics, 2nd Ed., (Cambridge University Press, UK, 1993) p. 169.

8. Singer, p. 171.

9. N.T. Wright, Evil and the Justice of God (Downers Grove, IL: InterVarsity, 2006), p. 33.

Worldv i ew An a lysis of S u ff ering and D i sabi l ity: Six P e rspec t ives , by C h uck E d wards

10. When I refer to these attributes of God as “assumptions” I am not implying they are based on blind belief. There are philosophically reasonable

grounds for God being real and having these qualities. Also, the Bible describes God in these terms. So through both human reason and God’s Rev-

elation we can be assured these attributes are true of God. I use “assumption” to mean the starting point(s) for building a worldview. In the same

way every building has a foundation, everyone must start with some foundational beliefs (assumptions) on which to construct the rest of his or her

worldview.

11. Making Sense of Your World, 2nd ed., p. 154.

12. Ibid., p. 154.

13. See Alvin J. Schmidt, Under the Influence: How Christianity Transformed Civilization, Dinesh D’Souza, What’s So Great About Christianity, and Rodney Stark,

For the Glory of God: How Monotheism Led to Reformations, Science, Witch-Hunts, and the End of Slavery, and The Victory of Reason: How Christianity Led to

Freedom, Capitalism, and Western Success.

Worldv i ew An a lysis of S u ff ering and D i sabi l ity: Six P e rspec t ives , by C h uck E d wards

Chuck Edwards is an author, researcher, and speaker for Summit Ministries, an educational organization

whose primary purpose is to prepare students for the intellectual and spiritual challenges of college and

beyond (www.summit.org). He is the co-author of the biblical worldview Bible studies, Thinking Like A Christian,

and Countering Culture and a contributing writer/editor for Understanding the Times, 2nd Edition.

The Problem of Evil and Suffering

By Dr. Larr y Waters

Shall we receive good from God, and shall we not receive evil?

J O B 2 : 1 0 .

Abba, Father, all things are possible for you. Remove this cup from me.

Yet not what I will, but what you will.

M A R K 1 4 : 3 6

Jesus answered, “It was not that this man sinned, or his parents,

but that the works of God might be displayed in him.

J O H N 9 : 3

Evil permeates this world; to live is to suffer. Yet God sovereignly and providentially cares for his cre-

ation. The Scriptures affirm both the wretchedness of the human condition and the genuine, loving

care of him who made all things. Perhaps the most puzzling questions facing humankind are: Why

does God allow evil and suffering? How long must his creatures suffer before God sets things right?

Written by an unknown author, possibly the most ancient literary account

in our Bible, the Book

of Job is a mixture of divine and human wisdom which addresses a major life-issue: why righteous peo-

ple suffer undeservedly. “Undeserved suffering” does not imply that mankind is not justly under the

curse as a result of the fall of man in Genesis 3; rather it refers to suffering which is not traceable to a

specific act of personal sin or disobedience. This phrase does not infer that Job is sinless, or that he is

without sin during the cycles of debate. Suffering is undeserved in the sense of actually being or ap-

pearing to be unfair or unjust. The Book of Job is also a prime example of Hebrew wisdom literature

that labors with the concept of theodicy: a defense of the integrity of the justice and righteousness of

God in light of the evil, injustice, and undeserved suffering in the world. If this is so, then the emphasis

of the book is not totally on the man Job and his suffering, although he and his suffering are certainly

central, but also on God himself and his relationship to his supreme creation.

Job, nonetheless, is a book dealing with human suffering, even though the suffering of the innocent

does not encompass the whole of the intent of the author. Although the word “innocent” disturbs

some, it is used here in the sense of innocence of any wrongdoing as the base for the suffering Job is

enduring throughout the book, not innocence in the sense of having no sin nor culpability as a fallen

creation. The Book of Job shows that the sufferer can question and doubt, face the hard questions of

life with faith, maintain an unbroken relationship with a loving God, and still come to a satisfactory

resolution for personal and collective injustice and undeserved suffering.

These observations also need to be addressed not only within the context of a suffering righteous

man named Job, but also within the whole believing community who suffer by fraternity with him.

This means that all believers are involved and share in similar sufferings and struggles. As Francis An-

dersen points out in his commentary on Job, “the problem of suffering, human misery, or the larger

sum of evil in all its forms is a problem only for the person who believes in one God who is all-powerful

and all-loving.”

This is not to say that a non-believer does not struggle with the same questions,

rather, if the questions do not lead to a relationship with God, then they are normally used as excuses

for rejecting God, or reasons to dismiss divine claims without actually struggling with the biblical is-

sues. The believer, however, struggles with the seeming inconsistencies and incongruities, attempting

to harmonize these difficulties with faith in God’s Word. All of the questions that relate to God, man,

and Satan—justice and injustice, sovereignty and freedom, innocence and guilt, good and evil, blessing

and cursing—are interwoven within the context of undeserved suffering. The Book of Job and its pres-

entation of undeserved suffering serve therefore, as a dependable, useful model for the believer of any

generation in dealing with these questions.

Satanic Motivation and Method as the Cause of Suffering

While Satan is the prime mover behind sin, evil, and suffering, it is also correct to point out that one

cannot divorce the connection between Satan’s desire and God’s allowance of that desire to become

reality. This friction is clearly demonstrated in the terrible troubles inflicted on Job. Satan is the

cause; God’s people feel the effect. However, God is also at work in suffering. In such times, it is well

to remember that this does not imply that God is detached and uninvolved in what happens to his

people. But, we must admit that God plays in a higher league than we do. His ways are far above our

ways. God is greater than we are in intellect, power and knowledge. His ways are usually past our

finding out (Job 28:23; Isaiah 55:9). God does inflict suffering directly and indirectly for many dif-

ferent reasons, such as judgment, discipline, refining, and more. Yet since the fall of mankind, it is

Satan who is the personal prime mover behind all human misery.

The Book of Job opens when Satan, after traveling throughout the earth, comes before the

throne of God. Job 1:8 reveals three areas of Satanic attack: Job’s righteousness, Job’s fear of God,

and Job’s separation from sin. God, then, issues a challenge to Satan. The devil’s ultimate acceptance

of the challenge is based on these elementary issues that begin here and continue throughout the

Book. Can Job’s righteousness, reverence of God and separation from sin be compromised? Why

does Job live righteously, fear God and separate himself from sin? The allegation of Satan is that

Job fears God only because of God’s gift of protection and prosperity. The prosperity issue and its re-

sultant false theology (the prosperity gospel), then, becomes a major focus in understanding suf-

fering throughout the book. The presentation of this false theology and its challenge is found in

the recorded statements of Satan before the throne of God (chapters 1–2), Job’s lament (chapter

3), and the three cycles of dialogue involving Eliphaz, Bildad, and Zophar with Job (chapters 4–31).

The P ro blem o f Evi l and Sufferin g , by Dr. L a rry Waters

The monologue of Elihu (chapters 32–37) and the speeches of God (chapters 38–42) present a cor-

rection of this theology.

Satan’s accusation is directed toward the foundation of both God’s justice and Job’s righteousness.

Satan basically asks the question: Is it love or is it greed and self-serving motives that induce a person

to be righteous, fear God and separate from sin? Satan wrongly assumes that since God protects and

blesses Job, this becomes the foundation of his righteousness rather than Job’s personal intimate rela-

tionship based on love, trust, and true fear of God (1:8–10; 2:3). Satan’s assumption becomes more

troublesome when the traditional human wisdom of the three friends is applied to God. Traditional

wisdom reasons that since God is in control of the world, and because he is just, the only way wise peo-

ple can maintain faith in him is to see all blessing as evidence of goodness and righteousness and all

suffering as evidence of unrighteousness and sin. In his book Out of the Whirlwind, L.D. Johnson correctly

calls this “pragmatic religion” and an “insidious heresy.”

Belief in God and subsequent service to him

would then be reduced to a prosperity/pragmatic religious formula or system of works.

After the first two chapters of Job, Satan is noticeably absent from the story. His person is no longer

a factor, but his assumptions, accusations, and theology are still active throughout the dialogue. In-

terwoven within the fabric of retribution/recompense theology, expressed by the three friends who in-

teract with Job, is Satan’s purpose to see God’s highest creation curse God. Satan’s objective is to turn

a righteous man against his just God.

It is interesting that God’s charge against Satan, “you have incited me against him to destroy him

for no good reason” (2:3b) is a horrifying, yet enlightening look into the character of Satan. Humanity

means nothing to him. Mankind means no more to the accuser than a vehicle for cursing God. There-

fore, it must be remembered that Job is not suffering from retribution or recompense for what he has

done or not done, as Satan suggests, rather it is because Satan hates the personal relationship Job shares

with God (1:8). Yet, the three “friends” will support Satan’s theology, and rather than comfort Job, will

be a source of great discouragement and despair.

Chapters nine and ten contain examples of the potency of the false doctrine of the friends and its

influence on Job. It is here that Job made the transition from, “The Lord gave, and the Lord has taken

away; blessed be the name of the Lord. Through all this Job did not sin nor did he blame God”

(1:21–22), to “For he crushes me with a tempest, and multiplies my wounds without cause” (9:17–20).

Job still holds that God is not unapproachable (9:4–12). He is not a monster (9:13–16). But, in his

despair, Job accuses God of being unfair and unjust (vv. 17–20), since he observes that God seems to

often punish good and reward evil (vv. 21–24). God does not fit the preconceived claims of traditional

wisdom, so, as Job becomes despondent over the swiftness of life (vv. 25–26), he expresses that God

will never forgive him (vv. 27–31), and pleads for a mediator (vv. 32–33). Giving up on that possibility,

Job pleads with God to diminish the suffering so that he can meet God in court and plead his own

case (vv. 34–35). Even though Job sees great inconsistencies in the application of the doctrine by the

three friends (24:1–12), he concludes that God does not really care for him, and that he is caught in

some sort of divine entrapment where God’s loving kindness is absent (10:1–13). He laments his birth,

and denies that he has a destiny (10:14–22). Job is not only captured by false counsel, but he is now

ready for a true counselor.

The Intervention of Elihu

Elihu begins his discourses with a lengthy introduction and expression of anger toward both Job and

the three friends (32:1–10). He feels that both parties have been guilty of perverting divine justice and

The P ro blem o f Evi l and Sufferin g , by Dr. L a rry Waters

of misrepresenting God generally (32:1–3; 11–22), and he does not appear to join the three friends in

attempting to uphold their theological views. It would seem that Elihu, unlike the three friends, is at-

tempting to correct their faulty image of God and how he relates to mankind.

Elihu speaks to Job without receiving a reply. In chapter 33, Elihu establishes that God is not silent

during the suffering of Job. In chapter 34, he confirms that God is not unjust. Furthermore, God is

neither uncaring (chapter 35), nor is he powerless to act in behalf of his people (chapters 36–37). Chap-

ter 37 introduces God’s response and returns the discussion to the issue of God’s sovereignty and plan

for Job. Elihu, then, brings to Job a totally different perspective: Your suffering is not because of past sin,

but (1) to keep you from continuing to accept a sinful premise for suffering; (2) to draw you closer to

God; (3) to teach you a true wisdom that reveals God as sovereignly in control of the affairs of your

life; and (4) to show you that God does reward the righteous, but only on the basis of his love and grace.

It is as if Elihu is saying,

“You insist on justice and righteousness, but do you really want to be treated justly? Have you

really considered what would happen if God took you at your word?” …one cannot have a rela-

tionship with God as long as one thinks that there is something in oneself which makes one

deserve God’s friendship—or for that matter, a genuine relationship with another human being

on such terms… God never withdraws from justice, no matter what, no matter how deep the

frustration, the bitterness, the darkness, the confusion, the pain.

Elihu identifies himself with Job. He is a fellow sufferer, not an observer (33:6). He helps Job realize

that a relationship with God is neither founded nor maintained by his insistence on loyalty, purity, or

righteousness, but is wholly of grace. Elihu does not see the primary basis of Job’s suffering as sin, al-

though he does not minimize Job’s move toward sin in the dialogue. Rather, for Elihu, suffering be-

comes, among other things, a preventative measure that keeps Job from perpetuation of a sinful, false

theology. Suffering, as a teacher, draws Job closer to God and grace, because God’s sovereign control

and freedom of action over the affairs of Job’s life are not held by the restrictions of a theological system

of retribution/recompense, but are acts of grace and mercy. God, therefore, rewards the righteous in

grace, not because of some human action seeking a deserved response. Job was never the same after his

contact with Elihu.

The three counselors were used to intensify the pressure on Job to accept the traditional doctrine

of retribution/recompense and to inflict greater mental suffering on Job. As agents of the philosophy

of Satan the three friends were very effective in increasing the suffering of an already hurting man.

However, even though Job found inconsistencies with the application of the doctrine, he shared the

premise with the friends of a world founded on a quid pro quo, reward and punishment scheme. This

position only added to his frustration. This quid pro quo premise was contested by Elihu and shown to

be without substance. He prepared Job for God’s response to the debates and Job’s ultimate submission

to his Sovereign. Elihu brought perspective, clarity, empathy, compassion, and concrete help, enabling

and preparing Job to have a personal conversation with God.

God Speaks to Job

God speaks out of the storm, or whirlwind. He begins by charging Job with darkening his counsel by

“words without knowledge” (as Elihu had twice said, 34:35; 35:16). God will not address Job’s suffering

directly during this discourse, nor will he answer the attacks on his justice by Job. After attempting to

The P ro blem o f Evi l and Sufferin g , by Dr. L a rry Waters

find answers to unanswerable problems, Job and his friends are now forced to return to God and his

essence. God speaks of his sovereignty and omnipotence as demonstrated in the creation of the earth,

the sea, the sun, the underworld, light and darkness, the weather, and the heavenly bodies (38:4-38).

He then asks two questions of Job (4:1-2): “Will the one who contends with the Almighty correct him?”

and “Will the accuser of God answer him?” Of course, Job and the friends are silent (40:3-5).

The storm motif is found in the second speech (40:6). Chapter 40:8-14 presents the power of God

versus the power of man. God addresses, but does not defend or explain his justice. God does say he is

and will always be just and fair in the administration of the lives and destinies of his creatures. God

alone administers and regulates justice, not Job, not the three friends, and certainly not Satan. The

“Ode to the Behemoth” follows, where God’s own wisdom poetry stresses the power that is in God’s

hands in opposition to that of man or Satan (40:14-24). The second poem (41:1-34) is the “Ode to the

Leviathan” representing the same essential principles. What the behemoth and the leviathan represent

is contested in scholarly circles, but the message is that man has no power over these creatures, there-

fore, he can only find strength and power in God. God is sovereign, omnipotent, just, loving and per-

fectly righteous.

God did not call for the repentance of Job on the basis of a promise that all of Job’s pain would be

explained, that he would be vindicated, or that a restoration to prosperity and a return of all his losses

would be assured. What God did was bring Job to a face-to-face meeting with himself. And, what did

Job learn from this encounter?

Perhaps the first thing Job discovered was that the consuming passion for vindication suddenly

presented itself as ludicrous once the courageous rebel stood in God’s presence. By maintaining com-

plete silence on this singular issue that had brought Job to a confrontation with his Maker, God taught

his servant the error in assuming that the universe operated according to a principle of rationality.

It was at that point that Job repented of his misconception of God and God’s freedom, not of the

alleged past sin that was the focus of the three friends (42:7-9). Still, God commended Job, because

even in the face of doubt and pressure from false theology, he maintained a personal relationship with

him and brought his doubts directly to him. Therefore, Satan’s hypothesis (1:9–11; 2:3–4) was proven

false. Job finally rejected human approaches, the approaches of tradition, logic, and all wisdom that

was foreign to what he learned about God and himself. All attempts to explain God and his actions ei-

ther logically, historically or traditionally failed. Job was left with God and God alone. Note again that

God did not address the prosperity issue. The prosperity of Job was returned only after everyone in-

volved understood that all blessing comes by his grace alone, not by the activity and piety of Job or

through acceptance of a false retribution/recompense theology.

Evaluation and Conclusions

Throughout the drama it was established that in the devil’s world there is no justice. It is true that jus-

tice is found in God’s plan, but to assume that the fallen world, under the rule of Satan, is equally fair

is untenable. The failure of traditional wisdom to answer Job’s complaint reveals that the world operates

by the plan of a fallen being, and only by relationship with God can fallen humanity find reason, mean-

ing, and purpose within the injustices of the world. It was the false assumption of Satan, Eliphaz, Bil-

dad, Zophar, and yes, to some extent, Job, that earthly punishment of the wicked and earthly reward

of the righteous was a fixed doctrine that limited God’s freedom to presupposed actions based on that

assumption. A simple example of the fallacy of this assumption was illustrated by God’s provision of

rain. Rain was often seen as a reward or, if withheld, a punishment for human action. Here, however,

The P ro blem o f Evi l and Sufferin g , by Dr. L a rry Waters

the rain is not at all a vehicle of morality, good, or evil (38:25–27). Rain falls by the grace of God on

both the righteous and wicked as evidence of the grace of God.

Is it not conceivable that God wanted to show that neither man’s superior piety nor his sin affects

how God administers his plan? Did he not then—and does he not now—administer that plan by grace?

Job’s hope had been in the positive results of a false doctrine, while his friends had extolled the negative

aspects of that same doctrine. First Elihu (chapters 32–37) and then God (chapters 38–42) stated that

these misplaced hopes of a fixed recompense for one’s action have no place in the Divine economy. In

fact, in his final reply (40:3–5; 42:2–3, 5–6), Job acknowledges this fact. This is not to say that the Book

of Job teaches that a person has no obligation to moral and righteous living, or to a commitment to

truth and justice in the face of sin and evil.

What it does say, at least in large part, is that the believer has an obligation to examine his motiva-

tion in coming to and serving God—especially during times of great trial and suffering. Furthermore,

the book does not support the mistaken idea that all suffering is for discipline, or that suffering is al-

ways connected with sin and evil. God does discipline, teach, guide, and direct through suffering, but

he cannot be manipulated by a man-made system of blessing and cursing negatively called the theology

of fixed recompense or positively labeled the theology of prosperity. Neither God nor his plan is obli-

gated to man under any conditions. Once this is clarified and accepted, then the believer is free to ex-

amine his or her suffering on the basis of grace factors. All saints share in the “fellowship of his

sufferings” (Phil. 3:10).

The answers to the questions, “Why do the righteous suffer?” and, “Why is evil allowed to exist?”

cannot be satisfied by one explanation. The many reasons given in Scripture for personal suffering

must all be examined in light of God’s grace. Suffering taught Job that he was righteous because he

had a grace relationship with the Righteous One, not because he had earned it. Job knew his God and

responded with humility, love, and godly fear of God’s sovereignty (42:1-2), realized God’s inscrutability

(42:3), reflected on God’s superiority (42:4), refocused on God’s intimacy (Job 42:5), and repented of

serving God from wrong motivation (42:6).

So, why did God put Job through all of this? Primarily it was to reveal himself to Job. Through this

interrogation, God has taught Job that he alone created everything—the heavens and the Earth, and

all that is in them—and he alone controls all that he created. He alone has the right to do with his own

as he pleases. He is under no obligation to explain his actions to his creation. He alone is sovereign and

unaccountable to anyone.

It would, however, limit the impact of the Book of Job if the scope of this message of grace and the

purpose of Job’s suffering was exclusively restricted to an expression of God’s sovereignty. Can a com-

munity of suffering saints find other answers and applications here? Yes! Job’s struggle and ultimate

triumph gives those who suffer a great deal more to apply. For example, as demonstrated in the preceding

pages, the Book of Job teaches the reader that (1) God is not held to a preconceived, fixed, limited concept

of retribution/recompense/prosperity theology; (2) sin is not always the basis for suffering; (3) accepting

false tenets about suffering can cause one to blame and challenge God; (4) life under a retributive/rec-

ompense/prosperity theology is a legalistic system that not only distorts the application of the true pre-

cepts of God’s Law, but also confines God and his grace to human standards of interpretation.

Furthermore, (5) Satan is behind this false system and delights in using it to afflict the righteous;

(6) the devil’s world is unfair and unjust and that, even though humanity may misunderstand the

“ways” of God and the “whys” of life, a relationship with God is the only place a person will know

justice; (7) life is more than a series of absurdities and unexplainable pains that one must simply endure,

it is a life linked with the unseen purpose and destiny of God; (8) mankind does not always know all

The P ro blem o f Evi l and Sufferin g , by Dr. L a rry Waters

the facts, nor are they at all necessary for living a life of faith; (9) God’s wisdom is above human wisdom;

(10) God’s protection and blessing is based solely on grace, not on a traditional, legalistic formula;

(11) suffering can be faced with faith and trust in a loving gracious God even when there is no logical

or rational reason to do so; (12) God does allow suffering, pain and even death, if it best serves his pur-

pose and destiny for his creation; (13) prosperity/pragmatic religion has no place in God’s grace plan;

(14) suffering can be preventative and protective rather than simply merited; (15) the greatest of saints

struggle with theodicy, and will continue to do so; and finally, (16) because God’s people are intimately

related to him, suffering is often specifically designed to glorify God in the unseen war with Satan.

Returning to the divine courtroom in chapter one, Satan, who was once very verbal, is silenced in

chapter 42, because Job’s response proves that God’s confidence in him was not unfounded. Although

God needs no vindication, the Book of Job shows that undeserved suffering, accepted and borne by a

child of God does, in a sense, vindicate God’s grace plan for his saints.

“True wisdom, like God, defies human reason.”

Therefore, true wisdom defies the wrong concepts

of traditional wisdom, and, when properly applied by God’s people during undeserved suffering, it be-

comes a living demonstration of God’s grace and man’s faith: “I have heard of Thee by the hearing of

the ear; But now my eye sees Thee” (42:5).

