Mennonite Brethren Centenary Bible College

Shamshabad, Hyderabad.
Subject: Towards Inclusive Community: Disability Perspective.
Topic: Broken Christ for Broken People.
Subject Code: BID05
Submitted to: Sir. Rev. A. Shyam Rao.
Submitted by: Mr. Ravi.
Class: BD-II Date of Submission: 8th August 2023

Introduction
In this paper, I want to bring out about the broken Christ for broken people, everyday peoples are
encountering many people with much kind of disabilities in physically, and mentally disabled
peoples are around us. The understanding of the word disability is rapidly changing by
traditionally, physically and sensory which is consider as disabilities. but when we come to
religiously main in our Christian, totally we are outcome the disable people from the Christianity
which means we are consider disable peoples are outcome of sin. But in this paper i tried to bring
out that Jesus portrayed as broken Christ for broken people of disability people.
1. Understanding of Disability:
Disability is considered by Christians as a tragedy or punishment from God,
abandonment by God, a test of faith, the sins of the fathers transferred to children or acts of God.
The general belief is that good people are blessed with all good gifts from God and their bodies
are perfect. The popularunderstanding of Buddhism and Hinduism says that Karma, the belief
that ‘the fate in this present life is the result of the deeds in the previous life’, is what determines
whether a person is disabled. The understanding of Karma is that you must accept the bad things
that come to you because these are the results of your own actions in your previous life. A person
with a disability must just accept and, if you want to experience more good things in your next
life, do good things in this life. Further, having a person with disability present during an
auspicious event is considered as a bad omen. Such taboos and religious superstitions encourage
the society to neglect and oppress person with disability. People with disability are affected more
by society than they are by their impairments.The oppressive attitudes, inappropriate language,
inappropriate expectations and false stereotypesof the society towards disability are what make
disability so vulnerable. Therefore, a new faith-based approach is needed to liberate and restore
the dignity and respect to the disability people.1
2. The Analysis from Old Testament and New Testament:
1
Anjeline Okela, Wati Longchar, “Disability Theology from Asia” (Taiwan: The Program for Theology and
Cultures In Asia, 2019), 118.
 When we look at Old Testament it portrays disability in different ways depending on the
context. One notion of disability holds it as a mark of impurity or a blemish that disqualifies one
from temple service. Leviticus (21:18-21) warns that those who has blemish or a person with
defect in body shall not come near to offer the Lord’s offering. 2 Samuel 5:9 says; “The blind
and the lame shall not come into the house” of the Lord. We also see that God may cause people
to be blind (Exodus 4:11), and still others suggests that God punishes sinners by blinding them or
their animals (Zephaniah 1:17; Zachariah 12:4). Also the outlook of Old Testament towards
disability represent God as compassionate toward them, as in references to opening the eyes of
the blind (Isaiah 35:5; 42:7, 16, 18, 19). Compassion toward blind and other persons with
disabilities is also expected of the upright believer (Leviticus 19:14; Deuteronomy 27:18). Some
of the confusion about these two desperate views of disability arises because in many places in
the Bible physical blindness is also used as a metaphor for the lack of spiritual insight.
Although the New Testament contains some of the same views of blindness, as does the
Old Testament, it also introduces some different ideas. Jesus healed number of blind people
which in Matthew’s gospel alone include (9:27-28, 12: 22, 15:30-31, 20:30, and 21:14) and blind
Bartimaeus (Mark 10:46-52) and the man born blind (John 9) draws our attention to see from
New Testament Perspective. In John (9:3), Jesus disputed the connection between sin and
blindness, saying: “It was not that this man sinned or his parents, but that the works of God
might be made manifest in him.” New Testament narrators utilized healings primarily to
emphasize the power of Jesus, but the Old Testament idea, that blindness means ignorance can
still be found (Luke 6: 39).2
3. The concept of Sin and disabled God:
An Important biblical insight that has influenced our theology is the affirmation that
human nature is sinful. The presence of persons with disabilities in society created much debate
in the Christian church from early times, especially on the question of perfect God, imperfect
creation and the consequence of sin. The concept of sin is differently used in Christian circles.
Eiesland brings out strong theological argument against the concept of disabled people as a curse
or sin. She states that, Jesus Christ, the disabled God, disorders the social-symbolic orders of
what it means to be incarnate –in flesh –and confirms that “normal” bodies, like impaired bodies,
are subject to contingency. And it is a contingency born not of tragedy or sin but of ordinary
women and embodied unexceptionally. This representation of God does not gloss over the
suffering enacted against bodies as the consequence of injustice; rather it posits that our bodies
cannot be subsumed into injustice or sin.3
4. God and Perfection:
Perfection is a human construct. It is a construct which is stigmatizing and oppressive to
many. In line with this Gordon Cowans argues, in creation, God said ‘good’, God did not say
2
N. Kabue Samuel, “Church and Society’s Response to Disability: Historical and Sociological Perspective,”
(Manila: ATESEA, 2007), 1.
