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EXPLORING PERCEIVED DISABILITY: RELIGION AS A MEDIATING FACTOR
1. INTRODUCTION TO RELIGION AND DISABILITY STUDIES
Disability studies is a scholarly approach that is multi-disciplinary in nature whereby different
social, political, cultural and even economic dimensions of disability are explored as well as the
daily realities of disabled individuals. When incorporated with Religion, Disability studies
provide a framework of analysis as to how religious texts, beliefs, practices, and communities
admit, disallow or enable, marginalize or construct disability experiences. Disability is
intertwined with religious communities in several ways: religious organizations may be a source
of hope and companionship for disabled, they can disseminate ableist teachings that lead to
prejudice and prejudice against disabled individuals, dictate cultural representations of disability,
and affect care delivery. Various world religions have different perceptions about various ideas
such as physical integration, disability, and suffering, which are core to disability conceptions
and the disabled persons’ perception of themselves. Some of the current scholars in religious
disability studies are Nancy Eisland, Marilyn Bishop, Candida Moss, Shelly Rambo among
others, who analyze historical and sacred texts to establish enabling and disabling themes with
referential inherent tensions in terms of religious attitudes towards the vulnerable, diverse and
justice. They also explore how religious thought is inclined to pathological approach of the body,
cognition, senses and mind whereby any variation is treated as a problem that needs fixing.
Academic rejects charitable organizations associated with faith for presenting disabled
individuals as helpless creatures to be pitied as opposed to agents. Others question attitudes
rooted in biblical teachings that disabilities are a catalyst for individuals to seek God’s touch to
restore them a sound body. Religion and disability studies as the fledgling interdisciplinary field
therefore offers crucial contextual analysis of how religious systems that profess to uphold
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individual worth and inclusion of others have contributed to marginalization and the
stigmatization of the over 1 billion people with disabilities worldwide.
1.1 Historical overview
As with other aspects of life, the concept of disability has also been perceived and managed in
diverse ways in the religious and cultural contexts over centuries. In the past, most cultures
perceived disability as the result of sins, Gods’ wrath, or possession by spirits. For instance, in
the Old Testament, disabilities were considered as a form of punishment from the Gods for
violating certain moral principles. At the same time, there were some religious writings at the
dawn of civilization which encouraged compassion and integration of individuals with disability
into society. The Hindu books of laws saw disability as a form of punishment for one’s sin from a
previous life while at the same time recognizing that disabled individuals required the support of
society. Furthermore, early Buddhism believed and propagated the principle of non-interference
with the affair of others and the practice of community welfare. In medieval Europe, Christianity
played the role of a dominating ethos that seen the disabled as a burden to their kin and
communities, and thus, institutionalized them. But there were some monastic orders that offered
shelter to those in distress. Disability during the Enlightenment period and advent of scientific
Imperialism – Disability was then viewed in the medical sense. However, disabled individuals
remained subjected to prejudice and remained marginalized in society. This movement in the late
nineteenth and early twentieth centuries, which arose from social Darwinism, caused horrific
indignities to human rights, such as forced castration and even the murder of people with
disabilities in some countries. The disability rights movement emerged over the past few decades
and has seen the rights of people with disabilities being championed for equal rights and
opportunities. However, there are still prejudicial attitude in the religio-cultural belief system in
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some community. Concrete partnership between different faiths and constant discussion of how
each religion has dealt with disability issues in the past can be the first step towards inclusion. In
general, religious teachings have played an immense role in shaping societies’ attitudes and
approaches towards disability, thus highlighting why the topic of religion and disability still
matters.
1.2 Key concepts and terminology
It would be necessary to familiarize with the terms and definitions that form the basis of
approaching the study of religion and disability. Core is the social model of disability, that
identifies impairment as a biological characteristic or a state of being while disability as the
resultant loss of opportunity and chances due to barriers existing in society and the environment.
This transitions from an individual perspective with treatment and cure to freeing people to
participate by providing assistance. More important terms are as follows: Ableism – prejudice
against the disabled in the context that non-disabled body/mind is superior to the disabled one.
They exist as ableist attitudes in people’s minds and functioning as institutional discrimination
against disabled individuals. Equally essential is the medical model that defines disability in
terms of organic impairments that need to be treated or managed, as opposed to the social model.
By this view, even religious healing may seek to ‘repair’ defects. Similarly, the religious model
defines disability as sin, curse, karma or test of faith of the affected person or of his family.
Knowledge about what spiritual healing is and what people’s beliefs about the possibility of
divine intervention or a supernatural nature of impairments are helpful background
information. n understanding of specific impairments, physical, sensory, cognitive, intellectual,
and mental health and the terms linked to these categories allows for a more complex
interpretation of the text. Last of all, the minority group model of social oppression regards the
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disabled people as minority group which like all other minority groups, are discriminated in
social, economic and political arenas. With these concepts established, more comprehensive
analysis of emerged religious perception influences on disability accounts across faiths and
impairments can be provided.
1.3 Intersectionality of religion and disability
Religion and disability can be understood as being connected in very nuanced ways, which are
not yet thoroughly understood due to the relatively new field of religion and disability studies.
The clients with disabilities in some of the religious practices in the past have been discriminated
or rather have had limited access to practice some of the religious beliefs and practices that
would enhance their spiritual and personal lives. Some religions, doctrines or creeds may indeed
perpetuate stigma of disability or impose certain conditions regarding people with diverse
disabilities that may be implicitly exclusionary or exclusionist in nature. Nevertheless, many
religious organizations are equally striving to make the society more welcoming to the gays and
lesbians. It is also important to respect diversity in disability where there are many kinds of
disabled persons and diversity in religious beliefs regarding disability and related issues and
practices including healing, suffering, charity, justice, community duties and responsibilities.
More specifically, future work is required in the area of intersectionality or how religiousness
interacts with other dimensions of identity including gender, race or ethnicity, sexual orientation,
socio-economic status and/or disability status. The scholars have had an increased call to
incorporate disability studies and disability lenses in the academic study of religion. Some key
questions include: How do these beliefs related to disability arrive at beliefs on disability in
various religions and cultures? How might religious communities understand the concepts of
holism, perfection, change, giving, justice and cure, as well as access in ways that can actually
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purposefully or inadvertently erase or constrain the disabled? To what extent and in what ways
have religious beliefs either supported or hindered the process of social acceptance, acceptance
within the community and acceptance of disability? These questions are not easily answered as it
requires the knowledge of various theological orientations and also the disability experiences of
persons within respective religions throughout history and the global village.