NOTES

of Good News Publishers.

2. There is ample evidence that the setting of Job is patriarchal as an historical event, but the date of actual writing may have been much later. See Roy

B. Zuck “Job,” In The Bible Knowledge Commentary, Old Testament, edited by John F. Walvoord and Roy B. Zuck (Wheaton: Victor Books, 1985), 717, for

nine reasons the Book of Job points to a patriarchal period. So also, Gleason L. Archer, The Book of Job: God’s Answer to the Problem of Undeserved Suffering,

(Grand Rapids: Baker Book House, 1982), 16.

3. Francis I. Andersen, Job: An Introduction and Commentary, Tyndale Old Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1976), 64-

65 (my emphasis).

4. L. D. Johnson, Out of the Whirlwind: The Major Message of the Book of Job (Nashville: Broadman Press, 1971), 18.

5. See also 7:17–21; 9:22–24; 10:3; 12:12–25; 13:21–22; 14:18–22; 16:11, 13; 19:6, 21; 21:23; 27:2; 30:20; and 31:35.

6. Walter L. Michel, “Job’s Real Friend: Elihu,” Criterion, 21 (Spring 1982): 31.

7. James L. Crenshaw, Old Testament Wisdom: An Introduction (London: SCM Press Ltd., 1982), 124-125.

8. Steven J. Lawson, When All Hell Breaks Loose. (Colorado Springs, CO: NavPress, 1994), 245-48.

9. Crenshaw, 123.

The P ro blem o f Evi l and Sufferin g , by Dr. L a rry Waters

Dr. Larry Waters is presently Associate Professor of Bible Exposition at Dallas Seminary and also teaches

for their World Missions and Intercultural Studies department. He served as a missionary in the Philippines

from 1973 to 1999. His worldwide ministry continues, primarily in the Philippines. He is the author of

Bible and Missions curriculum for the Internet Biblical Seminary connected with BEE World, and a New

Testament Survey for a large missionary organization. Larry also serves as a Member of the Bibliotheca

Sacra Editorial Advisory Committee.

According to His Compassion

By Dr. John MacArthur

The God of Scripture is the one true constant in all the universe: “I the LORD do not change” (Malachi

3:6).

His temperament and his thoughts are as immutable as his eternal character. Specifically, he does

not alter his Word, revise his will, revoke his promises, or change his mind: “God is not man, that he

should lie, or a son of man, that he should change his mind. Has he said, and will he not do it? Or has

he spoken, and will he not fulfill it?” (Numbers 23:19).

The necessary implication of God’s immutability is that he is not subject to shifting moods, flashes

of temper, fluctuating dispositions, or seasons of despondency. In theological terms, God is impassible.

That means he cannot be moved by involuntary emotions, suffering, pain, or injury. In the words of

the Westminster Confession of Faith (2.1), God is “infinite in being and perfection, a most pure spirit,

invisible, without body, parts, or passions.”

Steadfast, Not Stony

Divine impassibility is not an easy concept to grasp. Robert Ingersoll, the famous 19th-century skeptic,

wrote, “Think of that!—without body, parts, or passions. I defy any man in the world to write a better

description of nothing. You cannot conceive of a finer word-painting of a vacuum than ‘without body,

parts, or passions.’”

Nowadays even some Christian theologians shun the idea of divine impassibility

because they think it makes God seem cold and aloof.

But that’s a false notion. To say that God is not vulnerable, that he himself cannot be hurt, and

that he isn’t given to moodiness is not to say he is utterly unfeeling or devoid of affections. On the

contrary, Scripture says “God is love” (1 John 4:8). His compassion, his lovingkindness, and his tender

mercies endure forever. The divine affections are more real, more sure, and more trustworthy than

any human emotions could ever be. In fact, the constancy and infinity of God’s tender affections epit-

omize why divine impassibility is such a wonderful truth. “The steadfast love of the LORD never

ceases; his mercies never come to an end; they are new every morning; great is [his] faithfulness”

(Lamentations 3:22-23).

The main problem in our thinking about these things is that we tend to reduce God’s attributes to

human terms, and we shouldn’t. We’re not to imagine that God is like us (Psalm 50:21). His affections,

unlike human emotions, are not involuntary reflexes, spasms of temper, paroxysms of good and bad

humor, or conflicted states of mind. He is as deliberate and as faithful in his loving kindness as he is

perfect and incorruptible in his holiness.

The unchangeableness of God’s affections is—or should be—a steady comfort to true believers. His

love for us is infinite and unshakable. “As high as the heavens are above the earth, so great is his stead-

fast love toward those who fear him” (Psalm 103:11). And his constant mercy is a secure and dependable

anchor—both when we sin and when we suffer unjustly. “As a father shows compassion to his children,

so the LORD shows compassion to those who fear him” (v. 13). Far from portraying God as unsympa-

thetic and untouched by our suffering, Scripture stresses his deep and devoted compassion virtually

every time it mentions the unchangeableness of God.

Notice that I have quoted almost entirely from Old Testament texts to establish the connection be-

tween God’s compassion and his immutability. The commonly-held notion that the Hebrew Scriptures

portray God as a stern judge whose verdicts are always unrelentingly severe is an unwarranted caricature.

The tender mercies of God are a persistent theme throughout the Old Testament. From beginning to

end the entire Bible presents God as “gracious and merciful, slow to anger and abounding in steadfast

love . . . good to all, and his mercy is over all that he has made” (Psalm 145:8-9). In fact, God’s loving

kindness is often given particular stress in the very places where his fiery wrath against sin is mentioned.

(See, for example, Nehemiah 9:17; Psalm 77:7-10; Isaiah 54:8; 60:10; Habakkuk 3:2). Even the prophets’

most severe threats and harshest words of condemnation are tempered with reminders of God’s inex-

haustible kindness and sympathetic mercy (Jeremiah 33:5-11; Hosea 14:4-9).

Of course, there’s a careful balance that must be maintained here. It is neither wise nor helpful to

pit the divine attributes against one another as if they were contradictory (they are not)—or to act as if

God’s merciful attributes automatically overruled the gravity of divine justice (they do not). “Note then

the kindness and the severity of God” (Romans 11:22). All God’s attributes are equally—and infinitely—

exalted in Scripture.

It is a serious mistake, for example, to pit God’s power against his tenderness or imagine that his

righteousness conflicts with his mercy.

It is a particularly egregious error to think God’s loving kind-

ness toward sinners simply cancels out his wrath against sin. Don’t dream for a moment that divine

mercy eliminates the threat of God’s judgment. God would be unjust if he did not punish evildoers.

The converse is true as well, and this is the salient point: God’s power cannot be correctly under-

stood apart from his benevolence. In fact, God’s power is best seen in his tenderness toward the helpless,

because his power is made perfect in weakness (2 Corinthians 12:9).

The True Meaning of the Gospel

Of course, God’s fullest self-revelation came in the Person of Jesus Christ—God in human flesh. The

incarnation itself was an expression of sympathy and identification with our weakness (Hebrews 4:15).

In Christ we can see countless expressions of divine compassion translated into human idioms that

we easily understand and identify with—including sadness, sympathy, and tears of sorrow. Though sin-

less himself, Jesus suffered all the consequences of sin in infinite measure—and in so suffering, he iden-

tifies with the misery of all who feel the pains of human anguish. This was the whole reason God the

Son became a man to begin with: “He had to be made like His brethren in all things, so that he might

become a merciful and faithful high priest in the service of God, to make propitiation for the sins of

the people. For because he himself has suffered when tempted, he is able to help those who are being

tempted” (Hebrews 2:17-18). “For we do not have a high priest who is unable to sympathize with our

weaknesses, but one who in every respect has been tempted as we are, yet without sin” (4:15).

Acco rdi n g to H is C o mpass ion, b y Dr. John M acAr t hur

Those statements show that divine mercy extends far beyond empathy merely for our physical suf-

ferings. Of course, the loving kindness of God includes a heartfelt concern for our temporal, earthly,

physical welfare—but it is infinitely more than that. Both the compassion of God and the earthly work

of Christ must be seen ultimately as redemptive. In other words, our Lord’s most tender mercies are

concerned primarily with the salvation of our souls, not merely the suffering of our bodies.

Nevertheless, because illness, disability, pain, and all other forms of physical suffering are effects

of the fall and fruits of the curse of sin, God’s sympathy for the human plight includes a special grace

toward those who suffer physically. We see vivid evidence of that in the healing ministry of Jesus. Phys-

ical healing was not the central point of his earthly mission. He came, of course, “to seek and to save

the lost” (Luke 19:10)—to provide redemption and eternal life for sinners. His one message was the

gospel, beginning with a call to repentance (Matthew 4:17) and culminating in the promise of eternal

rest for weary souls (11:29). But along the way, he encountered multitudes of sick, lame, blind, and

other physically-suffering people. He healed “every disease and every affliction among the people”

(Matthew 4:23; cf. 15:30-31), including congenital disabilities (John 9; Mark 7:32-35); chronic, medically

hopeless cases (Luke 8:43-47); and cases of severe demon possession (Mark 5:1-16).

Those physical healings were vivid displays of both Jesus’ power and his compassion. They were

proof of his deity and living demonstrations of his divine authority. They established his unlimited

ability to liberate anyone and everyone from the bondage, the penalty, and the consequences of sin. As

such, the healing ministry of Jesus was illustrative of the gospel message, a true expression of divine

compassion, and a definitive verification of his Messianic credentials. But physical healing was neither

the central point of his message nor the main purpose of his coming. Again, he came to make propiti-

ation for sin and to purchase redemption for sinners. And he did that by suffering in their place—dying

for their sins.

The gospel, then, proclaims the way to forgiveness, redemption, a right standing with God, and the

gift of eternal life. The gospel is not a guarantee that earthly suffering will be banished from our expe-

rience. It does not promise immediate or automatic healing from every physical affliction. In fact, suf-

fering itself can be a grace by which we are perfected—molded into the perfect likeness of him who

suffered in our place (1 Peter 1:16-17). “It has been granted to you that for the sake of Christ you should

not only believe in him but also suffer for his sake” (Philippians 1:29). And “the sufferings of this pres-

ent time are not worth comparing with the glory that is to be revealed to us” (Romans 8:18).

That is why no televangelist or self-proclaimed faith healer today can really heal the way Christ and

his disciples did. It is not that Christ has changed or that the power of God has somehow diminished.

The problem is that the so-called faith-healers themselves have misconstrued the gospel.

The true meaning of the gospel is bound up in an accurate understanding of that famous prophecy

in Isaiah 61:1-3, which Jesus read aloud in the synagogue in Luke 4:18: “The Spirit of the Lord is upon

me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty

to the captives and recovering of sight to the blind, to set at liberty those who are oppressed.” “The

poor” whom he promised to bless are “the poor in spirit, for theirs is the kingdom of heaven” (Matthew

5:3). The “captives” to whom he proclaims liberty are “those who through fear of death were subject to

lifelong slavery” (Hebrews 2:15)—meaning those who are in bondage to sin (Romans 6:17). The “blind”

who recover their sight are those who “turn from darkness to light and from the power of Satan to

God, that they may receive forgiveness of sins” (Acts 26:18). And the “oppressed” who are set at liberty

are those who were formerly under the oppression of sin and Satan (Acts 10:38).

In other words, what the gospel announces is something that the physical healings merely symbol-

ized; something more vital, more lasting, more momentous, and more real than temporary relief from

Acco rdi n g to H is C o mpass ion, b y Dr. John M acAr t hur

the pains of earthly affliction. The gospel gives us the only true, abiding remedy for sin and all its guilt

and repercussions.

Furthermore, because we gain so many eternal benefits from our earthly sufferings, the mercy that

sustains us through our suffering is actually a greater mercy than if God simply erased every trace of

hardship or difficulty from our lives. To put it plainly, instant healing would not be spiritually as valu-

able to us as the all-sufficient grace that cares for us in the midst of our suffering (2 Corinthians 12:9-

10). “So we do not lose heart. Though our outer self is wasting away, our inner self is being renewed

day by day. For this light momentary affliction is preparing for us an eternal weight of glory beyond

all comparison, as we look not to the things that are seen but to the things that are unseen. For the

things that are seen are transient, but the things that are unseen are eternal” (4:16-18).

Still, because we know God never changes, we can say with absolute certainty that his heart is full

of compassion for those who suffer. Our lives and ministries should reflect that compassion as well—

especially toward those who are burdened with relentless physical agony in this life. We cannot proclaim

the love of God faithfully if we neglect that duty.

A Lesson from David and Mephibosheth

The Old Testament furnishes a wonderful, practical, real-life illustration of Christlike compassion in

the account of David and Mephibosheth. Mephibosheth was a grandson of Saul who was permanently

disabled. From a human perspective, he seemed the least likely person on Earth for David to befriend

and show kindness to. He was the sole surviving male heir of Saul, the one person left on Earth who

might have tried to claim that the throne belonged to him by birthright. He was living in exile when

David found him—forgotten, fearful, and essentially an outcast. He did not seek David’s favor, nor did

David have any legal obligation to him. Yet David showed him extreme kindness in a way that epito-

mizes Christ’s love and perfectly reflects what Christian ministry to hurting people should look like.

Here’s how it came to pass:

David and Saul could hardly have been more different. Saul, towering, stately, physically robust,

had been the people’s choice to be Israel’s king, but he had failed miserably and sinned egregiously, so

God rejected him. God’s choice to be his successor (and to establish the kingly line that would eventu-

ally produce Israel’s Messiah) was David, small in stature, still in his youth, shepherding his father’s

flocks when Samuel anointed him as king. Of course, Saul knew full well that God had rejected him

and blessed David. Saul’s murderous contempt for David was well known. But David did not respond

in kind.

Although David demonstrated repeatedly that he had no intention of wresting the throne from

Saul by stealth or by force, Saul was paranoid about David—and the paranoia eventually drove him

mad. He pursued David relentlessly with the aim of killing him. Saul thus squandered his power and

his kingly authority, opposing God. This continued for years, until Saul’s armies were defeated, Saul

himself was mortally wounded by the Philistines, and he finally fell on his own sword. All but one of

Saul’s sons died at the hands of the Philistines in that same battle (1 Chronicles 10:1-6). “Thus Saul

died, and his three sons, and his armor-bearer, and all his men, on the same day together” (1 Samuel

31:6).

One of Saul’s sons who died that day was Jonathan. Even though Saul had made himself David’s

sworn enemy, Jonathan had become David’s closest earthly friend. In the wake of that disastrous battle

with the Philistines, David mourned greatly not only for Jonathan but also for Saul (2 Samuel 1:17).

That David would have any compassion at all toward Saul or his family was extraordinary. Saul

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made David’s life enormously difficult for years, forcing him into nomadic exile, causing David to live

in caves and on the run. Moreover, even when Saul died, the transfer of power from Saul to David

wasn’t a smooth one. Saul’s one surviving son, Ish-bosheth, was wrongfully anointed by Abner as king

in his father’s place (2 Samuel 2:8-9). The confusion caused by that foolish act briefly split the kingdom

(v. 10), foreshadowing the permanent breach that would occur in the time of Jeroboam. But Ish-

bosheth’s challenge to David’s throne ended just two years later, when Ish-bosheth was assassinated

by his own captains (4:5-7). David was displeased by the treachery of the assassins and had them exe-

cuted (vv. 9-12).

David’s response to Saul’s death and his reaction to Ish-bosheth’s murder starkly contrast with the

conventions of the time. It was common for middle-eastern kings in circumstances like David’s to kill

off all surviving family members from the previous dynasty in order to prevent any threat of insurrec-

tion and eliminate all other possible claimants to the throne. It is significant that David’s behavior to-

ward the house of Saul was the exact opposite. He had made a covenant with Jonathan years before,

promising that he would extend his loving kindness to Jonathan’s offspring and preserve them as

Jonathan had done for David (1 Samuel 20:15-16). That is precisely what he did.

And that is why in 2 Samuel 9, we read an extended account of David’s kindness to the one remain-

ing descendant of Jonathan, a disabled son named Mephibosheth. That part of the story begins when

David, conscious of the covenant he had made with his friend, asked, “Is there still anyone left of the

house of Saul, that I may show him kindness for Jonathan’s sake?” (v. 1).

It so happened that “there was a servant of the house of Saul whose name was Ziba, and they called

him to David. And the king said to him, ‘Are you Ziba?’ And he said, ‘I am your servant.’ And the king

said, ‘Is there not still someone of the house of Saul, that I may show the kindness of God to him?’

Ziba said to the king, ‘There is still a son of Jonathan; he is crippled in his feet’” (vv. 2-3).

The story of how Mephibosheth became disabled is told five chapters earlier, in 2 Samuel 4:4.

There we read that “Jonathan, the son of Saul, had a son who was crippled in his feet. He was five

years old when the news about Saul and Jonathan came from Jezreel [i.e., the news of their deaths],

and his nurse took him up and fled, and as she fled in her haste, he fell and became lame. And his

name was Mephibosheth.” In the confusion, Mephibosheth’s nurse, who was trying to usher him

to safety, dropped him (or he fell) and somehow both his feet were seriously injured. Perhaps his

ankles were broken or the feet themselves crushed. Either way, the injury resulted in a permanent

disability to Mephibosheth, who for the rest of his life would be unable to walk normally or earn a

living for himself.

It was not until David had finally defeated the Philistines and ascended to the throne without rivals

that he inquired about Saul’s offspring. By then, evidently, some years had elapsed, and Mephibosheth

was living “in the house of Machir the son of Ammiel, at Lo-debar” (2 Samuel 9:4). Enough time had

gone by that now Mephibosheth was old enough to have a young son of his own (v. 12). Lo-debar was

east of the Jordan, and it is very likely that Mephibosheth had gone into hiding there precisely because

he (or whoever was his guardian in childhood) had been afraid David would come after him.

Instead, David requested that Mephibosheth be brought to him. “And Mephibosheth the son of

Jonathan, son of Saul, came to David and fell on his face and paid homage. And David said, ‘Mephi-

bosheth!’ And he answered, ‘Behold, I am your servant’” (v. 6).

David immediately made it clear to Mephibosheth that his intentions were entirely merciful, borne

out of his love for the boy’s father. “David said to him, ‘Do not fear, for I will show you kindness for

the sake of your father Jonathan, and I will restore to you all the land of Saul your father, and you shall

eat at my table always’” (v. 7). This was amazingly generous. David not only made provision for Mephi-

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bosheth’s physical and material needs (vv. 9-11), but in effect he adopted him. “Mephibosheth ate at

David’s table, like one of the king’s sons” (v. 11).

Mephibosheth’s response reflects the shame he bore and the unusual humility that is often char-

acteristic of people who have lived as social outcasts for many years: “What is your servant, that you

should show regard for a dead dog such as I?” (v. 8). “Dead dog” was, of course, a term of extreme con-

tempt. To call someone a “dog” in that culture was bad enough. To call someone a “dead dog” implied

double uncleanness. This was just about the worst imaginable term of derision, and Mephibosheth ap-

plied it to himself. He had no sense of significance whatsoever—most likely because of his crippling

injury and because he had been an outcast, in isolation for years. He was unaccustomed to favorable

treatment from anyone, much less the powerful and popular king whom Mephibosheth’s own grand-

father had relentlessly persecuted.

By right, David could have taken over everything that belonged to Saul. He was the new king. In-

stead, he gave Saul’s possessions back to Mephibosheth and put Saul’s one-time servant Ziba, his sons,

and his servants in Mephibosheth’s employ: “You and your sons and your servants shall till the land

for him and shall bring in the produce, that your master’s grandson may have bread to eat” (v. 10).

That verse also records that Ziba had 15 sons and 20 servants, so 35 men immediately went to work to

cultivate Saul’s land! It established a lucrative business for Mephibosheth.

Scripture is careful to record that it came to pass exactly as David decreed: “Ziba said to the king,

‘According to all that my lord the king commands his servant, so will your servant do.’ So Mephi-

bosheth ate at David’s table, like one of the king’s sons. And Mephibosheth had a young son, whose

name was Mica. And all who lived in Ziba’s house became Mephibosheth’s servants. So Mephibosheth

lived in Jerusalem, for he ate always at the king’s table” (vv. 11-13).

Then we have an amazing postscript at the end of the chapter, reiterating what verse 3 already told

us: “Now he was lame in both his feet” (v. 13). The reiteration of that fact conveys a tone of amazement.

Indeed, from a human perspective it is remarkable that the grandson of David’s enemy, already living

the life of a fugitive and an outcast, utterly lacking in any rudimentary form of self-respect—someone

who had nothing whatsoever to offer David in the way of service or honor—would not only be accepted

by the King himself, but also elevated to a position of highest privilege in the royal household, alongside

David’s own sons.

David’s mercy, love, and kindness toward Mephibosheth are exemplary. It epitomizes the grace

Jesus showed to outcasts of society during his earthly ministry, and it is an example every Christian

should follow in our ministry to our culture’s outcasts—including disabled, disadvantaged, and oth-

erwise disempowered people who are our neighbors.

Notice carefully that David’s mercy to Mephibosheth was not a token expression. He did not merely

write an encouraging letter or make a one-time gift of alms. He gave his heart to Mephibosheth. He

shared the palace with him; he gave up his own resources for him; he gave his life to him. He brought

him into the palace, set him up in business, and made him one of his own.

Why did he do this? It was not only because of his love for Jonathan. The language of verse 3 is im-

portant: “Is there not still someone of the house of Saul, that I may show the kindness of God to him?”

He consciously wanted to exemplify God’s kindness.

That is precisely what he did. David’s actions are the very picture of God’s grace to sinners. Just as

David showed kindness to Mephibosheth for the sake of Jonathan, God is generous to believers for

Christ’s sake. In other words, all the benevolence and tender mercies God bestows on us are given to

us not because we deserve his favor. We don’t deserve it. But because we belong to Christ by faith, we are

the recipients of divine blessings that rightfully belong to him. That’s what grace is all about.