3
Wati Longchar, “Culture, Sin, Suffering and Disability in Society,” Embracing the Inclusive Community: A
Disability Perspective, (Bangalore: BTESSC/SATHRI, NCCI & SCEPTRE, 2010), 71.
‘perfect’. Good means ‘suits my purpose’. Perfection is determined by people’s values. One’s
perception or definition of physical attributes or ability should not be so valued that it devalues
the person because of physical difference. K. C. Abraham cites that, there are cultural and
theological reasons why a discourse on the experience of the disabled has become difficult. The
ideas of perfection and of beauty that are ingrained in our psyche and sanctioned by our culture
tend to preclude any form of disability. There is no “beauty” in the disabled. Perfection is
measured by physical and mental endowments that are rarely found in the experiences of people
with disabilities. Any form of disability makes you less human. For this reason the people with
disabilities are excluded from society. They are preferred not to be seen and more so, in our
churches they are seldom present.4
K. C. Abraham tries to figure out God as Disabled God through symbolic representation.
For which he brings forth three aspects of this theological construction: First, contextualization
as a method which needs articulation through the experiential lens of people living with
disabilities. Secondly, Re-symbolization, which is not just for communicating reality but also to
transform a social situation. Symbols affirm our dignity in relation not only to other people with
disabilities, but also to able-bodied persons. Thirdly, Re-location of the Body which means that,
People living with disabilities seeks liberation not by rejecting their bodies, but because of their
bodily status they find their meaningfulness and creativity. Also denoting that they are not
ashamed of their bodies but see them as God’s vehicles for transformation.5
5. Disabled Jesus:
A person with disability can perform like others even with his or her disability by Christ’s
power. But what kind of Power does Christ have to set us free? The Judeao-Christian tradition
presumes a God with all Power. God is perfect (Isaiah 59:1). God is super-abled (omnipotent).
Jesus is also portrayed as A perfected human being. The portrayals of such as a male bodied God
and an able-bodied God are being challenged theologically. The theology of disability describes
God as a disabled person in order to raise awareness in society and provide empowerment to
PwD. When Jesus came into This world, Jesus voluntarily became disabled. This happened when
Jesus left the perfection of Heaven and chose to live on the sinful earth. He put away the glory he
had and became a slave (Philippians 2:7). Jesus allowed himself to be included in the mortal
human condition and suffered. Jesus committed himself to be with the disadvantaged people,
especially disability people and became a Model for us by being a hope giver in the struggles of
disability people. Jesus became disabled when he accepted the cross. The crucified Jesus’s
experience is similar to the experience of the person with disable. The Resurrected Christ still
carries the wounds of the crucifixion.6
When disciples met him after hisResurrection, they witnessed the risen Christ but with
wounds (Luke 24: 36). This image of Christ Offers a counter-image to the triumphalist hero
4
K. C. Abraham, “Discerning the Disabled God and Broken Risen Christ,” (Bangalore: BTESSC/SATHRI, NCCI
& SCEPTRE, 2010), 83.
5
Ibid, 85.
6
Refer Eiesland, Nancy. The Disabled God: Toward a Liberatory Theology of Disability (Nahsville: Abingdon
Press, 1994). 35.
Christ. The risen Christ’s body still carries Wounds and is unhealed which is affirming the life of
the disability people. The lamb of God who appeared on the centre of throne was the slaughtered
one (Revelations 5:6). This reminds us the reality that A full personhood is compatible with the
experience of disability. In other words, both wholeness And brokenness are needed. Each
compliment to the other, and the two are inevitably connected. There is no polarization of these
two states because God was willing to become disabled, and God’s wholeness encompasses the
brokenness.7
6. Imago Dei and disabled God:
God has created all humanity in God’s own image and likeness which is popularly called
‘Imago Dei’ (Genesis 1: 26-27 and 5:1-3 and 9: 5-6). Imago Dei primarily means that humanity
in the Intention of God is humanity in the image of God. The image is not a mere physical
resemblance or absolute perfection and should not lead to abusive dominion over the creatures,
but ‘it is humans Possessing and reflecting some quality, capacity or characteristic inherently
similar to God’. Imago Dei reminds us that anybody, disabled or non-disabled, possesses
qualities similar to God. Imago Dei affirms that all have equal dignity, sovereignty and moral
integrity regardless being Disabled or non-disabled. Further, it is important to recognize that
imperfections, inabilities, Limitations, deformities and other forms of infirmities are potential
and possible within the creation Although it is created in the image of God. Creation lacks
absolute perfection and suffers limitation As a result of being different and ‘less than divine’.