1.4 Major theoretical frameworks
The major theories that underpin the relationship between religion and disability are the social
model of disability, the minority model of disability, feminism disability theory, cultural model
of disability. Social constructionism, otherwise dubbed the social model, considers disability as a
phenomenon arising from limitations in society as opposed to the limitations of the
individuals. Here they reject normative ideas of normalcy and ableism and how these principles
are implemented in religious establishments. The minority group model interprets disabled
people as an oppressed category of the population that experiences social exclusion and
discrimination comparable to other minorities. This lens looks at how religious worldviews, in
the past, contributed to disabled people’s oppression by regarding their states as divine
retribution or spirit possession. FD theory underscores how discrimination is a cross-cutting
issue that is anchored on elements of disability, gender, race class and sexuality. From this
perspective, it is evident that religious dominant male-oriented norms placed a lot of pressure on
disabled women and glorified able-bodied feminine gender. Last of all, the cultural model
discusses disability as one of the diversities of human beings and not as a form of a defective
being. This approach examines how the religious signs, writings and practices illuminate or
subvert the cultural paradigms regarding disability including the one that posits disability to have
a specialized religious significance. Therefore, the outlined theoretical frameworks provide
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valuable guidance to identify ableism within religions, empowered disabled believers, and
change the restrictive perception of disability in religions as a source, object, or an inspiring,
stigmatized, or pitiable subject of alms and isolation. Other frameworks may emerge as more
research is done on religious and disabled subjects.
1.5 Contemporary debates and issues
At the present time, there are a number of issues and controversies that involve both religion and
disability studies. The first and potentially the most contentious is the question of whether
religiosity has had a generally positive or negative influence in regards to disability in
society. Others posit that religious tenets such as compassion, respect for diversity and disability
have over the years helped transform the plight of disabled individuals for the better. However,
some scholars argue that some religions have contributed to stigma against disability attributing
it to sin or acts of moral misconduct. Similarly, there are controversies surrounding the
applicability of the concept of ‘disability’ as an antonym for ‘ability’ and whether it supports or
contradicts specific religious beliefs concerning the restored physical perfection and divine
healing. For example, is requesting for an enzymatic substitution, a wheelchair or any other
assistances sign of failing to trust God? Such controversies are carried forward to policy matters
such as health, learning, and changes to accessibility.
Culture is another discourse that is being considered today about the disabled community and
their place of worship. Several disabled advocates still criticized religious organizations for
failing to eradicate physical and social barriers for engagement or provide authentic opportunities
for people with disability to work within these institutions. They state that further study is
required in order to provide representation to the disabled instead of erasing them. Still, religious
disability scholars argue that significant advancements have been achieved in the last few
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decades for creating model, justice-involved religious communities, yet, there are still numerous
prejudices. It is an appeal to review the successes and the ongoing struggles, not in a
dichotomous manner but with rich descriptions. Finally, it is about managing the dynamics and
controversies within the framework of theological concepts as well as the realities of faith of
disabled Christians. What could have been poorly informed decisions are best addressed through
good faith negotiations and meaningful and fair dialogue centered on the goal of increasing
diversity.
2. RELIGIOUS TEXTS AND DISABILITY
These attitudes towards disability are represented in religious texts which have conveyed both
positive and negative meanings to society. There are some scripture passages that advocate for
the values of mercy and tolerance and state that all human beings possess equal inherent value
since they are created in the image of God. The New Testament also depicts Jesus with a similar
stance by healing people with disabilities and standing up for their rights against the religious
authorities who imposed purity laws that led to the exclusion of such individuals. However, other
sinful passages have been used to support prejudice against disabled persons justifying that they
are cursed by God or they have no faith. The Old Testament concept of wholeness as to be
accused of moral impurity on people with disabilities and the New Testament story of a man
born blind as a result of sin as the key issues behind stigmas and prejudice against people with
disability. These negative disability perceptions that are inherent in the sacred texts interact with
pronatalist religious attitudes that esteem procreation that fosters discrimination against people
with disabilities in as much as sexuality, marriage and reproductive freedoms are concerned.
Although there are compassionate and rights-based religious principles which is available for
disability justice, the ways in which disability has been constructed and responded to religiously
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and historically reinforced the oppression of people with disabilities, claiming that new diverse
disability scholarship and leadership within faith communities is needed for inclusion and access.
Continuing growth calls for recognition of past harm in order to address stigma that still persists,
for empowering disabled believers in key decision-making roles and for the active erasing of
barriers to involvement and inclusion based on attitude, the physical environment or
communication.
The transition from a charity model to a social model of disability highlights the realization of
the teaching of religion with regards to the human dignity, justice and interdependency of
members of society excluding people with disabilities as full citizens. Challenging the
constructions of cohesion and epistemological racism which often infiltrate scriptural
hermeneutics is crucial to ensure that the practice of faith aligns with emancipatory spiritualities.
Disabled people’s right in religious places leads to unity that encourages societal change
concerning accessibility and promotes a culture that reflects what the sacred text has in mind for
people, an inclusive society for everyone who is disabled where they can be free, loved and
provided with opportunities to lead as everyone else.
2.1 Interpretations of disability in sacred scriptures
Religious texts have been viewed from different perspectives in the context of disability. One
viewpoint is that disability is sinful or due to divine retribution to which biblical references
supporting healing as a sign of forgiveness and divine favor can support this point of view (John
5:14). However, others argue that Jesus ate with lepers and touched the sick in their homes and
received them and this is clear proof that disability in not sinful (Matthew 11:5). Again, in
Judaism, the Talmud questions whether individuals with disabilities are allowed to participate in
certain events such as being called up to the Torah.
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These two viewpoints are contradictory on whether disability and religious involvement are
mutually exclusive. The Quran only directly mentions disability sporadically and only to ensure
that it would be provided for and declare that everyone is created equal in the sight of God
leaving room for progressive interpretations (24:61). While some Hindus have seen disability as
a deserved karmic retribution or temptation, disability has also been seen as a part of one’s karma
which is dharma and thus acceptable or even desirable, a concept evident in the Rig Veda and the
Bhagavad Gita. While linking disability to karma only marginally, Buddhist texts are about the
potential of the disabled, as evidenced by disabled Buddhist monks’ enlightenment.
Native American cultures portray disability in a more complex manner and in both positive and
negative light as evident by the Cherokee people of the Americas that valued gently speaking
people as disability and the Navajo people of North America where disability is viewed as
disruption of hózhǫ. Religious texts of different religions and cultures offer diverse narrative
sources for constructing a disability concept within the framework of sinfulness and otherness.
Given that there are many possible interpretations and few clear divine instructions, sacred texts’
mere presence do not conclusively dictate the society’s approach to disabilities. Cultural
significance greatly influences what disability is to believers. There are many instances in this
world where disability has been considered as abnormal for spiritual or moral reasons in many
traditions historically but human interpretation permits the alterations of religious doctrines
regarding disability with the improvement in understanding in the progressive societies.
2.2 Evolving exegesis and hermeneutics
It has been noted that sacred scriptures have been read and comprehended from the perspective
of ableism that equates disability with sin, retribution or evil. However, the modern methods of
scriptural interpretation including exegesis and hermeneutics are changing to respond to those
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assumptions and understand the cultural context of the old religious texts. Postmodern biblical
criticism posits the social context of the reader as a key factor while reading the scriptural texts,
in contrast to the notion of objective meaning of scriptural texts. From this perspective, the
sociopolitical interpretations of the disabled that have been especially prevalent in most periods
of history tell less about the text than about the bias of its readers.
