Paul Tautges & Joni Eareckson Tada. When Disability Hits Home: How God Magnifies His Grace in
Our Weakness and Suffering. Wapwallopen, PA: Shepherd Press, 2020. 143 Pp. Print. $14.99.
Biographical Sketch of the Author’s
Dr. Paul Tautges serves as senior pastor at Cornerstone Community Church in Mayfield Heights, Ohio. He also served twenty-two years pastoring in Sheboygan, Wisconsin. Paul has authored and/or edited more than sixty books, including: When Disability Hits Home: How God Magnifies His Grace in Our Weakness and Suffering; Anxiety: Knowing God’s Peace; and A Small Bok for the Hurting Heart. Alongside pastoring, he serves as a fellow with The Association of Certified Biblical Counselors (ACBC). He earned a B.A. in Pastor Studies/Counseling from Calvary Bible College and Theological Seminary; a Master’s degree in Pastoral Counseling and Specialized Ministries from Northland International University; and, he earned a Doctor of Ministry from Northland International University. Paul married Karen in 1986, and they are parents of ten children.
Joni Eareckson Tada serves as the founder and CEO of Joni and Friends International Disability Center. She is an international advocate for people with disabilities. After a diving accident in 1967 left her quadriplegic, Joni wrestled with her faith in God. God ministered to her amidst the pain and confusion she experienced, which set her vision toward helping other people with disabilities. Joni and Friend International Disability Center provides programs which serve thousands of families with disability. Joni was appointed by President Reagan to the National Council of Disability and reappointed by President George H.W. Bush. Her tenure included the Americans with Disabilities Act bill being passed and signed into law. Mrs. Tada also served as advisor to Condoleezza Rice on the Disability Advisory Committee to the U.S. State Department. She received many awards for her efforts, including two honorary degrees from Gordan College and Western Theological Seminary. Furthermore, she is a girted communicator who has given thousands of presentations, written many books, artwork, radio, and other media. Alongside When Disability Hits Home, Beyond Suffering: A Christian View On Disability Ministry, and has authored/co-authored and/or edited more than 50 books. Joni is married to Ken, they live together in Calabasas, California.
Synopsis
Dr. Paul Tautges and Joni Eareckson Tada partner together to deliver a concise and honorable work concerning suffering and hope in God’s promises for people with disability. Tautges gives readers the theological hope we have in Christ, while Tada conveys how such precious hope and trust in God’s Word has saved her and shaped her life. When Disability Hits Home begins with endorsements, a forward, and introduction. There are six chapters: (1) Whose Fault Is It?, (2) Where is God in Our Suffering?, (3) What is God Doing Through Disability?, (4) Does God Make Mistakes in the Womb?, (5) Dependent By Design, Disabled on Purpose, and (6) Doing Life Together in Gracious Community. Their work finishes with a conclusion, a study and discussion guide, more help and encouragement, endnotes, Joni and Friends, and a Scripture index. The authorial intent centers around disability, suffering, and the purpose and hope of God’s kind sovereignty toward persons with disability. Christ is our only hope. In dealing with the mystery of God’s sovereignty and providential trials of life, the one who suffers may find true hope, peace, and joy-in Christ.
Strengths
The strength of this work is the hope found in trusting God’s leadership amidst pain and suffering often experienced, though nuanced, with disability. Thereby, the doctrine of human suffering and God’s sovereignty take the stage. Tautges and Tada, of course, begin by addressing biblical suffering. Accordingly, Tautges writes, “In Disability, the heart of man becomes tethered to pain, thereby providing an opportunity for faith to be trained to be dependent upon the Lord.”[1] The basic assumption, hereby, observes that suffering and pain are a shared experiential reality for many persons with disability. Where pain and suffering exist, there is need of a robust theological understanding of God and His Scriptural promises to those who suffer. In arguing for God’s kind sovereignty and providential relations with humankind, Tautges shows us why disability may not be defined by a vague pointing of the finger at sin. Rather, God uses and allows disability to draw His people closer to dependency and trust in Christ in all things. Then, and only then, does the purpose of disability unfold. Disability is not punishment for sin, although disability is a result of original sin and its effect in our fallen world. Here are 5 primary strengths readers will wrestle with in this book:
1. A true understanding of God’s sovereignty places God at the center of disability. Tautges writes, “To understand our own experiences with disability, and be faithful to others who suffer, we must maintain that (1) God, not disability, is front and center; and (2) a person’s identity is not defined by his or her disabilities.”[2]Where disability itself takes place above God at the center, undoubtedly, it places human experience on a throne which is reserved for Christ, alone. Certainly, disability shapes one’s understanding and experience in the world. And personality is included here. However, regardless of the experiential human plight, the core identity of the child of God is found in and through Christ, not human experience in a fallen world.
