“We discern in our bodies, not only the ravages of injustice and pain, but also the reality of surviving with dignity." -Nancy Eiesland

Communion and The Disabled God

· Nancy Eiesland’s book, The Disabled God, provides solid groundwork for a social awareness that would result in a meaningful liberation theology for individuals who have a disability.

· Eiesland’s inspiration for The Disabled God came from her own experience with disability, as Eiesland had a congenital bone defect and spinal scoliosis. [1]

· Eiesland writes, “Empowering symbols are vital for any marginalized group;” and thus, she writes about our God who came to earth in human form, was crucified and disabled to the point of death. [2]

· The theme of the book is summed up when Eiesland says, “The historical movement of remembrance is embodied in Jesus Christ, the disabled God, present in resurrection and in the church and broken anew at each Eucharistic reenactment. The symbol of Jesus Christ, the disabled God, is both gift and enigma, enabling two-way access through his broken body. The dissonance raised by the non-acceptance of persona with disabilities and the acceptance of grace through Christ’s broken body necessitates that the church find new ways of interpreting disability.” [3]

· In the sacrament of communion we recite scripture and we say, “the Lord Jesus said, “This is my body, which is for you. Do this in remembrance of me….This cup is the new covenant in my blood. Do this, every time you drink it, in remembrance of me” (1 Cor 11:23-25). In sharing in the cup and bread at the communion table, we are reminded of God’s identity and how we are shaped by brokenness.

· Concerning communion, Eiesland says, “We discern in our bodies, not only the ravages of injustice and pain, but also the reality of surviving with dignity.” [4] Amen.

It is good for us to acknowledge that our usual images of God are rarely those that focus on being disabled. We should continue to add to our images of God. For our God is God of death and resurrection, of weakness and power, of the depths and the heights. Based on the nature of God, the very core of our faith is centered on paradoxes such as these.

How can you take those images into the church?

And what is the importance of utilizing this theology in life and in worship?

This new (or renewed) understanding of communion, of sharing in the body of Christ by embracing our strengths and weaknesses, offers us an opportunity to become a more inclusive community for those who are both able-bodied and disabled. I believe that part of communion is being vulnerable and willing to embrace our humanity. God tells us this is so, for Christ’s power is made perfect in our weaknesses (2 Cor 12:9).

After talking with my friend, Ashley, about this she rhetorically and passionately asked, “So shouldn't we be willing to get to know all sorts of people with different weaknesses, strengths, and abilities?”

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[1] Douglas Martin, “Nancy Eiesland Is Dead at 44; Wrote of a Disabled God”, New York Times 2009, http://www.nytimes.com/2009/03/22/us/22eiesland.html

[2] Nancy Eiseland, The Disabled God, (Nashville: Abingdon Press, 1994), 91.

[3] Eiesland, 23.

[4] Eiesland, 115.