Autism and the Church: Bible, Theology, and Community
Grant Macaskill, Autism and the Church: Bible, Theology, and Community (Waco, TX: Baylor University Press, 2019) x + 236 pp. US$57.00, Hardback.
Within the field of practical theology, there has been a recent inquiry into autism[1]—precisely how it shapes our understanding of anthropology, discipleship, and community. Intriguingly, the subject of this review is a 2019 publication titled Autism and the Church: Bible, Theology, and Community, written by a New Testament theologian, Grant Macaskill. While Macaskill is most recognized for his work in ancient texts such as the Book of Enoch or his scholarship on union with Christ, in this work, he adeptly applies his skill as an exegete and linguist in a careful theological engagement with autism. Macaskill’s text serves as an excellent introduction for anyone wanting to understand autism and theology and a superb guide to how theology shapes our practice. As a bonus, he handles his subject with exquisite pastoral care, although he does not serve formally as one, making it a well-rounded read.
Macaskill begins the book by defining autism. He does so by rehearsing the clinical history of autism (p. 11-14), then quickly moving to its current classification by clinicians and experts. Macaskill’s introductory chapter is a helpful guide to anyone new to autism and theology, as he frames the dialogue around autism within the broader conversation of disabilities. This is an essential starting point because, as Macaskill shows, the UK National Autistic Society asserts that “autism is a lifelong, developmental disability…” (p. 11, emphasis added). Macaskill raises the question as to whether autism should be called a disability (p. 24-26). The answer is not simple because he shows that some autistics may find themselves disabled and would choose to use this language, while others may feel that their autism is, in fact, an ability. There is both a pastoral and anthropological point to be worked out here. Pastorally, we should be sensitive to how people view themselves. For instance, if a person is more introverted or literal in their use of language or possesses a different set of sensory experiences (to list a few examples that Macaskill routinely deploys throughout his book to characterize autism), we should not assume that these differences are dis-abling, even though they are experienced proportionately less by neuro-normative individuals. Rather, we should understand that all people experience the world differently and that sometimes manifests as a disability but other times merely as a difference. Anthropologically, Macaskill helps us to see that autism, distinctly, or disabilities, more broadly, are only one way of describing what is more complexly the diversity of the human condition. In other words, while there are many different types of minds or ways of being in the world, people can be more or less “able” but not more or less human. Macaskill’s introductory chapter (p. 11-41) helps us see that autism is part of our human condition and, therefore, requires careful theological and pastoral engagement.
After framing our understanding of autism, Macaskill considers how it squares with our reading of the Bible. He quickly dismisses several trite and even offensive readings of autism in the Bible that have previously been offered (p. 46-53) before introducing his six principles for engagement (p. 53-68). This, along with his theological discourse in Chapter 3, are, in my opinion, the most valuable parts of this book. Essentially, Macaskill shows that while “autism” cannot be found in the text of the Scriptures, given that it is a modern condition[2], the Scriptures nonetheless dictate principles for analyzing it. In summary, he submits that we read the Bible “oriented toward a particular kind of flourishing, when God will be all in all (1 Cor. 15:28) and will bring each creature to its telos” (p. 56). Macaskill shows from the text of the Bible that believers now “participate” in Christ through their union with him and that the telos of this union need not be defined by “normative” assumptions but by God (p. 195). Since our union is with Christ, our lives and telos are bound up entirely in him. Therefore, Macaskill labors to show that autistic Christians “participate” in Christ “autistically” (p. 71-101). This, likewise, provides a theological foundation for his later chapters, which advocate for autistic participation and inclusion within the body of Christ (p. 103-127; 163-190).
Additionally, Macaskill indicates that the thrust of Scripture is towards the care and inclusion of the weak and vulnerable within the body of Christ. Having dealt with the complicated matter of disabilities earlier in his book, he gives us categories to consider how the “weak” and “vulnerable” are often those lacking in “social capital” (p. 86-96). Yet, through his careful exegesis of the text of 1 Corinthians, he shows that it is precisely these people that God has chosen. He states, “Those who are affected by various conditions that affect the social capital that the world would ascribe to them have a value within the body of Christ that cannot be reduced to their abilities or contributions” (p. 96). In other words, he maintains that Scripture ascribes “value” not on our capabilities or contributions but “because [we] are chosen by God and given to the body of Christ.” So, the “gift” of our election is to “enrich the community.” Apprehending this through the lens of autism, Macaskill shows that while autistics contributions may often be “de-valued” in the world because they may possess at times a diminished “social capital,” inclusion in the church is based on our union with Christ and not our reception within the world. Therefore, the devaluation or exclusion of autistic Christians only “dismembers” the church (p. 96). This exegetical and theological framework allows Macaskill to argue in the rest of the book for better inclusion and discipleship of autistics in the church.
Insights from the latter half of the book include: particular ways that autistics may struggle in their faith and in the church, sensory or personality behaviors that may be a barrier for inclusion, the unique challenges that autistics face with anxiety, depression, and addiction, and the particularities of autistics’ prayer life and engagement with the Word. Overall, Macaskill’s book serves as a helpful guide on how to think about autism Biblically and theologically and how to consider the contribution and participation of autistic members within the church. This book is both theologically robust and pastorally insightful, engaging with a topic that is increasingly present to everyone. As a slight critique (and warning), some readers of this journal might have wished that Macaskill challenged more directly the conversation around LGBTQ identities (p. 176-183). However, I would submit that he frames the discussion with the same care and careful exegesis used in Chapters 2 and 3. On the whole, Macaskill offers a sound framework for a difficult conversation that is particularly relevant to autistics, considering that there is a “higher correspondence between autism” and “nonstandard sexual identities” (p. 176). If readers are looking for a theological engagement with LGBTQ at the same level as Macaskill offers with autism, they will be sorely disappointed. However, readers must understand that this is not the intention of this book; instead, LGBTQ is included as one of many topics Macaskill addresses in light of autism and the church. In conclusion, I recommend this book to any pastor, theologian, or Christian who would like to engage deeply with autism and theology, and I hope they will be, as I was, challenged to think differently about it.
[1] Armand Léon van Ommen et al., “Autism Theology: Discussions from an Emerging Field,” Theology in Scotland 30, no. 1 (May 18, 2023): 61–74, https://doi.org/10.15664/tis.v30i1.2580.
[2] Referring to autism as a “modern condition” does not mean it did not exist in the ancient world, but rather that our understanding of it is relative to the 21st century.
Bryan Fowler
Reformed Theological Seminary, Orlando
