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The Pauline writings set forth another kind of argument; namely, that the individual is made perfect in weakness, and that God has chosen the weak of the world to demonstrate life's meaning to the wise and the strong: indeed. God has chosen the weak over against the strong. Paul boasts "of the things that show my weakness" (II Cor. 11:30). His statements indicate that it is not weakness itself which is to be glorified, but the fact that in weakness he can see more clearly God's intent for the world; that is, for the "power of Christ" to dwell within him.

A dramatic statement of our being made perfect in weakness was made by Gerald Moede, general secretary of the Consultation on Church Union, at his inaugural address in Memphis in 1975. Dr. Moede pleaded for the church once again to recognize God's proffer of his strength in our weakness. He spoke of a young woman totally incapacitated, requiring help for each mouthful of food, every bit of clothing and every trip to the bathroom. What hope does she have, asked Dr. Moede, except for the grace of God expressed in close friends and family?

The "thorn in the flesh" which Paul speaks of but suggest that for Paul it was indeed a physical malady and that it inflicted severe pain. In any case, the argument is clear that God's strength is ultimately seen in weakness, the many meanings of which include the solemn reminder that we are mortal.

A third argument has to do with grace. We are accepted in the beloved not by our deeds or by our being but by the grace of God. Thus a person's power and beauty and majesty and strength all combined cannot save him: salvation comes through grace. As for illness, physical handicap, decrepitude, old age or mental retardation, none of these can destroy a person in the sight of God: he or she is saved by grace. Our condition before God is the same.

A fourth argument has to do not so much with meaning or validity or doctrine as with the utilitarian and prudential question of what to do. Why debate the theological meaning of the unity of the church and persons with handicaps? Those persons are here! We acknowledge their presence among us and indeed see them in us. Without searching for reasons, without attempting to find the cause of evil and illness and pain in the world, we rather ask, What can we do? Jesus' answer at this point is found in his statement to the persons who asked him, "Who sinned, this man or his parents, that he was born blind?" Jesus' response was that neither sinned; then he went on to the next step: within the condition this person has, it is yet his duty and indeed his glorious privilege to praise God.

In weakness we are chosen. Not by our deeds or status, or lack of them, are we accepted in the beloved, but only through the glory of the grace of God in Christ.

Practical Responses of the Church

Any notation of specific ways in which the church has responded to the needs of alienated persons must begin with the realization of the overarching and undergirding aspect of the religious incursion into the whole of secular society. A total infusion of the Christian culture has formed the secular response to human need. While it may well be tax dollars which support institutional and community care and all the other manifold responses to human need on the part of our society, the inherent motivation derives from Christian understanding, and the policy and guidelines reflect a basic Christian concern. Regrettably, there is no direct ratio any longer -- the gears do not engage smoothly! -- and there are enormous areas of slippage as between the secular response and the Christian motivation. Nonetheless, we must note at the outset the enormous contribution to the secular response to human need which is initiated and constantly reinforced by the Christian ethic.

Continuing specialized ministries under church auspices have been maintained for many years by the Episcopal Church, a number of Lutheran bodies and most other denominations in greater or lesser degree. Such ministries stem sometimes from the national denominational offices; more often they have come out of diocesan or synodical responses, which then have spread to other areas of the church. The usual target groups for such ministries have been persons representing very specific difficulties, such as the deaf or the blind. Within a local area, numbers of churches will tacitly accept an ecumenical answer by simply pointing out that "signing" for the deaf is carried on at one or more specific churches in the city, and deaf members in a church where such signing is not practiced are in effect invited to the church where it is, even though that church may be of another denomination.

Separatist attempts are made: some churches minister only to disabled persons. Examples are the "Church of the Exceptional" in Macon, Georgia, and the "Victim Missionaries," an organization based in the Convent of Our Lady of the Snows in Belleview, Illinois.

An approach that has great potential for consciousness-raising within ordinary congregations is fulfilled by a group in Chicago which convenes its handicapped members once a month at a different church in the Chicago area. Some 25 to 100 physically disabled persons in wheelchairs will by prearrangement and invitation converge upon a specific church, to become part of the worshiping congregation in the morning and then to be hosted with lunch and afforded time for fellowship in the afternoon.