This also applies to the liberation theologies since they analyze how structures of power and
privilege are evident in the mainstream interpretations that have excluded disabled people. In this
they demand the reading strategies which can allow the oppressed to speak, and which can let the
text deal with questions of disability and accessibility in a sensitive manner. Womanist thought
emphasizes an aspect that is lacking in the conventional hermeneutics: Disability cannot be
isolated from the context of race, class, gender and other factors that shape the human
experience. The deaf woman of color will engage with scripture in a different way from the able-
bodied white male interpreter who does not know his social privilege. Note that one
interpretation cannot generalize over the other.
They do open up fresh hermeneutical opportunities not only for academic interpreters of
religious texts, but for disabled believers also. There are rich examples of what it means to read
scripture through Autistic lens and interpret from given outlooks and ways of processing
information and sensations. Instead, the neurodiversity movement holds that these should be
fostered in faith communities. By doing so and by challenging assumptions that have supported
the prevailing historical biblical hermeneutics of religious traditions on a consistent basis,
religious traditions can cultivate much more disability-friendly scriptural understandings and
interpretations as they are being formed today.
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2.3 Comparative analysis across faith traditions
Various Biblios of different religions show intertwining and overlapping of ideas about disability,
divine retribution, and almsgiving and inclusion. It is worth noting that some texts provided in
the class have been considered to uphold discriminative or ableist attitudes, but critical
evaluation shows a wider representation. For instance, the Manusmṛti, one of the most important
legal codes originating in ancient India, wrote about physical differences as retribution for past
sins and thus could potentially contribute to the spread of negative attitudes towards disabilities.
However, the Bhagavad Gītā offered a less discriminatory attitude to the manifestations of life,
stating that every living being is divine. Likewise, although the Bible has been quoted to exclude
individuals with disabilities in religious work or punitive measures for one’s impairment, Jesus
promoted caring for disabled people and helping them with numerous diseases. Through the
evaluation of the Quran and Hadith, guidelines to help disabled individuals to perform religious
obligations or those with challenges in hajj are depicted; catering for a diverse society of
worshippers. These messages about disability that are sent and received across these religious
texts are not unlike the messages of disability that have been sent and received throughout
history, which are filled with contradictions. Discriminatory attitudes and perceptions of the
contemporary era cannot be attributed to religious teachings in a crude manner without regard
being had to how religious understanding changes. Finally, the positive, compassionate messages
of allowing everyone and acceptances found in faiths could extend more inclusiveness if the
messages that focus on the limitations, are less heard. Rather than definitive ableist worldviews,
religious texts contain multifaceted potential: a useful material for the opponents of disability
rights as well as a veritable treasure trove for arguments in favor of inclusion. Sophisticated
interpretation avoids falling for any simple assumptions about one particular meaning that is
more truthful; one has to consider the variety of viewpoints that the complex nature of the texts
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and the historical shifts in their perception provide. This contextualized, fair-textual analysis
provides insights into opportunities for revaluing all texts approaches that might better link
writings produced hundreds of years ago with current disability-sensitivity discourses.
2.4 Impact on cultural narratives
Sacred scriptures continue to shape disability representation in societal stories. Numerous
religious traditions offer explanatory paradigms for disability that associate it with sin,
retribution, or possession. They promote prejudice and myths that imply disabled individuals are
somehow spiritually flawed or deserve the punishment they receive. For instance, in Hinduism
and Buddhism, the Karma doctrine argues that disability is a result of sinners suffering the
consequences of their actions in the previous lives. This kind of explanations suggest that
disabled persons should get what they are given because they are disabled. Besides, some
versions of the Bible portray disability as a form of sin or its consequences, for instance,
paralyzing the man supposedly representative of sin before Jesus heals him of paralysis. This
means that there is a cause effect relationship between immoral behaviors and the impairment of
one’s faculties. Apart from associating disability with sin, there are other religious scriptures that
have associated disability with demonic possession which was thought to be responsible for
illnesses such as epilepsy, blindness, and madness. New Testament also contains many stories
where Jesus casts out demons believed to be cause of various disabilities. Such tales also
perpetuate stigma by presenting disability as a curse or caused by evil spirits thus making
disabled individuals to be seen as a pariah or cursed. They also encourage a belief in the use of
faith healing as a form of treatment rather than medical procedures, while religious texts contain
moral codes regarding disability, the narratives that emerged from them have negatively framed
disability as deserving both punishment and social exclusion, as well as discouraging public
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assistance toward disabled individuals. These beliefs about disability as divine retribution, as
dark supernatural forces that haunt people and their communities perpetuate ignorance and
hatred. As disability is slowly transitioning from a medical model of understanding to a social
model that emphasizes the rights and self-identity of disabled individuals, cultural and religious
prejudices that have developed over hundreds of years present the main obstacles to
integration. A progressive, inclusive theological perspective must emerge to reform previously
held beliefs that contributed to disability discrimination. These narratives will be a vital area of
focus for religious institutions to counter by providing proper counter-narratives that uphold the
inherent value and worth of all everybody including the impaired or disabled.
2.5 Critical examination of problematic interpretations
Religious texts have, in the past, been interpreted and applied to the detriment of disabled
persons. It is not uncommon to read passages that relate to disability and then turn around and
use the content in a manner that is either rigidly literal or sensationalized, so as to paint a picture
of disability as punishment or as a curse. For instance, some biblical verses such as those in
Leviticus and Deuteronomy that bar those who have specific imparities from participate in
certain religious activities have been used to claim that disabled people are inherently sinful or
spiritually tainted. These interpretations are causing an examination problematizing because the
sociohistorical context of the ancient religious codes and purity laws was used to associate
illness/impairment with ritual contamination. They are seen from the modern perspective as
prima facie reflecting the archaic beliefs in the origination of disability rather than the clear
divine injunctions. Furthermore, biblical narratives of Jesus healing wheelchair bound disciples
have been used to call on disabled people to look for contemporary miracles. But, if one looks
deeper, the obvious argument points out that Jesus performed the miracles in a society that did
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not support these individuals and allowed them to contribute. Today’s disability rights movement
is focused on integration and adjustment to the disabled individuals and does not aim at finding
the cure. Accordingly, it is more logical to view healing narratives as signifying the idea of the
complete reincorporation of a person into a community, more nuanced examination of scriptural
disability references shows that extreme exclusion justifications commonly draw on literally
hypothetical interpretations that focus on a few isolated verses to support prejudice. An erudite
hermeneutical strategy takes into account the social-cultural context surrounding the creation of
the text and balances the interpretations with contemporary norms of equity, esteem and fairness.
This is to ‘push aside’ old-fashion readings that endorse stigma or discrimination of disabled
persons while ‘raising up’ readings that endorse the full personhood and participation of disabled
people in faith-Based organizations and churches.
