Additionally inclusive ministry with disabled members of the society and the congregation must involve giving those people living with disability access to the same privileges as the able bodied members of the community. Churches and ministries therefore must transform their structure and make positions both in pastoral care and lay leadership accessible to disabled members of the church. Disability limits access to opportunities and amending this situation requires a church to transform it and put into place both affirmative actions and accessibility measures for the disabled. For instance staircases are a very impressive way to enter into a church and offer good photo shoot setting during weddings but for someone confined to wheel chair stairs are simply a barrier to accessing the church if alternatives are not offered.

Secondly, the pastoral leadership of any church or Christian community needs to embrace ways of improving the number of people living with disability in leadership and ministry positions within the congregation in their charge. Once the church has to deal with disabled members in its leadership, the entire community becomes more receptive to the other disabled members in their ranks. Physical barriers that limit access for the disabled to worship, recreational, pastoral, counseling and sanitary facilities of the church will be eliminated more readily when they confront one leader in the congregation than when they affect several lay members.

There is absence of disabled people in the congregational lives of most Christian communities. In cases where physically and mentally challenged individuals are present in the ministry they are mainly objects of ministry not as ministers and partners.  There is a tendency in evangelical churches particularly, to associate disability with sin and curses. This belief is strengthened by superficial reading of the passages like Deuteronomy 28 in which disabling conditions are linked to disobedience. Such as passages however should be interpreted with understanding that the bible contains some cultural and social prejudices accidentally introduced into the bible by the authors who came from varied backgrounds.

Furthermore the bible contains more than adequate admonitions to the contrary. In book of Corinthians St. Paul responds to the congregation’s tendency to praise the strong, the capable and the strong. He admonishes them to that the brunt of Christ’s work was towards the redemption of those members of the society that had low status, unintelligent, downtrodden and weak. He taught that the heart of the Christian community should consist of those who are weak in the lord. St. Paul by preaching thus sets precedence for affirmative action in Christian communities.

However before questioning the bible one should be familiar with what it says on the subject of God and his control over the natural world. In Colossians 1:16-17 it is written that “For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him. And he is before all things, and by him all things consist.”  This is an explanation of omnipotence of Jesus Christ which is further echoed in John 1:10 and Isaiah 4:28. In James 5:17 Elias prays earnestly that it does not rain and rains fail for a period of three years and six months.

Therefore the bible says that God can and does influence the weather and other natural phenomena. In Numbers 16:30-34 the phenomena described is reminiscent of an earthquake. Granted then that the God does control the natural  phenomena why does He chose to do so in way that causes suffering and pain to humanity that it is claimed He loves?  This is a common question for believers and non-believers regarding the relationship between the bible and the God it portrays and the world they actually see.

Before questioning the bible, the Christian should make sure they are well informed on how God controls the weather and to what end. Deuteronomy 11:17 says “Then the LORD’s anger will burn against you, and he will shut the heavens so that it will not rain and the ground will yield no produce, and you will soon perish from the good land the LORD is giving you.” This serves to show the Lord uses bad weather changes to punish. In the midst of blessings, most people tend to forget God. When Israelites forgot they were being blessed and moved away from God they were punished with a drought.

When foul weather visits, it is not only sinners who suffer, but also the innocent, including the pious, children and the disabled. The bible does specify, indeed does even imply that every natural disaster is a punishment.  However natural disaster do give ample ground for questioning the bible because God is in total control of nature and could prevent natural disasters if he so wished so why doesn’t he?

Such events shake our confidence in life and force people to think about eternity. It makes people realize that life is fickle and can be lost at any instant. Many amazing miracles occur during course of every natural disaster and prevent even greater loss of life. This is perhaps why God is allows them to happen. But as long as there are natural disasters people will always question the infallibility of the bible.

