1

Studying the New Testament using a Disability Hermeneutic:

Notes for Contextual Bible Studies
by Mark Hewerdine (December 2011)
(in part fulfilment of MA in Contextual & Applied Theology,
Queen's Foundation for Ecumenical Theological Education)
http://www.academia.edu/2252176/_Studying_the_New_Testament_using_a_Disability_
Hermeneutic_Notes_for_Contextual_Bible_Studies_
Introduction
This assignment utilises a disability hermeneutic in designing Bible studies for a group of
people with and without disabilities The work draws on the Praxis model of theology and
is shaped by a desire for equality, empowerment and the full inclusion of people with
disabilities in the life of a local church.
The diversity of experiences of disability1 is a challenge when designing such studies.
However, it is the conviction of the writer that bringing together a group of people with a
variety of disabilities, and some without, can provide a rich and fruitful opportunity for
learning and action.
Being a temporarily able-bodied writer poses a further challenge. Stanley Hauerwas
suggests that the most stringent power we have over another is not physical coercion but
the ability to have the other accept our definition of them.2 These studies were designed
with awareness that a person without a disability should never impose their idea of what
a person with a disability ought to think, feel, value or aspire to. Neither can or should
they define how a person with a disability should encounter and interpret a text. Before
being used in practice these studies would ideally be reviewed and adapted by people
with disabilities.
Outline of Context
The studies are designed for use within a reasonably large Anglican church meeting in a
predominately white, affluent area of Birmingham. The majority of church members are
white, employed professionals or have recently retired from regular employment. The
church includes a significant number of people who identify as being disabled people
with visual impairments, hearing impairments, people who experience mobility
impairments, and one man who has a learning disability. It is envisaged that the study
group would be self-selecting people drawn from this range of people but would be open
to able-bodied people others who care, in the words of Nancy Eiesland.3 The group
1

Roy McCloughry & Wayne Morris, Making A World Of Difference (London: SPCK, 2002) p.vii

2
Stanley Hauerwas, Community and Diversity: The Tyranny of Normality in Critical Reflections on
Stanley Hauerwas' Theology of Disability: Disabling Society, Enabling Theology ed. John Swinton (New York:
The Haworth Press, 2004) p.37
3 Nancy L. Eiesland, The Disabled God: Toward a Liberatory Theology of Disability (Nashville: Abingdon
Press, 1994) p.90

2
would be mixed age and gender.
The church is like many in the UK in having a general awareness of the needs of people
with disabilities but where equality, full inclusion and empowerment remain unrealised.
For example, in terms of leadership or decisions about the content of services, the needs
and views of people with disabilities are not taken into account sufficiently. Ablebodied/non-disabled people hold more power; people with disabilities generally have to
adapt to norms assumed by others.
The use of language in church services is at times excluding, and the use of metaphors
which marginalise people with disabilities are common in the liturgical life of this church,
an issue explored by the work John Hull.4 The recent season of Advent particularly drew
attention to this with the preponderance of language equating light and sight with
goodness potentially excluding for visual impaired people.
The church is an evangelical one where the Bible is held in high regard as the inerrant
word of God without much evidence of critique of what this means and the problems
such a view presents in terms of oppression and liberation. It is expected that the idea
that scriptural texts can be excluding, or that the language and cultural norms assumed by
writers may be oppressive, would be unsettling to many.
Why include people without disabilities?
Liberation involves those who are oppressed or marginalised but also requires that those
in power are educated and conscientized too. Their liberation from the tyranny of belief in
normality5 is necessary; maintaining a belief in their normality over against the supposed
abnormality of those with disabilities is dehumanizing for both.6
Nancy Eiesland argues that in the crucial task of temporarily able-bodied people gaining
empathy for those with disabilities as a step to liberating action - they must learn to
identify with their own real bodies, bodies of contingency and limits7. It is hoped that
these studies will enable this, as well as affirming the experiences of people with
disabilities as resources for theological reflection and action.
Background Notes: Hermeneutical Approach
The studies use a hermeneutic that prioritises the perspective of people with disabilities: a
disability hermeneutic which shares much with Liberation criticism more generally8.
Many people with disabilities experience marginalisation in many areas of life, including
church life. A Disability Hermeneutic shares with other readings for Liberation a desire to
4 For example, see John M Hull In The Beginning There Was Darkness p.95-103 and 'Lord, I was Deaf'':
Images of Disability in the Hymn Books in Ed. Burns, Slee and Jagessar The Edge of God: New Liturgical
Texts and Contexts in Conversation (London: Epworth, 2008) p.117-131
5 Hauerwas, Community and Diversity p.37
6 See Paulo Freire Pedagogy of the Oppressed (London: Continuum, 2000) p.47
7 Eiesland, The Disabled God p.110
8 The work of Nancy Eiesland and Hannah Lewis is described by them as Liberation theology applied
specifically to people with disabilities. See Eiesland, The Disabled God p.9 and Hannah Lewis, Deaf
Liberation Theology (Aldershot: Ashgate, 2007) p.62-65

