1 Joshua Gale 9/30/12 In a Christian context, ones body becomes the source of much debate; its capacity to withhold

in it the spirit of God, its connection between it and the world, how one must properly bury it after one has passedthe list could go on. A theology of the body could apply to a wide array of things, the body of Christ, the body of the church, a persons body, etc. Attempting to fully analyze the theological implications of ones abilities, or disabilities, as a person is nothing that I believe can be understood without first being realized through its context in and connection with Christs body. As Christs physical self hung on the cross, the body of Christ, the church, was finally liberated to become one under God. Paul of the New Testament echoes this with a charge in his letter to the Corinthians that commissions them to act as a single unified body. An analogy is used to help depict these instructions: just as ones body has many parts that must work together in order to perform any given task, the church does also, with no part having any greater value than the other.1 Therefore, this paper aims to build a theological claim about the body that takes seriously the presence of disabilities as it relates to the body of Christ as a place of full inclusion and Christs incarnate self, pre and post resurrection. Because the United States is not a country whose citizens are not homogenized in appearance, one need not look back very far to discover a time in which there is an example of blatant racism and oppression. This, of course, is referencing the civil rights movements of the 1960s. In fact, it is not even a century ago that women, no matter their race, were not allowed to vote as written in the 19th amendment. Though these are unarguably tragedies, womens rights and segregation are nearly always topics of continuous discussion, yet any conversation about Paul writes in 1 Corinthians 12 about the body of Christ and each of our places within it. It is from this text that the following descriptions of the body of Christ and the church will be based upon.
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2 the internal and systematic oppression of those with disabilities throughout history has hardly ever met the press. A book titled Silenced Bodies brings to light what it was like to be institutionalized and to live and be educated within deaf schools: Memories of schools for the deaf in the 1940s and 1950s are almost universally about irrational punishments, moving about in groups, standing in lines, fighting to get a second helping of dessert, waking in the morning to flashing lights and banging on metal beds, sharing showers and sinks.2 It is unimaginable for those of us of the dominant culture to try and place ourselves in such situations. The stretch is not a far one to realize that of the many struggles one with disabilities may face, isolation is of the most frequent.3 This isolation is, in some ways, forced, in which case we have created a place where the term solitary confinement, which is applied to those in prison, could be appropriate. In fact, historically, those with disabilities make up a population whose representation has been poor, treated largely the same as the ex-slaves, the sick, and criminals. Schools for the blind or deaf, or institutions for the insane, were conceived as a way to remove the afflictedfrom the streets where they were they could wander without constraint, and place them in more regimented environments.4 With a more comprehensive historical understanding of the treatment of those with disabilities, one might become more aware of the significance that the church opens its doors to them when they are shunned by societythat the church becomes a refuge for those who live a life of solitude. A church of full inclusion is a community that has responded to Pauls call that Quoted in Silenced Bodies, P. 14 Quoted in Silenced Bodies, P. 15, Even at a time when distances are short, and information is easy and readily available, isolation still happens. Instead of being caused by geographical remoteness or family income, isolation can be caused by neglect, indifference, or simply lack of expectation. 4 Quoted in Silenced Bodies, P. 27
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3 the body of Christ come together and function as one. Unfortunately, far too few ecclesial bodies have answered that call and people who are unusual, or in some way disabled, are forced to wander with no solace in the church. Considering the theological implications of the Gothic styled architecture of the 12th century, this fracture in the churchs ability to become full inclusive may come as a surprise. The design of the European Gothic cathedrals was one that allowed light to flow freely throughout the building, with windows and mirrors that were strategically placed to direct and redirect light as light was a representation of Gods movement. When the sun would rise and shine its rays through the stained glass windows, one who had come to worship in such a place would feel as if they had been fully immersed in Gods presence. Once again, it is important to note that this occurred nearly a millennium ago. With a firm understanding that the church should embody the presence of God, even today our churches are not architecturally adequate for those who are physically disabled to be maneuvered around with ease. As Nancy Eisland writes (with dice of sarcasm), For many disabled persons the church has been a city on a hillphysically inaccessible and socially inhospitable.5 Though Eislands argument takes up the issue of the physical inaccessibility of many churches architecture for persons who are disabled, her focus quickly turns back to her main topic: full integration of those who are disabled into the life of the church. Jan B. Robitscher writes beautifully a bit of optimism on this subject of discovering a liturgical place, No longer hindered by barriers of architecture or attitude, we [who are disabled] will be free to discover that our liturgical place is to offer our praise, worship, thanks, and love to