Acco rdi n g to H is C o mpass ion, b y Dr. John M acAr t hur

An Explicit Command from Christ

We can’t leave this chapter without pointing out that showing mercy to the weak and infirm is the

duty of every believer. “Freely you have received, freely give” (Matthew 10:8, NKJV).

In Luke 14:12-14 Jesus gave us a direct instruction that stands as a mandate not only for the church

but for each individual believer. He said, “When you give a dinner or a supper, do not ask your friends,

your brothers, your relatives, nor rich neighbors, lest they also invite you back, and you be repaid. But

when you give a feast, invite the poor, the maimed, the lame, the blind. And you will be blessed, because

they cannot repay you; for you shall be repaid at the resurrection of the just.” Could that possibly be

more clear? I don’t see how.

Jesus is saying that if you are hosting a celebration or a feast, you shouldn’t invite only those who

can pay you back by giving you a reciprocal invitation. Invite people who have no capacity to pay you

back in any way. If you want to manifest the love and compassion of God, that is the way to do it. True

Christlike generosity means showing kindness that can never be repaid. When you are lavish in giving

to someone you know will be bountiful in return, that is not the generosity of God; that is the typical,

shallow altruism of human self-interest. Only when you are generous to those who are powerless to re-

ciprocate are you truly showing the generosity of God. And if you really want to enter into the joy of

God, there is no better way.

That is a solemn command from Christ. It is a practical mandate that should characterize our re-

lationships with others on a personal level, in the context of our families, and especially in our fellow-

ship with other believers. Let that be the spirit that permeates our dealings with our neighbors.

Now put that command together with everything we have seen about the steadfast love of God; the

redemptive purpose of God in showing compassion; the profuse generosity David displayed to Mephi-

bosheth; and (above all) the living example of Christ, who literally took our weakness and infirmities as

his own in order to identify with us. If all those things illustrate the kind of compassion we’re supposed

to show to the weak and disabled in our communities, it seems shockingly, uncomfortably obvious that

we as believers in Christ—both collectively and individually—need to do more than we are currently doing

to reach out and minister to people in our culture who are disabled, weak, blind, poor, and living in dis-

tress. They are often overlooked by the rest of society. They must not be neglected by the church.

The church was not established as a country club or a fraternity house for fit, cool and stylish peo-

ple. It is a fellowship of those who recognize their own fallenness and utter helplessness, who have laid

hold of Christ for salvation, and whose main business on earth is showing other needy sinners the way

of salvation. If we neglect to reach out especially to those who are blind, infirm, or otherwise disabled,

then we are simply not being faithful heralds of the tender mercy of Christ.

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NOTES

of Good News Publishers.

2. The Works of Robert G. Ingersoll, 12 vols. (New York: Dresden, 1900) 2:361-62.

3. Jewish scholar Abraham Heschel, for example, implied that the Old Testament stresses God’s pity over His authority. “The reality of the divine is sensed

as pathos rather than as power,” Heschel wrote, “and the most exalted idea applied to God is not infinite wisdom, infinite power, but infinite concern.”

Abraham J. Heschel, The Prophets (San Francisco: Harper & Row, 1962), 311. Unfortunately, the Rabbi’s language (“pathos rather than . . . power”) badly

skews the point. The Bible doesn’t order the divine attributes in any kind of hierarchy (“the most exalted idea applied to God… ”). Scripture ascribes

power and pathos to YHWH in equal and infinite measure. For obvious reasons, our finite minds cannot fully apprehend the notion of infinitude,

much less grasp how such disparate attributes can exist together in inexhaustible measure. Still, the right approach is to receive and fully affirm by

faith what God has revealed about Himself, rather than trying to whittle grand biblical concepts down to easily-manageable ideas.

4. That, of course, is the very dilemma the gospel solves, revealing how God can justify sinners and still remain just (Romans 3:26). Christ bore the full

weight of divine wrath against sin and thus paid the price of sin on behalf of those who believe in Him (2 Corinthians 5:21). “Steadfast love and

faithfulness meet; righteousness and peace kiss each other” (Psalm 85:10).

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Dr. John MacArthur is pastor-teacher of Grace Community Church in Sun Valley, California, as well as a

best-selling author, conference speaker, president of The Master’s College and Seminary, and president and

featured teacher with the Grace to You radio and television ministries. Since completing his first best-

selling book The Gospel According to Jesus in 1988, John has written many books such as: The MacArthur Study

Bible, Our Sufficiency in Christ, The Gospel According to the Apostles, The MacArthur New Testament Commentary

series and the bestseller Twelve Ordinary Men. John and his wife, Patricia, live in Southern California and

have four grown children

Hope is the Best of Things

By Joni Eareckson Tada

Sometimes hope is hard to come by. Like the other week when I visited my friend Gracie Sutherlin in

the hospital. Gracie has been volunteering at our Joni and Friends Family Retreats for many years, and

despite her age of 61, she’s always been full of energy and active with the children with special needs at

our camps. All that changed a month ago when she broke her neck in a tragic accident. Gracie has

always been happy and buoyant, but when I wheeled into the intensive care unit to visit, I did not even

recognize the woman lying in the hospital bed. With tubes running in and out, a ventilator shoved

down her throat, and Crutchfield tongs screwed into her skull, Gracie looked completely helpless. She

couldn’t even breathe on her own. All she could do was open and close her eyes.

I sat by Gracie’s hospital bed and read scriptures to her. I sang, “Be still my soul, the Lord is on thy

side.” I leaned in close and whispered, “Oh, Gracie, Gracie, remember. Hope is a good thing, maybe the

best of things. And no good thing ever dies.” She blinked at that point, and I knew she recognized the

phrase. It’s a line from the movie “The Shawshank Redemption.”

“The Shawshank Redemption” is a story about two men—Andy Dufresne, who is unjustly convicted

and sentenced to life imprisonment, and his friend Red. After many hard years in prison, Andy opens

up a path of promise for himself and for Red. One day in the prison yard, he instructs Red that if he is

ever freed from Shawshank, he should go to a certain town and find a certain tree in a certain cornfield,

to push aside the rocks to uncover a little tin can, and to use the money in the can to make it across

the border to a little Mexican fishing village. Not long after this conversation, Andy escapes from prison

and Red is paroled. Red, dutiful friend that he is, finds the cornfield, the tree, the rocks, the tin can,

the money—and a letter, in which Andy has written, “Red, never forget. Hope is a good thing, maybe

the best of things. And no good thing ever dies.” At that moment, Red realizes he has two choices: “Get

busy livin’ or get busy dyin’.”

Sadly, right now, it appears as though my friend Gracie is busy dying. She is stuck at UCLA waiting

for surgery on her neck, and an infection in her body is running rampant. The doctors are trying to get

her white blood cell count down, but it doesn’t look promising. Now, when visitors come in to see her,

she shuts her eyes against them. Oh, Gracie, hold on to hope. It’s a good thing, maybe the best of things.

Hope Is Hard to Come By

But hope is hard to come by. I should know. I remember the time when I was once busy dying. It wasn’t

long after I had broken my neck in a diving accident that I spent one particularly hopeless week in the

hospital. I had endured long surgeries to shave down the bony prominences on my back, and it was a

long recovery. I had lost a great deal of weight. And for almost three weeks I was forced to lie facedown

on a Stryker frame—a long, flat canvas sandwich where they put you faceup for three hours and then

strap another piece of canvas on you and flip you facedown to lie there for another three hours.

Trapped facedown, staring at the floor hour after hour, my thoughts grew dark and hopeless. All I

could think was, “Great, God. Way to go. I’m a brand-new Christian. This is the way you treat your new

Christians? I’m young in the faith. I prayed for a closer walk with you. If this is your idea of an answer

to prayer, I am never going to trust you with another prayer again. I can’t believe that I have to lie face-

down and do nothing but count the tiles on the floor on this stupid torture rack. I hate my existence.”

I asked the hospital staff to turn out the lights, close the blinds, close the door, and if anybody came

in—visitor, parent, nurse—I just grunted. I justified it all. I rationalized that God shouldn’t mind that

I would be bitter—after all, I was paralyzed. And I didn’t care how much joy was set before me. This was

one cross I was not going to bear without a battle.

My thoughts got darker because my bitterness was no longer a tiny trickle. It had become a raging

torrent, and in the middle of the night I would imagine God holding my sin up before my face and

saying lovingly but firmly, “Joni, what are you going to do about this? What are you going to do about

this attitude? It is wrong. This sin is wrong. Get rid of it.” But I, hurting and stubborn, preferred my sin.

I preferred my peevish, snide, small-minded, mean-spirited comments, grunting at people when they

walked in or out, and letting food drool out of my mouth. Those were sins that I had made my own.

You know what it’s like when you make sin your own. You housebreak it. You domesticate it. You

shield it from the Spirit’s scrutiny. I did not want to let go of the sick, strange comfort of my own misery.

So God gave me some help. About one week into that three-week stint of lying facedown, staring

at the floor, waiting for my back to heal, I got hit with a bad case of the flu. And suddenly, not being

able to move was peanuts compared to not being able to breathe. I was claustrophobic. I was suffering.

I was gasping for breath. I could not move. All was hopeless. All was gone. I was falling backward, head

over heels, down for the count, decimated.

And I broke. I thought, I can’t do this. I can’t live this way. I would rather die than face this. Little did I

realize that I was echoing the sentiments of the apostle Paul, who in 2 Corinthians 1:8 talks of being

“so utterly burdened beyond [his] strength that [he] despaired of life itself.” Indeed, he even had in his

heart the sentence of death. O God, I don’t have the strength to face this. I would rather die. Help me. That was

my prayer. That was my anguish.

God Can Raise Us Out of Hopelessness

That week a friend came to see me in the hospital while I was still facedown counting the tiles. She put

a Bible on a little stool in front of me, stuck my mouth stick in my mouth so I could flip its pages, and

told me to turn to Psalm 18. There I read: “In my distress I called upon the Lord; to my God I cried for

help. From his temple he heard my voice, and my cry to him reached his ears. Then the earth reeled

and rocked… Smoke went up from his nostrils… He bowed the heavens and came down. …He sent from

on high, he took me… He rescued me”—and here’s the best part—“because he delighted in me” (See

Psalm 18:6-19).

I had prayed for God to help me. Little did I realize that God was parting heaven and earth, striking

bolts of lightning, and thundering the foundations of the planet to reach down and rescue me because

he delighted in me. He showed me in 2 Corinthians 1:9 that all this had happened so that I would “rely

not on [myself] but on God who raises the dead.” And that’s all God was looking for. He wanted me to

Hope Is t h e Bes t of T h ings , by J o ni Ea rec k son Tad a

reckon myself dead—dead to sin—because if God can raise the dead, you’d better believe he could raise

me out of my hopelessness. He would take it from there. And he has been doing the same for nearly

four decades.

Meeting Suffering on God’s Terms

Now don’t be fooled—that was no isolated incident. I didn’t just leave my desperation back there in

the hospital. No, desperation is part of a quadriplegic’s life each and every day. For me, suffering is still

that jackhammer breaking apart my rocks of resistance every day. It’s still the chisel that God is using

to chip away at my self-sufficiency and my self-motivation and my self-consumption. Suffering is still

that sheepdog snapping and barking at my heels, driving me down the road to Calvary where otherwise

I do not want to go. My human nature, my flesh, does not want to endure hardship like a good soldier

(2 Tim. 2:3) or follow Christ’s example (1 Pet. 2:21) or welcome a trial as friend.

No, my flesh does not want to rejoice in suffering (Rom. 5:3) or be holy as he is holy (1 Pet. 1:15).

But it is at Calvary, at the cross, where I meet suffering on God’s terms. And it happens almost every

morning. Please know that I am no expert at this wheelchair thing. I’m no professional at being a quad-

riplegic. There are so many mornings when I wake up and I can hear my girlfriend come to the front

door to help me get out of bed and get ready for the day. She goes to the kitchen, turns on the water,

and starts brewing coffee. I know that in a few moments she’s going to glide into the bedroom, where

she’ll greet me with a happy, “Good morning!” And I am lying there with my eyes closed, thinking, O

God, I can’t do this. I am so tired. I don’t know how I’m going to make it to lunchtime. O God, I’m already thinking

about how good it’s going to feel when I get back to bed tonight and put my head on this pillow.

I’m sure you have felt that way at some point. Maybe you feel that way every morning. But Psalm

10:17 says, “O Lord, you hear the desire of the afflicted; you will strengthen their heart; you will incline

your ear.” “O God,” I often pray in the morning, “God, I cannot do this. I cannot do this thing called

quadriplegia. I have no resources for this. I have no strength for this—but you do. You’ve got resources.

You’ve got strength. I can’t do quadriplegia, but I can do all things through you as you strengthen me

[Phil. 4:13]. I have no smile for this woman who’s going to walk into my bedroom in a moment. She

could be having coffee with another friend, but she’s chosen to come here to help me get up. O God,

please may I borrow your smile?”

And just as he promises, he hears the cry of the afflicted, and before even 7:30 in the morning he

has sent joy straight from heaven. Then, when my girlfriend comes through the door with that steaming

cup of coffee, I can greet her with a happy “Hello!” borrowed from God.

To this you, too, were called. To this you were called because Christ suffered for you, leaving you

this kind of example that you should follow. He endured the cross for the joy that was set before him

(Heb. 12:2). Should we expect to do less? So then, join me; boast in your afflictions. Delight in your in-

firmities. Glory in your weaknesses, for then you know that Christ’s power rests in you (2 Cor. 12:9).

You might be handicapped on all sides, but you’re not crushed. You might be perplexed, but you’re

not in despair. You might be knocked down, but you’re not knocked out. Because it says in 2 Corinthi-

ans 4:7-12 that every day we experience something of the death of the Lord Jesus Christ, so that in turn

we might experience the power of the life of Jesus in these bodies of ours.

Do you know who the truly handicapped people are? They are the ones—and many of them are

Christians—who hear the alarm clock go off at 7:30 in the morning, throw back the covers, jump out

of bed, take a quick shower, choke down breakfast, and zoom out the front door. They do all this on

automatic pilot without stopping once to acknowledge their Creator, their great God who gives them

Hope Is t h e Bes t of T h ings , by J o ni Ea rec k son Tad a

life and strength each day. Christian, if you live that way, do you know that James 4:6 says God opposes

you? “God opposes the proud, but gives grace to the humble.”

And who are the humble? They are people who are humiliated by their weaknesses. Catheterized

people whose leg bags spring leaks on somebody else’s brand-new carpet. Immobilized people who

must be fed, cleansed, dressed, and taken care of like infants. Once-active people crippled by chronic

aches and pains. God opposes the proud but gives grace to the humble, so then submit yourselves to

God. Resist the devil, who loves nothing more than to discourage you and corrode your joy. Resist him

and he will flee you. Draw near to God in your affliction, and he will draw near to you (James 4:6-8).

Take up your cross daily and follow the Lord Jesus (Luke 9:23).

I must qualify that last statement. Please know that when I take up my cross every day I am not

talking about my wheelchair. My wheelchair is not my cross to bear. Neither is your cane or walker

your cross. Neither is your dead-end job or your irksome in-laws. Your cross to bear is not your migraine

headaches, not your sinus infection, not your stiff joints. That is not your cross to bear. My cross is

not my wheelchair; it is my attitude.

Your cross is your attitude about your dead-end job and your in-laws. It is your attitude about your

aches and pains. Any complaints, any grumblings, any disputings or murmurings, any anxieties, any wor-

ries, any resentments or anything that hints of a raging torrent of bitterness—these are the things God

calls me to die to daily. For when I do, I not only become like him in his death (that is, taking up my cross

and dying to the sin that he died for on his cross), but the power of the resurrection puts to death any

doubts, fears, grumblings, and disputings. And I get to become like him in his life. I get to experience the

intimate fellowship of sharing in his sufferings, the sweetness and the preciousness of the Savior. I become

holy as he is holy. O God, “you will make me full of gladness with your presence” (Acts 2:28).

And to be in God’s presence is to be holy. Not to be sinless, but to sin less. To let suffering sandblast

you to the core, revealing the stuff of which you are made. And it’s never pretty—the sin we housebreak

and domesticate and try to make our own—is it? No. Suffering sandblasts that stuff, leaving us bare

and falling head over heels, down for the count and decimated.

Meeting Joy on God’s Terms

It is when your soul has been blasted bare, when you feel raw and undone, that you can be better bonded

to the Savior. And then you not only meet suffering on God’s terms, but you meet joy on God’s terms.

And then God—as he does every morning at 7:30 when I cry to him out of my affliction—happily shares

his gladness, his joy flooding over heaven’s walls filling my heart in a waterfall of delight, which then

in turn always streams out to others in a flood of encouragement, and then erupts back to God in an

ecstatic fountain of praise. He gets your heart pumping for heaven. He injects his peace, power, and

perspective into your spiritual being. He imparts a new way of looking at your hardships. He puts a

song in your heart.

I experienced this kind of elation several years ago when I was in Thailand. I am the senior disability

representative with the Lausanne Committee for World Evangelization, and that year 36 disability min-

istry workers from around the world, most of them disabled themselves, gathered at the Lausanne con-

ference in Thailand. There was a tall, beautiful African from Cameroon named Nungu Magdalene

Manyi, a polio survivor who has made it her life’s ambition to rescue other disabled infants who are

left on riverbanks to starve to death because a disability is viewed as a curse or a bad omen by local

witch doctors. Pastor Noel Fernández, blind, using his white cane, came all the way from Cuba. Therese

Swinters, another polio survivor in a wheelchair, joined us from Belgium. There was Carminha Speirs

Hope Is t h e Bes t of T h ings , by J o ni Ea rec k son Tad a

from Portugal, walking with her crutches. There we came from around the world—all 36 of us. And we

were celebrating the kinds of things I’ve been talking about in this chapter—how when we boast in our

affliction and glory in our weaknesses, God’s power is poured out upon us.

By the end of the week, we happy people, our ragtag group of disabled individuals, looked around

at this conference and saw that nobody else seemed to be having fun. The conference was a bit stuffy,

as conferences can be when we rehearse theology at one another rather than live it with one another.

Well, our group was having so much fun praising the Lord, our joy just spilled out of our workshop

room. It flooded down the hallway. It spilled over the hotel mezzanine level. And before we knew it,

there we were in this fancy resort hotel lobby, and we were a procession of praise, singing, “We are

marching in the light of God, we are marching in the light of God.” I wish you could have heard me

singing and seen me dancing. Our procession of praise was an audiovisual display of 2 Corinthians

2:14-15: “Thanks be to God, who in Christ always leads us in triumphal procession, and through us

spreads the fragrance of the knowledge of him everywhere.”

You see, we are to God the fragrance of Christ. The world can’t see Jesus endure suffering with grace

because he’s not here on Earth, but you and I are. And we can fill up in our flesh what is lacking in his

afflictions (Col. 1:24), and in so doing become that sweet fragrance, that perfume, that aroma of Christ

to God. What a blessing, a privilege, an honor! What elation! And if I am to remind the Father of his

precious Son who suffered, the apple of his eye turning brown with the rot of my sin; if I am to follow

in his steps, then it is a gift to suffer alongside him, to take up my cross daily and follow him.

“Since therefore Christ suffered in the flesh, arm yourselves with the same way of thinking, for whoever

has suffered in the flesh has ceased from sin” (1 Pet. 4:1). I’m so glad the apostle Peter included that, be-

cause without it we would look at suffering and think that it gives us cause for bitterness, worry, self-in-

dulgence, or some other sin, because we have “earned it.” But do not use your affliction as an excuse to

sin. Rather, “whoever has suffered in the flesh has ceased from sin.” So we can endure hardship like a

good soldier (2 Tim. 2:3). We can welcome a trial as a friend. We can face the fiery ordeal that is about to

set us ablaze (1 Pet. 4:12). We can rejoice in the hope of the glory of God (Rom. 5:2). Not only so, but we

can rejoice in our sufferings because we know that suffering produces perseverance (Rom. 5:3).

Hope Never Disappoints

Tomorrow morning I will wake up (I’m going on a Joni and Friends’ Wheels for the World trip to Africa),

and I guarantee you I’m going to be tired, my neck is going to hurt, my back is going to ache, and I’m

going to say, “O Lord God, I just cannot fly all the way across the ocean. O Lord, 16 hours on a plane.

I cannot do that. Jesus, I can’t do that.” But I will do it because suffering produces endurance, and en-

durance produces character, and character produces hope, and hope never, ever, ever disappoints us

(Rom. 5:3-4). Nothing can disappoint us. Nothing can rob his joy in us, and nothing can rob our joy

in him, neither height nor depth nor things to come nor things past nor muscular dystrophy nor os-

teogenesis imperfecta, not spinal cord injury, or multiple sclerosis (Rom. 8:39), for all things are yours

(1 Cor. 3:21). For you are of Christ, and Christ is of God (1 Cor. 3:23). Therefore, you can be sorrowful

yet always rejoicing; you can have nothing and yet possess everything (2 Cor. 6:10).

Passing on the Hope to Others

We are so rich. We’ve been given so much insight, so much knowledge. And to whom much is given,

much shall be required; to whom much is entrusted, much shall be demanded (Luke 12:48). I may have

Hope Is t h e Bes t of T h ings , by J o ni Ea rec k son Tad a

a wheelchair, but there is a need for 18 million wheelchairs around the world. So I cannot sit here in

America on my backside and be content. No. Ken and I will head to Africa with our Wheels for the

World team to deliver not only terrain-appropriate wheelchairs, but also Bibles, and to give the good

news and to teach disability ministry training in churches and to let people there know that cerebral

palsy is not a curse from a local witch doctor. We will shed the light of Jesus who always tells the truth—

not only about redemption but about rickets, not only about the atonement but about autism. We will

shine his light. The way I see it, I’ve been given so much, I must pass on the blessing. We simply must,

must pass on the hope to others.