3. RELIGIOUS INSTITUTIONS AND DISABILITY INCLUSION
The community has in the past depended on religious places of worship to dictate attitudes and
perceptions towards disability. Several religions have principles that are positive and can
enhance the aspect of inclusion for instance compassion, equality and commonwealth. However,
religious texts and doctrines that cover issues to do with disability have also been used unjustly
to oppress, isolate, and stigmatize people with disabilities. In their capacity as important
institutions in the community that shape the social fabric, religious organizations stand to gain
and are equally tasked with taking the lead in the full integration of people with disabilities.
Individuals belonging to different religions, congregations, and denominations must evaluate
practices, buildings, activities, names, and attitudes that deliberately or inadvertently leave out
people with physical, mental, developmental, and/or psychiatric impairments. Inclusive actions
entail predicting potential exclusions, integrating the principles of universal design into
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environment and activities, fulfilling the needs of individuals with disabilities, increasing access,
addressing ableism. The teaching of religion among all age groups should focus on the value of
the disabled people and their rights for instance using the scriptures and religious teachings.
Religious leaders therefore should always remind Christians and the entire congregation about
the inherent value and capability of people.
Religious organizations and disability activists can achieve these objectives by working together,
for example by means of awareness raising, councils for religious and disability people, religious
sensitivity trainings and community projects. One of the main values of most traditions’ core
instructions, as they relate to healing, support, compassion, and wholeness, is the seedbed for
cultivating inclusive communities of belonging for those with disabilities. However, it must be
deliberately managed to apply principles of inclusion in all programs, ministries and
communications to ensure ideals are practiced consistently. Change is not always immediate, yet
it is significant; religious institutions which uphold fairness can slowly change the culture in
society to embrace justice for disabled individuals.
3.1 Accessibility in places of worship
Religious entities are an integral part of faith-based organizations but the access architecture of
these places are often not designed with the features required for Persons with Disabilities. Since
religious organizations are supposed to advocate for justice, equity, and social belonging,
enhancing access for the disabled always correlates with religious ethical values. The physical
barriers include accessibility, structural and environmental changes while the communication
barriers entail making changes in the way people interact in places of worship. In their physical
structure, limiting access may be achieved through steps, doors too narrow, no or no easy ramps,
and insufficient bathroom facilities. Most facilities also do not have facilities such as: audio
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enhancement; sign language interpreters; Braille or large print Bibles, prayer books, hymnals and
other religious literature; or assistive listening systems for those with hearing or other
communication impairments. The other type is attitudinal barriers that occur where some
religious leaders or followers consider provision of access to facilities for disabled persons as a
burden rather than a moral or scriptural requirement.
To make religious places disability-friendly, measures such as construction of ramps, wider
corridors, automatic doors, access to barrio and special facilities to accommodate wheelchairs,
and availability of aisle seating for those who use walkers should be adopted. To establish that
people with disabilities are welcome, organizations must install signs, record messages, and print
information in braille. For services to become accessible, hiring sign language interpreters and
real-time captioning cost money, and this must be planned for. Controls of luminance and
acoustic; scentless zones and restful, noiseless zones help those with developmental disorders or
continuous diseases. Allowing those with service animals and training people who are designated
to act as greeters, leaders, and members on disability awareness is also for the dignity of
individuals with disabilities.
When religious organizations wonder how a community can be genuinely inclusive, making
places of worship more accessible for the disabled is the quintessential way of enhancing
opportunities. With simple changes in facilities and considerations in policies, places of worship
can become places where justice is sought in fully interwoven with people and all their
diversities.
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3.2 Inclusive religious education and practices
Unfortunately, churches have not been totally successful in the development of genuine model of
inclusion of people with disability in religious institutions and education. Access to and within
places of worship such as synagogues, mosques, and temples do not provide features like ramps,
TDDs or other communication devices or documents in Braille or large print. Furthermore, some
faith leaders and congregants have wrong perceptions of disability, such as people with
disabilities are punished for sin, unable to engage with God and the world fully, or have the
holiness in religious practices and standards lowered. On the other hand, the disability rights and
the independent living movements have impacted on some religions by changing the negative
attitudes and status of people with disabilities among some religious authorities and believers
positively.
This inclusive model affirms that every human being has worth and needs to develop spiritually,
including those who may be considered mentally retarded. Cognitive and care accessibility is
enhanced through features such as ramps, elevators, accessible restrooms and setting of
arrangements in houses of worship and educational programs. They get presented across multiple
sensory channels as for example, braille hymnals for the visually impaired persons besides the
large print ones. There are interpreters in charge of sign languages to ensure the deaf and hard
hearing individuals benefit from ceremonies and classes. Attendants provide private assistance
when it comes to needs of going to the bathroom or taking some medications so that one does not
have to miss events. Livestreams enable mobility-impaired followers to attend from home, by
participating virtually when it is impossible to attend in person. Being sensitive to
communication deficits, religious educators kindly wait for longer time for their responses from
intellectually disabled persons. Thus, the work does not require tasks to be performed in the same
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manner; instead, flexibility and adaptation of rules regarding how rituals get accomplished make
full participation possible for more. Finally, these pre-sentence inclusive designs and program
changes stem from the diversity–affirming paradigm that embraces and respects the worth of all
members and their spiritual endowments without regard to ableist bias that circumscribes rights
to the non-disabled. As for the future, only constant training of religious leaders and integration
of accessibility into architecture instead of using it as an extra accessory from time to time can be
considered as the real improvement. It will be imperative that disability advocacy is from within
religious organizations, and not just through the dictates of the law. That being said, it is crucial
to appreciate that although the costs and efforts are a challenge, inclusive religious practices are
rewarding in numerous ways – not only for the congregation members with disabilities but for all
the churchgoers who develop empathy as a result.
3.3 Leadership roles for individuals with disabilities
In religious institutions, people with disabilities have been sidelined from playing any leadership
roles in organizations. Stereotypical beliefs have put in disqualification people with disabilities
for assuming the positions of ministers, priests, rabbis, or imams and other similar capacities.
Nonetheless, there is a relatively recent trend towards more churches acknowledging the abilities
of disabled individuals and placing these individuals in the leadership roles.
For instance, in 2007, Laura Schmidt became the first legally blind woman in North America to
be ordained as minister in the Lutheran Church. Her appointment as an associate pastor defies
the stereotype and is a sign of change in a society that is most often than not, insensitive to the
plight of the blind. Schmidt, for example, has firsthand experience with disability and therefore
she is not only able to provide pastoral care in her congregation, but also preach to them. Since
then, other Lutheran bodies and parishes have appointed clergy members with visual impairment.
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This shows that when there are concessions or equal opportunities offered, the disabled can also
perform as spiritual leaders or directors.
In the same year 2020, a historic moment was achieved when Ruti Regan was ordained as a
Rabbi in North America and she is a deaf person. By deafening Regan, the show shifts the ableist
perspective of deafness and deaf culture which is viewed as a lack and loss. On the other hand,
Regan represents the benefits that arise from the understanding of neurodiversity. Serving as a
role model for the integration of the Deaf community into Jewish life, Regan who is American
Sign Language proficient, gives out divrei Torah to both mixed Deaf-hearing congregations.
