Abstract The understanding of healing focuses on Acts 3:1-10, where the rereading of this text with its picture of healing will lead to an understanding of inclusive healing in the sense that the marginalised people are included in this healing. This means that the healing is holistic, rather than focusing on either physical or spiritual healing only. The research on which this paper is based sought to explore the issue of holistic healing for a transformative church. The paper brings into perspective the following questions: What is entailed in Jesus' healing people with disabilities? And how can the issue of healing be opened to the possibility of building a community of love, justice, peace, and diversity? In an attempt to answer the preceding questions, this paper has two parts: in the first section, I focus on my personal rereading in view of my own disability experience and my experience with the participants of Bible study, whereby I use narrative interpretation of existing literature, and I interpret from a psycho-spiritual perspective framed by a liberation theology of disability. In the second section, I engage a dialogue between biblical scholars and ordinary people on the different perspectives on healing. My overall objective in this paper is to offer a new biblical understanding on the text and, on the other hand, a theological reflection on healing to assist church leaders and Christians to understand that people with disabilities, like any human being deserve to be in fellowship with God and with other people for the sake of social transformation. ********** The text of Acts 3:1-10 is the first miraculous story recorded by Luke in the book of Acts. It is connected with the preceding text, Acts 2:43, which states, "Many wonders and miraculous signs were done by the apostles." The heart of this story is that these wonders and miracles were done "in the name of Jesus Christ of Nazareth" (v. 6): hence, the Lord saves human beings through Jesus, via salvation. Salvation is thus the principal theme of Acts, its narrative being centrally concerned with the realization of God's purpose to bring salvation in all of its fullness to all people. (1) God so loved the world that he sent his only beloved Son into the world, so that "whoever believes in him shall not perish but have eternal life" (John 3:16). This links to the programme speech of Jesus, "the Kingdom of God come to the earth, so that those who are poor, marginalized, prisoners and oppressed must be free and recover the light of joy" (Luke 4:18-19). Jesus encountered people with disabilities through his healing and miracles, because he preferred to "spend time with the 'least' rather than with people of wealth, influence, power or even those in the religious hierarchy" (John 9; Mark 2:17). (2) Therefore, the book of Acts is a continuation of Jesus' action through and by the power of the Holy Spirit. The connection between Acts 2:43 and Joel's prophecy (Joel 2:28-32) demonstrated "the outpouring of the Holy Spirit on Jesus' disciples and announces the Good News with healing and miracles." (3) In other words, the healing and miracles in the gospels and in the book of Acts show how the excluded have been integrated into society by Jesus' ministry, emulated by the apostles. (4) The paper is in two parts: the first part deals with my own rereading of the text that I called "autobiographical criticism," in which I imply my disability experience, which is explicated in my doctoral thesis, "Developing a Holistic Educational Programme through Contextual Bible Study with People with Disabilities in Kinshasa, Democratic Republic of Congo: IMAN'ENDA as Case Study," (5) through the lens of social transformation. The second part serves the dialogue in which I engage between the Bible study participants' responses to the scholarly points of view on the text. I interpret the verses according to the way they are interlinked. Autobiographical criticism As I stated above, this first part focuses on my personal rereading in view of my own disability experience and my experience with participants in Bible study that I conducted with church leaders and few persons with disabilities. …

中文翻译：

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使徒行传 3:1-10 中的整体医治

摘要 对医治的理解集中在使徒行传 3:1-10，重读这段文字及其医治的图片将导致对包容性医治的理解，因为边缘化的人也被包括在医治中。这意味着治疗是整体的，而不是只关注身体或精神上的治疗。本文所基于的研究旨在探讨变革型教会的整体医治问题。这篇论文提出了以下问题：耶稣医治残疾人需要什么？以及如何才能将治愈问题开放给建立一个充满爱、正义、和平和多样性的社区的可能性？为了回答上述问题，本文分为两部分：第一部分，鉴于我自己的残疾经历和我与圣经学习参与者的经历，我专注于我个人的重读，我使用现有文献的叙事解释，并从残疾解放神学框架下的心理-精神角度进行解释。在第二部分，我参与了圣经学者和普通人之间关于医治不同观点的对话。我在这篇论文中的总体目标是对文本提供新的圣经理解，另一方面，对医治进行神学反思，以帮助教会领袖和基督徒理解残疾人，就像任何人一样，应该与其他人相交为了社会变革而与上帝和其他人在一起。********** 使徒行传 3：1-10 章是路加在使徒行传中记载的第一个神迹故事。它与前面的经文有关，使徒行传 2:43 说：“使徒行了许多奇事和神迹。” 这个故事的核心是这些奇迹和奇迹是“奉拿撒勒人耶稣基督的名”（第 6 节）而行的：因此，主通过耶稣，通过救恩拯救了人类。因此，救恩是使徒行传的主要主题，它的叙述主要关注实现上帝将完全的救恩带给所有人的旨意。(1) 神爱世人，甚至差遣他的独生子到世上来，叫“一切信他的，不至灭亡，反得永生”（约翰福音 3:16）。这与耶稣的节目演讲有关，“神的国降临在地上，福音书和使徒行传中的医治和神迹表明，被排斥的人如何通过耶稣的事工融入社会，并被使徒效仿。(4) 论文分为两部分：第一部分是我自己重读的文章，我称之为“自传批评”，其中我暗示了我的残疾经历，这在我的博士论文“发展整体教育通过与刚果民主共和国金沙萨的残疾人进行上下文圣经研究的计划：IMAN'ENDA 作为案例研究，”（5）通过社会转型的视角。第二部分服务于我参与的圣经学习参与者对文本的学术观点的回应之间的对话。我根据它们相互关联的方式来解释这些经文。自传体批评 正如我上面所说的，第一部分侧重于我个人重读，考虑到我自己的残疾经历以及我与教会领袖和少数残疾人一起进行的圣经学习的参与者的经历。…