Post 28 | "The Spirit of God Hovered" | A case for disabled

“The Spirit of God Hovered,” by Dr. Fettke, is an essay that concerns a part of society that is unfortunately often overlooked, the disabled. Dr. Fettke explains in the opening of his essay that in no way is his writing a detached analysis or summary, but remains a subject very close to his heart as his own son suffers from a severe side of Autism Spectrum. Similar to Dr. Fettke’s son, my sister is afflicted by a mental disability herself; therefore I feel great compassion in the area of disabled people as well. 

Whether physically disabled or mentally disabled, there has been an assumption seeming to grow within our Christian society that doubts the validity of the disabled in God. The Church has become obsessed with worldly accomplishments and mental capability as the mark of validity for human beings. Dr. Fettke notes throughout his essay that in spite of this growing assumption, the disabled are indeed equally spiritually valid and valid as human beings. After all, the disabled are created in the image of God, or Imago Dei, just as humans without disabilities are. In consequence, it can be assumed that God sees all of creation in light of Imago Dei, and does not base its value upon its accomplishments or mental capability. In fact, the notion that humans deem an accomplished or mentally capable human to be “normal” is abnormal itself. Human interpretation of human validity is a value judgment based on the individual’s interpretation of what “normal” versus “abnormal” really is. Since human interpretation can be flawed, Dr. Fettke purposes “normal” to in fact be anything created in Imago Dei. Therefore, disabled people who are created in Imago Dei are no less “normal” than the most intelligent human beings on earth. This truth is what the modern church and society need to understand.

In section 1.2 of Dr. Fettke’s essay the “life force” or empowerment of the disabled within God’s kingdom is addressed. As I understand, “life force,” refers to things such as gifts of the spirit within the Church or influence. A powerful point is made that says, “Instead of being loved and accepted for who they are they are often condemned for their lack of faith or apparent demonization simply by virtue of their having a disability or chronic illness.” It seems that in many areas the disabled are viewed as incapable of having “life force” simply due to their condition. Although Dr. Fettke continues to purpose that the disabled don’t have to posses a spiritual gift, but instead have “life force” simply by being loved and fellowshipping with God. I not only agree that the disabled have “life force” by fellowshipping with God, but even rationale that in many areas they may have more “life force” than the “normal” human. My little sister, who I mentioned is disabled, seems to have more fellowship, love and joy in God than many people I know. I want to note as well that her joy isn’t simply a side affect of her illness. She is well aware of her surroundings and is venerable to hurt just as we are. It is the simple truth in her heart that keeps her joyful. The simple truth that says God is enough. With this said I couldn’t agree more with Dr. Fettke in that mental illness is an abnormality to man, but not to God. It is heart touching to see the love she has for people who in many cases even make fun of her “abnormal” characteristics. I feel her pure heart and ability to love others, whether fueled by intelligence or not, is evidence of “life force” within the disabled that supersedes the “normal” Christians in many areas.

One of the most transformational sections of Dr. Fettke’s essay concerns healing for the disabled. This section was particularly impactful for me. It presents a point that I was almost offended with at first, but then came to believe firmly in. Dr. Fettke opening this section mentions that many times He would pray for his sons healing. Although subsequently presents a challenging question. What if prayer for the disabled is not necessarily God’s plan? He continues to explain that the disabled, specifically the mentally disabled, may be formed exactly in the image God planned for them to be formed in. I was stunned at first when reading this. It would mean that all my prayers for my sister’s healing would be almost in vain. Although when thinking further on the subject I realized that God doesn’t not make any creation he cannot fellowship with. Dr. Fettke has a quote within his essay by a woman named Helen Bentengaugh who is actually autistic herself. She has a very touching word that personally transformed me. She says, “We are told that we (the disabled) have an obligation to be cured by the prayers of the church rather than healed by people’s acceptance of us as we are.” This text offers a chance for introspection; not only in the case of the disabled, but the judgments we place on others as well. Do we ask God to fix people who may not be “normal” to us, or simply accept them as the way they are? Once we answer this within our own hearts, I feel it is more possible to respect the disabled not as lower or awkward society, but as valid human beings loved by God.