However, today Regan is not only a role model for deaf individuals within her separate
synagogue but also is a powerful symbol for deaf Jews.
Gradually therefore, within these pioneering instances, there signals of a cultural transformation
emerging. Affirmative action laws have allowed many people of disability to seek leadership
positions in a house of worship. It makes them visible and talented, explaining and raising
awareness about the disability among larger Christian communities as eliminating the ‘otherness’
of disabled individuals. This silence is even more so a potent message by their leadership
through personal example that disability status does not preclude one from religious development
or mentoring others.
3.4 Support systems within faith communities
There is great potential for people of faith to embrace the inclusion of people with disability and
to offer support for their participation in common life; however, many religious institutions have
only slowly joined this endeavor. Since religious beliefs are frameworks that address the
ontological questions about the meaning and purpose of human existence, and morality
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fundamental to the subject, these faith positions naturally resonate with questions of equality and
justice for human beings. As such in the last few decades, there has been change within many
religious faiths and streams to open their communities to people with disabilities. This has
included tasks such as putting up ramps for wheel chair-bound people, availing sign language
translators, incorporating braille hymnals, as well as availing sound systems to cater for sensory
impaired persons; to religious education of clergy and church members on how to handle those
with challenges such as communication restrictions and or restricted movements.
Aside from structural modifications and services and curricular changes, it is important for faith
communities to offer social and emotional support. this is because the church offers support
services such as transport to the hospital, bringing food to people who cannot cook, offering
monetary support for health-related bills, pray the sick, and counseling after the death of a
disabled relative. Such a kind of compassionate utilization of practical assistance reflects the
tenets of mercy in religious terms. as the loves of God, neighbor, etc., that disability ministries
mobilize. Religious faiths with well-developed understandings of the concepts of charity, human
person and care for one another like the Catholic Social Teaching has played the role of placing
disability concerns in moral and theological perspective as justice claims. Such strong
theological arguments are now available to demolish disabling structures which hinder those
with disabilities from fully participating in the sacraments and worshiping as a community.
However, social changes in the clergy and architecture adapt slowly in the ancient
organizations. As religion remains prevalent across the world, these beliefs hold lessons for
erasing prejudice, religious and disability stigmas, positively establishing disabled identity, and
cultivating tolerance across difference. But this needs the implementation of rather still
predominantly on paper disability inclusive theology in everyday praxis at the grassroots level.
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3.5 Case studies of successful inclusion initiatives
Efforts have also been observed over the recent past where different religious institutions have
focused on improving accommodation of individuals with disability. One example is the
Saddleback Church in California, currently being one of the largest churches in the USA with
more than 20 000 worshippers every week. The first of these initiatives was implemented in
2016 when Saddleback Church started Access and Disability Ministries. They undertook an
access audit on the availability of their facilities, website, and printed materials for people with
disabilities. From them, they moved to changes such as provision of spaces for wheel chair
seating, provision of facilities for the hearing impaired through provision of facilities such as
hearing aids, provision of parking areas for physically disabled persons, and provision of
compatibility of screens for physically impaired persons when browsing the internet. Another
measure entailed preparing volunteers as sighted guides for the attendees who are blind. At the
children’s ministry level, Saddleback recruited other volunteers and employees for handling
children with special needs. This involves having an adaptive curriculum that would allow the
child with a disability to be engaged and using of sensory tools that would allow such children to
be active participants. Through this proactive, layered approach that included physical,
technological, programmatic, and staff training changes, Saddleback Church successfully
transitioned into a role-model example for the greater faith community.
Another example is Foundry United Methodist Church in Washington D. C In as much as it
sought to accommodate and include IDIDs in the congregation, Foundry UMC began a special
needs Sunday School class in 2012. This class is conducted by teachers who have specialized in
special education and involves strategies that may be complex to others who may be normal in
order to help those with learning or communication difficulties understand the content taught in
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class. Over the past 5 years, this has transitioned from 5 to over 20 members with regular
attendance in a very friendly and inclusive space. In addition to education, the church
collaborates with habilitation therapists and job coaches to reduce the obstacles to engaging in
conventional tasks like ushering or singing in the choir, where the members of the congregation
may become involved. Despite the opposition, Foundry UMC staff assert that efforts in
promoting inclusion have enriched the whole church by sharing the blessings, abilities, and
worth of everyone despite disability. Their continuous improvement shows that even the smallest
steps can create the foundation for the change for disability inclusion. As most of you are aware,
religious groups even the ancient ones can modify some of the practices and physical
environment to allow equal participation in the act of worship.
4. DISABILITY THEOLOGY AND PHILOSOPHY
Disability theology and philosophy are the branches that look at the disability-religion ethics
interface. The sacred scriptures and even religious beliefs exert a significant impact on the
attitudes of communities towards people with PWDs. It is significant that all major world
religions including Christianity, Judaism, Islam, Hinduism and others do present disability in
some way, either as a part of religious scriptures, interpretations, or in traditions and
narratives. They contribute to the formation of theological perception of disability’s origin,
function and significance. For example, in the Old Testament of the Bible, one may find
references to disabilities as God’s retribution or sin’s consequence, yet the New Testament is
much closer to the concept of acceptance, opportunity, and equity. Other philosophical
implications that can be considered include why a good and all-powerful God should design
disabilities or why he should permit pain to occur. Different solutions are offered by such leading
thinkers and scholars of the ages as Augustine, Luther, Calvin, Arminius, John Wesley, Barth,
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and Tillich. Disability theology today is more concerned with the agenda of the disabled as
capable citizens and deserving of dignity as members of the society. It dismisses previous
negative sociopolitical and political positions that excluded persons with disabilities and
questions the medical model approach as to disability ‘cure’ or tends to view them as charities’
perpetual beneficiaries. Disability theology operates on the premise that the social model
identifies disability as the barriers and prejudice that a society has placed on the impaired, rather
than the impaired body or mind. It ensures that people with disabilities are equal to other
individuals equal in worth and capable of functioning independently. They should transform the
theological discussions since they are the patients bearing the consequences of such theologies.
Different denominations hold different views – some stress such things as the gifts and callings
of the disabled people. They are adding sacred diversions which are in accordance to God’s
creations in his divine creation. They provide other tradition that requires the eradicating of
disabling barriers in architecture and ministry for the real inclusiveness in per compassion justice
tenets. Promoting rights, respect and correcting past injustices in a society reflects some of the
key teachings to ensure that the vulnerable are safeguarded. In line with this, creative theologies
are formed across Eastern contexts such as Hinduism and Daoism philosophical extension on
wholeness, relationship, and ethics of disability. Aberdare’s critical analysis of traditional texts
and doctrines shows that ableism remains latent while the inclusive interpretations are given
prominence. Major faiths’ notions of divinity and human worth/capacity stand for enhancing
disability ethics. Thus, while the varieties of the worlds might be greatly distinguished, one
might reasonably suppose that people of the world are seeking for the similar things – equal
acceptance, moral personality, relationships and spiritual significance – actively demonstrating
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the principles of love and justice in philosophy and theology for the benefit of people
everywhere.
