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 3 – Disability in Relation to Virtue and Character
Cultivating virtue and character are key aspects of the Christian life, and this view perceives disability as an opportunity to cultivate virtue. There is some support for this with passages that demonstrate that suffering does cultivate virtue and character. Suffering is to be received with joy because of the virtues it produces – endurance, character, and hope (Rom 5:3–5). In the Old Testament, the character of Joseph can be observed emerging through a series of trials (Gen 37–45). Suffering can also be the means by which grace is made known (2 Cor 12:9–10) and faith is refined (1 Pe 1:6–7).
However, suffering does not always lead to virtue. Isaiah laments that Israel’s suffering has not led to repentance (Isa 1:2–31). Likewise, Jeremiah observes Israel’s refusal to repent despite suffering (Jer 5:1–3). A paralysed man was so preoccupied with his condition he did not recognise who it was that healed him (John 5:2–17). The book of Revelation anticipates despite the suffering of humanity, this will not lead to repentance (Rev 9:13–21). So, suffering does not automatically cultivate virtue. Rather, faith has a vital role of cultivating virtue through suffering.
There is also the danger that the view of suffering cultivating virtue can leave injustice unchallenged. Clearly, believers are to identify with each other (1 Cor 12:26) and have concern for each other’s welfare (Jam 2:15–16). Expressing such concerns is a means of honouring God and showing righteousness (Isa 58:6–12; Eze 18:5–9). It is also the standard by which Christ will judge his people (Mat 25:35–40).
For many people with disabilities, the disability itself is seldom the cause of distress. Much more often the distress comes from secondary issues – isolation, inaccessibility, poor attitudes, objectification, lack of opportunities, prejudices, and discrimination. These secondary issues should not be dismissed or trivialised as being part of the course of living with disability. Instead, these secondary issues can, and should be, readily challenged. When they are challenged, greater virtues are cultivated as the individual identifies themselves as having worth and dignity.
Conclusion
In this series, it has been shown that ableist perspectives often have an influence on Christian teachings around sin and the Fall, the eschatological state, and the development of virtue and character. While these teachings may have a logical integrity, they may be without an exegetical basis or not taking into consideration other presentations in Scriptures. These can have unintended implications for people with disabilities and present spiritual difficulties. The challenge is to not only consider Christian teaching from an ableist perspective, but to consider other interpretations of Scripture that have a robust exegesis. This will lead to a deeper appreciation of Scripture, and a richer, more inclusive hope for believers.