2. Disability in this life testifies to the fragility and weakness of humankind in general. Tautges explains, writing, “Christians are jars of clay; we are common vessels. In these weak frames we experience various afflictions of the body and spirit. But within our mortal dwells something else: the hope found only in Jesus Christ.”[3] The plain reality is, “In God’s sight we are all disabled”[4] and in desperate need of the strength God in Christ to persevere. Biblically speaking, suffering, pain and complexity of any kind are circumstances provided by God for our good. Meaning, the trials of life produce a sanctification which prevails in the human life a dependency upon Christ, rather than human understanding. Tada conveys this, saying, “Suffering rips away the veneer so that we can be better bonded to the Savior.”[5] All able-bodied and dis-able-bodied humans alike are weak and broken creatures in profound need of divine help.
3. Another point concerns God’s glory amidst disability related suffering. This is communicated in two ways: (1) God has a good design for our suffering, one which leads to eternal good; and (2) suffering associated with disability presents an opportunity to communicate and demonstrate the glory of God in Christ to others who suffer. There is hope in Christ. Tautges calls us to remember Joseph, you know, the guy whose brother’s sold him to Egypt as a slave. Yeah, that guy who trusted in God, not only becoming a great advisor to Pharoah, God gave him the foresight and knowledge to save Egypt (and his brothers, for that matter) from a terrible famine. Of which he wrote, “In his providence, God utilized the evil that Joseph’s brothers committed against him, in order to move him to Egypt.”[6] If God is in the business of positioning Joseph in Egypt by otherwise unpleasant methods, God is at the center of our disabilities. Tada’s life gives testimony to the purposes of God in disability. Her life was suddenly shattered by unexpected disability. And while it is unimaginable for me to know exactly what she went through; God was faithful to heal the parts of her which matter more than physical ability. Her disability became a gift once God showed her what was meant for evil would be transformed into a lifelong ministry of hope in God amidst suffering associated with disability. Often, we think that the miracle of physical healing is the greatest good God may do for a person, and yet Scripture and personal testimonies like Tada show us that God’s mysterious wisdom is ultimately for His glory and our good. What looks like a limitation in disability “inadvertently” becomes a means of grace for ministering to one another.
4. Because disability possesses an opportunity for God’s people to love and minister to one another amidst our weak, disabled human frames, the church is called to embrace her weak limitations as a means of grace toward one another. Tautges elaborates, writing, “We think physical or intellectual disabilities equal limitations. Not a chance in God’s program! Instead they actually lead to greater glory, because the vessel appears inadequate. Thus God receives more glory.”[7] Americans tend to think in terms of strength, success, and power. Disability subverts what we prefer as Americans. The Gospel of Christ also subverts our affair with this appetite. Rather, the Gospel is far more concerned with the churches gracious embodiment of oneness through salvation in Christ alone, then it is with a powerful, well-oiled machine, with its constructs and organizational structured policies. Therefore, the church, in all its grandiose may look strong and beautiful; however, if the machine excludes parts of the body, including the weaker parts, the mechanism is disabled itself, and will limit itself from the whole picture of God and the community of the church.