4.1 Theodicy and the problem of suffering
Suffering exists and raises a theological question referring to the presence of a good God and the
problem of evil. Particularly, the presence of the disabilities and chronic illness, it is hard to
explain it with the existence of an all-loving God who is capable of eradicating those illnesses
and disabilities from the face of the earth. This philosophical issue has been termed the problem
of theodicy. Another persuading excuse is that suffering is due to free will and evil presence in
the world, but disability is not a result of a person’s decision. It is now becoming apparent that
there is an unfair distribution of pain and suffering in the world and good people become
disabled through no fault of their own. Religious beliefs also give some explanations, for
instance, disabilities are a punishment from God or came as a result of sin. However, many
religions also advocate the right treatment of the disabled, as they believe that their suffering will
allow them to achieve a path to divinity. These contrasting approaches have shaped philosophical
contributions to the justification of pity, admiration or oppression of disabled persons. Thus, the
modern disability theology is less concerned with the question of origins than it is with the
question of the significance of suffering. From this point of view, chronic illness is a form of
training for patience and strength, as well as a chance to accept one’s status as disabled and find
a new view on life. They can also motivate other people to keep on pushing despite the
circumstances that are to be faced. However, this type of reasoning does not offer a better answer
to the question of why disabilities randomly occur. A benevolent God grants lucifer the power to
cultivate their character through adversity with the potential to rise spiritually; however, it does
not entail handicapping capacities that serve no positive function. Finally, the disagreement that
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exists among the different religions about the rationale of disability is indicative of the challenge
that humanity has in attempting to rationalize suffering in the light of belief in an omnipotent and
benevolent deity. The problem demonstrates one of the issues that arose from attempts to
assimilate what is assumed to be divine characteristics into the experienced human world. Unlike
other theological discourses which provide answers to questions raised, disability theology does
not do so but instead provides hope in the unknown.
4.2 Concepts of healing and cure
Disability theology has raised questions on what it means to be sick, be healed, be whole, and if
persons with disability are made in the image of God. In Christian cultures in particular,
disability has frequently been associated with sinful behavior, and therefore prejudice against
individuals with disabilities as well as portraying a cure as the only desirable state for a disabled
person. Nonetheless, disability theologians put forward the view that this minimizes the intrinsic
value and worth of people as they are. Promoting the kinds of healing and holistic models of
integration that stem from a social model of disability – highlighting the social, environmental,
perceptional, architectural, and policy barriers that render people disabled instead of
concentrating on the bodily anomaly.
Disability philosophy and theology reject the medical model of cure, and propose a different
vision of healing: the resurrection of the person to social body with full recognition and
participation. This can range from the process of breaking barriers to access and inclusion for
Disabled people, mobility aids which enable a person with a disability to move around in society,
equipment that facilitate interaction and signing language Interpreters that enable communication
and intimacy. The work of the shaman is therefore redefined as the delivery of agency,
relationships and respect rather than the removal of otherness of the body. Disability theorist and
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philosopher Susan Wendell also points out that bio-medical approach to disability enforces
curative paradigm reducing health and resilience to it. Thus, wholeness may be attained without
eradicating affliction as the healthy are not sinless, we are prone, finite creatures. Rebecca
Gardenhire wonders why wholeness is curtailed to consistence of the mind and body in the first
place. Pro-feminist/womanist disability theorists give priority to the concepts of wholeness and
healing as focusing on a very individual, individual experience that is not valued by medical
paradigms. Disability theologians can discover such different forms of healing by referring to the
Bible, such as the Blessings of Beatitudes which welcome those who mourn, those who hunger,
those who thirst or those who are persecuted. Here failure and limitation are not sins to be
washed away but integral aspects of the blessedness.
4.3 Disability as diversity vs. divine punishment
The logical and philosophical perspective of disability has been defined as natural human
variation and divine penalty for sin. Some other reductionist religious perceptions of disability
have historically included attributes that disability equals sin, including interpretations such as
disabilities are brought about through the sins of the concerned person or the sins of the parents,
to the extent that having a disabled child is a form of punishment to the parents for their
sins. These belief systems cause stigma and the notion that disability entails moral turpitude.
Less black and white religious attitudes to the world look at disability as an aspect of the human
condition that presents reasons for growth and interdependence as well as an ability for
individuals to contribute towards the community’s well-being without necessarily having to look
for treatment for their condition as well as having to produce for the economy. Today’s disability
activists and religious believers are questioning the role of pity or sins in defining disability and
demanding the recognition of the allegory of the inclusion of the disabled in the Theology and
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the argument that, like any other variations and limitations in humans, they too cannot ignore the
questions of the meaning and purpose of life. It is crucial to point out that the anthropological
evidence insists on the notion that illness and disability are strongly framed by the culture of the
patient’s world and that the reaction to these states is a reflection of the cultural attitudes and
beliefs. It is possible to establish communities where disability is perceived as a difference in
diversity that requires a need to be included and afforded equal access as opposed to a mark of
sin that warrants punishment and rejection as a sign of deserved punishment. Some have argued
that there are clear instances in the scripture where Jesus touched, healed and raised up
individuals with a variety of disabilities and did not treat them as helpless or deserving of
sympathy but as fellow believers worthy of divine acceptance and redemption. Disability
theology that admits that one’s inability in performing certain tasks should not reduce one’s
worth as a human being may change people’s image and move towards changes and formulation
of social policies and architectures that allow the disabled to have a full-fledged interaction with
society. Continuing from where disability philosophy and inclusive religious studies leave off,
there are other such notions that were anchored in fear or misconception and have justified
segregation, discrimination and continued institutional barriers, to this date.
4.4 Liberation theology and disability rights
Liberation theology focuses on the social justice, which is the justice for the poor and the
suffering and it underscores the divinity’s preference for the poor and those who are suffering. As
is viewed in this particular theological standpoint, there is endorsement for the disability rights as
well as the integration of the disabled individuals. It opposes the opinions that disability stems
from sin or a punishment from God arguing for disability rights as a social justice issue. It brings
out how social injustice and exclusion hinder the full development of societies with individuals
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with disabilities. Liberation theology is inspiring for disabled people fighting against
environmental and attitudinal barriers in social life. It offered biblical support for the repeal of
discrimination, enhanced provisions that ensure full inclusion and inclusion of people with
disability as valued members of society, the affirmation of the inherent value of human beings as
created in the image of God and the acceptance of people with disability in the religious
leadership roles. One of the noted Catholic priests and theologians is Gustavo Gutiérrez who is
credited for formulating the theory of liberation theology and who always stressed the election of
God for the oppressed. Other liberation theologians have further developed this view, focused on
disability, where Nancy Eiesland addressed the tendency of churches to isolate disabled persons
and the conventional misconception of disability as punishment for sin. Referring to ‘liberation
theology’, disability point of views that seek social change instead of putting the blame on the
impairment of the human body and mind. The hope that underlies it aligns with demands for
equity, opportunity, voice, and the removal of the oppressive structures for disabled persons in
every facet of life. In general, liberation theology is fully compatible with and supports
theological stances rooted in a disability-positive paradigm and the inherent value and worth of
people with disabilities. Hays decisively rejects the conceptualization of disability in terms of sin
or divine retribution and places the questions of justice and the integration of the disabled into
society at the core of the Christian message and tradition.