We must pass on the hope to people like Gracie, with her eyes shut in UCLA, at this point perhaps

hoping that God will take her home before that operation. To people like her and to people like Beverly

and Ron. Beverly is a woman who wrote me the following e-mail a while back:

Dear Joni,

I’m out of hope. [But I am wondering if] you might be able to help my husband, Ron, who

was in an accident last year.

My husband is a pastor. The accident left him a quadriplegic. When he came home from

the hospital he continued to pastor from his wheelchair, but then two months later he was back

in the hospital with an infection. And there have been many infections since then and many

visits to the hospital. My husband, Ron, began to become depressed. He has now resigned from

his church, and he does not get out of bed. He does not talk. And if he answers a question, he

only says, “I don’t know.”

I am at a loss. He does not want the lights on in his room and no TV. He does not want to

live, and he does not care about our family. We have no medical insurance. We all seem to be

falling through the cracks. My husband feels useless and hopeless. We need help.

How do you respond to something like that? Well, I responded by dialing 411 and tracking down

Ron and Beverly’s phone number. I gave them a call, Beverly answered, and I shared with her that I

had received her e-mail. I talked and prayed with her over the phone. Finally I asked, “Any chance

your husband, Ron, might want to talk to a fellow quadriplegic?” She was delighted that I was even

interested. She knocked on his door, and he allowed her to tuck the phone receiver under his ear.

And although he would not respond, I talked a little bit of shop about quadriplegia. I talked about

urinary infections and bowel programs and difficulties breathing, and I thought I detected a grunt

on the other end.

I wanted to move beyond those topics, however, and bridge the conversation to spiritual things. I

thought, This man’s a pastor. Surely he knows the Word of God. So I started to share with him several favorite

scriptures that have sustained me through the toughest of times, for example, James 1:2-4 (“Count it

all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith

produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete,

lacking in nothing”) and Romans 8:18 (“For I consider that the sufferings of this present time are not

worth comparing with the glory that is to be revealed to us”). Still silence on the other end. I even sang

to him. Nothing.

Finally, I did the only thing I could think of that I hadn’t already tried. I asked Ron if he had ever

seen a movie called “The Shawshank Redemption.”

“Why, yes, I have,” he said. I couldn’t believe it. He had responded. So I went on, “Well, Ron, do you

remember when Red found Andy Dufresne’s letter? Do you remember what it said?”

Hope Is t h e Bes t of T h ings , by J o ni Ea rec k son Tad a

“I… I think so. ‘Hope is a good thing, maybe the best of things. And no good thing ever dies.’”

“Ron, there are 10,000 other quadriplegics like you and me across America, not to mention who

knows how many beyond the borders of this country. And all of them were lying in bed this morning

wondering whether or not they should get busy living or get busy dying. Ron, I’m going to make a

choice to get busy living. Do you want to join me today?”

“Yes, ma’am. Yes, I do.”

“Good for you, Ron, because now you’re in the fellowship of sharing not only my suffering but

Christ’s sufferings. And he’ll give you the grace one day at a time, one day at a time. Sufficient unto

this day are the evil and the trials and the troubles that you’re going to face.”

He put his wife back on the phone, and I proceeded to tell her about our Family Retreats. I asked,

“Beverly, do you think you could get your husband, Ron, to one of our family retreats?” I promised her

that our office would provide scholarship money, which we always do to families who are struggling

with medical expenses. And sure enough, that summer Ron and Beverly went to a Joni and Friends

family retreat in Texas. Shortly after they returned home, I received another e-mail from Beverly:

Dear Joni,

Ron asked me to be sure and write you because this past month has been wonderful. Camp was

a huge blessing, and I don’t think we realized how much of a blessing it was until we got home.

We have made new friends for a lifetime. Ron wants to find things that he can do which will get

him out of the house more. I told him that whenever he’s ready we can hook up our camper to

our truck and go minister so he can share his testimony all over the United States. For the first

time in a year he did not say no. He grinned. Thank you. We have hope.

“Hope is a good thing, maybe the best of things. And no good thing ever dies.” But we live in a dark,

diseased world under the curse of sin. Hell is real. And God owes this utterly rebellious planet absolutely

nothing. But aren’t you glad that he is a God of love, not wanting anyone to perish? And he is out to

convince this unbelieving, sarcastic, skeptical world of his power to save, his abilities to sustain, and

his desire to share his hope.

Misery May Love Company but Joy Craves a Crowd

We have been given so much. Jesus said, “To you it has been given to know the secrets of the kingdom

of heaven” (Matt. 13:11). And “everyone to whom much was given, of him much will be required, and

from him to whom they entrusted much, they will demand the more” (Luke 12:48). God mandates

that we go out into the streets and the alleys and the highways and the byways. He mandates that we

find the poor, the blind, the disabled, and the lame, and help them get busy living, because misery

might love company, but joy craves a crowd. And the Father and the Son and the Holy Spirit crave a

crowd of joy, joy spilling over and splashing and filling the hearts of thirsty people in this world who

are absolutely dehydrated from a lack of hope. They need help from God on high. The Father and the

Son and the Holy Spirit’s plan is to rescue humans. The Father is gathering a crowd, an inheritance

that is pure and perfect and blameless, to join him in the river of joy and the whirlwind of pleasure.

And he is heaven-bent on gathering glad and happy souls who will make it their eternal ambition to

worship his Son in the joy of the Holy Spirit. God is love. And the wish of love is to drench with delight

those who have stepped into the fellowship of sharing in his Son’s suffering.

Hope Is t h e Bes t of T h ings , by J o ni Ea rec k son Tad a

And soon, perhaps sooner than we think, the Father, the Son, and the Holy Spirit are going to get

their wish. Perhaps sooner than we think, God will close the curtain on sin and suffering and disease

and death, and we are going to step into the Niagara Falls that will be.

And one day I’m going to leave this wheelchair behind. I cannot wait. I may have suffered with

Christ on earth, but one day in heaven I’m going to reign with him. I may have tasted the pains of living

on this planet, but one day I’m going to eat from the tree of life in the pleasure of heaven, and it’s all

going to happen in the twinkling of an eye. The Lord’s overcoming of this world will be the lifting of

the curtain on our five senses, and we shall see him and we shall be like him, and we shall see the whole

universe in plain sight.

I think at first the shock of the joy that will come from reveling in the waterfall of love and pleasure

that is the Trinity may burn with a brilliant newness of being glorified, but in the next instant we will

be at peace. We will be drenched with delight. We will feel at home as though it were always this way,

as though we were born for such a place—because we were!

I will look up. And walking toward me will be my husband, Ken. I know he loves me on earth, but

I am just a hint, an omen, a foreshadowing of the Joni that I’ll be in heaven. And when he sees me he’ll

say, “So this is what I loved about you all those years on earth.” And I will see Ron and Beverly striding

toward me, their souls’ capacities stretched because of suffering, stretched for joy and pleasure and

worship and service in heaven. Their souls will be large and spacious because they chose to boast in

their affliction rather than wallow in sadness and self-pity.

It is my prayer that Jesus will look at Gracie and he will say to her, “I know you. You came to me

hemorrhaging human strength, and I felt power go out of me, and I touched you and gave you grace

upon grace upon grace.”

Romans 8:18 says that we can consider our present sufferings not worth comparing with the glory

that will be revealed in us. I have shared this before, but I must say it again. For I sure hope I can bring

this wheelchair to heaven. Now, I know that’s not theologically correct. But I hope to bring it and put it

in a little corner of heaven, and then in my new, perfect, glorified body, standing on grateful glorified

legs, I’ll stand next to my Savior, holding his nail-pierced hands. I’ll say, “Thank you, Jesus,” and he will

know that I mean it, because he knows me. He’ll recognize me from the fellowship we’re now sharing in

his sufferings. And I will say, “Jesus, do you see that wheelchair? You were right when you said that in

this world we would have trouble, because that thing was a lot of trouble. But the weaker I was in that

thing, the harder I leaned on you. And the harder I leaned on you, the stronger I discovered you to be. It

never would have happened had you not given me the bruising of the blessing of that wheelchair.”

Then the real ticker-tape parade of praise will begin. And all of earth will join in the party. And at

that point Christ will open up our eyes to the great fountain of joy in his heart for us beyond all that

we ever experienced on earth. And when we’re able to stop laughing and crying, the Lord Jesus really

will wipe away our tears. I find it so poignant that finally at the point when I do have the use of my

arms to wipe away my own tears, I won’t have to, because God will.

Hope may well be the greatest of things, because Romans 5:2 says, “We rejoice in hope of the glory

of God.” I get so excited thinking about how Jesus and the Father and the Holy Spirit are anticipating

on tiptoe that wonderful day when we, the bride of Christ, spotless and pure and blameless, will join

them and swim with them in their river of pleasure. I rejoice in that hope—the hope of God’s being

glorified in himself and our getting a chance to join him. The hope we wait for is our only hope, the

blessed hope, the glorious appearing of our great God and Savior, Jesus Christ (Titus 2:13). It is Jesus

for whom we have prevailed through all of this suffering, and, oh, for the sweetness of melding one

heart into his in that intimacy that is so precious.

Hope Is t h e Bes t of T h ings , by J o ni Ea rec k son Tad a

Joni Eareckson Tada is the founder of Joni and Friends International Disability Center, a nonprofit min-

istry with a global outreach. A diving accident in 1967 left Joni, then 17, a quadriplegic in a wheelchair.

Since then, Joni’s wisdom and influence have been shared with the world through bestselling books,

radio programs, television programs and frequent speaking. Her radio program is carried by over 1,000

broadcast outlets and heard by over a million listeners. Joni is also an accomplished artist and singer. She

has served on the National Council on Disability and the Disability Advisory Committee to the U.S. State

Department.

Is hope really all that hard to come by? I don’t think so. Our hope is for the Desire of the nations.

Our hope is the Healer of broken hearts, the Friend of sinners, the God of all encouragement, the Father

of all comfort, the Lord of all hope. And it is my prayer that the eyes of your heart might be enlightened

so that you might know this hope to which he has called you.

First published in Suffering and the Sovereignty of God, John Piper and Justin Taylor, Editors. Crossway Books, 2006, pp. 192-204. Used by permission of

NOTES

of Good News Publishers.

Does My Child Need to be Healed?

A Father’s Reflections

By Rev. Steve Bundy

. . . and a little child shall lead them.

I S A I A H 1 1 : 6

Sitting at the dinner table one evening, my four-year-old son surprised us with a profound question

about his older brother. “Daddy,” Jaron said, “why did God make Caleb with special needs?” Gathering

my thoughts, I responded, “What did you ask, Son?” Jaron repeated his question without hesitation,

“Why did God make Caleb with special needs?”

Caleb, who was eight at the time, was born with a deletion on his number 2 chromosome, resulting in

developmental disabilities, intellectual and physical delays, muscular dystrophy and autism. Caleb didn’t

walk until he was six years old, has challenging autistic characteristics, and has never spoken a word.

I was amazed that such a deep question was coming from my preschooler and paused, trying to

find a way to express my thoughts on a level he could comprehend. Honestly, part of my own heart

still struggles with the “why” of it all. I’m not sure any parent can fully satisfy this question, although

many have found great comfort in the plans and purposes of God.

I turned to my wife Melissa, who had a look of expectation, wondering how I was going to answer

Jaron. Finally, I broke the silence, and began explaining how Caleb was like any other boy except due

to his “special needs” he had to interact differently. God had a plan when he created Caleb and wanted

to use him to touch other peoples’ lives. I told Jaron that one day when Caleb went to heaven he would

be healed. He would run, talk and play like all the other children.

My answer seemed to appease our questioning theologian for a moment. Then he rolled his head

around, looked up to the sky and asked, “Why doesn’t God just heal him now?” Melissa’s eyes were

filling with tears (mine were wet, too). Such a simple follow-up question! With a complicated, some-

times heart-wrenching answer.

We told Jaron that it was not God’s desire to heal his brother right now, but that God loved Caleb

very much whether he could speak or walk or talk. All people are created in God’s image and we bring

him glory by being who he created us to be. I spoke of the gifts and abilities Caleb has and how he can

have a full life in spite of his disabilities. I also reassured Jaron that my answers may not make complete

sense because sometimes we simply have to trust God even when we don’t understand his ways. In

short, I told him that Caleb did not need to be healed.

I wish I could say I had drawn such a simple conclusion shortly after Caleb’s birth. Unfortunately,

that was not the case. The first two years of Caleb’s life were a huge struggle for me, and consequently

us as a family. At that time I couldn’t yet accept Caleb for who he was—I needed him to be healed. I ex-

perienced anger, grief and depression over his condition. I desperately wanted him to be healed and

felt my prayers fell silent at heaven’s doors. My God seemed impotent as my world crumbled. My biblical

theology and real-life experience were out of alignment. I labored to interpret Scripture out of my ex-

perience, instead of allowing Scripture to interpret my experience. Let me explain.

I had been impacted by a theology that erroneously emphasized God’s will for all to be healed…

100 percent of the time! No exceptions! In fact, if there was a sickness, disability or ailment of some

sort, it was due to a lack of faith on that person’s part, or the work of Satan, or sin in one’s life, or a

combination of all three. At the time of Caleb’s birth, my support group was comprised of friends—

functioning under the same theology—who prayed for my faith to be increased, for Satan to be bound,

for sins to be confessed, and for Caleb to be healed! And when he was not healed, it was a clear indica-

tion that God’s favor no longer rested on me. I later discovered that this “Faith-Theology” is actually

“Fear-Theology.” This doctrine focuses on the “works of man,” whose authority and healing is solely

based on one’s perfection of faith. I was in a dangerous, downward spiral and needed a new, God-cen-

tered perspective.

Who Needs Healing?

When we see our children through an eternal perspective rather than an earthly perspective, there is

much to celebrate. In Psalm 127:3 we’re told that children are a reward from the Lord. Psalm 139:13-

14 tells us that they are “fearfully and wonderfully made,” and it was God who knit each of them to-

gether in their mother’s womb. If my mind had been focused on Scripture and the revelation of God

as our Creator, I would have understood that Caleb was perfectly designed by God. Maybe the word

“understood” is too strong; I would have at least been able to accept Caleb and work through my

wounded emotions. But it took a personal lesson for me to grasp these principles.

One of the common challenges of raising a child with disabilities is sleep deprivation. Caleb was

no exception. It’s as if he was born without an “internal body clock.” It wasn’t until Caleb was six years

old that we discovered a combination of medications that helped him get a good night’s sleep (and us

as well). Prior to that, Caleb would sleep irregular hours and randomly wake up crying in the middle

of the night. I remember one night, when he was two years old, he awoke crying. I went to his room as

usual to comfort him until he went back to sleep. As Caleb dozed off, I laid down on the floor, staring

at the ceiling and questioning this mysterious God I claimed to know. I asked why he had not fixed

Caleb. After all, that was really what I wanted. I thought: All the therapies, all the doctor’s visits and all the

special time and attention is not going to help Caleb’s development. It won’t fix him! Think of all the glory you would

receive, Lord. The testimony of his miraculous healing would reveal your glory to so many!

I am not one who would claim to have had many “encounters” with the Lord. No burning bush ex-

periences that I can speak of. But at that moment I sensed the presence of God filling Caleb’s room.

I cannot fully explain it in words. Although I heard no audible voice, as clear as I have ever heard anyone,

these words flooded my soul: Son, aren’t you glad that I did not require you to be fixed before I accepted you?

I couldn’t move. I couldn’t speak. I could only reflect on the words that just pierced my heart and mind.

Does My Ch i ld N e ed to be H e aled? A Fa t her’s Refle c tion s , by S teve Bundy

In a watershed moment that I can only describe as a revelation, an understanding of the unconditional

love of my Heavenly Father burst into my soul. I was praying for Caleb’s brokenness to be fixed and

instead I came to grips with my own brokenness. In an instant it became clear to me that God, the Cre-

ator of the universe, the Incarnate Word made flesh, the Spirit who moved within man, loved me un-

conditionally and it had nothing to do with my own performance, abilities or even holiness. I was

broken and in denial. I was accepted and loved by God not because of my worth, ability or goodness.

It was because of God’s own love, goodness and existence that I can cry out with confidence, “Abba

Father… Daddy!”

My soul was also flooded with an understanding of how utterly selfish, earthly and unloving I had

been to my very own son upon whom I had placed such high requirements. With tears running down

my cheeks, I held my sleeping son in my arms and said, “Caleb, I love you just the way you are, for who

you are, and I don’t need you to be fixed. Today, I truly become your father. You are my son and I’ll

love you unconditionally from this day forth whether or not you are ever healed.” That moment

changed my life and Caleb’s, because he had a new dad. I wish I could say that I’ve always lived up to

my vow to love unconditionally, but I can’t. However, I have been able to accept my son and rely upon

God’s help to continue becoming the father I want to be. That night, for the first time, I realized that

it wasn’t Caleb who needed to be healed—it was me.

Reflecting back on that experience in Caleb’s room a decade ago, I am amazed that I could have

been so blind to the gift that God gave me in my son. On the other hand, we can’t ignore the real dis-

appointments and challenges that daily accompany life with disability. Our family has experienced a

great deal of pain and suffering throughout this journey. And as Caleb gets older the challenges will

increase. As much as I love my son for who he is, I do not always love the way he is. Honestly, there are

many days when I wish Caleb was an active boy without disabilities. But at the same time, he is amazing

and continues to be my greatest teacher. Without a spoken word, Caleb touches more hearts for Christ

than a lot of Christians I’ve known.

For His Glory

I recognize how some people may believe that God receives more glory when a miraculous healing takes

place such as Jesus’ healing of the blind man in John 9. We struggle to comprehend that God has also

ordained glory for himself through the person who finds joy and peace in the midst of their disability,

without ever experiencing healing on this earth.

Two years ago I had this conversation at a Bible college in Belgrade, Serbia, while teaching on the

subject of “Theology and Disability.” I was using biblical and modern examples of those with disabilities

whom God has used without healing them such as Joni Eareckson Tada and Nick Vujicic.

The Lord is

using these leaders in mighty ways. A fiery, young student named Philip was on the edge of his seat

during the discussion. Waving his hand in the air, Philip could hardly contain himself, “Tell me how

God can possibly be glorified by not healing Joni and Nick since healing them would surely display his

great power?”

I understood his question. It’s the same one I worked through years before in seminary and on my

own personal journey with Caleb. As we discussed Philip’s view of healing, he articulated the doctrines

he had been exposed to by “faith-healers” on the internet and Christian television. We also talked about

other views of divine healing. Then, I challenged him with this question, “On a global scale, Joni and

Nick have lead millions of people to faith in Christ or a deeper walk with Christ although they have

not been physically healed of their disabilities. Can you name one person in history who has had such

Does My Ch i ld N e ed to be H e aled? A Fa t her’s Refle c tion s , by S teve Bundy

an impact on Christ’s Kingdom by being healed?” He was stumped. I could see the confusion in his

face as he searched his mind for an answer. Philip could think of no one. One question seemed to dis-

solve the erroneous theology he had been accepting. My point to this young man was not to deny heal-

ing and the glory God receives through it; rather, to challenge him with his belief that healing had to

happen for God to be glorified. He was so convinced that healing was only of a physical nature, that

he had overlooked the fact that biblical healing is first and foremost of a spiritual nature.

Biblical Healing

This is not to suggest that healings have not occurred and resulted in people finding Christ. There

are a number of Greek words used in the New Testament for healing: sozo, hugies, iaomai and therapeuo.

At times these terms are used to refer to physical healing. On other occasions, iaomai and sozo are

used to refer primarily to spiritual healing. For example, in Matthew 9:22 when Jesus spoke to the

woman with the issue of blood, he said, “Daughter, take courage; your faith has made you well (sozo).”

However, in the next chapter, Jesus commissioned the twelve disciples for ministry and gave them

the mandate to “heal (therapeuo) the sick” (Mt. 10:8). Matthew 15:31 speaks of the “crippled restored

(hugiaino).”

These examples are instances of physical healings—that is, to completely cure a condition; but heal-

ing is also for the soul. For example, Ephesians 2:8 reads, “For by grace you have been saved (sozo).”

This verse is not a reference to physical healing, but rather to spiritual healing. The same is true for 1

Peter 2:24, “by his stripes you were healed (iaomai).” Although sometimes used for physical healing,

sozo and iaomai typically carry the meaning of spiritual healing, which is the primary focus of New Tes-

tament healing. Spiritual healing is the salvation of the soul.

Although we use the terms synonymously, “healing” has a much broader meaning than simply to

cure someone.

• Cures may eliminate the symptoms, if not the disease or disability itself.

• The term healing describes well-being, peace, comfort or support, but may not imply

a cure.

People are sometimes “cured” from a disease or disability by a miracle, therapy or medicine—but

this does not mean that true spiritual healing has taken place. In reference to Jesus, Isaiah 53:5 says,

“The punishment that brought us peace was upon him and by his wounds we are healed.” This peace

(shalom) is the well-being, completeness and reconciliation that Christ provides. Healing refers to “being

made whole” in spirit, as in our healing from sin.

In Scripture we see an emphasis on spiritual healing, not physical healing. The soul will live forever;

the body will not. Although physical wellness is encouraged and should be sought, true biblical health

and wholeness relates to the spirit, not the physical. For example, Paul’s physical body was broken after

years of beatings and poor treatment. He reminded the Corinthians that our bodies are like temporary

tents—our new bodies will be in heaven (2 Cor. 5:1). Paul also apparently struggled with a physical dis-

ability of poor sight,

which he sought physical healing for: “Three times I pleaded with the Lord to

take it away from me. But he said to me, “My grace is sufficient for you…” (2 Cor. 12:8-9). Though the

Lord denied to restore Paul to wholeness physically, he received spiritual healing—that of community

and acceptance. He testifies of the Galatian church that they would have “torn out [their] eyes and

given them to me” (Gal. 4:15).

