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Missiological Engagements
Disabling Mission, Enabling Witness: Exploring Missiology Through the Lens of Disability Studies
In recent decades churches have accommodated disabled people in various ways. Through access ramps and elevators and sign language, disabled persons are invited in to worship. But are they actually enfolded into the church's mission? Have the able-bodied come to recognize and appreciate the potential contributions of people with disabilities in the ministry and witness of the church? Benjamin Conner wants to stimulate a new conversation between disability studies and Christian theology and missiology. How can we shape a new vision of the entire body of Christ sharing in the witness of the church? How would it look if we "disabled" Christian theology, discipleship, and theological education? Conner argues that it would in fact enable congregational witness. He has seen it happen and he shows us how. Imagine a church that fully incorporates persons with disabilities into its mission and witness. In this vision, people with disabilities contribute to the church’s pluriform witness, and the congregation embodies a robust hermeneutic of the gospel. Picture the entire body of Christ functioning beyond distinctions of dis/ability, promoting mutual flourishing and growing into fullness. Here is an enlargement of the church’s witness as a sign, agent, and foretaste of the kingdom of God. Here is a fresh and inspiring look at the mission of the church when it enfolds people with disabilities as full members.
180 pages, Paperback
First published July 3, 2018
4 people are currently reading
60 people want to read
About the author
Benjamin T. Conner
5 books6 followersBenjamin T. Conner (PhD, Princeton Theological Seminary) is professor of practical theology at Western Theological Seminary in Holland, Michigan, where he is director of the Graduate Certificate in Disability and Ministry. He is the author of Amplifying Our Witness: Giving Voice to Adolescents with Developmental Disabilities and Practicing Witness: A Missional Vision of Christian Practices.
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Displaying 1 - 9 of 9 reviews
July 1, 2018
The discipleship model I was taught as a young Christian, was to invest my time and energy in those who were FAT—Faithful, Available, Teachable. They were the people going places and investing in them would give us the greatest return on our personal investment. The funny thing was that when I picked up my Bible I was repeatedly exhorted to invest my time and energy in caring for the wounded, the poor, the widowed and the orphaned. And I discovered that a sign of God's Kingdom was the inclusion of those who had been marginalized, excluded and oppressed.
The Disabled community is often marginalized and excluded from Church life. While churches have had to accommodate people with disabilities because of the Americans with Disability Act (1990), that has often meant, providing handicapped bathrooms, and wheelchair ramps. Far less thought has been given to how disabled people fit within the mission of the whole church and the gifts they offer to the community. Benjamin Connor (Ph.D., Princeton), professor of Practical Theology at Western Theological Seminary in Holland Michigan, and director of their Graduate Certificate in Disabled Ministry, aims at enlarging the church's vision to see the inclusion of disabled people as a 'sign, agent and foretaste of God's Kingdom.'
In Disabling Mission: Exploring Missiology Through the Lens of Disability Studies, Conner strives to stimulate a conversation between disability studies and missiology on what it means for the entire body of Christ to share in the witness of the church (7). He also helps us reimagine "how we might [dis]able Christian theology, discipleship and theological education for the sake of enabling congregational witness" (7).
In Part 1 of the book, Conner describes his chief dialogue partners, disability studies, and missiological studies. Chapter 1 is an 'introduction to Disability Studies for Missions.' Conner rehearses issues which face people with disabilities such as unemployment, abuse, violence, poverty homelessness, and incarceration (28-33) and ways that the church may move intersectionally to minister to the needs of people with disabilities. In chapter examines the field of Mission studies to see what it has to offer disabled communities. Ideas that are particularly fruitful for framing Christian mission to people with disabilities are the Missio Dei (that the church participates in the Mission that God initiated), indigenous appropriation and contextualization, and Christian Witness (39-47). While much of missiological studies have not specifically engaged issues around disability, Cooper draws on insights from two missiologists that addressed disability explicitly (he's drawing on Amos Yong, and more critically, the work of Lesslie Newbigin).