The reason I chose Dr. Fettke’s essay isn’t only because the subject is dear to my heart, but also because this essay calls for transformation. It is an argument that defends the truth of the disabled. The disabled for years have been a society that has been in a way “pushed under the rug,” or covered up. It’s not that there intentionally covered up, but instead placed into the awkward group that is segregated from everyone “normal.” With this said, I have personally tried to include my disabled sister in my life as many way as I can. She is equally a creation of God and is equally playing a part in the kingdom of God. I have been challenged even more in this area through the powerful words within Dr. Fettke’s essay. There is no way to read this work and not be changed.

Post 27 | The Angel

The first thing I noticed after reading “A Very Old Man with Enormous Wings: A Tale for Children” was its relation to the nature of ungratefulness. The story starts with a couple, Pelayo and Elisenda, who find an angel on their back porch. The angel is oddly an old man with wings who rarely talks and less than often moves. The entire city when discovering that an angel had landed in town came to inspect it. They poked the angel and prodded it but the angel did not budge. At one point they even branded the angel with a hot iron to wake it from its sleep. Through all of this the angel kept patience, the only definable trait of the angel that is given. In the towns desire to view the angel, the couple took advantage of the situation and sold tickets to view the angel. The angel consequently brought them great prosperity as it offered them another source of revenue. Despite all of these events, the thing I find most intriguing is that when the angel finally gains strength to fly away and leave, the couple felt relief at its departure. How could the couple feel relief at something leaving that had brought them so much prosperity? It seems that this phenomenon is almost speaking to human nature. The couple and the town seem to desire to their need for curiosity, or in the couples case prosperity, over the welfare of the angel. Although when the angel is freed, they are pleased. I feel they knew they were doing wrong, although decided to take advantage of the angel nevertheless. Its not however that they don’t want the right thing for the angel, its just that they do not want to give up their sinful nature for the better good. This story presents a good chance for some soul searching. Are things that we knowingly do that are wrong, although cannot give up because of our sinful nature? For example we learned that most of America’s clothing is produced unethically in sweatshops. We know it is wrong to support this injustice, but cannot help but participate. Its just food for thought.

Post 26 | The Ones Who Walk Away from Omelas

The story The Ones Who Walk Away from Omelas isn’t a light read. When I say, “light read”, I don’t mean in the sense that it is a long or cumbersome text, but instead that it makes you think; it makes you think hard. The exposition of the city Omelas is one that describes it to be the “perfect city”, almost a utopia that knows nothing but happiness. Although the clincher is that this happiness doesn’t come from the acquisition of intellect or things such as central heating systems; it comes from a content heart. Simply put “happiness is based on a just discrimination of what is necessary.” Note that the text specifies despite their lack of things mentioned like central heated, its not because Omelas can’t acquire it; it just doesn’t desire to. This phenomenon alone can teach us a lesson for life in the subject of contentment. So now we have a city that rest in the happiness of contentment, but the story continues to describe an interesting feature of the city. A child who lives underneath the city is introduced. This child is a miserable being that falls in the category of indescribable torture. It is underfed and lives in its own feces. It has only enough strength to utter the words, “help me.” Nevertheless it cannot find help. The reason it cannot find help is because the overwhelming joy and prosperity of the city it lives in depends on its unfortunate fate. Everyone from the city comes to visit the child usually around their mid teenage years. The majority leave in tears while the minority burden with hurt for the child, leave the city of Omelas. I feel the minority is whom the title of this story is speaking about; “The Ones Who Walk Away from Omelas.” It seems that to find true contentment to reside in Omelas, one must see true depravity. Although the defining line between the citizens of Omelas and those who choose to leave, is the impact depravity has on the viewer. The majority chooses to acknowledge but continue in their ways, while the minority sees and cannot continue another day without facing the guilt from their new knowledge. An impacting quote from the story says, “The trouble is that we have a bad habit, encouraged by the pedants and sophisticates, of considering happiness as something rather stupid. Only pain is intellectual, only evil interesting.” I found the relevance of this quote quite interesting in that before reading it, only hours earlier, I heard a statistic that intellect and wealth are the things most coveted in America. Although the irony is that consequently its societies’ view towards the likelihood of success is truly a depressing one. So is happiness found in intellect, contentment, or the humble awareness and action to help those who have less than we do? Americas’ happiness, or lack thereof, is found in intellect. Omelas’ happiness is found in contentment, which I must agree is a step closer to happiness. Yet I feel “The Ones Who Walk Away” have the purest form of happiness. It’s not a selfish happiness that ensures comfort, but a happiness lead by a humble spirit that knows it is in the will of God.