Does My Ch i ld N e ed to be H e aled? A Fa t her’s Refle c tion s , by S teve Bundy

There is a misconception that “wholeness” is the absence of any deficiencies in our bodies or lives,

but everyone has deficiencies. Everyone Jesus healed eventually died. Wholeness is a matter of content-

ment based on one’s perspective—a biblical perspective defines wholeness in terms of relationships,

not physical or material conditions. Christ’s primary mission was to redeem man for eternal life and a

right relationship with the Father (Jn. 3:16). Spiritual healing includes a right relationship with God—

that is salvation and a dedicated life of surrender. His secondary mission was to restore right relation-

ship one to another (Jn. 17:20-21). Therefore, spiritual healing, which would include emotional healing,

involves a right relationship with people—that is the Body of Christ and the community in which we

live. In biblical times, as it unfortunately is today, people with disease or disabilities were often excluded

from community life and part of a person’s healing involved restoring him or her to community.

When a cure was the means to accomplish this, then Jesus did so. Otherwise, his ministry was to

the heart and soul of mankind. For example, in Luke 5:17-26, Jesus healed a man who had been lowered

to him through the roof of a house. Here, Jesus healed the man by forgiving him of his sins (restoring

him to God). He did not immediately cure the man physically, because he was already in community,

as evidenced by his caring friends. It is only when Jesus discerned the thoughts of the Pharisees that he

cured him “so that you may know that the Son of Man has authority on earth to forgive sins…” Even in curing

the man Jesus’ focus was on restoration to a right relationship with God—that is, true healing.

What He Really Needs

I was recently at a conference with Joni in which she was interviewing a good friend of the Joni and

Friends ministry, Robin Hiser. Robin was born with Down syndrome and has lived an active and fruitful

life. She has an amazing love for God and people, using her skills and gifts to minister to youth across

the nation. Watching Robin worship or hearing her pray brings an appreciation for who God created

her to be—just as she is.

During the interview, Joni asked Robin what advice she wanted to give to parents who might have

a child with special needs. Without hesitation Robin stated there are two very important things for

parents to remember. “The first,” she said, “is to always remember that the greatest gift you can give

your child is love—unconditional love.” Tears began to fill my eyes as Robin went on the second point,

“and the second thing is just as important, no matter what, accept them just the way they are—the way

God created them.” At this point the tears were running down my face as pictures of Caleb filled my

mind. When I returned home from the conference that weekend and my wife asked me how it went, I

told her I was reminded of two very important things…

You too may struggle with anger, depression or disappointment with God over your child’s disabil-

ity. Your cries are real and God hears you—he feels your pain. Your prayers for healing may seem to

have fallen short of heaven as you look for evidence of God responding. When we properly place healing

in the light of eternity, we realize that physical and developmental disabilities experienced on this earth,

though difficult and at times very painful, are temporary. Spiritual healing is eternal. We realize that

God has responded with salvation and restoration (healing)—the greatest response he could have given.

When life is lived out in the love and support of the Body of Christ, of family and community, then

the context is set for a life of celebration and wholeness.

My son Caleb may not be healed as people traditionally think of healing. But I can assure you he

has been healed from a scriptural perspective of relationship and love. So, the next time a four-year-

old theologian questions you about healing, you may want to simply reply with a question, “What heal-

ing does he need?”

Does My Ch i ld N e ed to be H e aled? A Fa t her’s Refle c tion s , by S teve Bundy

NOTES

1. Romans 8:15

2. For more about Nick Vujicic and his ministry Life Without Limbs, visit www.lifewithoutlimbs.org.

3. David Anderson, Reaching Out and Bringing In. (Roseville, NM: Crossing Bridges, Inc., 2008), p. 58.

4. Though the text does not specifically indicate, many scholars believe that Paul’s reference in Galatians 4:15 is related to his having poor or limited

vision, most likely caused by a common eye disease of his day. It is this author’s belief that Paul’s reference to “thorn in the flesh” in 2 Corinthians

12:8-9 is also related to this physical challenge.

Does My Ch i ld N e ed to be H e aled? A Fa t her’s Refle c tion s , by S teve Bundy

Steve Bundy is the Vice President of Joni and Friends overseeing the Christian Institute on Disability and

International Outreach. He was a contributing author to Life in the Balance: Biblical Answers for the Issues of Our

Day, and co-executive producer with Joni Eareckson Tada of the Telly-Award winning television episodes,

Making Sense of Autism: Myths That Hide the Truth and Truth for the Church. Steve has served as adjunct professor

at Master’s College and has lectured on disability ministry at educational institutions and conferences around

the world. He frequently appears on “Joni and Friends” television episodes, national radio and has written

articles or been interviewed for Christianity Today, Charisma Magazine, Focus on the Family and others. Steve and

his wife Melissa know firsthand the joys and challenges of parenting a child with special needs, as their own

son, Caleb, was born with a chromosome deletion which resulted in global delay and a secondary diagnosis

of autism. Steve holds a B.A. in Theology and Missions, a Certificate in Christian Apologetics and an M.A.

in Organizational Leadership. He is a licensed minister and has served as a pastor and missionary.

Praying in the Face of Pain

By David Lyons and Linda Lyons Richardson

This paper is an excerpt from chapter eight of Don’t Waste the Pain (NavPress 2010). Linda Richardson has

had cancer since 2000, and Ian, David Lyons’ son, died of cancer in 2009 at the age of 12.

Praying Through the Moguls

“Until now you have not asked for anything in my name. Ask and you will receive, and your joy will be

complete” (John 16:24).

Praying in the face of pain is not a walk in the park. It’s more like hop ping moguls on a double

black diamond ski slope —more excitement than most of us feel prepared to endure. My son Ian expe-

rienced some abdominal pain while I was in Mexico, and it turned out to be caused by a gallstone—

something often more painful than labor pains. Yet as the doctors discovered the gallstone, some thing

wonderful began to be revealed. After the crisis, our oncologist asked the radiologist to carefully review

the scan to determine the exact reduction of Ian’s tumor. I’ll never forget her response: “What tumor?

I didn’t see any tumor in there.”

A few days later, I wrote this:

March 22, 2008

Thursday was the day of pain. Ian bravely endured the boring of two holes in his pelvic bone

for bone marrow samples. I was there holding his hand, and I contributed to the procedure by

passing out. I’ll always remember Ian’s hand dangling down from the operating table while I

held his hand from the floor.

On Friday, I asked Ian how he’d like to celebrate his two days of relative health before resum-

ing chemotherapy. The crazy idea of skiing came up, the doctor said okay, and we ran with it.

A friend offered their ski-out condo. Another offered discount tickets. So, we were on our way!

Then, as we drove up through the mountains, we received a call from the oncologist with

preliminary results of Ian’s bone marrow tests. The last sample in early February contained

92 percent cancer cells. Now it shows 0 percent! Zip!

We’ll see how Ian does with skiing. I remember him lying in bed at the hospital and the doc-

tor talking about him walking around the block. At the time, that seemed so far out of reach.

Now look at him.

This whole experience has been a bit like a ski slope, with drop-offs and moguls. And spec-

tacular views of God’s stunning handiwork.

So, you want to learn to pray? Sometimes God answers with moguls. Sometimes it’s a marathon.

Praying Without Losing Heart

“Now He was telling them a parable to show that at all times they ought to pray and not to lose heart”

(Luke 18:1, NASB).

In the days that followed our ski adventure, a more thorough analysis of the tests revealed that we

had not yet reached the summit of being cancer free. It turned out that there were suspicious shadows

on Ian’s CT scan and negligible traces of cancer in his bone marrow. Like the pilgrim in Bunyan’s The

Pilgrim’s Progress, we looked ahead and saw a difficult road.

Throughout this ordeal I thought about others with a different story, those who weren’t seeing

their prayers answered the way they’d like. What about those others living with ongoing disabilities,

losing battles with disease, or grieving the tragic death of a child? Did our progress raise hard questions

for them? Did our joy deepen their pain? I wondered how I would be responding if things were going

differently. Our feelings would be different, but our faith, I believed, would be the same.

Praying in the face of pain can be like an obstacle course; some times you end up facedown in the

mud. The question is whether you’ll get up again to press on. The day we received that ominous diag-

nosis of alveolar rhabdomyosarcoma, it felt like an emotional hemorrhage had broken loose in my

brain. The look of grave concern on the face of the nurse practitioner was seared into my mind. I tried

to continue caring for Ian, making phone calls, dealing with what was in front of me. And I called a

dear friend to come. Within an hour he picked me up. I managed to close the passenger door before I

began sobbing and wail ing. I was facing the reality of death. After a while, the torrent slowed. I began

to move on and to live with that reality. I did not give up. But the idea of Ian’s death had been forced

into my field of view, along with the range of possibilities that I was preparing to face, the options I

was prepared to accept from the hand of God. And I was still convinced that God is good.

We were facing a road of persevering to eradicate the cancer and rebuild Ian’s health. The drama of

near death and miraculous progress was passing. The dust was clearing, yet the drudgery of pressing

on through weakness and nausea and pain remained. Praying in the face of pain often requires en-

durance. So we pulled on our hiking boots and trudged on toward the summit we longed to see.

Praying Through Hard Decisions

Pain can be disorienting, bewildering, like an unexpected two-by-four across the side of the head. Our

prayers come out like a mere yelp, and it’s hard to get much beyond that.

In the thick of things, sometimes my brain would freeze, like an overloaded computer. Sometimes

I’d stand in the closet unable to decide what to wear, or wander around in the hospital cafeteria won-

dering what to eat. The simplest decisions were sometimes just too much. My mental and emotional

bandwidth was occupied by the hardest deci sions of my life. I longed for someone to step in and

make the right decisions for us. It was an unwelcome opportunity to connect more deeply with Wis-

dom Himself.

The other day I was discussing a sticky issue with my boss when he said, “That’s your call, David.

You decide what to do.” Something inside me groaned. It would be so much easier if he would make

Pray i ng in the F a ce o f Pain , by D a vid Lyons a nd Li n da Ly ons R ichards o n

that decision for me! I wouldn’t have to think and pray in the same way. But leaders make decisions,

and he was spurring me to lead.

The questions we faced as Ian’s parents seemed endless and ter ribly important. God had answered

our prayers to the point where we were nearly certain he was cured. Should we continue the harsh

course of treatment set before us, just in case? It seemed foolish not to. We needed clear direction from

God and great courage to follow that direction.

As a leader, countless times I’d prayed for wisdom from above. Now, as a parent, I needed super-

natural wisdom more than ever. My child’s life was on the line! James 1:5 fit like a glove. After exhort-

ing us to embrace trials as friends, James went on to say: “But if any of you lacks wisdom, let him ask

of God, who gives to all generously and with out reproach, and it will be given to him” (NASB). I real-

ized that James’s promise of wisdom was especially addressed to those of us in pain. So I prayed. Boy,

did I pray!

In the meantime, one of Ian’s best friends beat up one of his not-so- best friends for making fun of

Ian’s bald head. That’s another approach.

Praying Through Our Motives

Some of the wisdom needed in the midst of pain is insight into our own hearts and motives. Pain lays

open our hearts like a surgeon. In 1 Corinthians 4:1-4 Paul made it clear that it’s very hard for us to see

our own motives clearly. In fact, Paul left it to God to sort that out for him. Nonetheless, pain does boil

motives to the surface. So I found myself asking God if our motives were more like Hezekiah’s or Paul’s.

King Hezekiah had been greatly used by God. But when he faced death, it became clear that he was

more obsessed with getting what he wanted than with God’s grand purposes for his life.

In those days Hezekiah became ill and was at the point of death. The prophet Isaiah son of

Amoz went to him and said, “This is what the Lord says: Put your house in order, because you

are going to die; you will not recover.”

Hezekiah turned his face to the wall and prayed to the Lord, “Remember, O Lord, how I have

walked before you faithfully and with wholehearted devotion and have done what is good in

your eyes.” And Hezekiah wept bitterly. (Isaiah 38:1-3, NIV)

Contrast Hezekiah’s attitude with the apostle Paul’s:

For to me, to live is Christ and to die is gain. If I am to go on living in the body, this will mean

fruitful labor for me. Yet what shall I choose? I do not know! I am torn between the two: I desire

to depart and be with Christ, which is better by far; but it is more necessary for you that I remain

in the body. Convinced of this, I know that I will remain, and I will continue with all of you for

your progress and joy in the faith. (Philippians 1:21-25, NIV)

Hezekiah felt that God owed him a long life. He feared death because he thought it was “the pit of

nothingness” (Isaiah 38:17, NASB). So when he faced death, he was desperate, clinging to life like he

was dangling over the end of his existence. How sad! But our merciful God gave the king another fifteen

years. It’s interesting, though, to read the next chapter. In those extra fifteen years, Hezekiah uninten-

tionally destroyed what God had built and preserved through him.

Pray i ng in the F a ce o f Pain , by D a vid Lyons a nd Li n da Ly ons R ichards o n

Paul, on the other hand, faced death again and again without fear, without self-pity. He did what

was prudent to preserve his life, but he did not act out of selfishness. Rather, he preserved his life so

that he could serve and bless others.

Why were we praying so hard to preserve Ian’s life? Was it because we feared his death? No! It was

because we believed God had noble purposes for Ian’s life in the years ahead. And those purposes were

already being fulfilled. People all over the world were being inspired by his courage and faith. Even the

Olympic athletes we’d met at the hospi tal were inspired. Somehow they identified with the sacrifice

and focus required of Ian to fight his battle. He spurred them on as they prepared for Beijing. And he

spurred all of us on toward an even greater prize.

Praying for a Miracle

Pain pushes us to stop dinking around with small prayers. You don’t ask for a pistol when you really

need an army. You don’t ask for a bicycle when you really need a truck. Extraordinary needs evoke ex-

traordi nary prayers. Besides, hanging out with Olympic athletes inspired us to think big thoughts. In-

stead of thinking something was too difficult, we began to think, Why not?

We’ve been taught to think big thoughts about God and to ask big things of God. A few months

into Ian’s battle with cancer, it seemed like we were on a roll, seeing miracles nearly once a week. So in

the coming weeks, when I heard an announcement for a big youth conference, I thought, Lord, would it

be too much to ask that Ian would be able to fully participate in this conference? Ian and his two brothers really

wanted to go, and it seemed so timely for each of them. Ian wanted to go so badly that he said he’d be

willing to just sit in the sound room and watch.

This was a big ask. Ian’s previous two chemo treatments had left him with a dangerously low white

blood cell count and a severely com promised immune system, requiring him to stay in isolation. What

we were about to ask — for Ian’s blood cell count to be high enough to join a room full of hundreds of

people — wasn’t as big as asking the sun to reverse its course (as God had done for Hezekiah), but it

was the same idea: reversing natural phenomena. But in the spirit of “Why not?” we began to pray that

God would miraculously strengthen Ian’s immune system so he could fully participate in the confer-

ence. A few days later, I wrote to friends:

I’m sticking my neck out in prayer for Ian. I so want him to be able to go to the Desperation

conference. Yet his count has dropped below the critical 500 level down to 200. And he was bat-

tling a low-grade fever last night. He seemed so frustrated when we discussed the implications

if his counts don’t rise today. Lord, will You answer our prayers and reverse this before his next

blood test this afternoon? It would be such a blessing. And it would be such a disappointment

if You don’t. Once again, I call on You to pour health and healing into his body.

The very next day Ian’s blood count rebounded beyond the mini mum we were hoping for (500)

and soared to 2,400! I imagine a chart of Ian’s blood counts with skid marks at the bottom where it

had been plummeting to zero but instead did a sudden reversal and raced back beyond 2,000. At this

point, Ian’s immune system was probably stron ger than mine.

What kind of God does that? It was exciting to see him reveal himself like that—to us, to our friends,

and to our neighbors who were all watching closely. Before all this pain, most of our neighbors were

not interested in our faith. Now they were on the edge of their seats watching us pray, and even praying

with us.

Pray i ng in the F a ce o f Pain , by D a vid Lyons a nd Li n da Ly ons R ichards o n

We all love miracles, but few of us want to live in the place where we need a miracle to succeed or

survive. We’d rather watch from the audience. But sometimes God chooses us out of the crowd to join

him up on stage, where he intends to amaze everyone. “You there, in the green sweater. Come on up

here.” Not knowing what to expect, we stumble forward, just as curious as everyone else. No, a lot more

curi ous than anyone else. And when it seems like only a miracle will do, we begin to pray as we’ve never

prayed before.

Praying Through Anxiety

We had mountaintop moments in which we confidently stuck out our necks asking for miracles, but

anxiety was no stranger to us during those times. We were filled with faith, but we were still human.

Once again I had crawled out on a limb asking God for something so big —for Ian to go to the con-

ference — and I was anxious out there. In desperation, I clung to Philippians 4:4-8 and waited for him

to show up.

Paul told the Philippians, “Rejoice in the Lord always; again I will say, rejoice!” (verse 4, NASB).

Throughout that day, as we waited to hear the results of Ian’s blood test, I tried to keep myself focused

on the Master, just as Peter needed to keep his eyes on Jesus in the midst of a chaotic storm. The Lord

is not anxious. he knows what is needed.

Then Paul said, “Let your gentle spirit be known to all men” (verse 5, NASB). Regardless of the sit-

uation — and in spite of my natural ten dencies when I’m feeling anxious — I tried to avoid becoming

harsh and forceful with the people around me. Instead, I asked God to fill me with his gentle Spirit so

thoroughly that others would see him and not me.

Paul continued by saying, “The Lord is near” (verse 5, NASB). I thought, Ah! It’s not up to me. I am

counting on You to walk with me through this day, into and through each situation. I know that You can handle it all.

I so readily try to take things into my own hands, especially when I feel responsible. I refuse to do that today. Please

keep me strongly aware of Your powerful, loving, and peaceful presence.

Then Paul got to the heart of it: “Be anxious for nothing, but in everything by prayer and supplica-

tion with thanksgiving let your requests be made known to God” (verse 6, NASB). So I prayed, O Lord,

help me to continually convert every shred of anxiety into prayer. You know the anxiety I am feeling on all fronts to-

day. Right now I commit each front to You. I roll Ian’s situation into Your hands. I trust You with him, his health,

and what is best for him regarding this conference. Accomplish Your purposes today, however You choose.

The passage also contains a wonderful promise: “And the peace of God, which surpasses all com-

prehension, will guard your hearts and your minds in Christ Jesus” (verse 7, NASB). Oh, I need that! I

cried to the Lord. Please make me an island of peace today. Rather, make me an overflowing fountain of peace.

Others around me will need it, too. But it has to be Your peace. Whatever peace I might naturally bring is gone today.

May Your peace surround me like a bodyguard, fending off every anxious thought.

Finally, Paul exhorted us: “Whatever is true, whatever is honor able, whatever is right, whatever is

pure, whatever is lovely, whatever is of good repute, if there is any excellence and if anything worthy of

praise, dwell on these things” (verse 8, NASB). So I prayed, Yes, I refuse the Enemy’s whispered doubts and ac-

cusations. Help me to dwell on what it true, honorable, right, pure, lovely, good, excellent, and worthy of praise—

which sounds like a description of You!

Of course you feel anxious when you’re in pain. Or when you’re hurting over someone else’s pain. The

question is what you’ll do with that anxiety. Paul urged us to convert every shred of anxiety into prayer.

Praying in the face of pain leads us into new spiritual territory, where we learn to pray under fire,

to pray for miracles, to pray when we’re worn out, to pray through our motives, to pray through our

Pray i ng in the F a ce o f Pain , by D a vid Lyons a nd Li n da Ly ons R ichards o n

anxi eties. Much of what happens through our praying happens in us. God uses prayer to change us.

But most of what drives us in prayer is what we hope God will do in our circumstances. Will he say yes

or will he say no?

When God Says Yes

As we continued to pray through the summer of 2008, the weeks brought one victory after another,

including the doctor’s amazing reversal about radiation and surgery that I described earlier. I described

that Yes! to our friends this way:

August 12, 2008

God did it! CT scan: 100 percent cancer free! Bone marrow tests: 100 percent cancer free! Plans

for surgery and radiation therapy: Reversed!

Thank you for praying. You play a part just as vital as the doctors and nurses. We use our

hands. You use your knees.

So, how are we feeling? Ian threw his arms around his mom when he heard. Renee called

me with tears of joy. Friends were literally jumping for joy. Ian ran around telling everyone at

youth group tonight. And me? Well, I’m quietly reflective.

You see, today I had lunch with a colleague who has two sons. One is severely handicapped.

The other one was recently killed in a tragic car accident. We cried together as he told me about

how he felt when the police came pounding on his door to tell him.

Why is God calling me to weep with those who weep as I rejoice with those who rejoice? I

find myself remembering John Hersey’s book Hiroshima. The main character was spared “acci-

dentally” from being killed in the nuclear blast. As he ran into the city to find his family, he was

confronted with hundreds of victims staggering out of the city, maimed and burned. It was so

overwhelming that he began frantically running from person to person, apologizing that he

was not hurt. Somehow that makes some sense to me right now.

Why me? Why not my colleague and his son? Why us? Why not them? Does God love us

more than them? NO! He is writing a different love story with them. The angel Gabriel ad-

dressed Mary saying, “Hail! Favored one!” Did she feel favored as she watched her son being ex-

ecuted? Did Elizabeth feel favored when she heard that her son had been beheaded? God’s favor

doesn’t always look the way we imagine.

