fbpx
Articles

How special needs inclusion changes the culture of the church

When our church members see James

/
April 19, 2021

Ten years ago, we sat in child-sized chairs in a storage room/office at the elementary school across the street from where we lived in Pennsylvania and heard these words from a psychologist, “We believe your son has autism.” We had walked in that morning knowing something was different about James, and we walked out with a diagnosis, a binder of resources, and the promise someone would call with our next steps. 

I wasn’t new to the world of disability—my big sister has Down syndrome. But my experiences as a sibling and my experiences as a mom were different. Honestly, everything was different after that day. How we spent our time was different. We now had therapy appointments to go to and books to read. How we spent our money was different as we paid for behavioral therapy and occupational therapy. Our relationships with friends changed, as their kids grew and matured through stages James wouldn’t reach in the same way. Our relationships with family members changed, requiring them to adjust their plans around his needs. My plans to homeschool James changed as his preschool teacher held his hand and walked him into the big elementary school when he was just three. 

Changes to our church 

One more thing had to change—the church my husband pastored. Even though I had grown up in a church that welcomed my family and many other special needs families in our small town in Oklahoma, making accommodations and having a culture of inclusion, it hadn’t occurred to me that our church at the time of James’s diagnosis wasn’t ready to welcome special needs families. I looked around and didn’t see kids or teens on the autism spectrum, with Down syndrome, cerebral palsy, or any other disability. In most school districts, 13% of their student population is in special education. But that number wasn’t reflected at our church. 

In the parable of the Great Banquet in Luke 14, we hear Jesus speak of another time a portion of the community was excluded. The master of the house invited many friends and neighbors to his banquet, but they had excuses about why they couldn’t come. So he instructed his servant to “‘bring in here the poor, maimed, blind, and lame.’ ‘Master,’ the servant said, ‘what you ordered has been done, and there’s still room’” (vv. 21b-22, CSB). 

The master may have looked around his home, his table, and noticed who was missing, much like I did when I looked around our sanctuary the Sunday after James’ diagnosis. Kids like James were missing. Adults like my sister were missing. And our mission was clear—invite them in, and make them welcome. Then, we’ll experience the truth of what the servant told his master—when we make room for those who need accommodations, those who are often neglected, ignored, or ostracized, we realize there is room for everyone. When James pulls up a seat at the table and joins them at the banquet—when they actually see him—the entire church culture can change in miraculous ways. 

When our church sees James, they see the image of God in him, and they learn to see the image of God in everyone they meet. We once had an older church member tell us, “I was at the grocery store and saw a boy flapping like I’ve seen James do, and I knew why!” They learn, like the disciples did in John 9, that disabilities aren’t the result of sin on the part of the parents or the person with a disability. Jesus said, “This came about so that God’s works might be displayed in him” (v. 3b). They see the work of God through the life of James, the life of every member that makes up our church body, and the life of every person they meet in our community and beyond.

When our church sees James participate in corporate worship time and group Bible study because of the accommodations we’ve made for him, they make room for other children and teens with autism, with sensory processing disorder, and with obsessive-compulsive disorder. And as they meet his needs—as they make the gospel accessible to him—they know they can meet the needs of the 6-year-old with ADHD, the 9-year-old with visual impairment, the 15-year-old with Down syndrome, the 32-year-old with social anxiety, and the 73-year-old with dementia. 

When our church sees James use his gifts to build up the body, they know they are needed and valued too. They see the truth in 1 Corinthians 12:4-6 and step into their place of service, “Now there are different gifts, but the same Spirit. There are different ministries, but the same Lord. And there are different activities, but the same God works all of them in each person.” They know it isn’t just the pastor on the stage or the teachers in the classrooms who are equipped to serve, but that everyone has a role. 

And when our church takes these steps, they are able to see themselves more clearly. They don’t have to say they are doing fine Sunday after Sunday, because they see that perfection isn’t a prerequisite for belonging in our church family. They see strength, perseverance, and faith lived out right in front of them, and they ask God to produce those qualities in themselves as well. They see their need for the good news of the gospel each and every day.

I’m so thankful for how our church in Pennsylvania responded to James’ needs after his diagnosis. I’m thankful for how our church here in Texas welcomed him and our family a few years ago when my husband became the pastor, and overnight they had to build a special needs ministry. I’m thankful for the churches I communicate with each week in my role as the special needs ministry consultant for the Southern Baptist of Texas Convention. And I’m praying for the day that people with disabilities have a seat at the banquet table in every church in our world and that their absence is noticed and missed. Because when my church sees James and your church sees members with disabilities, we reflect God’s purpose for the church and the beauty of heaven.     

