Receiving the Gift of Friendship: Profound Disability, Theological Anthropology, and Ethics

by Hans S. Reinders

Does what we are capable of doing define us as human beings? If this basic anthropological assumption is true, where can that leave those with intellectual disabilities, unable to accomplish the things that we propose give us our very humanity? Hans Reinders here makes an unusual claim about unusual those who are profoundly disabled are people just like the rest of us.

He acknowledges that, at first glance, this is not an unusual claim given the steps taken within the last few decades to bring the rights of those with disabilities into line with the rights of the mainstream. But, he argues, that cannot be the end of the matter, because the disabled are human beings before they are citizens. "To live a human life properly," he says, "they must not only be included in our institutions and have access to our public spaces; they must also be included in other people's lives, not just by natural necessity but by choice."

Receiving the Gift of Friendship  consists of three (1) Profound Disability, (2) Theology, and (3) Ethics. Overturning the "commonsense" view of human beings, Reinders's argument for a paradigm shift in our relation to people with disabilities is founded on a groundbreaking philosophical-theological consideration of humanity and of our basic human commonality. Moreover, Reinders gives his study human vividness and warmth with stories of the profoundly disabled from his own life and from the work of Jean Vanier and Henri Nouwen in L'Arche communities.

Genres: Disability, Theology

414 pages, Paperback

First published February 1, 2008

Reviews

[Jordan Varey · Rating 4 out of 5]

"...if we know that, in view of the gift of God's self-giving, our own inability does not matter? Whatever is true about our biological and historical characteristics, they do not determine whether we are offered the friendship of God" (p.369).

Reinders provides a good summary and critique of the dominant models in disability studies. He shows that all of the prevalent models fail to account for the personhood of people with profound intellectual disabilities. The reason for this is because all of the models require the capacity for rational agency and rest heavily on "rights" language. Rights are important but only to the extent that they can be exercised and are respected by others.

Seeing the failure of the existing philosophical and theological frameworks, Reinders goes on to describe a potent alternative in the form of friendship with God and others. God extends his friendship to humans before any action on our part. Furthermore, the appropriate response is to extend this act of friendship outwards to others thus creating space in community for people of all abilities.

Some critiques:

- at times it feels like Reinders is selling people with profound disabilities short. Although they may not exhibit outward rational action it is best practice to assume some level of understanding. This is especially true with recent examples of people who have found ways to communicate outwardly after years of silence.

- there is a risk that people will apply his arguments to all people with intellectual disabilities and thus set a low standard. It is important to develop a framework for understanding the inclusion of all people and Reinders has done a good job here. However, I believe that for many people with intellectual disabilities active participation is possible and must be encouraged. Gifts should be identified, spiritual formation undertaken, and vocation sought. I do not think Reinders precludes this but I can see the potential for some of his work to misused as justification for setting too low a bar for people capable of more.

The book and the theology are excellent and important. A must read for Christians in disability studies. I would recommend it for anyone but can see the unabashed Christian content being hard to take for those not of the faith.

[Rebekah · Rating 4 out of 5]

This is a really good overview of disability studies in the light of theology. It explores and analyzes different views of disability thoughtfully and fairy thoroughly. Reinders writes at an academic level, but it is still pretty easily readable especially compared to some of the writings of the philosophers and theologians referenced in the text. A very thought-provoking, analytical, and interesting work.

Content notice: Many texts referenced were written in the past and are presented uncensored so the r- slur is present. Also - one thing I didn't like about Reinders writing - any time he mentions bioethics or a bioethicist, he means eugenics and eugenicist. He just refuses to use those words for some reason, and it was pretty upsetting to me, and may be to other disabled people as well. Just something to be wary of, and look out for.

[Stephen Bedard · Rating 5 out of 5]

I loved this book. Reinders gives a thoughtful overview of a number of views of disability theology. He concludes that the number one need for all people is friendship. This is friendship with God and friendship with each other. One of the best books on disability theology.

[Nara]

its amazing

[Eric Lee · Rating 5 out of 5]

Wonderfully brilliant book. Reinders attends to the theme of friendship, primarily as given to those people with profound intellectual disabilities. People who have such disabilities serve as a kind of 'litmus test' (his language) for much of the 'rights' language that permeates much of our culture. What is ultimately lacking in many of these attempts (which are still in many ways laudable) is that they ultimately only focus on external measures of giving spatial access or rights, but do not actually focus upon the internal problems people still have: or as he quotes someone, to paraphrase, "People with disabilities now have stairs, but still receive stares." While this doesn't make up the majority of the text (as the primary people he is writing about and for are those with intellectual disabilities who will never be able to 'self-express' nor 'tell their own story'), it still serves as a useful guide if not to point out that providing spatial access still will not teach us how to be the kind of people who will choose the profoundly intellectually disabled to be our friends.
Reinders even has helpful criticisms of Thomas Aquinas, as well as the Catholic Tradition in his wake and in general, but they are very sensitive and careful critiques (and he even relies on much of not only Thomas Aquinas but also the late Pope John Paul II at times).
I would recommend this book to anybody interested in theology whatsoever, as he not only addresses such an immensely topic with such adeptness and insight, but also for its wide-ranging critiques of recent (subjectivity-based) attempts to locate the human outside of its locus in being first a friend of God-- the God who first chose us to be friends.

[Jenny]

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