Jesus, before his crucifixion, during the last supper, took the bread and broke it and said “This is
My body given for you. Do this in remembrance of me”.8
The ‘bread broken for us’, which refers Body of Christ, means brokenness, inability,
limitedness and which has become an appropriate Analogy to understand the experience of the
person with disability. Whereas, the theology of disability prefers the bread broken for us’ rather
start with ‘created in the image of God’ to recognize the dignity and Humanness of the persons
with disabilities. Disability is also normal; further, normality is not permanent and could be
changed in to disability as we get older or meet with an accident or illness. Therefore, the
theology of disability should deconstruct the status quo of the definition of Normality &
disability. A lacerative theology of disability ‘represents the permanent effort of disability people
to incorporate ourselves in time and space, to exercise our creative capacity, and to assume our
Responsibilities within the church and society”.9
7. Role of Church and the followers of the Christ:
Church must focus its role in four tracks: Liturgy & Rituals, Community & Fellowship,
Education & Proclamation and Works of Love and Mercy. Church as the community of Jesus
called by God and sustained by the Holy Spirit, has a ministry of reconciliation between the
disabled and nondisabled. We, disabled and non- disabled, are of one humanity. The ideological,
cultural, theological and practical discriminations against person with disability must be
demolished through intentional teaching, liturgies, social justice concerns and mutual community
7
Ibid, p.35.
8
Ibid, p.85.
9
Ibid, p.86.
building. The essence of Christianity is being in love with God through being in love with the
community. Non-disabled persons must be sensitized to accept person with disability as created
in Imago Dei. Church must also use the Convention on the Rights of Persons with Disabilities
(CRPD) and theology of disability as resources for the integration of person with disability with
in society.10
Conclusion
For Jesus, sickness or infirmity is not sin, but stigmatization and denial of right to life is
sin. Jesus never considered disability as so low that it was beyond his compassion, love and
mercy. We can imagine what Jesus would do for persons with disability today in our church and
society. Jesus will never take the road of denial, discrimination and isolation. Jesus would
certainly condemn the pharisaic attitude of the abled people. Therefore it is not our duty to pass
judgment and undermine them, but accept those with disability the way they are and minister to
them with compassion, open-hearted acceptance, love and care. Allow them to grow and
contribute their gifts for the church and society. Today with urgency we need to accept inclusive
interpretations and also strive to reconstruct the dominant and discriminating doctrines and
theologies that distort from inclusive growth. There is also the need to look into our own weeds
of negative cultural influences that determines our Christian living. Often cultural beliefs
dominated the scripture and diluted the truth which we experience in existence. Thus, the task
remains and continues along with the initiatives of many dedicated personalities and groups and
institutions who are advocating for inclusive community in all walks of human life.

Bibilography:
Abraham, K.C. “Discerning the Disabled God and Broken Risen Christ. Bangalore:
BTESSC/SATHRI, NCCI & SCEPTRE, 2010.
Eiesland Refer, Nancy. The Disabled God: Toward a Liberatory Theology of Disability
Nahsville: Abingdon Press, 1994.
Longchar, Wati. Culture, Sin, Suffering and Disability in Society, Embracing the Inclusive
Community: A Disability Perspective. Bangalore: BTESSC/SATHRI, NCCI &
SCEPTRE, 2010.
Okala, Anjeline, Longchar, Wati. Disability Theology from Asia. Taiwan: The Program for
Theology and Cultures In Asia, 2019.
Samuel N. Kabue, “Church and Society’s Response to Disability: Historical and Sociological
Perspective. Manila: ATESEA, 2007.

10
J. S. Mahendran, The bread broken for others: towards the theology of disability, Cite:
https://www.academia.edu/45176545/The_Bread_Broken_for_Others_Towards_a_Theology_of_Disability, (Cited
at 26thAugust 2023), 6.
Webiliography:
J. S. Mahendran, J.S. The bread broken for others: towards the theology of disability. Cite:
https://www.academia.edu/45176545/The_Bread_Broken_for_Others_Towards_a_Theol
ogy_of_Disability, Cited at 26thAugust 2023.