Sandra Peoples

Sandra Peoples (M.Div.) is a special needs mom and sibling. She and her family live outside of Houston, Texas, where she serves her church as the inclusion coordinator for Special Needs Families. She also serves the Southern Baptist of Texas Convention as their special needs ministry consultant. She’s the author … Read More

Article 12: The Future of AI

We affirm that AI will continue to be developed in ways that we cannot currently imagine or understand, including AI that will far surpass many human abilities. God alone has the power to create life, and no future advancements in AI will usurp Him as the Creator of life. The church has a unique role in proclaiming human dignity for all and calling for the humane use of AI in all aspects of society.

We deny that AI will make us more or less human, or that AI will ever obtain a coequal level of worth, dignity, or value to image-bearers. Future advancements in AI will not ultimately fulfill our longings for a perfect world. While we are not able to comprehend or know the future, we do not fear what is to come because we know that God is omniscient and that nothing we create will be able to thwart His redemptive plan for creation or to supplant humanity as His image-bearers.

Genesis 1; Isaiah 42:8; Romans 1:20-21; 5:2; Ephesians 1:4-6; 2 Timothy 1:7-9; Revelation 5:9-10

Article 11: Public Policy

We affirm that the fundamental purposes of government are to protect human beings from harm, punish those who do evil, uphold civil liberties, and to commend those who do good. The public has a role in shaping and crafting policies concerning the use of AI in society, and these decisions should not be left to those who develop these technologies or to governments to set norms.

We deny that AI should be used by governments, corporations, or any entity to infringe upon God-given human rights. AI, even in a highly advanced state, should never be delegated the governing authority that has been granted by an all-sovereign God to human beings alone. 

Romans 13:1-7; Acts 10:35; 1 Peter 2:13-14

Article 10: War

We affirm that the use of AI in warfare should be governed by love of neighbor and the principles of just war. The use of AI may mitigate the loss of human life, provide greater protection of non-combatants, and inform better policymaking. Any lethal action conducted or substantially enabled by AI must employ 5 human oversight or review. All defense-related AI applications, such as underlying data and decision-making processes, must be subject to continual review by legitimate authorities. When these systems are deployed, human agents bear full moral responsibility for any actions taken by the system.

We deny that human agency or moral culpability in war can be delegated to AI. No nation or group has the right to use AI to carry out genocide, terrorism, torture, or other war crimes.

Genesis 4:10; Isaiah 1:16-17; Psalm 37:28; Matthew 5:44; 22:37-39; Romans 13:4

Article 9: Security

We affirm that AI has legitimate applications in policing, intelligence, surveillance, investigation, and other uses supporting the government’s responsibility to respect human rights, to protect and preserve human life, and to pursue justice in a flourishing society.

We deny that AI should be employed for safety and security applications in ways that seek to dehumanize, depersonalize, or harm our fellow human beings. We condemn the use of AI to suppress free expression or other basic human rights granted by God to all human beings.

Romans 13:1-7; 1 Peter 2:13-14

Article 8: Data & Privacy

We affirm that privacy and personal property are intertwined individual rights and choices that should not be violated by governments, corporations, nation-states, and other groups, even in the pursuit of the common good. While God knows all things, it is neither wise nor obligatory to have every detail of one’s life open to society.

We deny the manipulative and coercive uses of data and AI in ways that are inconsistent with the love of God and love of neighbor. Data collection practices should conform to ethical guidelines that uphold the dignity of all people. We further deny that consent, even informed consent, although requisite, is the only necessary ethical standard for the collection, manipulation, or exploitation of personal data—individually or in the aggregate. AI should not be employed in ways that distort truth through the use of generative applications. Data should not be mishandled, misused, or abused for sinful purposes to reinforce bias, strengthen the powerful, or demean the weak.

Exodus 20:15, Psalm 147:5; Isaiah 40:13-14; Matthew 10:16 Galatians 6:2; Hebrews 4:12-13; 1 John 1:7 

Article 7: Work

We affirm that work is part of God’s plan for human beings participating in the cultivation and stewardship of creation. The divine pattern is one of labor and rest in healthy proportion to each other. Our view of work should not be confined to commercial activity; it must also include the many ways that human beings serve each other through their efforts. AI can be used in ways that aid our work or allow us to make fuller use of our gifts. The church has a Spirit-empowered responsibility to help care for those who lose jobs and to encourage individuals, communities, employers, and governments to find ways to invest in the development of human beings and continue making vocational contributions to our lives together.