5. Finally, one of God’s purposes in allowing His church to suffer various disabilities is for the sake of the whole body serving one another as they depend upon Christ alone for strength and progress in His purposes. As Tautges conveys, “The church is not merely like a body, it is a body. It is a living body made up of many parts, every one of which is indispensable to the overarching purpose of God.”[8] All parts of the body are of indispensable value. Whether able-bodied or dis-able-bodied, all parts of the body rely upon the functioning of the other parts of the body. The strong man and the weak man aid one another in life and godliness as they serve one another according to their God given abilities. This is a call for the church to embrace weakness, namely, that God’s power might be perfected through our weaknesses (2 Cor. 12:7-10). Tada elaborates, saying, “Bureaucracies aren’t programmed to be compassionate, but Christians are.”[9] Church cultures which thrive on strong and powerful programs at the expense of persons with disabilities have created a standard of policies and bureaucratic structure which limit the whole body from participation. In this professional church ministry culture, compassion is crushed asunder by the ministry machine. This is not real community, it is a cookie-cutter reproduction. And worse, it is cohesively designed to weed out weakness and limitation. This is not God’s design for the church.
Weaknesses
As stated above, Tautges and Tada deliver a powerhouse of hope for persons with disability who suffer. Furthermore, When Disability Hits Home is about suffering and the sovereign purposes of God in disability. About suffering and disability, I highly recommend it. Nevertheless, here are two weaknesses:
1. A more appropriate time might be something like this: Thinking Theologically About Disability: How God Magnifies His Grace in Our Weakness and Suffering. It may seem trite, however, while the authors are personally affected by disability, When Disability Hits Home is a theological treatise of suffering and God’s sovereign and providential role regarding human disability. Tautges did a wonderful job conveying the Gospel considering disability. Moreover, he conveys the ultimate hope and purpose for the church in consideration of where its hope and joy come from. Nevertheless, it is a concise theological treatise summarizing the doctrine of human suffering and disability. While the truths conveyed in this work are certainly necessary for all persons, as a parent of three children and husband to a wife with various disabilities, it did not really hit home. Tautges delivers the theological truth and hope of the Gospel and Tada delivers the testimony of the hope of the Gospel taking root in her life. However, the conclusion is merely a call for the able-bodied person to not give into the pride of strength, and for the dis-able-bodied person to not give into the pride of feeling inadequate. Tautges loosely suggests that if we all get over the two pride pitfalls, the church will be godlier and more authentic. I found the conclusion to be vague. Although, the study guide at the end of the book provides a chance to redeem what I feel is missing from the primary chapters of the book. The questions provide a chance to expand in conversation that which is missing from the text itself. For me, the study guide saves the conclusion from its vagueness.
2. On the second, inasmuch as ignorance and demonizing persons with disability is a plague upon the church, glorifying the so-called virtue of suffering as a general fundamental of the dis-able-bodied experience is not the central motif able-bodied persons should centralize in consideration of disability theology and ministry. Dr. Benjamin Conner suggests that “Romanticizing” disability in a way which generalizes disability as synonymous as “virtuous sufferers,” meaning, persons with disabilities stand as examples to inspire able-bodied persons with hope and courage in their times of suffering.[10] This is not to dismiss the real and necessary benefit of encouragement and hope which may aid in faith and love for God. However, persons with disability are not merely defined by any subsequent manner of suffering. Furthermore, many people with disabilities do not consider their disposition as a type of suffering. It would be unpleasant for a person who does not consider themselves a sufferer to live amidst a people who interpret their existence by the manner of their perceived suffering. So, I think we need to be careful here. I am so thankful God provides hope to us amidst pain and suffering. Nevertheless, suffering is but one experience within the human plight, among many. Disability theology and ministry is not merely a subject of suffering, though suffering and pain may be present in observation. Every person you meet with disability is different. Every person has their own experience. God calls us to contextualize every mission field. Disability is no different. If suffering is the only nuance a pastor has concerning the lived experience of disability, his ability to minister to the wider disability community will fall short.