And there is the heart of Amazing Grace. We tend to associate the phrase “Why me?” with

being hit by tragedy. Instead, that should be our response to God’s blessing.

As I look back, maybe God was preparing me. At that point, I did not know that within a few

months the cancer would sneak into Ian’s brain. The bell was about to sound as we were shoved back

into the ring for another round of praying in the face of pain.

When God Says No

We finished out 2008 with a holiday season full of rejoicing, even as we pressed through hard

chemotherapy. Then came 2009, which turned out to be a very different year. We prayed for miracles

with the same faith, the same fervency, but Ian’s health deteriorated before our eyes.

Pray i ng in the F a ce o f Pain , by D a vid Lyons a nd Li n da Ly ons R ichards o n

From David’s Journal

April 24, 2009

Medicine has played its last card. It is very clear to everyone involved that Ian’s healing is in

God’s hands alone.

We’ve seen God step in before. Even the most skeptical doctors acknowledged that Ian has

never followed the norms. He keeps baffling them. With God’s help, he’s won every battle so

far. He’s undefeated and facing his toughest match.

Renee and I are deeply exhausted. Somehow tonight it feels like our emotional and spiritual

support are wearing thin.

The image in my mind is that of a little girl sitting in the midst of a raging battle. Bombs

explode and bullets whiz by, but she does not move. She’s waiting. She’s waiting for her dad,

whom she knows will keep her safe. And we wait. We wait knowing that nothing will keep our

Daddy from accomplishing what he intends. We know he will keep us safe. We’re taking him

at his word.

April 26, 2009

We’ve been praying crazy faith prayers here. I feel like one of those pilots in a Star Wars

movie, strapped in for a life-or-death firefight. I engaged in the spiritual battle in earnest

Saturday afternoon. At 11 that night Renee texted me from home to say good night, and I

replied that it would be awhile before my head would hit the pillow. I was still stoked and

going after it in prayer. But soon the Lord impressed on me that he gives to his beloved even

in his sleep. So I slept until about 6 a.m., then resumed my part in this battle, while Ian car-

ries on his.

Yesterday afternoon Renee and I had a profound time alone with Ian. He was alert and

seemed to be “with” us. Tears were flowing as I said something like this:

Ian, I’m sure that somehow in the midst of all this Jesus is making himself known

to you in amazing and personal ways. And we want you to know that however he is

leading you, we want you to follow him. As far as we can understand his leading, we

believe that he intends to heal you. But if He is clearly telling you that he wants you

to leave us and go home to be with him, then we want you to do that. I really mean

that. Even though in the coming hours and days you’ll hear us intensely battling for

your healing in prayer, if Jesus himself is calling you home, go for it. Don’t worry

about disappointing us. That would be very hard for us, but we’d be happy for you.

However, if you hear Jesus calling you to fight, then I want you to FIGHT with all

you have. I know this has been incredibly hard for you. But if Jesus is telling you to

fight, then he will strengthen you. Don’t lose heart, son. Just follow Jesus however

he leads you. And he will enable you.

Then I strapped in for battle and kept at it for hours with a few breaks. Later, one of the

dear nurses was marveling at Ian and said, “He is fighting so hard!” My heart rose with hope

that Ian had heard his orders from Jesus and swelled with pride over my son’s response.

Pray i ng in the F a ce o f Pain , by D a vid Lyons a nd Li n da Ly ons R ichards o n

I prayed fiercely. I prayed as I wanted others to pray for me. I prayed as we had prayed before, when

we’d seen God do the miraculous again and again. But I was about to learn that praying is not always

about getting the results we hope for. Sometimes God has something even bigger in mind.

Questions for Reflection

• How has your pain changed your prayer life?

• What are the best answers to prayer that you have experienced?

• What might it mean for you to “pray with your umbrella open” today?

Don’t Waste the Pain: Learning to Grow Through Suffering, by David Lyons and Linda Lyons Richardson, 2010. Used by permission of NavPress, all rights

reserved. www.navpress.com.

Pray i ng in the F a ce o f Pain , by D a vid Lyons a nd Li n da Ly ons R ichards o n

David Lyons is an international vice president of The Navigators. He oversees international initiatives,

communications, and networking of their five thousand staff in more than one hundred countries. David

loves photography and hiking in the mountains of Colorado. David and Renee are the parents of seven children.

David’s personal experience with Internet ministry led him to envision helping others to grow through

their pain through this book and through www.dontwastethepain.com.

Linda Lyons Richardson is a former merchandise-display artist and garden gift shop owner. She graduated

from Montgomery College, University of MD, and studied at Corcoran School of Art. Surviving ten years

of ovarian cancer, she now writes and spends time in her greenhouse. She and her husband Steve have

two children.

A Legacy of Prayer

By Joni Eareckson Tada

Baltimore, Maryland

December 1967

I tried to pray this morning. I needed to pray. But the words just weren’t there. I couldn’t think. Was it

because of the injury? The medications? I don’t know. I don’t know. I felt like someone in a little canoe

out on a lake in a heavy fog. I would paddle first one way and then another, but I could never seem to

go in a straight line or get any closer to shore. Everything seemed muffled and strange, and I couldn’t

see any landmarks to guide me.

And then I just got tired of paddling. Tired of even trying.

So instead of reaching for words that wouldn’t come, I just started thinking about Jesus: Walking

the earth doing miracles. Touching the man at Bethesda. Holding the little children in his lap. Hanging

on the cross. And now, lifted up so high. Beautiful, like the morning star just before sunrise.

That’s when it hit me. Jesus was with me in that canoe, out in the fog. My landmark wasn’t out there

somewhere, he was in the boat. And I didn’t need to talk just then. I could rest, feeling him close, know-

ing he was there.

Forty Years Later

That’s not all bad.

The fact is, there are still times in my life when words flee from me. I want to pray. I want to be near

to God. But because of pain or heaviness of spirit, I can’t summon the energy to put a prayer together.

I’m reminded of a little poem from one of my favorite books.

Prayer is the burden of a sigh,

the falling of a tear;

the upward glancing of an eye,

when none but God is near.

My friend Margaret Clarkson, now with the Lord, penned those words. And that bit of verse sum-

marizes so much of what I learned from this godly woman.

Margaret was a missionary in Canada who wrote many wonderful poems—and virtually each one

was born out of her life of severe and chronic physical pain. The last time I was with Margaret was at

Ontario Bible College. We spent lunchtime together talking, me in my wheelchair, and she lying on

her side on a cot. She was in so much pain she simply could not stand up for any length of time. As a

result, Margaret taught me many lessons about praying through pain.

I’m sure you can understand. You’ve probably experienced aching, sleepless nights when prayer

seems impossible, when you simply cannot summon up enough physical or mental energy to put two

sentences together in prayer—let alone pray to God “in his own language,” as I’ve suggested.

Or perhaps you wake up to face another day of watching a suffering loved one—and you are utterly

exhausted and completely unable to gather the shreds of your shattered personality and bring your

unspeakable need before the throne.

Margaret Clarkson experienced many a painful time like this, and I’ll never forget when she said,

“Joni, the first thing we must realize is that it is neglect of prayer or refusal to pray that is sin, not the

inability to pray. If the earnest desire to pray is present, we must not condemn ourselves because we

find prayer hard or even impossible.”

Looking back, I believe my missionary friend was harkening back to Psalm 38 where the psalmist

cries, “Lord, all my desire is before You; and my sighing is not hidden from You” (Psalm 38:9 NKJV).

And elsewhere it says, “The desire of our soul is for Your name and for the remembrance of You” (Isaiah

26:8 NKJV).

That was true of my friend Margaret. Her struggle to pray was never out of neglect or refusal. It was

simply at times her inability to order her prayers before the Lord in a clear and concise way.

But that didn’t really matter, because she never really stopped communicating with God. She of-

fered him her groaning.

And because of that, God fulfilled the desire of this extraordinary woman who truly feared the

Lord. Yet this dear saint waged never-ceasing warfare against allowing her infirmity to gain the place

of power in her life, a warfare against allowing her physical pain to come between her and Jesus.

If you are in pain—or perhaps gripped with grief or anxiety—as you read these words, you may find

prayer a difficult proposition. What you do manage to whisper to God seems feeble and faint.

Maybe so. But that fact doesn’t change the reality of Psalm 145:18:

The Lord is near to all who call on him,

To all who call on him in truth.

Jesus stands at the right hand of God’s throne on your behalf, and he is touched with the feeling

of your infirmities. Are your prayers faint and weak? Take heart. Jesus is praying for you.

And never, never underestimate the ability of our God to use the shakiest prayer of the weakest

saint to move heaven and earth.

Maybe something like the prayers of Corrie ten Boom, in her final days.

Praying in the Spirit

Corrie ten Boom survived the Nazi concentration camps and went on to travel the world to share Christ

with millions. A series of strokes severely incapacitated her, after which she retreated to the sanctuary

of her small home in southern California. But Corrie’s ministry did not stop. Her house became a sanc-

tuary of prayer.

A Le g acy o f Pra y e r, b y Joni Earecks o n Tada

Shortly before Jesus took her home, I went to visit with her. I wheeled into Tante Corrie’s house, and

the air was fragrant with the aroma of European coffee. A clock ticked and a kettle whistled. I sat in her

parlor, enjoying old photographs of the ten Boom family while I waited for Pam, her helper, to wheel

Corrie out of her bedroom. When she arrived, we talked—actually I did most of the talking, since the

strokes had severely limited her speech. I also sang to her several favorite hymns. What a grand visit!

Before I left, Corrie grasped her paralyzed hand with her good hand. Then, with great effort, en-

twined the fingers. Pam, understanding this gesture, knelt by Corrie’s wheelchair and looked up into

that determined face.

“Tante Corrie, may I pray with you, too?”

We bowed our heads and Corrie began. Her words were indistinct—part Dutch, part English, and

part neither one—but her voice was strong as she prayed earnestly in the Spirit. The Spirit was, in fact,

the only one who could understand her.

God could understand Corrie’s seemingly jumbled intercession as clearly as he read Margaret Clark-

son’s heaven-directed sighs and groans. Romans 8:26-27 says,

In the same way, the Spirit helps us in our weakness. We do not know what we ought to pray for, but the

Spirit himself intercedes for us with groans that words cannot express. And he who searches our hearts knows

the mind of the Spirit, because the Spirit intercedes for the saints in accordance with God’s will.

Don’t try to diagram the path of these prayers in the Spirit or wrap a precise theological definition

around them. Just know that God knows our every thought, and he has no difficulty sorting out Eng-

lish from Dutch, or prayers from some deep well of spiritual language that could never be translated

this side of heaven.

Margaret’s quick thought in his direction through a searing wall of pain spoke volumes in heaven.

And Corrie’s apparent gibberish—Spirit-aided as it was—may have stopped angels in their tracks as it

came before the Father.

But there is so much more to this mystery of prayer beyond even these wonders. And it shouldn’t

surprise us that rubies of surpassing value may be hard-won through suffering.

The Math of Heaven

Sometimes when my wheelchair gets me down or I feel like giving up because of the encroaching pain

of paralysis, I think of a young woman named Kim, and I am encouraged to persevere.

Perhaps more than any other person, Kim showed me that my life—and your life—counts. And it

counts more than we can possibly imagine.

I first learned about Kim when an elder from her church in Pennsylvania called to ask if I could

contact her with a few words of encouragement. “Kim is a brilliant 26-year-old Christian woman who

has always been active in our church,” he explained. “But last year she contracted motor-neuron disease

and now must stay in bed. She can hardly move and must be fed with a feeding tube.” The elder paused

a moment, then added, “Kim is very depressed. She’s wondering if her life is worth living anymore.”

I telephoned Kim right away. Her mother tucked the receiver against her ear and against the pillow.

I could hardly hear Kim’s voice, her breathing was so faint. We discussed many things, including our

favorite parts of the Bible, the subject of heaven, and prayer. Finally, Kim said faintly and with great la-

bor, “Joni, they want to give me a ventilator to help me breathe, but I don’t know whether I want one.

I’m so tired. Do you think I should go on a ventilator?”

A Le g acy o f Pra y e r, b y Joni Earecks o n Tada

For a moment I was speechless. Finally I took a deep breath, whispered a quick prayer, and replied,

“Kim, there are a lot of things to consider—not the least of which is that your decision will affect many

people around you. But of the two choices facing you, I think there’s a better one.” I then proceeded to

tell her about a simple but powerful Bible verse that has encouraged and guided me through the tough-

est times of my forty-plus years of quadriplegia.

Do not forget this one thing, dear friends: With the Lord, a day is like a thousand years, and a thousand

years are like a day. (2 Peter 3:8)

We all know the old adage that God looks at the last two thousand years as only a couple of days

gone by. But what about the other half of that verse? The part about seeing each day as a thousand years?

What kind of math is that?

It’s the math of One who lives outside of time, is not bound by time, and can step in and out of

time whenever he pleases to accomplish his purposes. If we really come to grips with the fact that God

can pick up any 24-hour day he chooses and give it an eternal impact of a thousand years, then each

day of our lives becomes immeasurably important—and brimming with opportunity. Each day God

gives us precious hours to invest in the lives of others—investments which will have eternal repercus-

sions in our lives and theirs.

But let’s carry the math out just a bit further. If 24 hours can have the impact of a thousand years,

then what kind of impact could a single hour have?

I figure about 41 and a half years.

And then what about a single minute?

Maybe something like eight and a half months.

Kim perked up as I began to speak with her about these thoughts. “But I’m in bed,” she reminded

me. “I can’t go anywhere or do anything. How can my life count in this condition?”

“First, Kim,” I replied, “you can pray. No matter how feeble or fainthearted your prayers may seem

to you, they have a very special power with God. It says in Psalm 10:17, ‘You hear, O Lord, the desire of the

afflicted; you encourage them, and you listen to their cry.’

“Do you realize what this means, Kim? It means that the Lord cups his ear to listen when someone

like you prays out of great affliction. He bends over backward when people offer him a sacrifice of

praise. Please hear me, Kim. I mean this with all my heart. God will use your intercessions to shake the

lives of those around you…as well as the destiny of nations.”

It was a big, big thought for Kim, but it intrigued her.

“Your obedience, Kim, counts for eternity. Now is your chance to stretch your soul’s capacity for

God! Your patience and longsuffering and endurance will resound with more glory to God than you

can possibly appreciate right now. As it says in Romans 8:18, ‘I consider that our present sufferings are not

worth comparing with the glory that will be revealed in us.’ If you can hang in there and keep a godly response,

then who can measure the impact? Who can put a value on how God will work through your prayers?”

Kim’s body was feeble. Dying. But there was nothing weak or faint about her opportunities to do

battle in the spiritual realm. I couldn’t help but think of those beaten-up, battered believers described

in the book of Hebrews “who through faith conquered kingdoms, administered justice… shut the mouths of lions,

quenched the fury of the flames, and… whose weakness was turned to strength” (Hebrews 11:33, 34).

Kim laughed as I went on and on. It was sweet to hear.

But that’s the way this young woman chose to live out her days. Can any of us calculate the impact

of her prayers? If she were to live only two more weeks with a perspective like this, that figures out to

A Le g acy o f Pra y e r, b y Joni Earecks o n Tada

be 14,000 years’ worth of eternal reward and glory. As she became progressively weaker and weaker,

who is to say that her ministry in time and eternity didn’t become stronger and stronger?

Unseen Realities

The lesson of 2 Peter 3:8 isn’t only for Kim, it’s for all of us who believe in the might of God and the

power of prayer.

Archimedes of Syracuse was a Greek mathematician, physicist, astronomer, and engineer in the sec-

ond century before Christ. Speaking of the lifting power of a lever, it was he who said, “Give me a lever

long enough and a fulcrum on which to place it, and I shall move the world.”

Presumably, even one tiny tap on that cosmic-sized device would move the whole planet. Prayer is

like that giant lever. Our smallest efforts, in faith, can have results that stagger the imagination. Your

prayers—even the smallest, weakest little gasps—can move nations and shape the destinies of multiplied

thousands.

Little wonder that Psalm 90:12 has us praying to God, “Teach us to number our days aright, that we may

gain a heart of wisdom.” So value your days and make the most of every opportunity for doing good be-

cause this is the kind of wisdom God wants you to apply to your 24-hour slices of time.

Life is so short, whether we’re hale and hearty or severely disabled.

James 4:14 warns us, “What is your life? You are a mist that appears for a little while and then vanishes.” No

wonder the Bible describes each day as being like a thousand years—that’s how priceless and precious

they are! Life is fleeting, and of all the things we waste, let’s not waste our sufferings.

I should tell you that Kim ended up living another month and a half after our conversation on the

phone. But as her mother told me later on, those 45 days—she looked at them as 45,000 years—were

some of the most meaningful and important weeks she had ever lived. Her life demonstrates that we

can all get a head start on eternity by understanding—and investing in—the real connection between

this world and the next. Our prayers—as well as our obedience, sacrifices, and Christian encouragements

toward others—have a direct and positive bearing on our capacity for joy, worship, and service to God

in heaven.

Here is a statement that probably goes directly against the grain of anything you’ve ever heard from

our contemporary culture: Life worth living is not found in a set of circumstances—whether pleasant

or painful. Life worth living is found in a Person, the Prince of Life. The Resurrection and the Life.

Jesus is the Way, the Truth, and the Life. He has the words of life. And the moments we invest in praying

for his will to be done in lives, communities, and even nations will extend beyond this life—and beyond

time itself.

Does this mean that every one of our prayers will be answered with a yes? No, but the prayers will

be answered in a way that brings God the most glory—and ultimate good to our lives.

Mary and Martha must have felt perplexed—and personally devastated—when Jesus deliberately de-

layed coming to Bethany after he received news of Lazarus’ illness: Why is the Master ignoring our request?

Doesn’t he care about our brother? Surely he’s forgotten about us.

The Bible tells us that Jesus heard the request and chose not to respond—at first. That divine deci-

sion made life hard for Mary and Martha in that brief season of time. Yet it is usually strange answers

to prayer that hide the deepest, best, and most beautiful purposes.

Mary and Martha did not receive a brother healed from the infirmary; they received their brother

raised from the cemetery. More than that, they received the gift of greater, sturdier, more robust faith.

God is interested in the same for you.

A Le g acy o f Pra y e r, b y Joni Earecks o n Tada

Here is a ruby, hard-won through 40 years in a wheelchair: God hasn’t promised me happy endings

to every life situation, but he has assured me of greater faith. And that’s the best ending, anyway.

The Legacy of Mary Rose

Just minutes before I was called up to the platform to address an overflowing convention several years

ago, I met Mary Rose. She shuffled toward me, leaning on the arm of her escort, her gait stiff and her

arm curled against her chest. I guessed she had cerebral palsy. She wore a tan cardigan over a yellow

cotton dress. Nothing fancy. Her glasses sat askew on her nose.

“Joni,” her escort said, “this is my friend Mary Rose, and she’s been waiting so long to meet you.”

Mary Rose stretched out her rigid arm to greet me. Her body may have been stiff, but her smile was

warm. She was excited to meet me, the person who had written the book that had meant so much to

her decades earlier. “And Joni,” her escort said, “Mary Rose has something to tell you.”

“I-have-been-pray-ing-for-you-ev-ery-day,” she said with great effort, “ev-er-since-I-read-you-book.”

Praying for me? Every day? I did some quick math in my head. Seven thousand times this woman

has lifted me up to the Savior! I watched her shuffle away, back into the shadows, as I wheeled out into

the light and the applause. But I didn’t feel important at that moment. God isn’t impressed by my

books, paintings, speeches, and world travel. When it comes to “entering the Master’s happiness,” the

highest accolades will go to people who have labored secretly and loyally in a daily—sometimes hourly—

ministry of prayer.

Someday on the Other Side, when Mary Rose steps into the radiant light to receive her magnificent

reward, I’ll stand happily on the sidelines, cheering and applauding.

Those who have fought battles and conquered kingdoms in the secret places of prayer may never

be recognized or affirmed in this life. But Someone has noticed every moment of that investment. And

their reward will have nothing to do with being bigger or better, well-known or watched, attractive or

charming.

But it will have everything to do with faithfulness.

Reprinted from A Lifetime of Wisdom: Embracing the Way God Heals You, Joni Eareckson Tada, 2009. Used by permission, Zondervan Publishing House, Grand

Rapids, MI.

A Le g acy o f Pra y e r, b y Joni Earecks o n Tada

Joni Eareckson Tada is the founder of Joni and Friends International Disability Center, a nonprofit min-

istry with a global outreach. A diving accident in 1967 left Joni, then 17, a quadriplegic in a wheelchair.

Since then, Joni’s wisdom and influence have been shared with the world through bestselling books,

radio programs, television programs and frequent speaking. Her radio program is carried by over 1,000

broadcast outlets and heard by over a million listeners. Joni is also an accomplished artist and singer. She

has served on the National Council on Disability and the Disability Advisory Committee to the U.S. State

Department.

The Lost Great Commission:

Luke 13:10 – 17:10

By Rev. Dan’l Markham

The Great Gospel Debate

Luke 14 must be considered within the wider context of Luke 13:22-17:10. A. T. Robertson in A Harmony

of the Gospels calls this season in Christ’s ministry “The Later Perean Ministry.” Luke 17:10 notes the

close of the first phase of the Later Perean Ministry as Jesus crossed over the Jordan back westward to

Ephraim or perhaps to Northern Judea,

only to return to Perea again through southern Galilee in his

final trek to Jerusalem; thus, he completed the second and final phase of the Later Perean Ministry.

His time in Perea was on the cusp of what is called “The Later Judean Ministry.” About A.D. 30, this

tour into Perea was an approximately three and a half month ministry to the far rural eastern edge of

Israel. Clearly Jesus was withdrawing from Jerusalem to the east because of the growing fury of those

whom he both unintentionally offended and sometimes purposely confronted—the religious leaders of

Judea and Jerusalem. These confrontations more often than not resulted in an embarrassment to the

rulers of the synagogues, the priests, and the Pharisees. Sometimes they were completely humiliated.