The 39 literary pieces that make up the Old Testament and the 27 that were selected to make the New Testament contain differing, often conflicting points of view. The four gospels that make the primary stories of the life of Jesus also have significant conflict. The four gospels by themselves offer sufficient conflicts that are rich ground for queering the bible. Furthermore, there are significant differences between the interpretation of Christianity as taught by Paul and the gospels as regards the teaching of Jesus Christ in the gospels. While religious apologists have strived hard to explain the contradictions, there are still many conflicts within the Bible that make it easy to question it.

The misuse of the Bible has further worsened the situation and has caused numerous people to question its infallibility and accuracy. Bible passages have been quoted to justify wanton killing, war, slavery and patriarchy. However the same Bible contains teachings that advocate for universal freedom, love for neighbors, peace, equality and gender equity. The portrayal of vicious, jealous and vengeful God is found alongside that of kind, giving, understanding, and heavenly Father.

Queering the bible is made easier, more justifiable, excusable and understandable when the inherent flaws are worsened by translations. Translations always involves interpretation and as a simple phrase input into Google translator will demonstrate when translated into another language and back into the original language, it is unlikely to be the same phrase when translated back.  For the bible the translations have been into multiple languages over long periods of time, with translations being based on other translations, the original meaning has over time been lost or at least highly diluted in some of the translations.

A lot of people have questioned the bible and lost their Christian faith due to the inherent contradictions in the bible. Another potent source of biblical queries is the misquotation of the bible. Sometime passages in the bible are quoted to justify war, killing and discrimination. The justified issues are opposite and contrary to Christian ideals and cause adherents to doubt and query the authenticity, reliability, accuracy and infallibility of the bible. However the individual believer must not only learn how to cope with these issues, but also how to reply to them. Blind and unquestioning belief is not an ideal Christian attribute but rather a failure on part of the Christian.

To deal with such issues and minister meaningfully to people living with disabilities, an approach grounded in prayer, therapy, psychology and theology is best. The community needs to be taught or at least reminded that healing is not the most important or in deed even most desirable approach to disability. The individual living with disability needs methods of recovery from negatives and responses others give when they interact. Confession, anointing and reconciliation are sacraments of vital importance in healing and restorative ministry for people living with disabilities. Healing should be understood in a broad sense and should not focus cure.

Instead, inclusive healing tends to focus on the altitudes and responses of both the disabled and the society. Emphasis is laid on freeing one self from pain, anger and grief that afflict both mind and soul. When this feelings gain control and are the predominant feeling in interpersonal relationships as they are wont to do in people living with disability, they are devastating on body, mind and soul. Transformation in how the church deals with such people is important. It should be attended to by formation of a healing ministry not only reaching out to, but also in partnership with people living with disabilities.

Spirituality, psychology and theology as basis for healing are transforming the Church of England through its Christian Healing Centers. The healing centers in common with other centers for healing worldwide use a combination of sacraments:  absolution, anointing, communion, confession, and laying-on-of hands are employed by the centers. When these sacraments are used together with spiritual direction, psychotherapy, physiotherapy and other complimentary therapies, remarkable results are achieved. A retraining of the individual ministers and other staff involved in outreach activities is important to help them understand the basics of the various disciplines needed for familiarity.

Counseling for healing ministries could apply varying psychotherapeutic techniques including Jungian psychology, prayer therapy, and psychology. Sacred psychology is unique in its ability to employ both Christian and psychology principles to enable overcoming of pain challenge and convert them into out post of strength.  The different aspects are intertwined to promote and enhance healing. Psychology enables an understanding of the power of the mind including the consciousness and sub consciousness, theology aids in discernment of divine purpose in our lives and spirituality deals with connection of the individual and God. When these three aspects are addressed, lives can be transformed and healing achieved.

In recent times Richard Swinburne has developed a Christian theological concept that based on Social Trinitiriasm. In Swinburne’s version, the holy trinity is composed of three distinct entities; each of the entities is divine and endowed with omnipresence, omnipotence, omniscience and moral perfection. However unlike other co-existing individuals, the trinity is capable of existing in perfect harmony with each other.

