Lamar Hardwick

Summary: An argument that ableism is an important lens through which to understand racism, because both create a hierarchy of superior and inferior bodies.

Lamar Hardwick is a pastor who lives at the intersection of racism and ableism as a Black pastor on the autism spectrum. Also, at the time of the writing, he is under treatment for a recurrence of cancer, with the attendant bodily disabilities this brings. As he has reflected on his own experienced, read scripture and researched American history, he is convinced that ableism not only fuels discriminatory treatment of the disabled but also racial discrimination. The connection is the idealizing of certain bodies as fit and superior. In the American experience, this has particularly centered on White bodies, especially male bodies.

Hardwick focuses on Judges 17: 1-6, in which a young man, Micah, steals a large sum of money in gold from his mother, then under threat of curse confesses his sin. Instead of punishment, his mother takes the gold and has it made into an idol for the household. When a Levite comes through, Micah persuades him to become his priest. From this incident, Hardwick discerns three stages of ableism: images, idols, and institutions. Instead of facing sin, we honor what we should grieve, make it an object of central concern, an idol, and then create institutions to support our idolatry.

Hardwick traces how this was done in the early settlement of the U.S., subjugating women and indigenous people, and importing slaves, considering them inferior human beings. Slavery was even defended as a blessing for the inferior slave! He traces ways churches supported this form of ableism, and have continued to do so, pleading for and receiving exemption from the ADA legislation of 1990.

He cites a statement of John Piper’s that equated disability with ugliness and how our idolatry of superior bodies upholds certain White and ableist ideals of beauty. I was reminded of a conversation at a social gathering where someone remarked on the attractiveness of Michelle Obama only to be confronted by a yuck face from one of the other (White) women.

He offers a particularly personal discussion of ableism, racism, and healthcare in terms of access, differences in listening to reported symptoms, and quality of care. He also discusses how ableism fuels racism in the church, and the important role Black churches have been in offering a refuge from ableist and racist treatment and in many ways have led the way in disability inclusion.

One of the most thought-provoking chapters focused on the disabled God. The resurrected Jesus still bears the wounds of the crucifixion, and in this, God is glorified. This contrasts with ableist versions of Jesus, blonde, blue-eyed, ripped and aggressive.

Hardwick also considers the world of work and ableist ideas of productivity, what he calls “grind culture.” The question arises of the worth of bodies that cannot meet the demand of the grind, and the different ways bodies of color and disabled bodies participate in the work of creation. He proposes elevating place-making above profit-making as one way to address this.

I thought the major point the author was making to be compelling–that ableism furnishes the energy for racism in the distinction between superior and inferior bodies. At the same time, I wonder if the connection, if not conflation, of the two may mean overlooking the voices of persons with disabilities. Yet Hardwick offers important insights into the idolization and institutionalization of ableism. Most striking, and a field where I think further work is possible is the idea of the disabled God, the God who does not think the “disabilities” of the cross something to be “fixed.” People need not become White or able to be beautiful before God. The personal insights Hardwick adds from his fight with cancer sharpens his critique of ableism, even as it reminds me that to pray for him that the power of the disabled God would shine through his life.

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.… (meer)

Summary: An eloquent and theologically grounded plea affirming the value of persons with disabilities and the steps churches can take to welcome and fully include them.

It was heart-breaking. Friends with a son who has a developmental disability were asked by an usher to leave a service due to the fact that their son’s vocalizations were distracting to others. Their son was fully aware he was the reason they were asked to leave. A well-stated letter to the church’s vestry (and social media posting) led to further meetings and a welcome to return.

Many of our churches post signs that say “all are welcome” and make efforts to welcome those of various ages, economic status, ethnicity, and gender and sexual orientation to our congregations. Yet both physical barriers and barriers of perception, understanding and values make it difficult for persons with disabilities to find welcome and be accepted as valued parts of our church communities. The U.S. Center for Disease Control states that 61 million adults (or one in four) in the U.S., a number that rises to two in five over the age of 65.

Lamar Hardwick is a Black pastor with a passion for reaching this huge population. A significant part of this is fed by his growing understanding of his own autistic spectrum diagnosis at age 36. He describes both the wonderful ways his congregation made accommodations informed by his diagnosis as well as some of the responses that sought to persuade him not to talk about his diagnosis. Thankfully, he and his congregation have learned to live with his disability in ways that allow his gifts to flourish. This book both narrates some of that journey and discusses a theology of persons with disabilities that affirm their unique gifts and abilities and capacity to contribute in our communities.

He grounds this appeal in the reconciling work of Christ, our unity and individuality in Christ, and his peace in our communities. He believes that the church is made for inclusion, including inclusion of those with disabilities. He then begins to address specifics of inclusion by contending that we have not designed our churches for inclusion of persons with disabilities. We need to think about what it means to set a table that is welcoming in terms of staff, background checks, training, equipment, curriculum, family support, special events, and outreach and marketing.

As we work with the disabled Hardwick draws on his own experience to discuss better questions: not, “why did this happen?” but “how may God be seen?” He deals with efforts to “heal” those with disabilities which may reflect our own discomfort with suffering when we might better walk alongside a person as God forms them through their disability. Hardwick explores the barriers of body image in our culture and how we respond to those who fall outside “ableist” norms. He raises the intriguing question of whether the risen Lord, bearing the wounds of the cross, would also bear their disabilities in the use of his hands, and his abilities to walk. We have to consider whether our actions help or hurt and we cannot do this apart from those with disabilities being part of the conversation.

Then drawing a parallel with the parable of the soils and the three soils that do not bear fruit, he addresses three kinds of barriers that hinder our churches from bearing fruit in including those with disabilities. There is the barrier of lack of understanding that may be met with education. Second is the barrier of life’s problems that prevent those with special needs from making deep and meaningful connections addressed through patient and persistent care and appropriate support structures. The third is the barrier of thorns, by which Hardwick means the policies, processes, and programs that hinder the fruitful engagement of those with various disabilities. He believes this is addressed by developing a diverse leadership culture that includes those with disabilities and affirms their leadership.

Above all, he commends the development of an affirmative culture focused on what all those with disabilities are able to do in all areas of church life. What makes this book so compelling is that throughout, Hardwick is not simply advocating for those with disabilities, but with them, speaking out of his own experience, and offering a vision of what could be as the church awakens to this significant “people group” who we often fail to include well.

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Disclosure of Material Connection: I received a complimentary review copy of this book from the publisher in exchange for an honest review. The opinions I have expressed are my own.… (meer)