Part 2 introduces the practical outworking of this discussion between disability and mission. Using Robert Schreiter's "Teaching Theology from an Intercultural Perspective," Conner observes how disability cultures are homogenized (treated like they are the same), colonized (dominated by the dominant culture), demonized, romanticized, or pluralized (i.e. "we are all disabled") However these approaches to disability (and other cultures) prevent us from seeing the gifts that disabled cultures offer the whole church. Connor examines first the deaf community (chapter 3), and those with Intellectual Disabilities (ID) (chapter 4).
By highlighting the d/Deaf community, Connor acknowledges that many in the deaf community would not regard the d/Deaf experience as a "disability." Many d/Deaf people regard hearing people as disabled because of our limited perception visually, our manual language and our limited visual capacities (68). Nevertheless the d/Deaf culture (schools, societies. etc) developed in the context of 19th Century missions to deaf people's. The deaf community has historically (and concurrently) marginalized by the audist (ableist community). Using Schreiter's categories Connor points how while deaf culture has been homogenized and dismissed and their contributions devalued, colonized and dominated by audist culture, demonized (their deafness is seen as evidence of fallenness), romanticized, and pluralized (their different experience and contributions relativized to a non-meaning (89-92). Through a missiological lens (Missio Dei, contextualization and witness), Conner points to the gifts that the d/Deaf community has to offer the whole church, "enhanced communication, embodiment, different and more relational ways of arranging space, visual-kinetic ways of communicating the gospel" (101).
In discussing Intellectual Disabilities (ID), Conner notes the similar ways that those with ID are marginalized by the Ableist community. Through the lens of Orthodox iconography, Conner points to a way to understand personhood (and the Imago Dei) in a way that does not privilege rationality, and values the contributions of all to the total witness of the church:
People with intellectual disabilities expose the limitations of our words for conveying truth. They remind the church that truth is "not as a product of the mind" but "a 'visit' and a 'dwelling' of an eschatological reality entering history to open it up as a communion -event." The goal of our iconic evangelism is, ultimately, communion with those whom we are bearing witness—and that communion is in Christ (130).
and:
A faithful Christian anthropology embraces the limitations and contingency of all human existence, and it recognizes that the image of God we bear is expressed together in Christ and animated in us collectively by the Holy Spirit. People with intellectual disabilities are indispensable to their faith communities because among the other gifts and trials they offer, they remind their communities that our abilit to image God is externally grounded. All personhood—able and disabled, in all its diversity—is grounded in gift, animated by the Spirit and eschatological in nature. Stated succinctly, and borrowing Amos Yong's phrasing: "People with disabilities are created int he image of God that is measured according to the person of Christ" just like everyone else. Our iconic witness doesn't exclude anyone because it is not dependent on a strategy or capacity that is intrinsic to us (140-141).
While the focus of chapter 4 is on ID, the concept of iconic witness is applicable to other forms as a disability as well.
In chapter 5, Conner discusses ways to [Dis]able theological education by disabling constructs, disrupting myths of self-sufficiency, and dis-locating narratives (151-152), After sharing a couple of examples of ways in which disabled students have enriched the community of Western Theological Seminary, Conner challenges us to reconfigure our learning communities by including disabled students, being intentional about their participation in life, and the dimension they bring to the theological community (159-64).
Conner points to a more inclusive vision for missiology, that values the abilities and contributions of all, regardless of their physical abilities or mental capacities. The concept of iconic witness doesn't place the responsibility for Christian witness on the autonomous individual—able or disabled. It instead, lays emphasis on the church as a witnessing community where all are included. This means that while disabled people (or, other-abled people) have a crucial place in enriching the witness of the church. Conners approach honors the unique contributions that disabled people offer to our ecclesial and missional life.
I highly recommend this book. Part and parcel to the church's witness is the care for the vulnerable in society (James 1:27). As Christians make space to minister to and care for the vulnerable, they participate in God's mission of redemption of the world. This book is valuable for an academic context (he envisions some changes for theological education), but as he traces the implications of disability for missiology, anyone who seeks to minister in the name of Christ will find this valuable. I give this five stars and think this book may be a real game changer. - ★★★★★
Notice of material connection I received a copy of this book in exchange for my honest review.