4.5 Emerging perspectives in disability theology
New thoughts about disability theology acknowledge the social and theological exclusion which
limits the participation of disabled people, as well as discover the liberative elements in the
sacred texts and dogmas. One of the major emphases is the critical reflection and redefinition of
some of the key orienting beliefs of Christianity, including what it means to be in the image of
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God, what wholeness, healing, and community look like. The Image of God is relational hence
requiring more than a function or capacity; because all are made in the divine image, all are
interrelated irrespective of disability. This has ramifications for the forms that healing might take
and, in particular, the nature of the healing story, which cannot be exclusively framed in terms of
cure or recovery. However, healing involves the aspect of togetherness or communion, coupled
with the deconstruction of the spiritual, physical and attitudinal walls of exclusion and pain.
Wholeness is another concept that has been growing, or being developed. The disability rights
‘Nothing about us without us’ captures the spirit of invoking expanded conceptions of self-
sufficiency for interdependence, of diversity rather than sameness, and of access and integration
over marginalization. “Accessibility,” noted theologian Thomas Reynolds continues to note, “is
the representation of hospitality” and is extremely important within religious contexts. This has
led to the develop of a more comprehensive ecclesiology which is grounded on feminist, black,
womanist and queer theologies, that acknowledges the contribution of everyone. Some from
within the Ecumenical movement have pledged against Ableism as incongruous with some of the
fundamental doctrines of the image of God, healing, reconciliation and compassion. As
horizons expand, disabled individuals are being included not only as important interlocutors in
constructing less oppressive representations of disability but also as part of the community who
should benefit from emancipating theologies of disability. By highlighting the negative effects
of exclusion and ableism, and by reciting the initial source statements on image and relationship,
disability theology seeks, in essence, to include the disabled people not just as the beggars who
will receive the charity, but to shift the construct of what it means to be human.
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5. RELIGION, DISABILITY AND PUBLIC POLICY
Society and political culture have been identified as key factors that have influenced the status of
PWD through religious beliefs. Such beliefs are all too familiar to many people of faith, who
have been told that disability is a punishment for sin, divine retribution, or the deserved
consequences of previous incarnations. Such beliefs lead to stigma and discrimination of
disabled people and limit their opportunities for social integration and participation in exercising
their rights. For instance, while precepts such as altruism, benevolence, and intrinsic worth
cannot influence more inclusive policies directly, religious teachings and scriptures can. The
Buddhism aims at the minimization of suffering for everyone, the Christian and other religions’
teachings of the responsibility to love one’s neighbor and the Islamic concept of Karamah
(dignity of disabled people). Therefore, the role of the religious communities is multifaceted – on
one side, they may encourage not including the disabled as ‘subhuman,’ on the other side, they
may call for creating care and support networks.
Religious ideologies are cemented into governmental policies to ensure that the populace follows
the religious norms. For example, in medieval Europe, people tended to believe that disability
was the result of God’s punishment or demonic possession, which resulted in debarment of
disabled people from churches and public areas. On the other hand, democratic nations of today
promise equal opportunities for all regardless of their religion. However, prejudice based on faith
is still culturally evident in the current society by seeing some policy makers as rejecting the
provision of facilities for disabled citizen on grounds of promoting “entitlement”. Some see it as
a private issue that should be dealt with by a disabled person or their family and not the
society. They support attitudes to disabled people for inadequate policies and barriers to
education, transport, buildings, and employment for disabled citizens today. However, the
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disability rights movement and groups, such as the World Institute on Disability, are working to
promote a positive disability theology by reinforcing progressive religious interpretation of
disability that enhances the existing understanding of the human value and capabilities of
disabled people. Their advocacy challenges discreditable religious assumptions and fosters
awareness to inform policies in their arenas.
The discriminative attitude toward people with disabilities promoted by religious canons persists
as a factor influencing disability policies in the areas of integration, accessibility, and
rights. However, the role of religion cannot be easily defined as only welfare oriented, because
religion also focuses on charity and justice. The disability advocates need to work hard and
ensure that they involve the faith leaders to help change people’s perceptions and create friendly
environments that can influence change among the policy makers. The discourse between
religion and disability must intensify to fill the absence of pluralistic and fair policies.
5.1 Influence of religious beliefs on legislation
The role of religion in disability rights is a significant one since religious views have a large part
to play in disability legislation and policies. Previously, some religious teaching used to
categorize disability as sin, punishment from the almighty or possession by evil spirits a situation
that led to the segregation of persons with disabilities and institutionalization. Still, values that
have enjoined people to be charitable, hospitable and to care for the needy, the sick or the
disabled have also been at work. Nowadays, legal enactments, such as the Americans with
Disabilities Act (ADA), point to an ethic of working for people with some form of physical or
mental disability. However, conflict still persists between religious freedom claims where these
intersect with non-discrimination laws aimed at preventing discrimination against people with
disabilities. For instance, certain religious groups such as hospitals have asked for disability
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regulation exceptions to practices they consider sinful which, on the other hand, is considered as
discrimination by advocates. Future trends include: increasing religious tolerance and secularism
could lead to shifting policy coalitions. They may be based on philosophical conceptions of
social justice that are not necessarily universal, but religious. It is for this reason that in a country
where the political scene is polarized, legislative solutions and compromises have to be made
when passing laws that uphold religious rights on one hand while at the same time protecting and
providing for the rights of people with disabilities on the other hand. In sum, religious beliefs
define society’s attitude toward disability as a phenomenon throughout the ages. While there are
doctrines that have called for discrimination, there are others that call for the discrimination of
discriminating. Civil discussions with the government, religious organizations, and the disabled
population will prove to be crucial in creating an ethic and fair policy process.
