Abstract
In this book, Claire Williams writes out of her own experience to explore an autistic liberation theology for the Church. She highlights the complexity of the task, acknowledging that understandings of autism, disability and ecclesiology are all contested. Where this book is helpful is in presenting the tensions inherent in trying to define the concerns of autistic Christians when these cannot be neatly categorized and to challenge the wider Church, which often seeks neat categories. Positive understandings of neurodiversity as an aspect of human variety challenge models of disability that see autism as tragic and in need of healing. Yet, Williams recognizes that there may still be aspects of life that an individual does find disabling. She writes: ‘I fully subscribe to the neurodiversity paradigm but also find that it does fail to account for the things that I find disabling about autism’ (p. 7). Christian theology needs to affirm the worth and dignity of each person as made in God’s image, yet it should also offer narratives of hope and flourishing. Her use of liberation theology recognizes that much of this disabling comes from external sources, misunderstanding, oppression and marginalization by both wider society and the Church. There is an othering of autistic people and, as discussed at the end of the book, attempts at inclusion can often result in different forms of exclusion. The wider Church needs to learn how to attend to autistic voices, name the oppressive practices and develop solidarity.
Within this call for solidarity, Williams also recognizes the need for theology that takes seriously the particular experiences of impairments that an individual might want to be healed, traumas that need gracious acknowledgement, and the reality of sin, both personal and systemic. She gives an interesting example towards the end of the book about a church failing to recognize an autistic child’s misbehaviour and spiritualizing it (p. 184). She draws on a wide variety of conversation partners. These include Pentecostal theology, trauma theology theologies of identity, including Althaus-Reid’s theology of indecency, and disability theology. She challenges the Church to practise radical hospitality, which requires attention, access, acceptance and imagination.
This is a book that opens conversation and challenges the reader to think. Some of Williams’s discussions – for instance, the chapter on time – will speak to many life situations, as will questions of the prioritizing of productivity. Yet, importantly, this is a book written out of her experience and knowledge of autism. It would have been good to go deeper into the conversation in a number of places: some topics are briefly introduced but not developed. The discussion of Pentecostal theology raised interesting issues around healing and intervention which I would like to have explored further. Williams calls for attention to autistic Christian voices to help in reimagining a more just Church, and her book invites us to begin to listen.