3
do theology from below9 not deferring to the views and experiences of those who hold
most power. The experiences of people with disabilities will be the lens through which
texts are read. These experiences will be brought to bear on the texts, challenging
prevailing, oppressive interpretations, and will be used to guide readers in a search for
liberating interpretations. This is not a reading which deviates from a normal way of
reading but one which challenges a narrow definition of normal.10
The insights of body theology also inform this hermeneutic, a theology which affirms
the human body as the site for experiencing God.11 This approach challenges a spirit-body
dualism which values spirit as superior, whilst still recognising that the body can be the
site of damaging and exploitative relations and experiences.12 Many people with
disabilities have had such experiences but have also recognised and argued that this is not
due to their nature of the impaired body per se but due to the assumption that there
exists a normal model for what a body should be and how it should function.
A disability hermeneutic is a consciously bodily hermeneutic, holding centrally that which
other hermeneutics may take for granted - that we read the Bible according to the way
are embodied in the world (as well as according to the world we are embedded in). 13 This
hermeneutic assumes that we do, or should, apprehend the text as people for whom our
bodies are not a peripheral concern. The hermeneutic used in this assignment also
assumes that people with disabilities experience the world differently but not
deficiently.14
This hermeneutic assumes people with disabilities as being of equal value and as being
whole people. It also affirms their right to bring their experiences to the text and to use
them to challenge depictions within the text and prevailing interpretation which are
disempowering or excluding.
It may be questionable whether the Christian tradition can be a source of liberation and
social change for people with disabilities, since it has in the past been the means of
dehumanisation, oppression and exclusion. There is ambiguity the Christian tradition
consistently teaches care for people with disabilities, but also often emphasises their
deviation from the norm and the need for restoration back to a perfect humanity. 15 The
Bible does directly address, from time to time, the experiences and concerns of people
with disabilities, but often in a way which indicates a negative attitude within the culture
towards disability and impairment: they are seen as problems to be either fixed or
managed, people are excluded because of their impairment by legal or cultic
prescriptions16, or otherwise dehumanised and marginalised. Scripture tends to assume
being able-bodied as normative.
9 Gerald O. West, Liberation criticism in Paula Gooder, Searching for Meaning (London: SPCK, 2009)
p.153
10 Paula Gooder, Searching for Meaning (London: SPCK, 2009) p.108
11 Angela Pears, Doing Contextual Theology (London: Routledge, 2010) p.122
12 Pears, Doing Contextual Theology p.122
13 John M Hull, A Spirituality of Disability in Studies in Christian Ethics, 2003, Vol. 16 Issue 2 (London:
Continuum, 2003) p.21
14 Hull, Spirituality of Disability p.21-22
15 John M. Hull, A Spirituality of Disability in Studies in Christian Ethics, 2003, Vol. 16 Issue 2 (London: Sage
Publications, Ltd., 2003) p.22, 29
16 For example, Leviticus 21:16-24