5.2 Faith-based disability services and programs
Churches which include religious organizations and religious institutions have established
programs and services to cater for the needs of people with disabilities and their families. These
faith interventions are useful as additional services offered besides other government-funded
services and secular nonprofit organizations for clients with disabilities. It is possible to say that
synagogues, churches, mosques and temples try to provide people with equal opportunities for
integrated participation into the services provided by their organizations, including access to the
physical environment and the programs implemented by the organizations. Many offer crisis
intervention, foster care, youth services, vocational services, counseling and advocacy and
support groups for clients with physical, Intellectual or developmental disabilities. Religious
communities promote belonging, participation, and support for anyone who needs it because of
disability, amongst other barriers that exist in society. They offer spiritual and prayer support and
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encouragement not afforded by non-religious institutions. Some focus on the positive abilities
that persons with disability could offer to their religious communities or system and not only the
negative attributes or medical model. Religious support workers use religion as a frame of
reference, Scripture, and practice in the context of impairment and disability to offer meaning,
hope, and strategies for coping. Most of the funding for religious bodies is provided by
government grants, and ministry of these special ministries is restricted, which limits them to
funding from donation and volunteerism. Religious organizations contribute to increasing the
array of available support and services for individuals with disabilities and their families who
face such issues as medical, educational, vocational, and social services choices. There is nothing
inherently wrong with that safety net, and that safety net can be strengthened by partnerships
between government, secular non-profits and faith communities. There is still a lack of
comparison between religious models of Disability and Secular models and a call for more
research to be done. Disability advocacy organizations suggest that while the government
celebrate the role of faith-based initiatives in the support of disabled individuals, it should not
relent on its efforts in ensuring that accessibility provisions are honored in letter and spirit, and
that nobody is allowed to exploit the disabled or engage in dubious practices under the guise of
religion.
5.3 Ethical considerations in healthcare and bioethics
A person’s religion has also played a role in the way disability was viewed and how it has laid
down its policies. Ethical issues can be witnessed in the areas of healthcare and bioethics when
addressing such issues as allocation of resources, client’s autonomy, quality of life and the issues
to do with beginning and end of life. There are different stances in religious beliefs regarding
these matters that influence the formulation of policies. For instance, Christianity teaches that
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every human being has worth and is special, and that every life is valuable, and should be
protected regardless of the health state of the individual, or his or her ability. Catholic beliefs
condemn actions that deliberately take lives considered unworthy, though it is not against all
deaths because it allows for euthanasia in certain circumstances, thus justifying the conservative
camp’s stance against the legalization of assisted suicide and selective abortions. Judaism has
also sanctity of life as significant as teachings show that mother’s life is more important than a
unborn child if threatened. This then, was backed by more progressive Jewish thought leaders for
a woman’s right to abortion. These superstitions counter the medical interventions which are
considered to change one’s prescribed karma or the spiritual value of suffering in terms of rebirth
and/or karma. Some followers reject treatment and policies that can allow assisted death
according to the beliefs. Nonetheless, there are also Buddhist sources of religious advocacy for
disabled people improvement of accessibility and empowers policies. In all religious
denominations, charismatic religious congregations have key function as caregivers to the
disabled persons from within their religious fellowship. Nevertheless, whenever service is being
delivered to the targeted populace, questions concerning the imposition of spirituality may be
unethical, there is relative heterogeneity and variability within and across religious
denominations on issues to do with health care standards and ethics and the correct public policy
response to disability. As a result of the increased diversity in religions, policies will have to
consider incompatible belief systems and how liberty interests can be protected while also not
allowing certain beliefs to be imposed on vulnerable individuals in society requiring medical or
social assistance. This issue of producing the concept of ‘reasonable accommodation’ continues
to be one of the policy issues of church-state relationships that have not found easy solutions.
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5.4 Religious accommodation in education and employment
The discussion of religious accommodation in both education and employment contexts has been
one of the most contentious issues in the public policy considerations and highlights aspects of
religious liberty, non-discrimination principles, and the practicality of religious
accommodation. In schools, questions have emerged as to whether institutions can provide
reasonableness accommodation to religious garbs, days of worship, prayer rooms, diets, and so
on without incurring undue burden. The rationale for religious accommodation is as advocacy for
the effective integration and engagement of students from various faiths. Critics, on the other
hand, argue that over-accommodation impacts the availability of resources and discriminates
religious students from providing same treatment to secular persons. Disability is the other
important aspect of identity and hence, teaching disability in schools include adopting physical
and or social-emotional interventions to help disabled students learn, develop and actively
engage in community activities. In the context of accessibility, there are still questions as to how
the rights to practice religion can be met in learning institutions while at the same time
addressing the needs of disabled students. Similarly, in places of work there have been numerous
legal disputes as to how far employers can or should exercise tolerance or compliance with
religious observance of dressing, grooming, the request of time off for religious holidays and
prayers without interferences in the productivity of work or violating policies on dressing code,
and working schedules. Reasonable accommodations means to ensure that the disabled employee
is able to be a part of the organization and the organization provides for that by providing
accommodation with regard to the hours of work, and other facilities and accommodations with
regards to the use of technology, facilities and features of work place and other changes that may
be required to be made to job specification. There are difficult balancing acts in deciding how
much to go out of one’s way for people of faith and at the same time not to hinder fair treatment,
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efficiency, and team building among a broad cross-section of employees; and how to provide the
required adaptations for employees with disabilities without ignoring other aspects of the
organization. Essentially, a number of questions on the interaction of religious freedom with such
general societal-level concerns as non-discrimination and integration of people of different
gender, race and disability persists. The issues raised in this article require future research and
policy analysis to examine and offer guidance on how religious accommodations can be granted
while simultaneously ensuring non- discrimination across difference.
5.5 Interfaith coalitions for disability advocacy
Religious organizations advocating for disability rights and advocacy for persons with disability
have great potential in influencing policies and people’s attitudes. As faith-based institutions,
religious advocates are well placed to emphasize on the worth and value of every individual, or
to promote equality for and inclusion of people with disability in all aspects of communal life. In
a study on global population conducted by the Pew Foundation, it was found that more than 80%
of the world’s population follow some form of religious practice. Engaging from within such
vast faith networks provides the means to raise visibility, address misconceptions and mobilize
support of the diverse constituency.
A good example is the Jewish Disability Advocacy Coalition (JDAC) which is a collective voice
of Jewish organizations, rabbis, disability service providers, advocates and families in changing
government policies and practices. JDAC has been effective in its endeavors of educating and
advocating for legislation, such as the ABLE Act, which permits individuals with disabilities to
save money without fear of losing their benefits. Likewise, Shoulder to Shoulder is an interfaith
organization or alliance of more than 30 national religious groups working for the elimination of
discrimination. It is through theological teachings and the moral authority that they gain, they are
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able to frame discourses or movements concerning disability justice. Interfaith coalitions
understand that harmony when different religious organizations come together is much more
effective than when individual organizations act alone.
Advocacy which brings together people of different faiths also acts as an example of integration,
for people with disability feel isolated in many places of worship and other places of worship and
other places of work. In doing so, these coalitions bring to the attention of each faith the
theological call to open the door to every single person, thus promoting a more inclusive
congregation. Moreover, it also has implications in transforming the ‘medical/social pathology
model,’ which is sometimes even inadvertently incorporated into faith discourse. It favors a
framework in concordance with the social model that focuses on inclusion and remove barriers.
Lastly, organized religious advocacy can significantly change disabling structures, policies and
exclusionary social paradigms in the religious, economic, political, welfare and development
domains of life.
