Can a person with a profound disability
live the ‘good life’?
The idea of living it up on the good life is an enticing one. Surely the good life
involves wealth; having our days filled with pleasure; being self-sufficient and
self-asserting; triumphing over anyone who opposes us, and having the
respect of friends and colleagues; having access to all the experiences the
world has to offer, and not knowing a day of suffering or injustice. Who
wouldn’t want a life like that?
Most people want such a life, because they don’t have it! The fact is, very
few, if any, can access such a life. Yet, according to our western culture, it is
this to which we’re all supposed to aspire to. For people with profound
disabilities, such a life remains completely inaccessible. As a result, such
people can be perceived as objects of pity and misfortune. Some may even
question the validity of such an existence.
Jason Forbes, Disability Advocate
Yet when we think about the beatitudes uttered by Jesus (Matthew 5:3-10),
we find a ‘good life’ that’s radically different, even scandalous, to popular
notions. A good life that’s not defined individually, but communally as people
partake in the kingdom of heaven (which is Matthew’s way of saying
‘kingdom of God’) by entering into relationship with God and each other.
This good life begins where we might least expect it. It begins with people
who Jesus describes as ‘poor in spirit’ (v3). It begins with people who
acknowledge they having nothing to offer to God. At the time of Jesus, these
people were not in a position to assert their own worth before God, or merit
salvation, and were oppressed by others who were better off. They had
nothing to depend on other than God himself.
People like this are more in a position to put their hope in the kingdom of God
rather than themselves or the world. It should be stressed that there’s
nothing to indicate that Jesus uttered these words with people with
disabilities explicitly in mind. However, given Jesus was speaking of
disenfranchised people of his day, there are some remarkable parallels to
those who may be considered ‘disadvantaged’ in our day.
Despite efforts to integrate people with disabilities into the wider community,
social, cultural, and political isolation is still experienced. It’s hoped that the
new ‘DisabilityCare Australia’ initiative will go some way to minimise these
experiences. Nonetheless, when experiencing isolation such as this, people
are often unable to invest themselves or their hope in the things of the world:
prospects of massing wealth and possessions are limited, achievements are
noticed by only a few, and there is less capacity to impress God, or others.
It’s important to note that Jesus is not saying, “they will have the kingdom of
heaven” (future tense). Jesus is saying, “theirs is the kingdom of heaven”
(present tense). The other six blessings are in the future. But when it comes
to the kingdom of heaven, those who are to receive the kingdom already
possess it. The other six beatitudes are a response to having received the
kingdom. By pronouncing a blessing on these characteristics, Jesus is saying,
this is the life worth living. This is the good life.
This is not to say that people who are disenfranchised or disadvantaged
automatically enter the kingdom of God. But it does mean there are fewer
obstacles to it (cf. 19:23). Those who do enter the kingdom (or possess the
kingdom – 5:10) value it above everything else, and are willing endure
persecution for righteousness sake. Here, Jesus is more likely to be referring
to the violent opposition that his followers would face for remaining faithful to
him (cf. v11, Acts 5:17-18, 7:54-60; 14:19; 2 Corinthians 11:23-26).
Nonetheless, there is a wider application of enduring hardship in the sense of
remaining faithful to Jesus even when expressing anger, vindictiveness, and
self-pity due to adverse circumstances would seem more appropriate.
But, a life filled with mourning, meekness, righteousness, mercy, purity, and
peacemaking seems nonsensical. Such things are out of place, even foolish,
in a world characterised by self-determinism. Who would want to mourn over
the sin in one’s own life, and the injustices in the world, rather than ignore it?
Who would want put other people, and their concerns, ahead of their own?
Who would pursue justice over personal gain? Who would seek to relieve
other’s pain and suffering, rather than there own comfort? Who would choose
purity over pleasure? Who would seek reconciliation over retaliation?
The people who do these things are those who know something of the reality
of God’s kingdom. Those who gladly receive God’s rule mourn over sin. Those
who mourn over sin are humble. Those who are humble seek and long for
righteousness. Those who seek righteousness are merciful. Those who are
merciful are convinced of the reality of the God’s rule, and are single-minded
in thought and attitude concerning the kingdom – they are pure in heart. And
those who are pure in heart do the God’s work of reconciliation and become
his heir. These characteristics are not goals we aspire to by our own effort.
They are natural out-workings of having received the kingdom.
Yet, how can this be the ‘good life’ when compared with popular notions?
What is often perceived as the good life in our culture is fleeting. It’s
temporal. It doesn’t last. All the self-belief and self-improvement in the world
will ultimately fail. Death makes a mockery of any security and power we
may have. Our efforts to put things right and be self-fulfilled will be
frustrated. Compromises will disintegrate, and what has been fought for is
lost. This is not the good life.
In Jesus’ description of the good life, he promises what we long for, what we
need – comfort, the culmination of God’s blessings, satisfaction, mercy,
intimacy with God, and adoption as his children. This is what’s in store for
those who receive the kingdom and live accordingly. This is the good life.
When we think about people with profound disability, it can readily be seen
how some of these characteristics are demonstrated in their lives as they
struggle in a culture that is obsessed with ability, and does not understand
the lack of it. This is not to say that anyone who has a profound disability
automatically enters the ‘good life’ as Jesus pronounces it. Nor does Jesus
promise an easy life upon becoming a Christian. Those who have a profound
disability are still required to respond in faith and repentance, and will most
likely continue to struggle. What is different is the way people struggle.
Previously, struggle may have been devoid of meaning, perhaps even foolish.
But now, Jesus gives sorrow and anguish a place in every day life by giving
them eternal purposes.
If this is true, people with profound disabilities are not to be seen as objects
of misfortune, or pity. And at no point is the validity of life to be questioned,
no matter how ‘disabled’ it may strike us. Jesus words come to us as a
challenge to think about the ‘good life’ from the perspective of eternity. We
are to define the good life in terms of community with God and each other,
rather than in terms of individuality.
In this regard, profound disabilities, and the difficulties that come with them,
don’t deny access to the good life. People with profound disabilities can,
indeed, have the real good life. If anything, such circumstances may even
serve as entry points to this life. This isn’t always easy. It may take others to
speak, see, hear, think, and ‘do’, for others who can’t. But potential is there.
This is part of the church community.
As we continue to evangelise the people around us, our vision must to
embrace people with profound disabilities as well. Part of Jesus ministry was
to remove barriers that kept people out of the kingdom of God, and we must
be doing our Master’s business. As we look to grow believers in Christ, this
must also include people with profound disabilities. As we reflect the
characteristics of the kingdom of God in our church communities, we can also
expect that reflection to come from believers who have profound disabilities
as well.
Jesus offers a life that’s radically different from what our western culture has
to offer. It’s a good life that is defined communally rather than individually.
It’s a life accessible to all who follow Jesus. This is the real good life for
eternity.