In John 10 we read of this confrontation motivating Christ’s move to Perea:

“…do you say of Him whom the Father sanctified and sent into the world, ‘You are blaspheming,’

because I said, ‘I am the Son of God’? If I do not do the works of My Father, do not believe Me;

but if I do, though you do not believe Me, believe the works, that you may know and believe

that the Father is in Me, and I in Him.” Therefore they sought again to seize Him, but He es-

caped out of their hand. And He went away again beyond the Jordan to the place where John

was baptizing at first, and there He stayed. Then many came to Him and said, “John performed

no sign, but all the things that John spoke about this Man were true.” And many believed in

Him there.

Scripture tells us that after the common folks of Perea heard Jesus tell the Parable of the Great Ban-

quet, “many believed in him there.” He didn’t simply have a standard marketing plan to minister in

large, urban areas such as Jerusalem, but went into the “villages,” to the common country folk. It is

here that Jesus also commands us to minister—“go out to the roads and country lanes” (Lk. 14:23).

No community—and no person—is too small or insignificant for the ministry of the Great Physician.

While I agree with A. T. Robertson that the geographic and chronological context here is the Perean

Ministry, I contend there is a more important thematic context: that of Christ’s interaction with others.

It is the growing conflict between Christ and Israel’s religious ruling elite. Christ’s teaching in the Luke

14 passage is an impassioned response to the conflict between the religious spirit of the day and the

working of the Holy Spirit; a clash of two kingdoms, of two spirits—a religious spirit and the Holy

Spirit.

Jesus’ teaching in Luke 14:1-24 climaxes with a running debate between Jesus and Israel’s religious

leaders, revealing their increasing jealousy and hatred for him. This passage clearly highlights two king-

doms in conflict. The first kingdom is religious, i.e. self serving, legalistic, judgmental, power hungry,

money hungry, and insensitive to human need. The other is the Kingdom of God, guided by mercy,

justice, faith, righteousness, peace and joy in the Holy Spirit (Romans 14:17, Matt. 23:23). The begin-

ning of this conflict of kingdoms is paralleled in the Gospels of Matthew and Mark (Matt. 12:10, Mk.

3:2). In his book Simply Christian, Bishop N.T. Wright offers this insight:

“God was about to act to bring in the kingdom, but in a way that none of Jesus’ followers (de-

spite his attempts to tell them) had anticipated. He would fight the messianic battle by losing

it. The real enemy, after all, was not Rome, but the powers of evil that stood behind human ar-

rogance and violence, powers of evil with which Israel’s leaders had fatally colluded. It was time

for the evil which had dogged Jesus’ footsteps throughout his career—the shrieking maniacs,

the conspiring Herodians, the carping Pharisees, the plotting chief priests, the betrayer among

his own disciples, the whispering voices within his own soul—to gather into one great tidal wave

of evil that would crash with full force over his head.”

The bodacious works of Jesus such as his performing several healings on the Sabbath, upset the

apple cart of the legalistic leaders of Judaism. These incensed, self-righteous and spiritually-hardened

men harbored a growing hatred for Jesus. It should be noted that this rising hatred for him was not only

about acts of healing on the Sabbath or Jesus’ meteoric popularity with the masses. At the center it was

about his proclaiming to be the Son of God (God himself—John 10:33); and indeed he was and is.

This particular series of debates or conflicts eventually ends with a sequence of parables through

Luke 16. “Therefore, the Jews sought all the more to kill him, because he not only broke the Sabbath

[by healing on the Sabbath], but also said that God was his Father, making himself equal with God.”

However, there were some members of the Jewish elite who didn’t cling to their religiosity and came to

believe in Jesus as the Christ.

So the full contextual framework of Luke 14:1-24 is revealed in Luke 13:10 – 17:10. It’s a conflict

of kingdoms—with the kingdom of darkness attempting to thwart God’s intent for humankind. This

involves two deeply integrated topics: 1) God’s people seeing the full harvest field as God sees it; 2) The

redemption of all who make up that harvest field. Most of this theme of redemption is played out in

these nine parables:

1. The Parable of the Mustard Seed, 13:18-19

2. The Parable of the Yeast, 13:20-21

3. The Parable of the Narrow Door, 13:22-30

4. The Parable of the Great Banquet Feast, 14:15-24

The L ost G rea t Com m issio n : Luk e 13:1 0 – 17 : 10, b y Dan ’ l C. M arkha m

5. The Parable of the Lost Sheep, 15:1-7

6. The Parable of the Lost Coin, 15:8-10

7. The Parable of the Lost Son, 15:11-31

8. The Parable of the Shrewd Manager, 16:11-15

9. The Parable of the Rich Man and Lazarus, 16:19-31

The ultimate prize of the two kingdoms in conflict is the number of souls whose destiny becomes

eternally entwined with Christ the King.

God Is the Life of the Party

Now it happened, as he went into the house of one of the rulers of the Pharisees to eat bread on

the Sabbath, that they watched him closely. And behold, there was a certain man before him

who had dropsy. And Jesus, answering, spoke to the lawyers and Pharisees, saying, “Is it lawful

to heal on the Sabbath?”

But they kept silent. And he took him and healed him, and let him go. Then he answered

them, saying, “Which of you, having a donkey or an ox that has fallen into a pit, will not

immediately pull him out on the Sabbath day?” And they could not answer him regarding

these things.

So he told a parable to those who were invited, when he noted how they chose the best places,

saying to them: “When you are invited by anyone to a wedding feast, do not sit down in the best

place, lest one more honorable than you be invited by him; and he who invited you and him

come and say to you, ‘Give place to this man,’ and then you begin with shame to take the lowest

place. But when you are invited, go and sit down in the lowest place, so that when he who invited

you comes he may say to you, ‘Friend, go up higher.’ Then you will have glory in the presence

of those who sit at the table with you.

For whoever exalts himself will be humbled, and he who humbles himself will be exalted.”

Then he also said to him who invited him, “When you give a dinner or a supper, do not ask

your friends, your brothers, your relatives, nor rich neighbors, lest they also invite you back, and

you be repaid. But when you give a feast, invite the poor, the maimed, the lame, the blind. And

you will be blessed, because they cannot repay you; for you shall be repaid at the resurrection of

the just.”

Now when one of those who sat at the table with him heard these things, he said to him,

“Blessed is he who shall eat bread in the kingdom of God!”

Then he said to him, “A certain man gave a great supper and invited many, and sent his ser-

vant at supper time to say to those who were invited, ‘Come, for all things are now ready.’ But

they all with one accord began to make excuses. The first said to him, ‘I have bought a piece of

ground, and I must go and see it. I ask you to have me excused.’ And another said, ‘I have bought

five yoke of oxen, and I am going to test them. I ask you to have me excused.’ Still another said,

‘I have married a wife, and therefore I cannot come.’ So that servant came and reported these

things to his master. Then the master of the house, being angry, said to his servant, ‘Go out

quickly into the streets and lanes of the city, and bring in here the poor and the maimed and

the lame and the blind.’ And the servant said, ‘Master, it is done as you commanded, and still

there is room.’ Then the master said to the servant, ‘Go out into the highways and hedges, and

The L ost G rea t Com m issio n : Luk e 13:1 0 – 17 : 10, b y Dan ’ l C. M arkha m

compel them to come in, that my house may be filled. For I say to you that none of those men

who were invited shall taste my supper’” (Luke 14:1-24, NKJV).

Business of the highest order occurs at feasts centered on Christ—deep, meaningful, and neces-

sary fellowship. It is a wonder to peek into what the Scriptures say of the great final banquet feast.

I believe the “end times” banquet described by the prophet Isaiah is the same banquet Jesus spoke

of in Luke 14.

On this mountain the Lord Almighty will prepare a feast of rich food for all peoples, a banquet

of aged wine—the best of meats and the finest of wines. On this mountain he will destroy the

shroud that enfolds all peoples, the sheet that covers all nations; he will swallow up death for-

ever. The Sovereign Lord will wipe away the tears from all faces; he will remove the disgrace of

his people from all the earth. The Lord has spoken (Isaiah 25:6-8, NIV)

In Luke 14:13 and Luke 5:29, we find the Greek word doche, which literally means “entertainment,

festivities, or wine-drinking.” In the Song of Solomon “he brought me to his banqueting table” (2:4),

reads in Hebrew “he brought me into the house of wine,” thus a place of plenty, a place of joy of the

presence of the Holy Spirit; “for the kingdom of God is… righteousness, peace and joy in the Holy

Spirit” (Rm. 14:17, NKJV). “And do not be drunk with wine, in which is dissipation; but be filled with

the Spirit” (Eph. 5:18). Wine throughout the Bible represents abundance, blessing, and joy which result

from the ministry of God the Holy Spirit to us. “Wine-drinking” isn’t an invitation to drunkenness,

but a celebration of joy while feasting and drinking the fruit of the vine at the time of harvest and

plenty, while enjoying God’s blessings. At the time of harvest in ancient Israel (July through September)

the choicest fruit of the vine was the freshest of the juice, before it began rapidly fermenting, which

was within 24 hours after pressing the grapes.

God wants the feasts with which he has chosen to bless us, to go VERY well—the finest of feasts;

and as far as it goes with God, “the more the merrier.” In verse 23 we see that God commands us to

reach these beloved people for him so his “house will be full.”

So the banquet Luke 14 speaks about will never find its equal this side of heaven. However, we can

get a taste of heaven as we bring the poor and those affected by disability into the life of God’s house

by going out and compelling them to come into the church.

In fact, some Joni and Friends Field Ministries along with local churches literally host Luke 14 Ban-

quets—inviting the poor and disabled into the church where they honor them and provide a first-rate

feast for all. It’s an incredible celebration, yet a mere foretaste of what is to come.

I have been privileged to minister the Gospel in several nations, from Russia to Guatemala. Never

have I seen such sweetness in the Holy Spirit, such fellowship divine, such a foretaste of family in heaven

as when I am privileged to serve the poor and those affected by disabilities. I’ve traveled from Krasnodar

and Krasnoyarsk, Russia, to a garbage heap village in Nicaragua and to Joni and Friends Family Retreats

in Middle America. I’ve witnessed circumstances in which God’s love was so thick you tingled from his

near corporeal presence; where joy was so profound you wept, where worship so divine you wanted to

do nothing else.

Isaiah describes it like this:

“Is this not the fast that I have chosen: To loose the bonds of wickedness, To undo the heavy

burdens, To let the oppressed go free, And that you break every yoke? Is it not to share your

The L ost G rea t Com m issio n : Luk e 13:1 0 – 17 : 10, b y Dan ’ l C. M arkha m

bread with the hungry, And that you bring to your house the poor who are cast out; When you

see the naked, that you cover him, And not hide yourself from your own flesh? Then your light

shall break forth like the morning, Your healing shall spring forth speedily, And your righteous-

ness shall go before you; The glory of the Lord shall be your rear guard. Then you shall call, and

the Lord will answer; You shall cry, and He will say, ‘Here I am.’… (Isaiah 58:6-9 NKJV).

Jesus described the same scenario this way:

“When the Son of Man comes in His glory, and all the holy angels with Him, then He will sit on

the throne of His glory. All the nations will be gathered before Him, and He will separate them

one from another, as a shepherd divides his sheep from the goats. And He will set the sheep on

His right hand, but the goats on the left. Then the King will say to those on His right hand,

‘Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation

of the world: for I was hungry and you gave Me food; I was thirsty and you gave Me drink; I was

a stranger and you took Me in; I was naked and you clothed Me; I was sick and you visited Me;

I was in prison and you came to Me.’

“Then the righteous will answer Him, saying, ‘Lord, when did we see You hungry and feed

You, or thirsty and give You drink? When did we see You a stranger and take You in, or naked

and clothe You? Or when did we see You sick, or in prison, and come to You?’ And the King will

answer and say to them, ‘Assuredly, I say to you, inasmuch as you did it to one of the least of

these My brethren, you did it to Me.’ (Matt. 25:31-40 NKJV)

The point is that Christ is powerfully present when we minister to those in need, especially to the

neediest of all—the sick, the hungry, the imprisoned, and the oppressed. As the renowned British Bible

scholar Matthew Henry said of this text in Matthew: “Christ is among us more than we think.” I urge

you to experience Christ in the face of the poor and in the pain of the afflicted. He will surprise you

with his presence when you minister for and to him in these places of suffering. He will pleasantly sur-

prise you when it is you who are ministered to by Christ through those whom you went to serve.

The ancient Scottish monk Angus recorded his thoughts and impressions after beholding a breath-

taking high valley in Scotland, calling it “a thin place.” He meant it was a place where heaven and earth

intersect or a place where one senses he or she is very close to heaven. Such is ministry to the margin-

alized—“thin places.”

Henry Blackaby in his famous book Experiencing God brings out a powerful ministry principle which

essentially says “figure out where God is working and join him there.” Friends, God has flashing red

arrows with reverberating sound effects pointing toward the poor and the disabled. Experience God as

never before in the face of the poor and in the presence of those affected by disabilities. Endless fields

of souls are ready for harvest—myriads upon myriads wait with receptive hearts to hear the Gospel, to

experience the light shining in their dark places; they wait to become your brothers and sisters in Christ.

In Luke 14 Jesus attends a feast put on by a “prominent Pharisee” (vs. 1). In the “Parable of the

Great Banquet” (vs.15-24) God the Father invites all, but especially the poor and those affected by dis-

ability (vs. 13, 21, 23). He tells his servants that he is “angry” that his banquet house is not filled with

such people and urges them with passion “go out quickly” and “compel them” (literally, “make them”

or “hook them by the arm” and pull them along) to come “into my house.”

It is plain from this parable that those who were “well-to-do” were not inclined to answer God’s in-

vitation. However, those in need were more inclined to do so. Those in need, or who see their need,

The L ost G rea t Com m issio n : Luk e 13:1 0 – 17 : 10, b y Dan ’ l C. M arkha m

have greater appreciation for what God has to offer. Unless we have a deep understanding of the ruth-

less destruction of our sin and the grievous displeasure it brings to God we will never have need of the

Great Physician to heal us from the greatest debilitating power on Earth—sin and the deadly eternal

consequences it brings. We will never partake of a foretaste of the Great Banquet Feast or experience a

down payment of our inheritance (Eph. 1:14-18), unless we seek healing from our sin.

As Jesus said, “Those who are well have no need of a physician, but those who are sick. I did not

come to call the righteous, but sinners, to repentance.” (Mark 2:17 NKJV).

An excerpt from The Christian Institute on Disability Course Reader (Agoura Hills, CA: Joni and Friends, 2008), pp. 1-6.

NO TES

1. Luke 17:11; John 11:54

2. John 10:36-42, NKJV

3. Simply Christian, Bishop N. T. Wright, p.110, 2006

4. John 5:18

5. John 13:42, 3:1-16, 7:50 and 19:39

The L ost G rea t Com m issio n : Luk e 13:1 0 – 17 : 10, b y Dan ’ l C. M arkha m

Dan’l C. Markham served at Joni and Friends from 2001 to 2010, first as Director of U.S. Field Services

and more recently as Managing Director of Field Services. He currently serves as a consultant to Joni and

Friends. Dan’l has devoted most of his professional life to developing nonprofit organizations, including

Christian ministries. He has a bachelor’s degree in biblical studies and is an ordained Baptist minister.

Markham’s background includes being a newspaper reporter and editor, executive director of a regional

and national nonprofit organization, serving as a county commissioner, a director at an international Chris-

tian relief organization, church planter and senior pastor. He has authored numerous newspaper and jour-

nal articles, recently as a contributor for Disability Advocacy Among Religious Organizations—Histories and

Reflections.

The Kingdom of God and Disability

A C om m e n t a r y o n L u k e 1 4 : 1 - 2 4

By Rev. Steve Bundy

People with disabilities are shown as central to the teaching on the kingdom of God in Luke 14:1-24.

However, to understand Luke’s message regarding those with disabilities, we must also recognize

the eschatological or “future-oriented” nature of the broader section of Luke 13-14. One commen-

tator notes:

In two sets of units in sequential parallelism (13:10-35; 14:1-35), Luke explores a series of rever-

sals and paradoxical inversions associated with the manifestations of the kingdom of God, both

in connection with its present manifestation and in connection with its manifestation at the

time for the consummation of all God’s purposes.

For our study we will examine only Luke 14:1-24. Although we see the theme of “contrast and re-

versals” throughout the Gospel of Luke, it is seen most clearly in chapters 13 and 14, where Christ chal-

lenges various religious and social practices of the day and begins to introduce the “now and to come”

nature of the kingdom of God.

Religion that Does Not Reflect the Kingdom—Luke 14:1-6

Christ was invited to eat on the Sabbath with a prominent Pharisee and other guests. Similar to what

Luke recorded in chapter 13, Christ’s teaching here takes place on the Sabbath in the midst of religious

leaders, with a person with a disability as the focal point. The focus highlights both the here and now

and an emphasis on the future: “The language for the meal, θαγειν αρτον [thageiv arton], ‘to eat bread,’

anticipates that of v. 15 (in connection with the Kingdom of God): in Luke’s literary handling, this

Sabbath meal anticipates the eschatological banquet.”

This is the fourth time Luke records controversy over the Sabbath (Lk. 14:1). It is obvious that this

is a major issue between Jesus and the religious leaders (see also Lk. 6:1-5; 6:11; 13:10-17). Three of the

four occurrences involve a person with a disability.

A “prominent” host had invited Jesus—literally,

one of the “ruling” (αρχοντων των θαρισαι ω ν /arch oton ton tharisaon), meaning he was possibly a

member of the Sanhedrin. The significance is that: 1) those invited were likely of the upper class (Lk.

14: 7, 12), 2) those invited were other religious leaders, including “experts in the law” (Lk. 14:3), and 3)

“he was being carefully watched” (Lk. 14:1).

From the context it appears that they were still gathering to eat when a man with dropsy appeared

before them. The language is similar to that in Luke 13:11 which divides scholars on whether or not

the man was an actual “plant” by the religious leaders. Given the context that “he was being carefully

watched” (Lk. 14:1) and the apparent group of “experts,” it is likely that the man was planted there so

that Jesus could be caught in some trap of his own words or actions.

On a technical note, dropsy is an abnormal accumulation of fluid in the body that causes the body

to swell. It can be quite painful, not to mention making it physically difficult to move around. It is not

only serious in itself but is also a sign of illness affecting the kidneys, liver, blood, and/or heart. Rabbis

of Jesus’ day were of the opinion that a person so afflicted had committed a grievous sin (Nu. 5:11-27).

The NIV translation renders verse 2 as “There in front of him was a man suffering from dropsy” (em-

phasis added). The Greek here is literally, “And behold, a man certain there was dropsical before him.”

There is no use of the root word for suffering (πασχω/pascho, used in many NT texts to communicate

suffering; see Rom. 8:18). In other words, the NIV translators inserted the word “suffering” to best

communicate what they believed was the meaning of the text.

It has been said that suffering is the common denominator among all humans. Everyone will suffer

in some way. While some with a disability would not consider themselves “sufferers” any more than the

rest of humankind, most, I have found, would reasonably argue that there is a very real suffering that

does come with certain limitations and challenges resulting from (or associated with) their disability.

This argument, of course, grows in strength as we consider the plight of the disabled in less developed

countries. It is also important to note that suffering does not necessarily have the connotation of “vic-

tim.” We see from Romans 8:20 that creation itself longs for redemption. Notice it is also in the context

of suffering that Paul wrote his letter to the Roman Christians (see verses 17-18). Due to the fall of man

in Genesis, all creation—especially humankind—experiences suffering, whether disabled or not.

While Christ certainly came to relieve suffering (Lk. 4:18-19), he also indicated that the poor would

always be among us (Mk. 14:7). In other words, not all healing means complete relief from suffering,

for everyone that Jesus healed eventually died. I have concluded that there are four main categories of

suffering that people experience at some point or another in their lifetime, disabled or not:

1. physical (including cognitive and mental suffering),

2. spiritual (a consequence of sin and separation from God),

3. emotional (circumstances of life such as heartbreak, divorce, loss of loved one, and other

disappointments), and

4. social/cultural (including socio-religious, socio-economic, socio-political, discrimination,

segregation, and the like).

It should be acknowledged, however, that in some cases the degree of suffering may differ for per-

sons with and without disabilities. In many cultures, it is fair to say that some of those with disabilities

have experienced deeper levels of suffering in all four categories than those without disabilities—and

this experience is often lifelong, rather than a one-time “crisis” that has a beginning and ending point.

Much of this suffering has to do with the culture and society in which they are born.

Jumping ahead in this chapter for a moment, we see that while Jesus did provide physical healing

for this man (Lk. 14:4), he later exhorted the host of the meal to include in his life the “poor, the crip-

The K ingdo m of G od an d Disa b ilit y A Co m m enta r y on L uke 1 4 :1-24 , by S t eve B undy

pled, the lame and the blind” (Lk. 14:13). While not every person on this earth is physically healed—

in fact, the majority are not—what Jesus provided here was a model that brought healing (relief) in all

four categories of suffering, the context for this healing being spiritual and social relationships.

Think of what spiritual encouragement and support is found in a community of relationships con-

nected to God; what emotional support is found when people around you can relate and “bear one an-

other’s burdens” (1 Cor. 1:3-7); what a change for the good in culture and society takes place when we

learn to accommodate and include “differences” that teach us about life; and what a difference shared

resources can make for those whose physical or intellectual limitations prohibit them from making

gains or having access to certain structures that they would otherwise not achieve or have access to!

Christ was, in a very real sense, creating the model he would later call the Church.