October 22, 2018
People with disabilities can be considered the largest multicultural minority in the US. Many of us will have a disability through accident, disease or result of aging. 19% of the population has some sort of disability and nearly every household has been touched. This book is challenging and convicting. We have not done enough to reach out to those with disabilities, and when we have, it has been with the wrong motives. The book points out biases against people with disabilities. It is also inspiring and talks about how we should focus on what people with disabilities add to worship as well as theology, helping point out than none of us are self-sufficient and we all rely on what someone else has done for us. I really enjoyed the section on outreach to the Deaf. This isn't the easiest book in the world to read, and you will find new ways that you have unintentionally labeled people. But it is well worth reading and considering.
December 11, 2018
This book was so good! Conner brings the two disciplines of missiology and disability studies together in such a natural way. This is the book that church leaders need to read. It is not enough to just care about people with disabilities. This book will help leaders get up to speed as to how to include people with disabilities in the witness of the church without treating them as second-class Christians.
October 27, 2018
Take some time to stretch your view of ministry with People with Disabilities. Conner’s book led to a lengthy discussion among Ministry Consultants of the Religious Life team of Bethesda Lutheran Communities. There is much to consider as we include rather than marginalize people who may look different from ourselves and may have disability.
February 10, 2022
I am so very glad I read this book. The author’s concise, intense, practical, theological look at the way in which the Church is in the world in relationship to sisters and brothers who are labeled as disabled is clear and precise and a gift. I loved it. And I think a whole lot of people need to read it!
August 31, 2022
The book does a fine job of presenting missions from a disability perspective. Chapter 4 has a good idea about "icons" that is taken to a level I am not comfortable with. Still, it is a valuable source.
August 19, 2021
Very grateful for this work!
April 3, 2019
Disabling Mission, Enabling Witness by Benjamin T. Conner’s subtitle gives an effective outline of the contents of the book: Exploring Missiology Through the Lens of Disability Studies. Conner provides readers with an introduction to a whole field of disability studies in a short space, giving them tools to explore further and apply knowledge immediately to their contexts.
The book is divided into two parts. The first sets the stage by introducing, first, disability studies and then introducing mission studies, providing each in context with the other. The second part focuses on enabling witness, showing that disabilities provide much to the church’s witness.
What happened to this reader, time and again throughout the book is that my eyes were opened to issues I hadn’t even considered before. Conner’s mission is surely, in part, to awaken people in the church to the powerful witness of people with disabilities to speak to our contexts. I was aware, already, of some issues regarding “ableist” interpretations of Scripture. For example, arguments that heaven will necessarily mean all disabilities will be wiped out can be seen by some as meaning that part of their identity–such as being deaf–is something inherently bad that needs to go away, when in reality is an “enabling” part of their life. Despite some awareness to these issues, though, I found that Conner awakened new understandings and approaches I had never thought of. For one, how is it that people with disabilities impact the congregation in ways that help to preach Christ to all? How do we go beyond seeing “disabled” persons as mere totems and rather as people with their own interpretive capacities and outreach? I have personally grown up and lived in churches throughout my life with people with various levels of disability and have found their witness to be extremely valuable.
Another surprising aspect was Conner noting how easily mental health is marginalized and/or not addressed or not seen as a ���real” disability. Gatekeeping exists within concepts of disability as well, such that sometimes people are told they are not “really” disabled or that they should view themselves in a certain way. Moreover, disabilities continue to be seen as inherently negative (see example above regarding heaven) when they are often not viewed as such by the people living their experience as such.
Conner goes beyond these mere introductions and calls readers into an awareness of how disabled persons have their own cultures and capacities that are, unfortunately, too often left untapped or even overthrown or colonized by even well-meaning people.
My own writing of this review has been made difficult–in a good way–by more awareness of how disabilities are perceived by myself as an abled person and one who has not paid much attention to the language I use of others.
