Whilst many works on the interface of Theology and Disability have tended to "talk over" rather than "talk with" those with disabilities, here the voices of experience take centre stage. The diverse styles and mediums the authors adopt in their contributions signal aspects of the various "lived experiences" they seek to represent.
These voices from "down under" are salutary correctives to those "up above" in geographical, social, structural, ecclesial and ableist terms. Help Centre.
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My Wishlist Sign In Join. Be the first to write a review. Sorry, the book that you are looking for is not available right now. The result is an interdisciplinary engagement with the constructive possibilities that emerge from a distinctly Christian understanding of disability as lived experience.
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Harshaw, for instance, acknowledges that she writes as a theologian whose daughter has profound intellectual disabilities, but Dr. In this volume, however, contributions are gathered from those with and without disabilities, and that makes it a wonderfully timely addition to the field. By design, academics, practitioners, and people with disabilities were invited to participate in dialogue to learn together, as papers were presented, questions were discussed, and meals shared together…willingness to embrace vulnerability and limitation with gentleness and courage characterized our time together, and called forth a way of being together that blurred traditional boundaries between academics, practitioners, and people with lived experience.
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There are so many different ways I could commend this book to you if you have any interest in disability theology. I heartily recommend the book — as well as the approach this book takes to disability theology — and will let this quote speak for itself:. My point is that we need to move from a theology done only by the able-minded for people with disabilities, since such projects, while useful and important in various respects, will unavoidably promote ableist biases, and these will inevitably be internalized by people with disabilities.
However, theologies dialogically constructed with those across the spectrum of abilities — including their advocates, friends, family, and caretakers, especially those with intellectual, severe, and profound disabilities — will be relevant for all people, including people with disabilities, albeit now more carefully guarded from perpetuating albeist stereotypes….
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These developments indicate that while courses on disability in theological, divinity, and seminary curricula are a helpful and important beginning, the goal ought to be the integration of disability as a central theme across the theological curriculum. Disability is, again, not just a marginal and incidental aspect of the human condition.
Rather, it is inherent in the Christian drama of redemption.
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Hence only a theology thoroughly informed by disability perspectives can do justice to its theological potential.