#lectionary

First off, there’s the implication that one can enter into “The Life” — abundant life, “the world to come,” God’s Kingdom — while disabled. (i wish that were just a given, but it’s not; it’s actually exciting to hear confirmed!)

In the Hebrew Bible (the “Old Testament,” the scriptures we share with our Jewish neighbors, the texts that Jesus would have read and known), the most common assumption about disability is unfortunately that disability = imperfection, and imperfection is something that should be kept out of contact with God.

Now, there are authors & stories within the Hebrew Bible that offer a counter-narrative to that assumption! Two quick examples: Exodus 4 establishes Moses as having a speech impediment, yet he has many close encounters with the Divine. Meanwhile, in Isaiah 56:1-8, God not only welcomes in eunuchs — whom Deuteronomy 23:1 forbade from entering God’s Assembly — but even gives them a place of honor there!

So Jesus’s perspective is not brand new; he simply continues the counter-narrative that other Jewish rabbis and prophets established before him. Still, it is significant that he takes the status-quo-subverting perspective that actually, disability and wholeness are not at odds!

While Jesus’s primary aim with this little passage is not about disability, his weird self-disabling metaphor does imply an attitude of welcome for disabled persons, in that he seems to take it for granted that disabled persons are not barred from The Life of wholeness and abundance he’s talking about.

It’s obvious to him that they don’t even need to be made not-disabled to get there! (Plus, there is no suggestion that once there, one regrows one’s lopped-off limbs or eye / becomes abled again.) This isn’t the only time Jesus expresses this idea of disabilities present in God’s Kingdom, either — my fave is the parable of the banquet in Luke 14 (i have a whooole video about that passage, if you’re interested).

Moreover, Jesus’s closing remarks about salt — which at first glance seem to be something of a non sequitur — can be linked to the Gehenna fire stuff when it comes to the theme of im/purity. Let’s look at that last verse of the lectionary reading, which follows right after Jesus’s claim that “everyone will be salted with fire”:

“Salt is good; but if salt becomes unsalty, with what will you season it? Hold salt in yourselves, and keep peace with one another.”

Another weird little riddle from our favorite riddle-master. unsalty salt? instructions to stay salty?

One way to read this is to focus on the purifying and preserving uses of salt — the way it can keep food from going bad, which was particularly important in a time before refrigerators. in the previous verses, Jesus told his disciples what to cut off — anything that impedes them on the way into abundant Life. Now, he tells them what to hold on to — the stuff that, like salt, clean out harmful things and preserve helpful things, thus enabling abundant Life.

So yeah. In naming something culturally considered an imperfection — disability — as something that can easily enter The Life, no problem, Jesus is making an argument for what is truly impure, what truly impedes wholeness. And it’s not disability! ...So what is it? What are these stumbling blocks that Jesus likens to feet, hands, and eyes?

To find out, we have to rewind to the start of the lectionary reading, a comment from the disciple John that actually kicks off Jesus’s whole spiel:

John informed him, “Teacher, we saw someone throwing out demons in your name, and we stopped him, because he wasn’t following our way.”

But Jesus said, “Do not ever prevent him! For there is no one who will do a powerful work in my name, and will be quickly able to speak evil of me. For whoever is not against us, is for us. Whoever might give you a cup of water to drink because you are in Christ’s name, amen I say to you, that one will not utterly lose his reward.”

The disciples have a certain way of seeing the world, and their actions against someone who is not one of them, but still using Jesus’s name to cast out demons, show us what that way is. They see the world in terms of us vs. them, in vs. out, one right way and many wrong ways. It’s this perspective that impedes them from supporting other people’s kin(g)dom-building work when it differs from their own.

But Jesus tells them they need to stop thinking this way, and start recognizing that there isn’t just one road to the Kin(g)dom, but many — and to quote Jesus’s words from other parts of scripture, you’ll know that someone’s work is good when it produces good fruit. This dude might be doing things differently from how they do it, but the fruits of his efforts are good — the casting out of demons, which frees people up for new life. So don’t stop him — support him! Be glad for his work!

To sum up the entire passage now that I’ve laid it all out and shown how the seemingly-disjointed parts of Jesus’s speech connect, I see his argument as something like this: “That dude you tried to stop is not against us; we can see that by the consequences of his actions, which are positive! His goals are the same as ours, so don’t hinder him just because his path is different from yours! Now, here’s an example of people/behaviors that ARE against us: people who cause little ones to stumble. And you know what you should do with such stumble-makers (or else the stumble-causing behaviors/attitudes)? Cut them off. Let go of anyone or anything that keeps you from abundant life, from the liberation God intends for all. Meanwhile, hold on to the things which purify you like salt — the things that liberate you to enter wholeness. Do it now of your own accord, or accept that it’ll happen later, and it won’t be very fun.”

To reiterate what all of that has to do with disability theology, I’ll share what my friend Laura said when I brought all these ideas to them. (Laura is the host of the Autistic Liberation Theology podcast, which i highly recommend for anyone who wants to hear more Bible stories told through a disability lens!)

Laura noted how common perspectives around dis/ability lead people wrong today, impeding our liberation. Our society teaches us that in order to function as whole persons, we need to be able-bodied (and neurotypical), and that the kinds of accommodations that disabled persons require limit their quality of life. When those ableist assumptions are the lens through which we view the world, that can “cause us to stumble” in the metaphorical sense — can impede us from loving ourselves and one another fully, and from fully participating in the diverse Kin(g)dom of God.

They offered two examples:

When a person with a mobility impairment that could be improved with a wheelchair avoids using that wheelchair because of internalized ableism, preferring the increased suffering that walking more than their body can healthily do over being “wheelchair bound,” that internalized ableism is a stumbling block keeping them from abundant life. Learning to let go of those beliefs, to use a wheelchair when they need to, will — contrary to that “wheelchair bound” language — bring liberation. 

Their next example imagined a parent who puts their autistic child through ABA therapy in order to get them to talk, make eye contact, and otherwise behave like a non-autistic person, due to the belief that autistic persons are missing elements of a full personhood, or that they can only live a happy life if they learn how to mask their autistic traits. However, in reality, ABA therapy brings the child pain and trauma — it impedes rather than enables their quality of life. Letting go of that need for your child to communicate through spoken language and otherwise behave like an allistic will make room for celebration of who they really are!

As Jesus’s comments in this passage imply, a disabled person can enter into “The Life” of wholeness and kinship that is the Kin(g)dom of God just as they are. To try to sever their disability from them would be the hindrance to that liberation. To deny that there are many ways to participate in the Body of Christ  impedes the incoming Kin(g)dom.

So let’s take this message to heart. Let’s consider what points of view, what assumptions about what is necessary for wholeness, are currently keeping us from abundant life, or causing us to stop others from their abundance-bringing work. It’s time to learn how to let those harmful assumptions go — and hold tight to the things that bring true wholeness.

For more on this text, check out my translation notes, which include a lot of commentary from D. Mark Davis’s own exegetical work.

For more on disability theology, you might enjoy my #disability theology tag on tumblr or my Disabled AND Blessed YouTube series. This video exploring the many different perspectives on disability found within the Bible is particularly pertinent.