This is unlike gods in most polytheistic systems, for the Holy Trinity entities are capable of existing in perfect harmony with each other. This view is compatible with other Christian theology concepts which imply dependence between the various personages of the holy trinity. These traditional conceptions of Christian theology that hold God the father generated, God the son and jointly they generated Holy Spirit.

The social view of Christian theology postulates that though there are three distinct divine persons, their individual wills are so harmonious, they function as one entity with one will. Therefore the multiple personalities can be considered as one entity otherwise called the holy trinity.  This social model of Christian theology has been criticized for being too close to tritheistic tradition: belief in three distinct, powerful gods joined in a triad.

Tritheistic gods however are distinct have different spheres of influence or powers, something not applicable for Christianity. However doubtable link to tritheism has been sufficient to cause the fall of social Christian theology from grace and make it unacceptable to mainstream western churches. This however is not a new issue for Christian theologians because it is same accusation leveled against the Christian doctrine of holy trinity by Jews, Muslims and other monotheists.

To reply to detractors, social Christian theologians have used a number of counter arguments. One common line of argument is to consider what is required for many things to jointly compose another single thing. For instance a (single) car is composed of (many) parts. A single 707 Boeing airplane is compose of over a million parts. The millions parts in no way reduce the individuality (oneness) of the aircraft. Thus, one God may be composed of three personages. One famous analogy attributed to C.S. Lewis is that a one cube has six sides similarly one God could be three entities. The mythical guardian of the underworld, Cerberus, is one dog composed of three ’dogs’ an analogy J. P. Moreland and William Lane Craig  have used to explain the concept of Holy trinity.

All these oppose the Biblical teachings of God, and contemporary theological basis of Christianity. The Bible teaches that God consists of three Persons, the Father, the Son and the Holy Spirit. The Bible goes ahead to state that the three members of the trinity are discrete in that the Father is not the Son, and the Son is not the Spirit. All the three are of the same essence and nature. The scripture distinguishes these three persons. The Father and the Son converse with each other and Jesus prayed to the father. (John 17). The Father spoke from heaven about the Son, at Jesus’ Baptism. (Matthews 3:15-17). The Spirit was present at the same time; this shows that the Three are distinct Persons coexisting simultaneously.

Though God is one, the members of the trinity have separate titles, and distinct functions. The Bible also teaches that God exists eternally having one divine nature. Each of the three is different from another but share a common nature. The doctrine of the trinity does not mean “Tri-theism” (three gods), “Polytheism” (many gods), or pantheism” (all is god). “Trinity” means that there while there is One God, there are yet three Persons within that one nature. It is also believed that the trinity concept fully developed 300 years after the death of Jesus. At this time, the Roman Catholic Church accepted the concept and included it the church doctrine and theology.

Plotinus believes in trinity as the principle of life, activities and process. He believes that from the One comes a stage of reality. Like Pythagorean, Plotinus had respect for the number three. This is the source of the threefold distinction he makes. Further to that, Plotinus also believes that the revelation of God in the material world occurs in the trinity of manifestations. This is perhaps the original basis for the Christian theology of the holy trinity.

In conclusion, modern Christian theology places heavy emphasis on the concept of the holy trinity. The Bible teaches that God is in one essence yet in three personalities, the Father, Son, and the Holy Spirit. This principle is complex to comprehend, and it is the source of the controversial interpretations. The existence of the trinity is beyond the normal reasoning, but the Bible teaches that Jesus revealed it, and there is a confession from the Christian church. The Bible also states that, despite the knowledge of God traversing all over, Man still turns way from God. Therefore, trinity is a mystery that we can best understand through divine revelation.

The emerging faith or church also referred to as emergent conversion or emergent movement are modern Christian movements of late 20^th century and early 21^st. The participants come from the various Christian sects and denominations including the Protestant, post-charismatic, post-liberal, post-evangelical, Catholic, evangelical, Anabaptist, reformed, charismatic, Adventist conservative, and post-conservative. According to the proponents of the emerging faith movement, its primary motivation is an attempt to live the Christian faith in a modern society. The emerging faith movement seeks for reform in modern Christian worship, modern Christian community and modern evangelism. Disillusionment in the current church practices concerning the aforementioned are some of the issues that have caused Christianity to be out of touch with the needs of its faithful.

