The author, who is disabled, argues that the "hidden history" of nonconventional bodies living ordinary lives with grace and dignity, disgust and disillusion, can make both a theological and pastoral contribution. She affirms that bodies in trouble, that lumber and plod their way through life, are in full continuity with humans' ordinary lives, filled with blessings and curses.
Draws on themes of the disability-rights movement to identify people with disabilities as members of a socially disadvantaged minority group rather than as individuals who need to adjust. Highlights the hidden history of people with disabilities in church and society. Proclaiming the emancipatory presence of the disabled God, the author maintains the vital importance of the relationship between Christology and social change. Eiesland contends that in the Eucharist, Christians encounter the disabled God and may participate in new imaginations of wholeness and new embodiments of justice.