As a faith community engaged with ministry to the marginalised, The Salvation Army appears well positioned to address issues of support amongst its constituency. This international body of believers is committed to preaching, teaching and embodying the transformational agenda of Jesus Christ to all people, everywhere, without discrimination. This research specifically considers people living with a complex disability in the context of Salvation Army congregational settings in Aotearoa, New Zealand. The Salvation Army in New Zealand positions itself as, “The Army that Brings Life.” To what extent it can make that claim, in the context of life with a complex disability, is the core of this enquiry.

The research explores how people with complex disabilities are supported in Salvation Army congregations within New Zealand and how they understand the biblical statement, “I have come that they might have life, and have it to the full” (John 10:10b). Using Swinton and Mowat’s 2016 “Practical Theological Reflection Model”, the research includes qualitative data obtained from 10 interviews and two focus groups. The research further highlights the contribution and limits that disability studies, activism and human rights initiatives have made to facilitating fullness of life for disabled people. Consideration is also given to the practice, biblical, theological and doctrinal frameworks that underpin The Salvation Army’s claim to be “The Army that Brings Life.”

Findings indicate that support for people with complex disability in Salvation Army congregations in New Zealand occurs in an improvised and uncoordinated manner. I argue that a lack of understanding regarding disability, a lack of attention to training, and a lack of representation at a local and governance level have the effect of limiting consistent and life-bringing support for people with complex disabilities. These limitations compromise the potential for people living with disability to grow as disciples of Jesus Christ and make their unique contribution to the “body of Christ” (1 Cor 12:12-14).

While other studies have examined notions of welcome and support in faith communities, no such enquiry has occurred within the context of The Salvation Army in New Zealand. While the New Zealand territory of The Salvation Army includes Fiji, Tonga and Samoa, one of the limitations of the study is geographical in nature. Due to travel restrictions, all of the interviews and focus groups took place within New Zealand.

The research proposes that, in order to be an army that brings life, The Salvation Army must embrace a collaborative model of support. Individuals with complex disabilities, family members, fellow congregants, disability support groups, corps officers (pastors) and the administrative systems and structures of The Salvation Army each share a responsibility in the embodiment of such a model—however, the origin and impetus for such collaboration remains Christological. Further, if the collective calling of this faith community is to serve God and serve others, then The Salvation Army is called to provide opportunities for those who live with complex disabilities to do likewise.