Jason Forbes
Disability Advocate
The way we interpret and perceive the world is often informed from our experience. Most of us do not experience disability on a daily basis. That is, most of us do not have a biological or mental condition that results in social disadvantage. So, the world around us is often interpreted and perceived through an ableist framework. The Oxford English Dictionary defines ableism as, “Discrimination in favour of able-bodied people; prejudice against or disregard of the needs of disabled people.” While there may not be intended prejudice against people with disabilities, prejudice can occur simply by giving preference to able-bodied people. So, for example, not providing a ramp may not intended to be prejudice against people with disabilities, it nonetheless demonstrates a preference for people who don’t have mobility issues.
Most people experience able-bodiment as a norm, and do not feel a need to interpret and perceive the world from any other perspective. This is also true for the interpretation of Scripture. Because the able-bodied perspective is so dominant, Scripture tends to be interpreted accordingly. Such interpretations of Scripture go unchallenged and become acceptable biblical teaching. This is what I mean by “ableist teachings in the church”. Here, I want to address points of teaching that are readily accepted as biblical, but nonetheless can create stumbling blocks for people with disabilities. These unnecessary stumbling blocks can prevent people from coming to faith or create on going issues for those who have faith.
In this series, three ableist perspectives will be scrutinised, and a more nuanced perspective will be presented. Part 1 considers disability in relation to sin and the Fall, part 2 considers disability in relation to the eschatological state, and part 3 considers disability in relation to virtue and character.
Part 2 – Disability and the Eschatological State
In part 1, it was seen that disability is often considered a direct result of the Fall. It would follow from such an understanding that the eschatological state will be devoid of disability. However, scholars such as George C. Hammond have yet to provide an exegetical basis from Genesis 3 supporting the assertion that disability is a direct result of the Fall. A careful reading of Genesis 3 reveals the effects of the Fall a made manifest in humanity’s relationships with God, each other, and creation. Apart from the man returning to the dust of the ground implying death (v. 19), there is no word spoken against the human anatomy to suggest that some will have disability as a result of the Fall. That is not to say that the Fall has no implications for people with disabilities. The Fall does have far reaching consequences for people with disabilities. However, this is nuanced through the relationships that are directly affected through the Fall. Therefore, assumptions of the eschatological state should not be made on the assertion that disability is a direct result of the Fall.
There are passages that would seem to suggest the absence of disability in the eschatological state (Isa 29:18; 32:3–4; 35:3–6). However, given other elements in the context of each passage (for example, meekness and poverty), and the predominant theme of judgement throughout the book of Isaiah, the vocabulary is best understood as primarily depicting the spiritual state of Israel at the time of Isaiah. Other passages suggest that there will be disabilities and scars carried over from this life into the eschatological state (Matt 5:29–30; Luke 14:21). Jesus himself bore the scars of crucifixion in his resurrected state (John 20:25, 27). In his vision of heaven, John saw a lamb that looked it had been slain, referring to Jesus (Rev 5:6). It may be argued that such passages do not support an eschatological state with disabilities. If this is the case, neither should it be argued that passages such as those found in Isaiah support an eschatological state without disabilities since the use of vocabulary is approximate to each other.
Neither should Jesus’ healing of sickness and disability be thought to be a kind of “reverse of the curse”. If there has been no curse uttered against the human anatomy (apart from death which is reversed in Jesus’ resurrection), then there is nothing to reverse. Sickness and disability were not often thought of in relation to the Fall at the time and place of Jesus. Sickness and disability were far more thought of in relation to sin and demonic activity.1 It’s interesting that while the fever of Simon’s mother-in-law was not attributed to demonic possession, Jesus healed her by rebuking (ἐπιτιμάω) the fever as though it was a demon. This is due to a common belief that sickness and disease were, at least, caused by demonic activity. Therefore, what is seen in the healing ministry of Jesus is not a glimpse into the eschatological state, but a demonstration of his authority in the spiritual realm. It is worth noting that any “reverse of the curse” would also involve a restoration of the relationships between the individual, God, other people and creation. However, there were those who did experience Jesus’ healing, yet did not respond in obedience (Mark 1:40–45; Luke 17:11–19; John 5:1–17), which would suggest that Jesus’ healing ministry was not a glimpse into the eschatological state.
One of the clearest descriptions of the eschatological state is found in Revelation 21:4–5 where it is said that there will be no more death, mourning, crying or pain for “the former things have passed away”, and that all things are being made new. Without a doubt there are many disabilities that involve pain and distress. However, Revelation 21:4–5 does not demand an eradication of disability. The most that can be said is there will be a radical transformation of human existence, and this transformation will include disability. However, given that social disadvantage would seem to be out of place in the eschatological state, it’s difficult to say that there will be disabilities in any meaningful way.
Perhaps the clearest teaching of this transformation is found in 1 Corinthians 15:35–48 where while a continuation is recognised between this present life and the eschatological state, there is a radical discontinuation as well. Here, just as there are different kinds of bodies between animals, the eschatological body will be different from the present body. The current body is perishable, dishonourable, weak, worldly (ψυχικός), while the eschatological body is imperishable, glorious, powerful, and spiritual. An ableist eschatology may perceive those without disability as having a minor touch up while those with disability receive a major overhaul. 1 Corinthians 15:35–48 rules this out. All those who enter the eschatological state are going to receive a major overhaul for a radically different existence. To begin appreciating how radically different the eschatological state will be, it’s worth reflecting on what this body will look like, the age of people, the function of senses, socialising, communication, mobility, and God’s presence. Often, conceptions of the eschatological state are only projections of cultural values. However, the Bible gives a much more radical presentation.