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이 글은 장애인 선교와 장애인 관련 설교와 기독교적 담론에서 가장 많이 사용되고 선호되는 요한복음 9장, 특히 3절을 중심으로 시도하는 (신학 작업을 통하여 정립되기를 원하는) 장애(인)신학적 작업(해석과 실천)이다.“예수께서 대답하시되 이 사람이나 그 부모의 죄로 인한 것 이 아니라 그에게서 하나님이 하시는 일을 나타내고자 하심이라”(요 9: 3). 필자는 이 구절을 가리켜‘예수의 장애해방 선언’이라고 명명하고 자 한다. 이 구절을 과연‘예수의 장애해방 선언’이라고 부를 수 있는 가? 그렇다면, 그 내용은 무엇이며, 그것은 오늘 우리의 장애(인)신학 구성을 위하여 어떠한 의미를 제공해 주는가? 이글의 중요한 의도가 장애(인)신학에 대한 관심과 촉구인 관계로 먼저 신학적 주제로서의 장 애(인)와 관련한 일련의 흐름들을 소개하고, 본론으로 요한복음 9장의 ‘예수의 장애해방 선언’의 내용과 의미를 고찰함으로써 오늘 우리의 장애(인)신학의 구성을 위한 토대를 마련하고자 한다.


Although many people in the world live with a disability (about 600 million, with about 5 million in korea), there have been few theological reflections on disabilities (and persons with a disability) until now. It is time to try constructing a theology of disability. This study is an attempt at explaining theology of disability based on the blind-healing story in John 9 which is the most cited biblical passage for discussions on disabilities. John 9 contains a story in which Jesus healed a man born blind and that the healed man grew into a faithful person through a dispute with Jewish authorities. This study argues that John 9 contains Jesus’ proclamation for the emancipation of disability. First, In John 9 Jesus healed a blind man as an individual. Jesus cured the man’s physical blindness and saved his soul. And then Jesus restored the man to his society. Jesus healed the man as a whole. Second, Jesus dispelled the ideologies about disabilities which justify and reinforce the prejudice and discrimination against people with a disability in society. The ideologies about disabilities still prevail in church as well as in society, especially the sin-d i s a b i l i t y ideology and the faith-healing ideology. Many people think that all people with a disability become that way because of their own sin and that all people with a disability could be cured by their own faith. These ideologies about disabilities isolate persons with disabilities from the Christian community. Jesus rejected the sin-d i s a b i l i t y ideology. The man’s blindness was not for his or his parents’ sin but for the glory of God (John 9:3). Jesus didn’t require of the blind man faith as a basis for healing. Third, the blind man can be identified with a person with a disability in church or society today. The healed man can be the representation of a member of John’s community. John’s community was a confessing community, a healing community, a struggling community. We hope for a better welfare society for people with disabilities based on christian belief.


Although many people in the world live with a disability (about 600 million, with about 5 million in korea), there have been few theological reflections on disabilities (and persons with a disability) until now. It is time to try constructing a theology of disability. This study is an attempt at explaining theology of disability based on the blind-healing story in John 9 which is the most cited biblical passage for discussions on disabilities. John 9 contains a story in which Jesus healed a man born blind and that the healed man grew into a faithful person through a dispute with Jewish authorities. This study argues that John 9 contains Jesus’ proclamation for the emancipation of disability. First, In John 9 Jesus healed a blind man as an individual. Jesus cured the man’s physical blindness and saved his soul. And then Jesus restored the man to his society. Jesus healed the man as a whole. Second, Jesus dispelled the ideologies about disabilities which justify and reinforce the prejudice and discrimination against people with a disability in society. The ideologies about disabilities still prevail in church as well as in society, especially the sin-d i s a b i l i t y ideology and the faith-healing ideology. Many people think that all people with a disability become that way because of their own sin and that all people with a disability could be cured by their own faith. These ideologies about disabilities isolate persons with disabilities from the Christian community. Jesus rejected the sin-d i s a b i l i t y ideology. The man’s blindness was not for his or his parents’ sin but for the glory of God (John 9:3). Jesus didn’t require of the blind man faith as a basis for healing. Third, the blind man can be identified with a person with a disability in church or society today. The healed man can be the representation of a member of John’s community. John’s community was a confessing community, a healing community, a struggling community. We hope for a better welfare society for people with disabilities based on christian belief.