Personal Reflection
Pain, perplexity, suffering and the formation of one’s gospel convictions are certainly instrumental in the providential father-heart of God toward His children. Various forms of suffering are experienced by and often seem married to disability and faith. Nevertheless, it is high time the church sees persons with disability as more than merely an aperture of suffering. Meaning, while it is certain any observation of a person with so-called limited abilities may inspire others through there diligent work to exist and function within an able-bodied structured society, it cannot be dismissed that persons with disability are no less bearers of the image of God than any other. When did the church decide that persons with disability are merely icons of inspiration for the suffering saint? In saying this, we are not dismissing the experience of suffering or what the bible has to say concerning God’s heart and instruction for suffering children of God. Here are two considerable reflections which move beyond the false identifying marker of “virtuous suffers,” toward quite the opposite, beloved one’s who belong within the community and service of God in the church:
1. The Western Church often demonstrates a type of super-human discipleship formation which, if we’re honest, only caters to strong, able-bodied persons. This may be observed to certain extents in all aspects of the structure of worship. The suffering servant of God in Christ endured the cross not so the church could live in the facade of human strength masked as though from God. Obviously, Dr. Tautges and Joni Eareckson Tada do not overlook this aspect. My overall concern with this book is the vague conclusion which fails to really establish a place at the table in our churches for persons with disability. Therefore, the first step must be in seeing persons with disability as more than an object which strengthens the fatih of able-bodied persons. I am aware this is a loaded subject with myriads of tension. Nevertheless, the church can no longer afford the elephant in room. Missiology driven towards the disability community, at large, has seemingly been handed over to liberal theologians by conservatives who seemingly only care about how they deal with their suffering. This is not an extremism, nor a sweeping generalization, so much as it is an easily observed phenomenon and an all-too-common shared experience of persons with disability, in the church. Persons with disability are more than “virtuous sufferers,” who manifestly exist to inspire able-bodied Christians. Conservative Christians, even within the SBC, seem far too comfortable with liberal and progressive Christians stealing fruit from the orchard God gave us to harvest. I guess it’s just easier to label disability theology as liberal or progressive, sticking our heads in the sand, than it is to empty ourselves before God and His Word, repent and lament, and seek the Holy Spirit for a Godward vision for disability, theology, and the church? It takes work; however, all Gospel work is hard work, and we are all weak and in desperate need of the leadership and grace of God in Christ. Salvation does not make us super-human, rather, it seeks to empty us of our strength that we might depend on God for real strength. So, the Godward vision for their inclusion is accessibility to the Gospel. Structuring our worship services with the intentionality of creating accessibility for persons with disability to worship with able-bodied people is not liberal or progressive. It is, however, a demonstration of sacrificial love and care for persons of all ability to mutually enter worship as one body: together. If this isn’t “For the Church,” what is?
2. The call for the church to be an inclusive and accessible place for persons with disability, and really for persons of all abilities, is missional. Frustrating are the amount of Christian’s and churches which think persons with disabilities are disqualified from participating in ministry. After fifteen-years working in international mission and church planting, God hoodwinked my family, per se, and has now set us on a path toward disability ministry. My primary conviction lies with the discipleship of persons with intellectual disability (and physical), for the formation and growth of their spiritual gifts, for the church. Persons with disability are not excluded from Gospel service; neither are they merely a stage for able-bodied persons to feel good through service. Persons with disabilities, whether they need help or not, are not merely a service project. They are, however, image-bearers who God has called many to faith in Christ and service. Tautges and Tada have provided a wonderful work about suffering related to disability theology. I do not want to detract from that. I merely wonder how much fruit is falling into the ditch because our gathering methods are insufficient, and a robust vision for discipling persons with disabilities absent from our thinking. Persons with disability, like all persons in the church, are called to be equipped for the going forth of the Gospel. And yet they are almost unequivocally forgotten about. To be “for the church” is to be for God’s plan for the church. The life and mission of the church belongs to all person of all abilities within the church. Many churches are providing wonderful services and aid person with disability with many amazing resources. Keep it up! And let us move onward toward not “merely” serving persons with disability, let the church forge paths for discipleship and missional/service equipping and formation for the benefit of the church. No one is saying it will be easy. God’s glory and grace demonstrated to and through the whole body of Christ, however, is beautiful and God exalting.