We deny that human worth and dignity is reducible to an individual’s economic contributions to society alone. Humanity should not use AI and other technological innovations as a reason to move toward lives of pure leisure even if greater social wealth creates such possibilities.

Genesis 1:27; 2:5; 2:15; Isaiah 65:21-24; Romans 12:6-8; Ephesians 4:11-16

Article 6: Sexuality

We affirm the goodness of God’s design for human sexuality which prescribes the sexual union to be an exclusive relationship between a man and a woman in the lifelong covenant of marriage.

We deny that the pursuit of sexual pleasure is a justification for the development or use of AI, and we condemn the objectification of humans that results from employing AI for sexual purposes. AI should not intrude upon or substitute for the biblical expression of sexuality between a husband and wife according to God’s design for human marriage.

Genesis 1:26-29; 2:18-25; Matthew 5:27-30; 1 Thess 4:3-4

Article 5: Bias

We affirm that, as a tool created by humans, AI will be inherently subject to bias and that these biases must be accounted for, minimized, or removed through continual human oversight and discretion. AI should be designed and used in such ways that treat all human beings as having equal worth and dignity. AI should be utilized as a tool to identify and eliminate bias inherent in human decision-making.

We deny that AI should be designed or used in ways that violate the fundamental principle of human dignity for all people. Neither should AI be used in ways that reinforce or further any ideology or agenda, seeking to subjugate human autonomy under the power of the state.

Micah 6:8; John 13:34; Galatians 3:28-29; 5:13-14; Philippians 2:3-4; Romans 12:10

Article 4: Medicine

We affirm that AI-related advances in medical technologies are expressions of God’s common grace through and for people created in His image and that these advances will increase our capacity to provide enhanced medical diagnostics and therapeutic interventions as we seek to care for all people. These advances should be guided by basic principles of medical ethics, including beneficence, non-maleficence, autonomy, and justice, which are all consistent with the biblical principle of loving our neighbor.

We deny that death and disease—effects of the Fall—can ultimately be eradicated apart from Jesus Christ. Utilitarian applications regarding healthcare distribution should not override the dignity of human life. Fur- 3 thermore, we reject the materialist and consequentialist worldview that understands medical applications of AI as a means of improving, changing, or completing human beings.

Matthew 5:45; John 11:25-26; 1 Corinthians 15:55-57; Galatians 6:2; Philippians 2:4

Article 3: Relationship of AI & Humanity

We affirm the use of AI to inform and aid human reasoning and moral decision-making because it is a tool that excels at processing data and making determinations, which often mimics or exceeds human ability. While AI excels in data-based computation, technology is incapable of possessing the capacity for moral agency or responsibility.

We deny that humans can or should cede our moral accountability or responsibilities to any form of AI that will ever be created. Only humanity will be judged by God on the basis of our actions and that of the tools we create. While technology can be created with a moral use in view, it is not a moral agent. Humans alone bear the responsibility for moral decision making.

Romans 2:6-8; Galatians 5:19-21; 2 Peter 1:5-8; 1 John 2:1

Article 2: AI as Technology

We affirm that the development of AI is a demonstration of the unique creative abilities of human beings. When AI is employed in accordance with God’s moral will, it is an example of man’s obedience to the divine command to steward creation and to honor Him. We believe in innovation for the glory of God, the sake of human flourishing, and the love of neighbor. While we acknowledge the reality of the Fall and its consequences on human nature and human innovation, technology can be used in society to uphold human dignity. As a part of our God-given creative nature, human beings should develop and harness technology in ways that lead to greater flourishing and the alleviation of human suffering.

We deny that the use of AI is morally neutral. It is not worthy of man’s hope, worship, or love. Since the Lord Jesus alone can atone for sin and reconcile humanity to its Creator, technology such as AI cannot fulfill humanity’s ultimate needs. We further deny the goodness and benefit of any application of AI that devalues or degrades the dignity and worth of another human being. 

Genesis 2:25; Exodus 20:3; 31:1-11; Proverbs 16:4; Matthew 22:37-40; Romans 3:23

Article 1: Image of God

We affirm that God created each human being in His image with intrinsic and equal worth, dignity, and moral agency, distinct from all creation, and that humanity’s creativity is intended to reflect God’s creative pattern.

We deny that any part of creation, including any form of technology, should ever be used to usurp or subvert the dominion and stewardship which has been entrusted solely to humanity by God; nor should technology be assigned a level of human identity, worth, dignity, or moral agency.

Genesis 1:26-28; 5:1-2; Isaiah 43:6-7; Jeremiah 1:5; John 13:34; Colossians 1:16; 3:10; Ephesians 4:24