4
The Bible is a text produced mainly by people without disabilities for John Hull it is a
sighted persons Bible17 and we could add that it is a hearing persons text or fullymobile persons text in origin and intended audience. This is meant in the sense that it
was written by people who took for granted sight and as the norm. However, as Hull and
Hannah Lewis18, a Deaf theologian, recognise, it is possible and necessary to find strands
and characterisations besides the dominant sighted/hearing/able-bodied ones; strands
which offer a different perspective on disability, on bodies and on the nature of living with
God in the world as embodied beings.
Another challenge to Liberatory reading is the fact that Scripture frequently deploys
excluding metaphors of physical disability. Disability is assumed as negative, something to
be disparaged or as a sign of weakness and sinfulness. People with disabilities may be less
prepared to gloss over pejorative use of language of impairment in the Bible as just
metaphors19 perhaps because people with disabilities are unwilling to take *their+
bodies for granted20 in a way people without disabilities might.
This is not always the case, however. Resources for liberating reading and practice can be
found in scripture, even though they may not be immediately evident. The aim of these
studies is to focus on positive examples of disability and texts which challenge supposedly
normal views of bodies and ability, as well as grappling with more difficult ideas. It is
possible to discern other counter-narratives.
In summary, applying a Disability Hermeneutic to designing Bible studies means using
material which teaches us how to work for liberation and equality, but also questioning
the perspectives, assumptions and values of people within scripture and the writers of the
text.
A final caveat is that since there is no singular, universal experience of being impaired or
of disability there can be no singular Disabled theology or reading. The range of texts
chosen hopefully reflects this concern.
Background Notes: Model of Contextual Theology
These studies adopt the Praxis model as several features mesh well with the
hermeneutical approach and context.
The Praxis model is orientated towards action informed by reflection, in this case the
action envisaged is that which is liberating for people with disabilities. As Stephen Bevans
notes, Praxis is not necessarily synonymous with liberation but is concerned with
theological reflection informing practice and vice versa.21 A Disability Hermeneutic fits
with an approach to contextual theology which can take seriously the need for action
17

John Hull, In the Beginning There was Darkness (London: SCM Press, 2001) p.67

18

Lewis, Deaf Liberation Theology p.107-110, 127-128; Hull, In the Beginning... p.133-134 & 141-148

19

John M. Hull, How I Discovered My Blind Brother from The Bible in Transmission: a Forum for
Change in Church and Culture [Bible Society], Spring 2004 (Paper provided by John M. Hull during M1 class,
23/11/11) p.3
20 Eiesland, The Disabled God Eiesland p.31
21 Stephen B. Bevans, Models of Contextual Theology (New York: Orbis Books, 2002) p. 73

5
towards liberation for people who are marginalised due to their disability.
The studies are designed with the conviction that God is calling us into God's future and
new creation22, and that this can be apprehended through God's word, in the form of
scripture, though not confined only to scripture. The texts chosen are intended to be a
source for reflection on the experience of disability but also a resource to inspire and
guide action in a local church setting.
More than just empowerment for the individual, the Praxis model is, according to Leonard
Boff, aimed at changing social relationships.23 It is the belief of this writer that there is a
need in the local church in question for a change in the decision-making structures such
that people with disabilities are no longer excluded from any aspect of local church life.
Albert Herzog highlights the lack of access and power given to people with disabilities,
including cases of them being excluded from holding leadership positions or being
ordained. 24 The study on 1 Corinthians 12 specifically addresses this issue prompting
participants to consider what changes need to take place within their context.
A faith and spirituality which is consonant with being disabled will inevitably bring into
question the hegemony of the non-disabled. It will challenge their power and privileged
position in decision-making. Such a Christian expression will challenge the status quo25
which privileges the experiences of the non-disabled majority above others and which
affirms the readings of scripture of those who can see, can hear, have full mobility. Such a
challenge is necessary, as Cornell West26 argues, since simply advocating inclusion within
unchallenged and unreformed institutions and groups doesnt go far enough. A Praxis
model is therefore the most appropriate in this context.
Though the Praxis model understands scripture as a locus of revelation it also recognises
that Scripture and tradition are culturally conditioned and limited.27 Working according to
this model allows one to question whether the Bible on its own speaks sufficiently to and
of the experiences, gifts, needs and desires of people with disabilities but without
dismissing scripture as irrelevant. Scripture may often marginalise people with disabilities
as subjects, treating them as peripheral objects to be legislated about28 or healed, but it
still contains resources for theological reflection on disability and inspiration for concrete
action.
From a belief that Gods revelation and activity are within history it can be affirmed that
God is at work and revealing God's self within the experience of being disabled not
despite disability. The Praxis model also understands God's presence and revelation is
invitational beckoning all people towards a transformed, liberated future.29 God is
22 Christine Eaton Blair, The Art of Teaching the Bible (Louiseville: Geneva Press, 2001) p.64
23 Quoted in Bevans, Models p. 74
24 Albert Herzog, We Have This Ministry: Ordained Ministers Who Are Physically Disabled in Ed. Eiesland
& Saliers Human Disability and the Service of God (Nashville: Abingdon Press, 1998) p.187-188
25 Using Bevans' observation, I would argue that the use of other models such as a translation model when
using a disability hermeneutic can allow the status quo to go unchallenged. Bevans, Models p.139
26 James H. Cone & Gayraud S. Wilmore, Black Theology: A Documentary History (Maryknoll NY: Orbis
Books, 1993) p.413
27 Bevans, Models p.78
28 For example, the Levitical purity codes concerning priesthood and the community in Leviticus 13-14, and
21:16-24.
29 Bevans, Models p.75

