by Mo Onyett, on behalf of the pilot Solidarity Circle for Disability.
In May, the pilot Solidarity Circle for Disability discussed the issue of theology and disability. The discussion was based around reports produced by the Methodist Church relating to disability, drawing on the gospel of John and the two most well-known models of disability.
Two Models of Disability
- The medical model suggests that disability is caused by impairment, illness and neurodivergence, and that those need to be corrected for a person to be able to play a full part in society.
- The social model suggests that it is society which causes disability, rather than something from within an individual. A person becomes disabled and excluded by an environment or attitudes which are exclusive and inaccessible, and/or where medical and social care systems do not provide the support an individual requires to play a full part in society.
A Theological Basis for Inclusion
The practical matter of accessibility and inclusion in the church, is rooted in theology, in addition to legal requirements and moves toward inclusion in wider society. The way each person understands disability in relation to their faith may influence how they respond to calls for better access.
While the answers to questions of why disability and illness exist may seem unattainable, the removal of barriers that lead to exclusion is very much attainable. There are some key theological affirmations which underpin inclusion generally, which are welcomed, but these are not specific to the inclusion of disabled people.[1]
Reports which concern disability and theology, tend to be focused on healing, rather than accessibility and inclusion. Sadly, this does seem to reinforce some older thinking about disability and the need to be judged, cured, or even pitied. In the past a lack of healing has been linked to personal responsibility, particularly to a lack of faith or sinfulness. In a 1977 report, healing was still very much linked to proof of salvation, with the report suggesting salvation may mean finding a ‘subtle balance’ between healing and rising above illness or impairment if complete healing didn’t occur.[2]
More recently, the tendency of medical professionals to link wellbeing with prevention of chronic illness and disability has been echoed in church reports. A report produced in 2020 suggests increasing the promotion of ‘healthy lifestyles, so that the need to pray for healing when people become ill is reduced.’[3] There are many illnesses and impairments, congenital or acquired, which cannot be prevented. Wellbeing support and medical care can support inclusion and accessibility for some disabled people, but not all. There is a need to take a more holistic view.
An important consideration for Christians is that the risen Christ, the source of our salvation, still bore scars and remained disfigured when meeting with Thomas (Jn 20.24-27). Healing does not necessarily mean an absence of disability or illness. In 2022 the Methodist Conference considered whether prayer for the healing of specific conditions, particularly neurodivergent conditions, should be prohibited. While this is being considered, the conference urged Methodists ‘to continue to offer prayers for those living with any condition that impacts on their wellbeing’, rather than specifically for healing.[4] A Christian model of disability may combine both medical and social models, with an emphasis on a holistic approach to enable inclusion.
At the time of Jesus, those who were disabled had limited or no access to employment, family life, care, or spiritual support as part of a worshipping community. If the healings carried out in the New Testament are viewed through the lens of the social model of disability, or the more nuanced one suggested above, many seem to serve the purpose of removing barriers to inclusion and accessibility. The healing of the unnamed man born blind in John 9, is one such example. Jesus explicitly says the man was born blind that ‘the works of God might be displayed in him’ (Jn 9.3). This seems to confirm that the disabled person is made in the image of God and that removing barriers to access helps reveal the glory of God.
It seems the inclusion of people who are disabled, ill, or neurodivergent is something Jesus compels us to do to ensure life in all its fullness is available to all. As a justice seeking church this is something we need to communicate and to commit to. Making worship and church buildings accessible benefits everyone, because when each member of a congregation is included, we increase our knowledge of God and strengthen our church community.
The Solidarity Circle for Disability has been running as a pilot group for approximately two years. A new group is due to begin in September 2023. More information www.methodist.org.uk/about-us/the-methodist-church/the-inclusive-methodist-church/solidarity-circles/
[1]https://www.methodist.org.uk/about-us/the-methodist-church/the-inclusive-methodist-church/strategy-for-justice-dignity-and-solidarity/theological-underpinning-for-edi/
[2] https://www.methodist.org.uk/downloads/pi_healingministry_77.pdf p3.
[3] https://www.yorkshirenemethodist.org/wp-content/uploads/2020/12/Encircled-in-care.pdf p64
[4] https://www.methodist.org.uk/media/26261/conf-2022-noms-yellow-new-204-206.pdf
Theology Everywhere 
I had intended to mention, in response to today’s inspiring T.E., a Roman Catholic priest who told me after a regular visit looking after pilgrims to Lourdes that people were not often CURED, but many came home HEALED.
But then coincidentally there was a news item on the BBC website about a musician born without arms who plays French horn with his left foot and, of course, his mouth.
There was so much to think about in this morning’s piece, and so many things to follow up. Thank you.
My own disability is almost total deafness, which is not immediately obvious – but another disability was chronic pain, which has now gone following serious surgery. Even being female has been regarded as a disability in practice! My own great-grandfather rejoiced in the birth of his first great-grandson, though as he put it to the local press at the time ‘I have been a great-grandfather before.’
The ‘before’ event was me – a mere girl.
I commend my own church for its inclusiveness. Maybe that is why it is growing. The love enfolds you as you enter the doors.
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Good article and response by Josie. Jesus always reached out to those struggling and in the case of the accident at Siloam said it wasn’t due to the victims’ special sins but an opportunity for all to repent, life being hazardous.
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Thank you for your thought provoking article. I’ve spent a good deal of time thinking around these issues over the years, especially in relation to the personal situation of family members. The question; “what will their resurrected body be like?” is always a testing one. For myself, I find my answers tend to differ depending on whether a person has a congenital condition or has developed a chronic and progressive disease over their lifetime. I recognise I have a lot to learn, but one thing I know is that heaven will be fully accessible!
I’ve also been thinking a good deal over “wellbeing” and health and its consequences for the church. I agree with your comment that, overall, a holistic view is needed….lifestyle will never fully account for the state of people’s health. And yet within that bigger picture, there are things we know. We know that rising rates of obesity will lead to more and more people developing diabetes and related conditions…..and yet we are a church still often based on cake and sweet treats, perhaps particularly in our work with young people. Many religions incorporate both fasting and feasting….we seem to have dropped the former but stuck with the latter (and I include my own practice of hospitality at the manse). Does this matter? How might we address it in a way which does not risk body shaming and exclusion?
Thanks again for a good read.
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I feel the church still has some way to go on hidden disabilities. I say this as a preacher who has anxiety and is beginning to recover from severe agoraphobia. My church has made huge efforts to support me since I’ve been able to look outwards again. But there is occasionally that moment when someone genuinely feels it’s helpful to tell you that a situation isn’t suitable for you, rather than work together to render it accessible. This makes me wonder if I’ve done similar at times and didn’t realise it.
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As a disabled person that spent a considerable time in a wheelchair I wish to assert that theologically the medical model is flawed. To suggest that “disability is caused by impairment, illness and neurodivergence, and that those need to be corrected for a person to be able to play a full part in society” is simply not true. Some disabilities cannot be “corrected” and many disabled people do play a full part in society. Disabled people are not inadequate human beings. The idea that a Christian model of disability may combine both medical and social models stigmatises and alienates, and is unacceptable. The love of God for all people is totally inclusive and non-judgmental, and our love for others should be the same.
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