Emergent faith practices try to deal with modern cultural obsessions. It is understood that we live in an age which though not totally moral, has morality driven by technique. The modern moral standard is abstract, standardized and aims for measurable results. For instance modern in modern thought success in war is measured in terms of body count, how loses are borne in order to inflict so many loses on the enemy. The rights or wrongs of the war and justifiability of casualties inflicted or suffered versus achievement and desirability of strategic objectives are rarely considered. This kind of moral inadequacy is according to emerging faith the bane of modern times.

In 1 John 2:15 Christians are exhorted not to love the world. According to emerging faith practices, this is not a warning to Christians not to partake of the products of human culture. The internet, auto-mobiles, cell phones and pace-makers are all a gift from God that we should receive with thanks giving. While they are wrought of hands of man, they are ultimately from God and therefore should not be rejected. What Saint John means, emerging faith adherents affirm, is not actually products and services in the contemporary society. Rather, it is cultural indoctrination that shapes our desires and altitudes that John terms as the world. This indoctrination is pervasive and subtle shaping our perception of the world and our place in it without the individual being aware.

Therefore, the emerging faith view is that human culture is not sinful. What are sinful? The products, institutions or practices can be embodiments of evil desire. Therefore, our evaluation of the world should not only be on the basis of the tangible or what can be perceived, but also on basis of desire and the genesis of that desire. Desires are caused by culture; culture in turn is composed of dreams, aspirations and lusts. Our interaction with the world is the cause of desire, depending on our culture and exposure we have different desires.

Understanding these, emerging faith aims at practices that enable the individual to live genuine faith in the world that he ought to at once embrace and denounce. The individual Christian should embrace the world in as much as he lives in it, and acknowledges it to be the creation of God. However, the Christian must also denounce the world to the extent that the world might embody desires that are inconsistent with teaching of Jesus Christ.

A common and distinguishing part of emerging faith practice is belief that Jesus wants believers to interact with the culture around them. In contrast with the main stream churches they acknowledge that the popular culture has tremendous impact on the society. They then seek to moderate the negative social effects of the pop culture. The moderation is brought about harnessing that popular culture for purposes of spreading and reinforcing the gospel. Culture is seen as instrument that can be bent or set to achieve differing ends which could be wholly temporal or for a higher end. The higher end is a result that is in tandem with reinforcing or spreading the word.

Emerging faith practices are inspired to a large extent by the early Church and tend to be appropriate and workable. This is because most emerging faiths have relatively few members and ministers which make them suited to the loosely structured organization reminiscent of the apostolic church. This mode of organization is not suitable to large congregations with many members and ministers as the loose structure allowing for variations in interpretation would rapidly lead to incompatible practices within the same church. The room for varying interpretation without formal structure is strength of emerging faith that allows them to be responsive to the need of the members.

Imitation of the practices of the early church as emerging faith practices attempt is consistent with teaching of Saint Paul in 1 Corinthians 4:16-17  which exhorted early Christians to follow his example. He wrote “I urge you to imitate me. For this reason I am sending your Timothy, my son whom I love, who is faithful in the lord. He will remind you of my way of life in Christ Jesus which agrees with what I teach everywhere in every church.” Thus imitation as practice of emerging faith is well grounded in the Bible and is keeping with the church traditions and teachings.

Therefore, Emerging faith can be seen as a modern day attempt by faithful to reconnect their faith with its origins. This enables the adherents to live authentic faith that is in touch not only with its past, but also the present. This is achieved by a practice of embracing the contemporary culture and fusing it with religious believes and worship. When the fusion of modernity is tandem with biblical teachings, harmony is achieved making emerging faiths very powerful, and influential in the young adults, the demographic in which it is most accepted.