6
present and at work within the struggle for equality of people with disabilities.
The experience of people with disabilities is indispensable for broadening our
understanding of faith and spirituality, and in understanding how God works and reveals
Gods self in the world. Pears highlights the belief, held by those adopting a Praxis
approach, that:
Gods presence is understoodas in the everyday and, very importantly, as
committed
to revealing and challenging injustice and oppression. (Pears, p.27)
Using a Praxis model is appropriate since the injustices and oppression experienced by
people with disabilities stand against the dynamic, life-giving presence and work of God.
Praxis is concerned with doing the truth30 and the truth must be done by and with
people with disabilities for their liberation and flourishing. Some metaphorical
weeding31 of the cultural context may need to take place. This may involve people with
disabilities allowing their own outlook to be challenged where they have internalised
ideas which are dismissive or judgemental of their experience of disability, but it is hoped
that people with disabilities will be equipped to effectively challenge the attitudes and
practices of others.
The Studies
The Ujamaa project has used an approach to contextual Bible Study known as See-JudgeAct: the relevant context is identified and analysed before moving on to encountering the
text. The text is judged in the sense of finding what it has to say to the context. Action in
response to what has been understood and discerned is then considered.32 The studies
below are informed by this process although utilised in a less linear fashion.
Rationale for Choice of Texts
The following section explores some specific issues associated with the chosen texts. Such
detail would be useful for the people facilitating the studies and may be drawn on during
the studies to aid discussion.
Mark 10:46-52 - Jesus & Bartimaeus
Though many commentators on this text recognise that it is concerned with more than
just healing, it has nevertheless been frequently interpreted in a way which is unhelpful
for people with disabilities.
Tom Wright, whilst recognising the discipleship theme, disparages Bartimaeus' old life it

30 Bevans, Models p.76

31 Bevans, Models p.76
32
Gerald West and Ujamaa Centre Staff, Doing Contextual Bible Study: A Resource Manual (The
Ujamaa Centre for Biblical & Theological Community Development & Research) Accessed online at

http://ujamaa.ukzn.ac.za/Libraries/manuals/Ujamaa_CBS_Manual_part_1_2.sflb.ashx on
12/1/2012