In summary, while it is certainly important to grasp a theology of suffering amidst disability, suffering is not the central identity marker of persons with disability; imago dei is. My small voice represents a myopic fraction of persons and families affected by disability. I am not saying that it is inherently wrong to gather inspiration from person with disability, what I am saying is that the church needs a more robust understanding of disability theology and the church than centralizing around suffering. A theology of suffering is but one marker of a person’s experience, it should never be the central identity marker. Therefore, I commend Tautges and Tada’s work on a biblical theology of suffering. I recommend; however, we broaden our understanding of the experiences of persons with disability which is not limited to the subject of suffering. While it is relevant to tackle this issue, Tautges’s vague, seemingly centralizing “virtuous suffers” conclusion is not the conclusion we need. Yes, let us find hope in Christ concerning our suffering[s], and yes, let us look beyond suffering into the kingdom life of God, which is big enough for persons of all abilities, according to God’s grace.
[1]Paul Tautges and Joni Eareckson Tada. When Disability Hits Home: How God Magnifies His Grace in Our Weakness and Suffering. Wapwallopen, PA: Shepherd Press, 2020. P. 26. Print.
[2]Ibid., Tautges. P. 19.
[3]Ibid., Tautges. P. 23.
[4]Ibid., Tautges. P. 51.
[5]Ibid., Tada. P. 29.
[6]Ibid., Tautges. P. 33.
[7]Ibid., Tautges. P. 77.
[8]Ibid., Tautges. P. 82.
[9]Ibid., Tada. P. 92.
[10]Benjamin T. Conner. Disabling Mission, Enabling Witness: Exploring Missiology Through the lens of Disability Studies. Downers Grove, ILL: InterVarsity Press, 2018. P. 62. Print.
Quotes
“The book of Job is essential to our understanding of suffering because it destroys the credibility of the notion that all suffering is the result of the sin of the sufferer” (p. 15).
“To understand our own experience with disability, and be faithful to others who suffer, we must maintain that (1) God, not disability, is front and center; and (2) a person’s identity is not defined by his or her disabilities” (p. 19).
“Christians are jars of clay; we are common vessels. In these weak frames we experience various afflictions of both body and spirit. But within our mortal dwells something else: the hope found only in Jesus Christ” (p. 23).
“In disability, the heart of man becomes tethered to pain, thereby providing an opportunity for faith to be trained to be dependent upon the Lord” (p. 26).
[Joni Eareckson Tada] “Suffering rips away the veneer so that we can be better bonded to the Savior” (p. 29).
“In his providence, God utilized the evil that Joseph’s brothers committed against him, in order to move him to Egypt” (p. 33).
[Joni Eareckson Tada] “Your next go-around with affliction will be God’s tap on your shoulder to find those who are hurting more than you, so that you can enable them to deal with their sorrow. Help make them brave” (p. 41).
“In God’s sight we are all disabled” (p. 51).
“The word “afflicted” means “tightly squeezed” and refers to being under intense pressure and burdened in spirit. We are subject to pressure, but we are not crushed or trapped in a confined, narrow space” (p. 70).
“We think physical or intellectual disabilities equal limitations. Not a chance in God’s program! Instead they actually lead to greater glory, because the vessel appears inadequate. Thus God receives more glory” (p. 77).
[Joni Eareckson Tada] “My wheelchair helped me to enlarge my eternal estate; my disability kept forcing me to choose things that increased my capacity for joy in heaven, not things that diminished it” (p. 79).
“The church is not merely like a body, it is a body. It’s a living body made up of many parts, everyone of which is indispensable to the overarching purpose of God” (p. 82).
[Joni Eareckson Tada] “Bureaucracies aren’t programmed to be compassionate, but Christians are” (p. 92).