Disabling Mission, Enabling Witness is an eye-opening introduction to the issues related to ability and disability in the church. On a personal note, as someone who is married to someone who’s considered permanently disabled, I found the book deeply insightful and helpful. I highly recommend it.
Disclaimer: I was provided with a copy of the book for review by the publisher. I was not required to give any specific kind of feedback whatsoever.
The book is divided into two parts. The first sets the stage by introducing, first, disability studies and then introducing mission studies, providing each in context with the other. The second part focuses on enabling witness, showing that disabilities provide much to the church’s witness.
What happened to this reader, time and again throughout the book is that my eyes were opened to issues I hadn’t even considered before. Conner’s mission is surely, in part, to awaken people in the church to the powerful witness of people with disabilities to speak to our contexts. I was aware, already, of some issues regarding “ableist” interpretations of Scripture. For example, arguments that heaven will necessarily mean all disabilities will be wiped out can be seen by some as meaning that part of their identity–such as being deaf–is something inherently bad that needs to go away, when in reality is an “enabling” part of their life. Despite some awareness to these issues, though, I found that Conner awakened new understandings and approaches I had never thought of. For one, how is it that people with disabilities impact the congregation in ways that help to preach Christ to all? How do we go beyond seeing “disabled” persons as mere totems and rather as people with their own interpretive capacities and outreach? I have personally grown up and lived in churches throughout my life with people with various levels of disability and have found their witness to be extremely valuable.
Another surprising aspect was Conner noting how easily mental health is marginalized and/or not addressed or not seen as a ���real” disability. Gatekeeping exists within concepts of disability as well, such that sometimes people are told they are not “really” disabled or that they should view themselves in a certain way. Moreover, disabilities continue to be seen as inherently negative (see example above regarding heaven) when they are often not viewed as such by the people living their experience as such.
Conner goes beyond these mere introductions and calls readers into an awareness of how disabled persons have their own cultures and capacities that are, unfortunately, too often left untapped or even overthrown or colonized by even well-meaning people.
My own writing of this review has been made difficult–in a good way–by more awareness of how disabilities are perceived by myself as an abled person and one who has not paid much attention to the language I use of others.
Disabling Mission, Enabling Witness is an eye-opening introduction to the issues related to ability and disability in the church. On a personal note, as someone who is married to someone who’s considered permanently disabled, I found the book deeply insightful and helpful. I highly recommend it.
Disclaimer: I was provided with a copy of the book for review by the publisher. I was not required to give any specific kind of feedback whatsoever.
September 22, 2023
It is an amazing experience to read something on a topic I am familiar with, missions, from a totally unfamiliar perspective, disability studies.
Benjamin Conner did a through job of introducing disability studies and mission studies then drawing them together. I do have one question, he focused on the deaf culture in one chapter and intellectual disabilities in the other. Both of these chapters were fascinating and enlightening. However, I feel the wider range of physical disabilities are conspicuous in their absence. Initially I assume he had chosen the deaf community as an example of the physically disabled. However, as he described the uniqueness of the deaf culture in contrast to other disabled peoples, I realized it could not be used as a basis of extrapolation for application to other disabilities. In that regard, I would have liked one more chapter!
Nonetheless, I learned a lot, was challenged in my thinking of disabilities, am looking forward to integrating these ideas into my classes - oh, and I learned about iconography too!
Benjamin Conner did a through job of introducing disability studies and mission studies then drawing them together. I do have one question, he focused on the deaf culture in one chapter and intellectual disabilities in the other. Both of these chapters were fascinating and enlightening. However, I feel the wider range of physical disabilities are conspicuous in their absence. Initially I assume he had chosen the deaf community as an example of the physically disabled. However, as he described the uniqueness of the deaf culture in contrast to other disabled peoples, I realized it could not be used as a basis of extrapolation for application to other disabilities. In that regard, I would have liked one more chapter!
Nonetheless, I learned a lot, was challenged in my thinking of disabilities, am looking forward to integrating these ideas into my classes - oh, and I learned about iconography too!
Displaying 1 - 9 of 9 reviews