7
must be left behind instead of his playing the victim.33 Wright fails to acknowledge that,
though Bartimaeus did experience marginalisation, lack of sight was not so much the
cause as oppressive social norms and practices. Wright's associating resistance to being
healed with the selfish comforts of victimhood34 can be most unhelpful to people who
see their disability or impairment not primarily as a problem.
Ched Myers argues for reading the text parabolically it is concerned with Bartimaeus'
spiritual insight and willingness to follow over against the disciples' fear and resistance in
their journey of discipleship.35 Whilst this approach sidesteps the problematic issue of
healing it doesn't challenge the use of metaphor which associates blindness with
ignorance.
A more positive reading of the text is possible. Despite maintaining the metaphor of
spiritual blindness, Lamar Williamson argues that the text is as much, if not more, about
the call to discipleship as about healing.36 Amos Yong recognises the nature of Bartimaeus'
faith, persistence and tenacity as a central theme in the text which we must learn from.37
Additionally, Jesus can be seen to be treating Bartimaeus with respect and dignity, and
acknowledging him as an independent self-aware subject.
Luke 24 & John 20:19-29 - Jesus Body
These texts are chosen to explore the idea of Jesus' resurrected body still bearing scars
and whether this can be a helpful idea for people with disabilities. The theological
significance of Jesus' scars as impairment receives little attention in commentaries, which
tend to only comment on them as proof of the genuine resurrection of a crucified Jesus.38
However, several writers concerned with exploring disability see in this text a powerful
example of God's identification with embodied human experience. The texts are cited by
Nancy Eiesland who explores the idea of a disabled God, one particular aspect of her
developing a liberatory theology.39 McCloughry and Morris, influenced by Eiesland, assert
that Godcould not and cannot escape being disabled because of the physicality of his
body*This+ also applies to the exalted Christ. Christ has taken his experience up into
God.40
1 Corinthians 12 - The Church as the Body of Christ
This text lends itself to being read with a Disability Hermeneutic with positive results.
Amos Yong argues that combining insights from Pentecostal theology with a Disability
33 Tom Wright, Mark for Everyone (London: SPCK, 2004) p.143
34 Wright, Mark for Everyone p.145
35 Ched Myers, Binding the strong man : a political reading of Mark's story of Jesus (Maryknoll, N.Y.: Orbis
Books, 2008) p.282
36 Lamar Williamson Jnr, Mark: Interpretation (Atlanta: John Know Press, 1983) p.197-8
37 Amos Yong, Many Tongues, Many Senses: Pentecost, the Body Politic, and the Redemption of
Dis/Ability in Pneuma: The Journal of the Society for Pentecostal Studies, 2009, Vol. 31 Issue 2, (Leiden,
Netherlands: Brill, 2009) p.179
38 For example, David J Ellis, John' in Ed. Howley, Bruce, and Ellison A New Testament Commentary
(Pickering & Inglis, 1969) p.285-286
39 Eiesland, The Disabled God p.99-102
40 McCloughry & Morris, Making A World Of Difference p.69

8
Hermeneutic can help us re-read St. Paul toward a more disability friendly and inclusive
theology of the church41
Whilst many churches are becoming increasingly aware of how to include people with
disabilities in the activities they offer, Erik Carter believes that many fail to identify what
such people have to offer the rest of the church.42 Studying 1 Corinthians 12 provides a
way to discuss how this can be done so that the gifts of all people are valued and utilised
for the good of the body. Developing ideas for practical action and change arising from
this can be enriching for all people not only those with disabilities.43
Methods Used for Studies
The group envisaged would include people with both hearing and visual impairments
necessitating a multi-modal approach to exploring the texts. It would be highly desirable
to have a interpreter to sign the stories and interpret discussion in British Sign Language,
as well as the text being available in written form.
The stories of Bartimaeus and of Jesus' resurrection appearance could be dramatised by
asking members of the group to act out the actions and read some of the words of the
main characters. Physical objects which relate to the story, such as a cloak, a bowl, could
be used to add an extra sensory dimension for those with visual impairments.
Participants would be encouraged people to approach the telling of the stories as an
imaginative exercise, drawing on their own sensory experiences and abilities to reflect on
aspects of the story: sights or sounds, smells or other sensations.
The following section provides suggested questions and structure for the studies, though
should not be seen as rigid or exhaustive.
Study 1: Mark 10:46-52 Jesus & Bartimaeus
A Story
1. Begin with the retelling of the story.
Reflection
2. What is this text about?
In pairs, list the themes, ideas, or aspects which strike you as most significant.
Share these with the whole group.
3. How have you heard or read this text interpreted in the past? What teaching point
or theme has been focused on in your church or in another context you've
experienced?
4. Reflect on any the connections you can make between this story and Mark 10:3545.
41

Yong, Many Tongues p.86

42 Erik W. Carter Including people with disabilities in faith communities : a guide for service providers,
families, & congregations (Baltimore, Md.: Paul H. Brookes, 2007 ) p.13
43 Yong, Many Tongues... p.185