Quoted in Nancy L. Eisland, The Disabled God Toward a Liberatory Theology of Disability, (Nashville: Abingdon Press, 1994), 20.
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4 God who has created, known, and loved us from the beginning and who will lead us into eternal life.6 It is here that I would like to narrow our lens from a more secular and historical perspective by giving attention to issues that have developed from within the body of Christ. Mary Mcclintock Fulkerson contributes a great deal to the matter as it relates to ecclesial practices of propriety. The church, according to Fulkerson, is become a place that we appear. This appearance is not to be confused with the ecclesial practice of showing up on Sunday morning at 11:00. Fulkerson understands a place to appear as an antidote to obliviousness.7 Obliviousness then becomes the heart of her argument as it relates to those on the margins. To become oblivious to race or to those who make us uncomfortable is the message that has been passed along to us in the church since the civil rights movements of the 1960s. As the term works for legal purposes in that the law should be fair and equal to all, not acknowledging class, race, gender, etc., this is not the case for the church, as the church is a body of people and not just a set of policies, rules, or regulations. According to Fulkerson, obliviousness is a kind of forgetfulness, or unawareness. As the church does not and cannot exist within a vacuum, its members bring with them all that they have learned from within their larger social norms. To become blind to those who are unlike ourselves in worship does not mean that we have become properly integrated with one another. It simply means that there is a silent tolerance amongst us, which ultimately is a mask and does not get at the root of the issue. In fact, to ignore those who have special needs would be to treat them the same as society does, if not worse. To appear to each other is to recognize one another exists. Real change, according to Fulkerson, requires the capacity to communicate with such persons, a skill often
6 7

Quoted in Human Disability and Service of God, P. 163 Quoted in A Place to Appear, P. 159

5 missing from typical notions of accountability in the ecclesial community.8 This is drastically different than what those of my generation were taught to do in nearly any other social context. As Martin Luther King, Jr. dreamt, Little black boys and girls will be holding the hands of little white boys and girls, we were told that to ask questions about those we were holding hands with who look or act differently than we do is impolite and will not be tolerated. Being seen and heard by others, being acknowledged by others of different social locationsthis is essential to political life.9 In Pauls analogy to the Corinthians, he is sure to emphasize the significance that we are each unique and that we are each dependent upon one another. To recognize that contingence upon the assets of another means that one must learn about the other. For those who choose to be color blind and ignore the distinct differences of those who make them uncomfortable, it means that they will become ignorant to the assets of that person who is presently unknown them. As technology zooms ahead, it has created a challenging social paradox that the church is going to have to overcome. The paradox is that, through the development of fast-paced social media, we have all become instantly connected with one another in nearly every facet of our lives. Within this new social complexity, we have also discovered how easy it is to become completely emotionally disconnected with one another, as most of our conversations occur via messages or small blurbs of information. This disengagement could be detrimental for the growth of the church and it is the current theological implications of the body of Christ that are at stake. As chapter one of Genesis states we have each been created in the image of Godwe a part of the imago Deiit is clear that in order for us to properly fashion together a full picture of God we must become unified, just as
8 9

Quoted in A Place to Appear, P. 170 Quoted in A Place to Appear, P. 171

6 Paul writes that the many parts of the body create one complete body.10 As a dominant group appears within a setting, it is quite easy for many people to want to become as the leader of that group is. Many may ignore the ear because they all want to be mouths like the preacher, not realizing that the body is made up of many parts, and to function properly, it needs them all. The unintended consequences of a dominant groups obliviousness in an ecclesial setting, no matter how good the intentions, are to become oblivious to fractions within the church. The very incarnation of Christ demonstrates Gods heart for us and Gods desire for unity amongst the church and Godself. As we are to imitate Christ, his mission was to intercede on our behalf a schism that was created by us between God and ourselves. In presenting his impaired hands and feetJesus is revealed as the disabled GodThe disabled God does not engage in a battle for dominance or create new normative power, God is in the present social-symbolic order at the margins with people with disabilities11 The supremacy Christ came at the expense of a disabling of God on the cross. There he bared his naked body to become crippled for us. It was not Christs sin that crippled him. It was the sin of those of the in all the world. Christ, who found no shelter in the worldunder whose protection [the naked] now seek sanctuary, and who thereby for the first time displays the full extent of His power.12 Bonhoeffer and Eisland both agree that Christs most humiliating moment was our salvific charge to stand by his side. When Christ came back to his disciples, they did not know who he was. As with most Biblical passages, we are characterized by one more of those in the story. It is often that, like Thomas, we are not convinced by Christs voice 1 Cor. 12:12, paraphrase Quoted in The Disabled God, P. 100 12 Quoted in Dietrich Bonhoeffer, Ethics, (New York: Macmillan Publishing Company, 1955), 61.
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7 or his manifestations that he is who he says he is. We need to be convicted by his scarswe need to know of his authenticity as someone who has become naked before humanity. What then does it mean that we serve a creator whose body bares the scars of the world? It means that we serve a God who has been kissed by the world. Just as he was tempted in the desert, Christ now can join in a dialogue with us about the world and Satans deceptions as Christ himself experienced them. Harold Dean Trulear writes it this way: because of his scars, we now see images of Jesus, the marginalized one, the outsider, the one who is the only one who knows the trouble I see.13 This is the power of liberation theology. Those who are marginalized can find freedom in the fact that they serve a God who knows how it feels to be oppressed, cast off, and alone. Christs last words were those of feelings of abandonment, a feeling of estrangement from God, the Source. It is through these lenses that we can begin to build a theology of the body taking seriously into account abilities and disabilities. For without having established the proper bases of the church and Christs self, any of the following assumed arguments would become hollow as they each are deeply rooted in a theology of Christs body and the church. It is of the utmost importance that we first recognize what it means to be able-bodied and disabled, and in regards to what. Simi Linton distinguishes one of the most immediate difficulties one is faced with in bringing to light issues of disability. The term disability, as it has been used in general parlance, appears to signify something material and concrete, a physical or psychological condition considered to have

