How do we think Biblically about autism, something that was not known as such when the books of the Bible were written? This is not a merely abstract question. If, according to one estimate, one out of every one hundred people is autistic, then autism is already a part of the Church, the Body of Christ. Following Saint Paul’s analogy, the Church cannot say to autistic people, “We do not need you”. Autistic people need love and support from their fellow Christians because of their unique challenges and needs. On the other hand, autistic people need the Church to take seriously their gifts and perspectives, and allow them to challenge some typical perspectives that may not be Christlike at all.
This is the task that Grant Macaskill, a professor of New Testament studies at the University of Aberdeen in Scotland, takes on in writing this book. He brings to bear on this project his expertise as a Biblical scholar as well as his personal experience of being on the spectrum – while remaining sensitive to the fact that “if you meet one person with autism, you’ve met one person with autism”. He shows a sensitivity to the needs of autistic people at various points on the spectrum as well as those who love them.
Macaskill begins methodically, laying out the tools he will use in his study. The first chapter of his book offers an overview of what science now knows about autism and its various manifestations. It dispels a few myths about autism, and invites readers to begin to look at how church is experienced from an autistic point of view. It urges people in ministry to not make quick judgments about members being “on the spectrum”, as such judgments can be a means of dismissing such people and diminishing their worth.
Since Macaskill wants to think Biblically about autism, his second chapter outlines six principles of Biblical interpretation that will be very useful in this task – principles that are rooted in how Biblical interpretation was done by the Church Fathers. The principles he outlines are very much in harmony with principles of Catholic Biblical interpretation. They can apply to many other subjects besides autism, as they invite readers to interpret the Scriptures in the full context in which they were intended to be understood.
Macaskill’s third chapter, where he begins to put together autism and Biblical reflection, is the core of this book. He develops themes from Saint Paul’s theology of the Church, from what it means to be created in God’s image, and from Saint Paul’s theology of weakness (treasure in clay pots) to show how autistic people can and should be seen and welcomed from a Biblical point of view. Macaskill also shows how the Scriptures critique Christian communities from within, and do not presume that churches have already perfectly appropriated the Gospel into their daily lives. The presence of autistic believers can challenge some practices and attitudes that have been accepted unreflectedly, but which are not Christian at all.
In the fourth chapter, Macaskill moves to more specific and practical suggestions, based on his analysis in chapter three. Using Saint Paul’s approach to the question of eating meat sacrificed to idols, Macaskill argues how Christian communities can and should become sensitized to the needs of their autistic members. Is the PA system too loud or improperly set up? Are people wearing strong fragrances that could cause suffering to others who are very sensitive to aromas? Do we judge people only based on how social or likable they are, according to the standards of the world? Or, do we remind ourselves that autistic people, no matter how small their “social capital” seems, are equally members of the Body of Christ? Are other Christians willing to make changes in the fragrances they wear or the sound levels at liturgy or the social expectations members are given in order to better welcome their autistic sisters and brothers? Macaskill also reminds autistic people that they are not exempt from the call to conversion and repentance, and how autism should never be used as an excuse for poor behavior. Nevertheless, Christian communities are also challenged to embrace their autistic members (and their families) with love and understanding, even when they may be disruptive or difficult to relate to.
Macaskill’s fifth chapter lays out “the dark side of autism” – how autistic people are quite vulnerable to anxiety, depression, and addictions of various kinds. He lays out the background for this, and then applies the Gospel message to it in interesting ways. One is the description of Christ in the Letter to the Hebrews as our merciful High Priest who has taken upon Himself our weaknesses and sufferings and therefore can be compassionate to all who suffer. Another is a further connection to Paul’s theology of weakness, and how the power of Christ is made perfect in our weakness. This chapter offers a powerful sense of hope, based on the Gospel message, to all who experience addiction, anxiety, and depression.
In his sixth and final chapter, Macaskill responds to some specific questions he has encountered in speaking to various groups about the Bible and autism. In this chapter, he does not argue for his own opinions on the topics so much as to set forth how we as a Christian community should address them.
Macaskill has done a great service to the Church and to autistic people and their families in this book. He is exploring areas that few people have written about thus far. He has shown how we can think Biblically, in the fullest sense, about autism in the Church. Though what he says can be applied to many other groups in the Church, it is especially valuable for autism. As an autistic person and a priest, I am extremely grateful to Prof. Macaskill for this book.
Who is this book for? Church leaders; others in church ministry; autistic Christians; families and friends of autistic Christians. All these, and more, can benefit greatly from this book.
This is easily the best book I have encountered thus far on how we think as Christians about autism. I recommend it very highly.