5. Jesus asks what can I do for you? Compare this with James & Johns request
what is asked for in each case and what is Jesus response?
6. How would you describe Bartimaeus character and manner? How do you think
Jesus perceived him? How does this compare with James & John in verses 35-45?
7. Bartimaeus calls out but is silenced by the crowd (verse 48). Why do you think
they did this? What was Bartimaeus response?
8. In what ways have you been prevented from communicating your needs, wisdom,
insights or hopes within your church community?
9. How does Jesus react when Bartimaeus is silenced? What does this tell you about
how Jesus viewed people with disabilities?
10. Focus on verse 52. What else might Bartimaeus have asked for? If he were alive in
your community today, what might he ask for to enable his dignity and liberation?
11. Imagine you are being asked by Jesus what can I do to enable you to be free, to
be valued, to have equality? How would you answer? What kind of things need
to change within your church for the need you've identified to be met?
12. John Hull has suggested that in Jesus day and because of his culture No apostle
of Christ could be blind44 and that Bartimaeus only followed Jesus after his sight
was restored, not before. Do you think physical healing was necessary before
Bartimaeus could or would follow Jesus?
13. Jesus says to Bartimaeus Go your way45 but Bartimaeus chooses to follow Jesus
on his way the way of discipleship. What obstacles do the church or do other
Christians place in the way of you following Jesus and discipling other?
Action
14. What action do you feel summoned to in order to seek liberation and full equality
for people with disabilities within your church community?
Study 2: Jesus Resurrected Body Luke 24:36-43 & John 20:19-29
Your Experience
1. Share with another person in the group a time when particular attention was
drawn to your impairment or disability by someone else. How did this feel? Was it
a positive or negative experience?
Story
2. Listen to or read the two texts.
What are your immediate impressions after reading or hearing? Share these with
another person in the group.
Reflection
44 Hull How I Discovered My Blind Brother p. 2
45 Translation from the Revised Standard Version

10
3. What is the cause of Jesus impairment? How are sin or evil involved?
4. Why do you think Jesus resurrected body still bore scars from being crucified and
why did he draw attention to them?
5. Nancy Eiesland, a writer who has a disability, has said this about the text:
In presenting his impaired hands and feet to his startled friends, the resurrected
Jesus is revealed as the disabled God46
What do you think and feel about the idea of God being disabled? Does it feel
empowering, shocking, encouraging, strange or something else?
6. What do you think this text tells us about God, about our bodies and about how
God sees our disabilities and our bodies?
7. How does your church speak about bodies and about Jesus body? Is this helpful?
Action
8. What insights can you share with the wider church that your experience of living
with your particular kind of body has taught you about God, faith, spirituality or
living with God in the world?
9. Share any examples of language used about bodies in your church which is
unhelpful, excluding or demeaning towards people with impairments or who
experience disability.
How could you challenge this?
Study 3: The Body of Christ - 1 Corinthians 12
Your Experience
1. You may have experienced teaching about gifts of the Spirit or Spiritual gifts.
What would you identify as your gifts those God has given you which can benefit
the church? Share this with another person in the group.
The Text
2. Listen to or read the two texts.
Reflection
3. How would you describe the characteristics of the body of Christ from this
passage? What picture or description emerges?
4. What conditions are laid down for receiving different gifts what determines the
gifts and abilities members of the body possess?
5. What are the gifts given for?
46 Eiesland, The Disabled God p.100

11
6. The weak and the strong body parts in this passage are sometimes applied as
descriptions of people with and without disabilities.47 What are some of the
problems or advantages of this way of reading the text?
7. How do you think this text relates to the lay or ordained ministry of people with
disabilities?
8. Share with the group what gifts you have to offer the wider body which you are
currently not enabled or allowed to use.
9. What obstacles do the church or do other Christians place in the way of the
discipleship of people with disabilities?
Action Planning using Talking Mats
To aid the process of developing an action plan, a tool called Talking MatsTM 48 could be
utilised (see Appendix). Various church activities can be grouped using this visual, tactile
tool according to whether they are currently inclusive and empowering for people with
disabilities, and whether they are currently effective opportunities for the exercising of all
people's gifts. A member of the church community who would run these studies is an
accredited trainer in using Talking MatsTM and could facilitate this aspect of the studies.
Aspects of church life to be considered could include: liturgy, preaching, Eucharist,
Childrens teaching groups, social activities or PCC meetings. Talking MatsTM would be
used to evaluate, set priorities and form an action plan.
Conclusion
This assignment has explored some ways in which a Praxis model can be utilised by people
with disabilities as they encounter scripture, conscious of and confident in their value as
whole people, as members of the body of Christ a diverse body of differently-abled
people. These studies are envisaged as the beginning of an ongoing process of reflection
and action.
When adopting a Praxis model it is reasonable to ask: what concrete change will be
effected? Such change might include more effective representation and participation in
decision-making, or developing forms of worship which are more inclusive and which
affirm the experiences of people with disabilities. The outcomes would hopefully be
determined not by the able-bodied writer of this assignment but by those who wrestle
with these texts and their own experiences in a quest for liberation.

