Paralympics in the season of Creation

There was story going round about three men who wanted to get into the Olympics but they hadn’t been able to get tickets. They came up with a plan to pose as athletes: the first man picked up a manhole-cover, tucked it under his arm and walks to the gate. “Corsini, Poland” he said, “Discus”, and in he walked. The next man picked up a length of scaffolding and slings it over his shoulder. “Piaf, France,” he said, “Pole vault,” and in he walked. The last man looked around, picked up a roll of barbed wire and tucked it under his arm. “O’Malley, Ireland,” he said, “Fencing.”

Every Sunday throughout the Summer Juliet has asked me what my sermon was going to be about; I have told her ‘Creation…’ or ‘Inclusion…’ or ‘Whatever…’ and Juliet has said ‘You really should talks about the Olympics or Paralympics…’ Well, today, as the Paralympians have their bags packed, ready to head for home after tonight’s closing ceremony, I have finally given in.

Today we continue the season of Creation. Last Sunday was Earth Sunday, when we gave thanks for the gift of our home, planet earth. Today is humanity Sunday – when we give thanks for our creation.

Over the Summer at the Olympics we have seen the pinnacle of human createdness, with athletes whose bodies are examples of physical perfection, pushed to the limits of possibility. When we see Mo Farah running or Bradley Wiggins cycling we see the heights of what human bodies can achieve.

At the Paralympics we have seen human physical perfection redefined. Ellie Simmonds swimming or Oscar Pistorius running we see something every bit as awe-inspiring as anything at the Olympics.

The Paralympics motto is ‘Spirit in Motion,’ which is not an immediately obvious. But as a motto, the Church could struggle to find better: ‘Spirit in Motion.’

The Holy Spirit, God’s presence in humanity, is at work in the world through the lives of Christian people who make up the church.

Reflecting on the Spirit, Jesus repeated the words of Isaiah when he began his ministry as a sort of manifesto:

The Spirit of the Lord is upon me,
because he has anointed me
to bring good news to the poor.
He has sent me to proclaim release to the captives
and recovery of sight to the blind,
to let the oppressed go free,
to proclaim the year of the Lord’s favour. (Luke 4.18,19)

Jesus brings the ‘Spirit in Motion’ to bring good news to people who are poor, captive, blind or oppressed.

In Britain today disabled people can find themselves falling into all four of the categories that Jesus declared to be the target of his message: living in relative poverty, captive in their own homes, with debilitating conditions and oppressed by discrimination in community or workplace.

In the Gospels Jesus goes on to fulfil this ministry in many different ways, including miraculous healings.

But how do we relate to stories of the lame walking, the blind being restored to sight while we are watching the amazing skill and commitment of Paralympians performing without sight or the full use of their limbs?

The whole idea of ‘healing’ in a religious context has to be handled with care. We have to recognise the part that the Christian religion has done in making the lives of people with disabilities more difficult. The promise of healing to those with faith is bad enough, but the Bible repeatedly links healthy bodies with God’s approval, and sickness as a sign of sin.

The Levitical law describes those who may not be Priests:

Leviticus 21.17-21

…Whosoever of thy seed in their generations that hath any blemish, let him not approach to offer the bread of his God.
For whatsoever man that hath a blemish, he shall not approach: a blind man, or a lame, or he that hath a flat nose, or any thing superfluous, or a man that is brokenfooted, or brokenhanded, or crookbackt, or a dwarf, or that hath a blemish in his eye, or be scurvy, or scabbed, or hath his stones broken;
No man that hath a blemish of the seed of Aaron the priest shall come nigh to offer the offerings of the LORD made by fire: he hath a blemish; he shall not come nigh to offer the bread of his God.

Very often sickness is the outward and visible sign of sin; perfection is a sign of God’s pleasure. According to the creation myth of Genesis the world was perfect without sickness or death until Adam and Eve sinned.

But it is not just mythic legend, the Law of the Hebrew Scriptures comes with a threat:

“If thou wilt NOT observe to do all the words of this law…then the Lord will make thy plagues…great plagues and of long continuance, and sore sicknesses, and of long continuance. Moreover he will bring upon thee all the diseases of Egypt, which thou wast afraid of…Also every sickness, and every plague, which is not written in the book of this law, them will the Lord bring upon thee (Deuteronomy 28.58-61).

The reason why the book of Job is such a resonant story is that it shows the suffering of a good and holy man.

This linking of disease and deformity with sin is an ancient prejudice. It almost seems to be human instinct to equate abnormality with evil. From pre-Christian times so-called ‘monstrous births’ were considered an ill omen (or result of unnatural unions). If a baby was born without the usual number of limbs it was seen as a sign of something gone wrong with the heavens. The origin of the word ‘monster’ is from the Latin ‘monstrum:’ ‘to warn.’

Today, even minor blemishes are despised. Celebrity magazines like ‘Heat’ make their money by publishing photographs of famous people showing cellulite, varicose veins or a roll of fat, as if they are revealing character flaws.

We strive to dress like everyone else, hide of differences, the whole cosmetic industry is built on the idea that we should hide what we truly look like.

When people with differences that cannot be concealed by makup appear, more often than not they evoke fear & pity.

The idea of healing just adds to the pain and can create feelings on inferiority and sinfulness.

Jesus resolutely refuses to equate sin with and sickness and poverty. He also refuses to equate goodness with health and wealth. In fact one of the great philosophical and religious truths that Jesus brings to the world is that God makes “maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.” (Mathew 5.45)

Which is great, but we are left with the problem that Jesus is reported to have physically healed people. I think we will only do justice to the spirit of Jesus message if we reinterpret the reported physical healing as spiritual healing.

If God heals one, then why not heal all? If God heals one then why allow the conflict in Syria to rage on? If God intervenes to heal one why not intervene to reach down to Zimbabwe, pick up Mugabe and drop him on a desert island somewhere in the Pacific?

There are philosophical and moral problems with the idea of religious healing. It makes us doubt the morality of God and damages the lives of those whose lives and health and abilities do not measure up to a bogus ideal of perfection.

The Paralympics may give us a better vision of true healing than miracle stories.

The actor and writer Nabil Shaban created an ‘Everyman’ programme in 1990 entitled ‘The Fifth Gospel.’ He concluded with this fictional Gospel of Jesus:

And on the third day in Cana in Galilee there gathered before him a great multitude of sick and impotent folk that were taken up with diverse diseases and torments: the blind, the halt, lame, the withered, waiting for him.

And Jesus asketh onto the multitude what is it that they desire?

And they cried out as one, “Make us whole! Cast out our torments and diseases! Make us see and walk! Cure us!”

And he rebuketh them, saying, “You have no need of miracles! You are complete as you are! God gave the fish of the sea fins, and the birds of the air wings. Yet man, who has not these things, thinks no less of himself. Verily I say unto you, you are not impotent because you are different, you are impotent because you have believed the lies that the world has told you. Your differences are God’s gifts, for the everlasting enrichment of the world. I will cure no one, for I wish not to sow the seeds of discontent. I wish not to sow the seeds of self-hate. Love the light in thyself, and that is cure enough.

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