As with the woman with a disability in Luke 13, Jesus took immediate notice of this man with a

disability at the Sabbath meal. Knowing the hearts of those in this “hostile” gathering, Jesus asked the

experts in the law: “Is it lawful to heal on the Sabbath or not?” (Lk. 14:3). There was a prevailing opinion

among rabbis that healing of the sick or disabled was not allowed on the Sabbath unless there was

a distinct probability that a person would otherwise die that day.

The question created a dilemma

for the religious leaders; what they had intended to be used against Jesus had now been turned on

and used against them. The text tells us they “remained silent” (v. 4). In his commentary on Luke,

Alfred Plummer explains:

The dilemma, if they had planned one against Him, is now turned against themselves. These

lawyers were bound to be able to answer such a question: and if rigorist Pharisees made no ob-

jection when consulted beforehand, they could not protest afterwards. They take refuge in si-

lence; not in order to provoke Him to heal, but because they did not know what to say. They

did not wish to say that healing on the Sabbath was allowable and they did not dare to say that

it was not.

In their silence Jesus healed. Taking the man, Jesus—as he often did—touched him during the heal-

ing process. After he was healed, Jesus dismissed the man from their presence, likely in order to remove

him from the situation where those present had a dislike for Jesus and now for this man whose presence

had brought about such embarrassment for them. Caught in their own trap, their concern for their

own religious traditions outweighed their concern for the disabled.

Sensing the tension, Jesus once again posed a question to expose the wickedness of their hearts: “If

one of you has a son or an ox that falls into a well on the Sabbath day, will you not immediately pull

him out?” This is a parallel to the context of Luke 13:15-16, with the exception that Jesus here did not

call them hypocrites. This is not because they were any less hypocritical than those he addressed in

chapter 13, but rather because those present had not yet spoken up against the healing—they were still

stumped over not being able to answer the first question regarding the law. Now, once again, they “had

nothing to say” (Lk. 14:6).

In the structure of this sentence Jesus placed the stress on “of which of you” (τινυσ υμων/tinus

humon), framing the question as a specific question posed to each one who was present. Jesus also

used the word “immediately” to convey to them that just as they would not delay (another day) but

would think nothing of it being the Sabbath to rescue their son or animal if it were in danger.

There do not appear to have been any restrictions on rescuing a person or animal on the Sabbath

in Jewish Sabbath regulations. There were, however, restrictions among the Qumran people found in

The Damascus Document XIII: “Let not a man help an animal to give birth on the Sabbath day and if she

The K ingdo m of G od an d Disa b ilit y A Co m m enta r y on L uke 1 4 :1-24 , by S t eve B undy

lets her young fall into a cistern or ditch, let him not lift it out on the Sabbath.” Jews in general, however,

would not hesitate to rescue their family members or animals.

Once again, the religious leaders where

“red-faced” over their self-centered lives of caring more for their own children and animals than the

children of God. We also see that it is a person with a disability through whom the lesson comes—as

will also be the case in the remainder of chapter 14, where Christ illustrated the nature of the kingdom

of God in the consummation of the age.

Blind Hosts and Dishonored Guests—Luke 14:7-11

In verses 7-11 Jesus noticed that the guests were jostling for the places of highest honor. The irony here

cannot be overlooked. Jesus had just healed a man with a disability who had not been invited to the

meal. Rather than celebrating with this man over this miraculous intervention, inviting him to the

table and “hearing his story,” the guests were trying to gain recognition of their importance by means

of claiming the best seats. Jesus had just “claimed” this man with a disability for the kingdom and they

were busy claiming seats of recognition in their religious tradition.

Jesus told them a parable about places of honor at a wedding feast. Jesus likely chose this example

because the places of honor at a wedding were more clearly delineated than they would be for a meal

at the house of one of the Pharisees. In other words, even though it may not have been obvious that

their intentions were to obtain the seats of honor, he used a clear example in order to reveal what was

really happening. The point of “feast,” however, could also have been intended as a direct segue into

the instruction about “whom to invite to a feast” that Jesus was about to give to the host. In the parable

of the wedding feast it is the host who has the final say over who has the seats of honor. Do not overlook

the parallel in this story with what we read in Luke 13 and are about to see in the rest of chapter 14.

Who has the seats of honor in God’s economy, in God’s kingdom? The “Host” will decide.

Jesus stressed humility over pride and promotion over humiliation. Instead of having a self-righteous

attitude that one deserves and should take a seat of honor, Jesus taught that humility recognizes honor

is not determined by class, status, position, or wealth—rather, it is determined by God.

It would be a mistake to think this is a new teaching for the religious leaders. Jesus’ teaching here

echoes Proverbs 25:6-7: “Do not give yourself airs in the presence of a king. Do not occupy the place

reserved for important people. It is better to have someone say to you, ‘Come up here,’ than to be forced

to a lower place in the presence of a prince.” The problem for this group was not a problem of knowl-

edge, but of the heart. Though they knew well the teachings of Scripture, they were full of pride and

self-arrogance. Jesus ended this parable with the words, “For everyone who exalts himself will be hum-

bled and he who humbles himself will be exalted” (Lk. 14:11), much like the way he concluded his

teaching in Luke 13:30, “Those who are last will be first and the first will be last.” In the minds of these

spiritual leaders, the man with a disability was last and they were first. Jesus made clear this is not true

with the kingdom of God.

As if it were not already explicit enough, Jesus now turned to the host in verses 12-14 and spoke di-

rectly to him.

The Host—Luke 14:12-14

Here we see one of the most descriptive explanations of the nature of the kingdom in the Book of Luke.

Similar to the pattern in chapter 13, Jesus moved from ministry to those with a disability (Lk. 14:1-6),

to a lifestyle of humility and placing others first (Lk. 7-11), to a lifestyle of daily inclusion of those with

The K ingdo m of G od an d Disa b ilit y A Co m m enta r y on L uke 1 4 :1-24 , by S t eve B undy

a disability (including the Gentile, poor, outcast and outsider), and concluded with a future view of

the kingdom.

Jesus gave this instruction to the host: “When you give a luncheon or dinner…” (v. 12). Similar to

the personal application Jesus stressed in Luke 14:5 (“If one of you has a son…”), Jesus also made his

“commission” to the host personal: “When you give a luncheon…” It is important to note that we find

here the first of two “commissions” in which Jesus gave clear instruction on the inclusion of those with

a disability into our personal lives and the life of the church. The first “commission” is to us individu-

ally. If our lives are to reflect the kingdom of God, then we should live like the King, a lifestyle inclusive

of those with a disability. The second “commission” here is to the Church, the representatives of his

kingdom. This is found in Luke 14:15-24, which we will look at shortly.

Notice that Jesus used both “luncheon” (αρι στον/ariston) and dinner (δειπνον/deipnon), which

suggests that Jesus was not merely referring to one particular meal, but rather was communicating the

notion of a comprehensiveness of meals to be encompassed by one’s hospitality. In other words, Jesus

was not suggesting just a special occasional meal; rather, one’s normal lifestyle should be that of in-

clusion of those with disabilities, those “others” not normally invited to a meal in their culture—those

outside their comfort zone of traditional association, those they considered “lowly” and would not

find in the seat of “honor.”

More specifically, Jesus mentioned here the typical guest list of a Pharisee, including “friends, broth-

ers, relatives and rich neighbors” (Lk. 14:12). He added that the motive of the heart is usually that of

reciprocity, a desire to be repaid in some fashion or form. He then provided an alternative guest list for

the host, one that comes from the “Host” of all banquets and has the places of honor already reserved:

“But when you give a banquet, invite the poor, the crippled, the lame, the blind and you will be blessed”

(Lk. 14:13). The contrast in lists was obvious to those present. The first list included those currently

present at the meal; the second list represented the man with a disability who had been healed (and

those with him) but who had not been invited.

This reversal and contrast is one that had been displayed in the life and teachings of Jesus. As Jesus

walked the earth and ministered to the needy he “revealed the Father” (Jn. 1:18), showing us the char-

acter and nature of God. Here he taught that the nature of the kingdom, which reflects the King (the

Host), is such that it has a place of honor for those who have been rejected, marginalized, and cast out

of religious and social settings because of disability or status. This text sets an understanding of the

nature of the kingdom that influences all that the Church is and does. For if the kingdom is one in

which people with a disability have a seat of honor, then the Church would do well to understand the

heart of the King and his love for the overlooked.

A lifestyle of inclusion of persons with disabilities will indeed return blessings, that is, blessings of

the kingdom.

As Hendriksen comments, “What minister cannot bear testimony to the fact that some

of the finest lessons he ever learned were given to him by the poor… the small, the sick, the handicapped,

the dying?”

Not only will there be an earthly blessing, but a heavenly one as well: “…you will be repaid at the

resurrection of the righteous” (Lk. 14:14). Once again the immediate context for discussion is earthly

ministry (here and now) set in the broader context of eschatology (the yet to come).

The Great Banquet—Not What They Expected—Luke 14:15-24

Once again we see the parallel of emphasis in chapters 13 and 14, with a focus on contrast and

reversal:

The K ingdo m of G od an d Disa b ilit y A Co m m enta r y on L uke 1 4 :1-24 , by S t eve B undy

By setting 14:15-24 (with its rounding up of totally unlikely guests for the banquet of the king-

dom of God) in parallel with 13:22-30, Luke establishes a dialectic between human responsibility

stressed here and the priority of God’s grace and initiative… The reversal here is of the expecta-

tion of those who experience the earthly ministry of Jesus and expect to be present at the ban-

quet of the eschatological kingdom.

As soon as Jesus brought up the resurrection of the righteous, someone at the table quickly jumped

on the topic of the “feast in the kingdom of God” (Lk. 14:15). From the context and Jesus’ response

it is clear that the tone of the one who spoke up was quite “pious.” Having just been rebuked by Jesus

about not caring for the disabled and outcast and being told about places of honor in God’s kingdom

being reserved for the poor, this guest tried to give a corrective reply regarding his (and the other

guests’) position in the great banquet of the kingdom.

This only added fuel to Jesus’ fire. In a sense, he responded with, “You want to talk about the king-

dom? Okay, let’s talk about the kingdom….” He then launched into a parable that is unmistakably a

climactic point in the Gospel of Luke. In chapters 13 and 14 Jesus had ministered to two persons with

disabilities, had twice rebuked the religious leaders for their hypocrisy and their greater concern for

their animals and own affairs than for the outcast children of God (all in his name), had foretold of

Gentiles and outsiders becoming “insiders” in the kingdom of God and “insiders” becoming outsiders,

and had specifically communicated that a lifestyle that reflects the kingdom was in fact a lifestyle of

inclusion of those with disabilities. Jesus now threw the final punch: all he had been teaching up to

this point was simply a reflection of the kingdom to come!

To those present, a discussion of the “feast in the kingdom of God” (Lk. 14) had a clear meaning.

Jews viewed the Messianic kingdom of God in all its fullness as that of a great banquet, with lavish

amounts of food, drink, and fellowship, with God ultimately ruling all the earth, including Gentiles:

“On this mountain the Lord Almighty will prepare a feast of rich food for all peoples, a banquet of

aged wine—the best meats and the finest wines.”

The thing symbolized in this way is the full enjoyment of blessedness in the perfected kingdom

of God. The lost are not only humbled so that they submit to the Lord, but they also take a part in

the blessedness of his Church and are abundantly satisfied with the good things of his house. Al-

though the feast is on Earth, it is on an Earth that has been transformed into Heaven; for the party-

wall between God and the world has fallen down; death is no more and all the tears are forever

wiped away.

To better understand the radical nature of what Jesus was saying to those present, it is necessary

to reflect upon the common Jewish theology of the day relating to this 700-year old conversation of

“The Great Banquet” in Isaiah 25. Kenneth Bailey in his book Jesus Through Middle Eastern Eyes provides

insight into the beliefs held.

When the Jews returned to Judea from the Babylonian exile, the language

had changed from Hebrew to Aramaic.

About the time of Jesus, an Aramaic translation of the Hebrew Scriptures known as the Targum

was used in the synagogues. Some of the translators of the Targum took great liberty in translating

the texts. As a result, the Targum gives us insight into how people in the first century understood

some of the biblical texts.

It is apparent that the translators of the Targum did not care for Isaiah’s all-inclusive vision of

the great banquet: “Yahweh of hosts will make for all the peoples in this mountain a meal. And al-

though they supposed it is an honor, it will be a shame for them and great plagues, plagues from

which they will be unable to escape, plagues whereby they will come to their end.”

The K ingdo m of G od an d Disa b ilit y A Co m m enta r y on L uke 1 4 :1-24 , by S t eve B undy

Following in similar footsteps of the Targum translation, the Book of Enoch (2

Century B.C.)

speaks of a great banquet with the Messiah except that it affirms the presence of the Gentiles. “But the

angel of death with be present to destroy those Gentiles. The banquet hall will run with their blood

and believers will have to wade through it in order to reach the table!”

The Qumran community (1

Century B.C.) was certain that no Gentiles would be present at the

great banquet. Only pious Jews who obeyed the law would be there. What is also clear from this scroll

is that no one with disabilities would be present. Listen to their Scroll of Messianic Rule as it relates to

the disabled: “No one can attend the banquet who is smitten in his flesh, or paralyzed in his feet or

hands or lame or blind or deaf or dumb or smitten in his flesh with a visible blemish.”

By the 1

Century, Isaiah’s vision of the inclusive great banquet is completely obscured by certain

prejudices against the Gentiles and the disabled.

Turning to the self-righteous man, Jesus reiterated in parable form what he had already said about

“seats of honor” and “guest lists” that had on them the names of the disabled and outcasts. He now

indicated that this “feast of the kingdom” in which they had put such self-confidence would in fact be

“filled” (Lk. 14:23) with those about whom he had just spoken. In the parable, “a certain man was

preparing a great banquet” and had invited a large number of guests. In those days it was not uncom-

mon to first invite and then send a reminder. The story does not indicate that any had declined at the

first invitation, so they were expected to attend once the banquet was prepared. As the host eagerly

waited for his guests to arrive and enjoy the well-prepared feast, his servant returned with the mes-

sage—no one is coming—as if they were of one mind not to participate in this banquet. Luke makes it

clear in verse 18, which can literally be translated as, “And began with one (consent) to excuse them-

selves all.” As Plummer comments, “There was no variation; it was like a prearranged conspiracy: they

all pleaded that they were at present too much occupied to come. And there was not a single excep-

tion.”

Notice that of all the excuses mentioned, not one was a legitimate excuse that would justify “dis-

gracing” the host and his banquet. Buying a field, buying oxen, and getting married are all insufficient

excuses for dishonoring the host. What a powerful analogy for those who will not partake of this great

eschatological feast! It is as if something in their hearts led them to conspire together to hide behind

excuses in order to avoid honoring the host.

As the host listened to the servant he became angry at the illegitimate excuses and ordered his ser-

vant to “go out quickly in the streets and alleys of the town and bring in the poor, the crippled, the

blind and the lame” (Lk. 14:21). A reiteration of the “guest list” mentioned in Luke 14:13, Jesus was

now stressing once again that the kingdom belongs to such as these. That the servant had to go to the

“streets and alleys” (v. 21) conveys the socioeconomic position of the poor and disabled. Similar to

what we would experience in a downtown urban setting, a “street” was the broader, more traveled road

where you would expect to find beggars who are poor and disabled; “alleys” were more hidden, off the

path, and usually where the least of the least would be found. As Hendriksen explains, “the servant is

now sent into that part of the city where the underprivileged people were living; the poor, crippled,

blind and lame, the very people already mentioned in verse 13.”

Notice the segregation of the disabled

from the mainstreamed—the servant had to go out past the neighborhoods, hotels, schools, and even

the synagogues to find the disabled.

The master told the servant to “bring [them] in” (v. 21). Hendriksen goes on to comment:

This was probably necessary, not so much because, for example, the blind would not have been

able to find the banqueting hall unless they were taken by the hand and led, but rather because

The K ingdo m of G od an d Disa b ilit y A Co m m enta r y on L uke 1 4 :1-24 , by S t eve B undy

all of the groups here mentioned might well entertain serious doubts with respect to the ques-

tion whether a sumptuous banquet could really be for them.

A lifetime of neglect, abuse, and discrimination had driven the poor and disabled into the outcast

places of the city. Why would anyone want to celebrate them? Jesus’ teaching and lifestyle redefined

for the Jews of his day what the kingdom of God was all about.

James, the half-brother of Jesus, seemed to have “caught” what Jesus “taught” when he wrote:

My brothers, as believers in our glorious Lord Jesus Christ, don’t show favoritism. Suppose a man

comes into your meeting wearing a gold ring and fine clothes and a poor man in shabby clothes

also comes in. If you show special attention to the man wearing fine clothes and say, “Here’s a

good seat for you,” but say to the poor man, “You stand there” or “Sit on the floor by my feet,”

have you not discriminated among yourselves and become judges with evil thoughts? Listen, my

dear brothers: Has not God chosen those who are poor in the eyes of the world to be rich in faith

and to inherit the kingdom he promised to those who love him? (Jas. 2:1-5, italics added)

In verse 23, the servant reported that all the master had requested had been done, but there was

still room for more. The master then told the servant to go out again, but this time to the “roads and

country lanes and make them come in, so that my house will be full.” This host was gracious and

wanted nothing he had prepared to go to waste—for he had plenty to lavish upon those who had been

neglected by society. “Roads and country lanes” were locations outside the city. Now that those inside

the city had been gathered, his servant was to go outside the city where the “untouchables” would be

living in small shacks and dwellings, many segregated according to disability or disease. The servant

was now to literally compel them to come in (v. 23). The language conveys a strong urging or compelling,

something that was necessary for them. The host desired that his house be “full” of people who were

poor, crippled, blind, and lame; he would not start the banquet until they had all been gathered and

had a place at the table. Those who in the comfort of their lifestyle and self-confidence made excuses

would in no way participate in the banquet. But for those with a disability and others marginalized in

their society, the host made it clear: the kingdom was made up of “the least of these brothers of mine”

(Mt. 25:40).

As he ended the parable in verse 24, it is clear from Luke’s writing that Jesus switched from a parable

of a host to himself as host, speaking directly to those present: “I say to you (plural).” He now made it

a personal address to those listening: you are the guests who made excuses; those who did not make ex-

cuses are the poor, the crippled, the blind and the lame (v. 21).

What Jesus makes clear in these verses is his heart for those with disabilities. There should be no

doubt where Jesus stands in his love and compassion toward those affected by disability. Likewise, there

should be no doubt among an unbelieving world where individual Christians and the Church stand

in our care and concern for those touched by disability. As Jesus taught in the account of the Good

Samaritan, “Go and do likewise.”

The K ingdo m of G od an d Disa b ilit y A Co m m enta r y on L uke 1 4 :1-24 , by S t eve B undy

NOTES

1. John Nolland, Luke 9:21-18:34, Word Biblical Commentary, vol. 35B (Dallas, TX: Word, 1993), p 721.

2. Ibid, pp 745-746.

3. There are numerous other recordings of Jesus with the disabled in Luke and the other gospels, but three specifically on the Sabbath in Luke.

4. William Hendriksen, Exposition of the Gospel According to Luke (Grand Rapids, MI: Baker Book House, 1978), p 720.

5. Much of the thoughts here on suffering and the church comes from my personal experience working professionally with the physically and devel-

opmentally disabled—as a licensed minister, pastoring families affected by disability and as a staff member at Joni and Friends International Disability

Center—but also and especially, from my experience as a father of a son with physical and developmental disabilities.

6. William Hendriksen, Exposition of the Gospel According to Luke (Grand Rapids, MI: Baker Book House, 1978), p 720.

7. Alfred A. Plummer, A Critical and Exegetical Commentary on the Gospel According to St. Luke (Edinburgh, UK: Morrison and Gibb Limited, 1989), p. 355.

8. See also Luke 13:14, where the synagogue ruler rebuked the woman with a disability and those with her for coming for healing on the Sabbath.

9. William Hendriksen, Exposition of the Gospel According to Luke (Grand Rapids, MI: Baker Book House, 1978), p 720.

10. For further study on the blessings of friendship with the disabled, refer to Joni Eareckson Tada and Steve Jensen, Barrier Free Friendships (Grand

Rapids, MI: Baker Book House, 1997).

11. William Hendriksen, Exposition of the Gospel According to Luke (Grand Rapids, MI: Baker Book House, 1978), p 725.

12. John Nolland, Luke 9:21-18:34, Word Biblical Commentary, vol. 35B (Dallas, TX: Word, 1993), pp 734, 736.

13. ee also Isa. 25:6; see also Ps. 23:5; Mt. 8:11-12; 22:1ff.; 26:29; Mk. 14:25; Rev. 3:20; 19:9).

14. Carl F. Keil and Franz Delitzsch, Commentary on the Old Testament, Trans. J. Martin (Grand Rapids, MI: William B. Eerdmans Publishing Co., 1969),

p. 439.

15. Kenneth Bailey, Jesus Through Middle Eastern Eyes (Downer’s Grove, IL: IVP Academic, 2008).

16. Ibid., p. 310.

17. Ibid., p. 311.

18. Ibid., p. 311.

19. I am grateful for the work of Dr. Kathy McReynolds in summarizing Kenneth Bailey’s chapter on Isaiah 25.

20. Alfred A. Plummer, A Critical and Exegetical Commentary on the Gospel According to St. Luke (Edinburgh, UK: Morrison and Gibb Limited, 1989), p. 361.

21. William Hendriksen, Exposition of the Gospel According to Luke (Grand Rapids, MI: Baker Book House, 1978), p 732.

22. Ibid.

23. J. M. Creed, The Gospel According to St. Luke: The Greek Text with Introduction, Notes and Indices. (New York: St. Martin’s Press, 1957), p 192.