47 Amos Yong Disability and the Gifts of the Spirit: Pentecost and the Renewal of the Church in Journal
of Pentecostal Theology 19 (Leiden, Netherlands: Brill, 2010) p.86
48 See www.talkingmats.com

12

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Burns, S , Slee, N and Jagessar, M The Edge of God: New Liturgical Texts and Contexts in
Conversation (London: Epworth, 2008)
Carter, E W Including people with disabilities in faith communities : a guide for service
providers, families, & congregations (Baltimore, Md.: Paul H. Brookes, 2007)
Cone, J H & Wilmore, G S Black Theology: A Documentary History (Maryknoll NY: Orbis
Books, 1993)
Eaton Blair, C The Art of Teaching the Bible (Louiseville: Geneva Press, 2001)
Eiesland, N L The Disabled God: Toward a Liberatory Theology of Disability (Nashville:
Abingdon Press, 1994)
Eiesland, N L & Saliers, D E Human Disability and the Service of God (Nashville: Abingdon
Press, 1998)
Freire, P Pedagogy of the Oppressed (London: Continuum, 2000)
Gooder, P Searching for Meaning (London: SPCK, 2009)
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(London: Sage Publications, Ltd., 2003)
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Change in Church and Culture [Bible Society], Spring 2004 (Paper provided by John M. Hull
during M1 class, 23/11/11)
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Lewis, H Deaf Liberation Theology (Aldershot: Ashgate, 2007)
McCloughry, R & Morris, W Making A World Of Difference (London: SPCK, 2002)
Morris, W Theology without Words (Aldershot: Ashgate, 2008)
Murphy, J & Cameron, L Talking Mats: A Resource To Enhance Communication (Sterling
University)
Myers, C Binding the strong man : a political reading of Mark's story of Jesus (Maryknoll,
N.Y.: Orbis Books, 2008)
Pears, A Doing Contextual Theology (London: Routledge, 2010)
Swinton, J (ed.) Critical Reflections on Stanley Hauerwas' Theology of Disability: Disabling
Society, Enabling Theology (New York: The Haworth Press, 2004)
West, G and Ujamaa Centre Staff, Doing Contextual Bible Study: A Resource Manual (The
Ujamaa Centre for Biblical & Theological Community Development & Research) Accessed
online at
http://ujamaa.ukzn.ac.za/Libraries/manuals/Ujamaa_CBS_Manual_part_1_2.sflb.ashx on
12/1/2012

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Williamson Jnr, L Mark: Interpretation (Atlanta: John Know Press, 1983)

Wright, T Mark for Everyone (London: SPCK, 2004)
Yong, A Disability and the Gifts of the Spirit: Pentecost and the Renewal of the Church
in Journal of Pentecostal Theology 19 (Leiden, Netherlands: Brill, 2010)
Yong, A Many Tongues, Many Senses: Pentecost, the Body Politic, and the Redemption
of Dis/Ability in Pneuma: The Journal of the Society for Pentecostal Studies, 2009, Vol.
31 Issue 2, (Leiden, Netherlands: Brill, 2009)

Websites:
www.talkingmats.com

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Appendix: Talking MatsTM

Talking MatsTM is a low tech communication framework involving sets of symbols 49: a tool for
enhancing communication for those who have a variety of communication difficulties. It is also
useful for people without communication difficulties in a variety of applications. It has been
described as a tool to help people on their journey of decision making50; in the context of these
studies this decision-making centres on action to address barriers to equality and inclusion within
the local church. The tool could be used to enable people to work out what is positive and
empowering, what is excluding or degrading, and in forming an action plan.
The tool has been used previously in a vast variety of contexts including:

consulting users of GP services

young people in social care and education settings

enabling people with dementia to participate in decision-making concerning their care

and lives

people with learning disabilities

children involved in care proceedings

See www.talkingmats.com for further information and examples.

Examples of Talking MatsTM:

49
50

http://www.talkingmats.com/ Accessed 16/1/2012

Joan Murphy and Lois Cameron, Talking Mats: A Resource To Enhance Communication (Sterling
University) Booklet provided in Talking Mats Trainer's pack)