13

Quoted in Human Disability and the Service of God, P. 239

8 predominantly medical significance. Yet is an arbitrary designation, used erratically both by professional and citizens alike.14 As if having an arbitrary definition of the word disabled did not make things difficult enough, a second question in regards to what someone considers to be a part of his or her body must be answered. Nancy Mairs in Body in Trouble writes that she is convinced that her Quickie Proo wheelchair is as much a part of her body as anything else. She says that it is invariably a part of her own body and that its least ailment sends her into a greater tizzy than even her own headaches,15 much like if my cell phone or laptop broke. Mairs voice is refreshing to hear as one plunges deeper into the theology of the body in regards to disabilities. Because one recognizes that not only many physical engagements in the life of someone who is disabled are already difficult, it seems unfair that they must struggle in the face of society as well. Mairs does a great job of accurately depicting her own struggles in a way that clearly lets one know that life is not easy for her while maintaining a humorous transparency throughout her writing. Perhaps it is the human need to see light in a dark situation, but it comes as glass of cool water. As I invest time into studying and exploring theology that concerns itself with those who have disabilities, I find myself becoming more and more vulnerable to my own disabilities. We are all disabled in some way or another, and our lives are only beginning a process of degeneration. The theology of the body in regards to those with disabilities begins to sound quite a bit like that of the theology of the body in regards to those without disabilities. My body, like that of Christs, bares deep scars, physical and emotional, as I have taken up my own crosses. Like that of those who are disabled, I find myself dependent upon others and am
14 15

Quoted in Claiming Disability Knowledge and Identity, P. 10 Quoted in Body in Trouble, P. 46

9 bound to the standards of those around me. Without having an understanding of my own part within the body of Christ, I would not be able to understand my own significance and responsibility to the larger work of God. Jesus Christ in presenting impaired hands and feet and side to be touchedcalls for followers to recognize their connection and equality at the point of Christs physical impairment.16 It is in Christs crucifixion on the cross the playing field was leveledwe all come together. If the church would begin to truly take these theological claims to heartthat we are all disabled in our own ways, that it is by Christs wounds that we are healed, that we are our brothers keepers, and that we are not to ignore or to become oblivious to those who make us uncomfortable, but to instead be present and apparent for themthen maybe the church would become a place where those who are seeking refuge can find it in the peace that Christ has to offer. If the church could learn to criticize itself, as an institution, a community, and a building, taking into consideration all these things, then perhaps it would take the time to look at is most basic procedures and tweak them to be more inclusive for those who are the physically or mentally unable to be a part of them. If the church could be brought to confession of all that it has done to further marginalize those who are on the edges, then revival could ignite and we would see the realness of Christ burst forward amongst all races, nationalities, genders, etc. It is through all these things that I now feel I have a greater capacity to love those who are unlike myself, and through these things that I have come to have a greater understanding of the power of the wounds of Christ. As I become vulnerable to my own incapacities and inabilities, it would be easy to become fearful of being raw before God, but I believe that is in

16

Quoted in The Disabled God, P. 101

10 those moments that God truly becomes available for us. Christs life and his death have come to take on new meanings for myself as I have wrestled with what this now means for me to be more open to unusual situations. These are the moments to shape how I approach my career as an ordained pastor in the United Methodist Church. My prayer is that I will become more available to and understanding of those in my churches that I may have once been hesitant towards. It was my aim build theological claims about the body that takes seriously the presence of disabilities in relation to the body of Christ as a place of full inclusion and in relation to Christs incarnate self, pre and post resurrection. We began by addressing the historical context from which those with disabilities have come from. From that we were able to more properly assess the progress of which has been made and will hopefully gain a better understanding of where to go in the future. The theology of the body of Christ as written by Paul in 1 Corinthians 12, is one of community, emphasizing the bond that we as Christians have with one another and with the world. Secondly, we approached the theology of Christs body as one that is disabled. We expounded upon the implications of serving a God who was broken on the cross and became naked before the world. Finally, we looked more closely at the theology of the body of our own person and how we are affected by our own abilities or disabilities. It is through Christs realness and pain that we can find community amongst one another and it is through him that we can truly find the fullness of God.

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Quoted in Dietrich Bonhoeffer, Ethics, (New York: Macmillan Publishing Company, 1955), 61. Quoted in Nancy L. Eisland, The Disabled God Toward a Liberatory Theology of Disability, (Nashville: Abingdon Press, 1994), 20.