The Gospels offer numerous accounts of individuals with disabilities. These stories reflect not only the physical and mental conditions of these individuals but also the societal attitudes and stigmas they faced. In the context of ancient Jewish and Greco-Roman cultures, disabilities were often seen as signs of divine disfavor or punishment, leading to significant social stigma.
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One profound example of stigma related to disability is the story of the man born blind in John 9. This account begins with a theological question posed by Jesus’ disciples: “Rabbi, who sinned, this man or his parents, that he was born blind?” (John 9:2). This question reflects a common belief that disabilities were a result of sin and divine punishment.
Jesus refutes this notion, stating, “Neither this man nor his parents sinned, but this happened so that the works of God might be displayed in him” (John 9:3). Jesus then heals the man by making mud with his saliva, applying it to the man’s eyes, and instructing him to wash in the Pool of Siloam. The man’s sight is miraculously restored, signifying not only physical healing but also a radical challenge to the prevailing assumptions about disability and sin.
The reaction of the Pharisees to this miracle underscores the societal stigma surrounding disability. They investigate the healing, questioning the man and his parents about the legitimacy of the miracle. The parents’ fear of being ostracized from the synagogue leads them to defer the Pharisees’ questions to their son, highlighting the social risks associated with disability and deviation from religious norms.
The healed man, however, boldly testifies to his experience, ultimately being cast out by the religious leaders for his assertion that Jesus is from God. This expulsion demonstrates the powerful stigma and exclusion faced by those with disabilities, as well as those who challenged established interpretations of divine action.
The story of the woman with the issue of blood, found in Mark 5:25-34 and Luke 8:43-48, provides another compelling example of stigma related to disability. This woman suffered from chronic bleeding for twelve years, a condition that rendered her ritually unclean according to Jewish law (Leviticus 15:25-27). Her unclean status would have led to social isolation and prevented her from participating in communal worship and activities.
In a desperate attempt to find healing, the woman approaches Jesus in a crowded setting, believing that merely touching his cloak would heal her. Her faith is rewarded, as she is immediately healed upon touching Jesus’ garment. Jesus, aware that power had gone out from him, turns to address the woman, commending her faith and publicly declaring her healed.
By publicly acknowledging and healing the woman, Jesus not only addresses her physical condition but also restores her social standing. Her healing challenges the stigma and exclusion associated with her condition, emphasizing the importance of compassion and inclusion over ritual purity laws.
In John 5:1-15, we encounter the story of a paralyzed man who had been lying by the Pool of Bethesda for thirty-eight years, hoping for healing. The pool was believed to have healing properties when its waters were stirred, but the man's disability prevented him from reaching the water in time. His long-term condition and inability to find help reflect the neglect and marginalization often experienced by individuals with disabilities.
Jesus approaches the man and asks, “Do you want to get well?” (John 5:6). The man explains his predicament, and Jesus responds by commanding him to “Get up! Pick up your mat and walk.” The man’s immediate healing is a profound act of compassion, cutting through years of stigma and neglect.
However, this healing occurs on the Sabbath, leading to conflict with the Jewish authorities who focus on the violation of Sabbath laws rather than the miraculous healing. This reaction highlights the rigid adherence to religious norms at the expense of human compassion and the continued marginalization of those with disabilities.
One of the most dramatic accounts of stigma in the Gospels is the story of the man possessed by Legion, found in Mark 5:1-20, Luke 8:26-39, and Matthew 8:28-34. This man, living among the tombs and exhibiting violent behavior, was feared and ostracized by his community.
The narrative in Mark 5:1-5 describes the severity of his condition: “They went across the lake to the region of the Gerasenes. When Jesus got out of the boat, a man with an impure spirit came from the tombs to meet him. This man lived in the tombs, and no one could bind him anymore, not even with a chain. For he had often been chained hand and foot, but he tore the chains apart and broke the irons on his feet. No one was strong enough to subdue him. Night and day among the tombs and in the hills he would cry out and cut himself with stones.”
The Gospels indicate that this man was possessed by a large number of demons, and Jesus freed him. Note the ostracism that this man experienced while he was under the Devil’s power. There are individuals who have mental illness and are not demon possessed, but the stigma that they experience is not dissimilar to the way the villagers reacted to the man with Legion.
The description highlights the profound isolation and dehumanization the man experienced. Living among the dead, he was excluded from the community and subjected to physical restraints, which he broke in his torment.
Jesus’ encounter with the man begins with a direct confrontation with the demons. They identify themselves as “Legion” because they are many. Jesus commands the demons to leave the man and permits them to enter a herd of pigs, which then rush into the sea and drown. The immediate result is the man's restoration to his right mind.
This healing not only addresses the man's physical and mental condition but also restores his social status. When the townspeople see the formerly possessed man “sitting there, dressed and in his right mind” (Mark 5:15), they are initially afraid, reflecting their inability to understand or accept the transformation. Jesus instructs the man to return to his family and share what the Lord has done for him, reintegrating him into society and challenging the stigma that had defined his existence.
