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Why it’s important to value neurodiversity in the Church

And three ways you can help

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May 3, 2021

If you’ve not heard the word “neurodiversity” yet, you might soon — and I trust your life will be richer for it. Neurodiversity identifies people whose brains and bodies process information differently than much of the population. 

The fall of mankind means that we live in a world where our bodies and brains don’t function perfectly. Even though that is the case, the dignity of all humans as image-bearers of our triune God should still be affirmed and celebrated within the body of Christ. So why does it feel like many of us have been waiting too long to hear the church speak to these issues in a meaningful way?

We’ve been trained to see diagnoses like ADHD, autism, dyslexia, or sensory processing disorder as purely deficit-based, measuring people negatively against a set of normal brain functions. But advocacy on the part of neurodiverse people themselves is beginning to flip the script. And fortunately, our society is beginning to see the value of people with neurological variations instead of seeing those people as problems. For Christians, this is welcomed news. We, of all people, should be able to see the beautiful way that God uses us in the midst of our challenges, difficulties, and sufferings.

Looking for love in unfamiliar places

Author, hip hop artist, Christian, and autism advocate Sho Baraka raps in a verse of Propaganda’s “I Ain’t Got An Answer” and captures the tension of life in a neurodiverse household as a parent of two sons diagnosed with autism:

It’s apparent sometimes I think I’ve failed as a parent. 
And my son having autism is rough.
But maybe he don’t speak cuz words don’t say much.

Maybe he don’t need words to communicate his love.
And sometimes his silence causes me to stumble.
It’s possible he’s a version of me that’s more humble.
And I think my child finds more joy in playin with my phone,Than playin’ on his own.
Will he shed a tear when I’m gone?
I’m wrestling with the shame of an outsider view of me,
Cause life is the spotlight on my own insecurities.
But I know his laugh, it lights up a thousand rooms.
And when he speaks to me it just like a flower blooms.

Baraka has shared publicly about how initially he didn’t want to disclose his boys’ diagnosis, wrestling with the world’s expectations of his boys and of him as a parent. Once he used his platform to share his family’s story, though, he said he received hundreds of notes from others saying he made their family feel represented.

Similarly, in his new book, Disability and the Church, Atlanta pastor Lamar Hardwick recalls a dual reaction when he shared his diagnosis and changed his Facebook page to “The Autism Pastor.” Being honest about his autism with his congregation opened the door for many families who — seeing the label — felt comfortable going to his church because they knew they would be cared for and prayed over, and that their worth would be acknowledged by “having a seat at the table.” While Hardwick says he respects people’s right to disclose or not disclose their diagnosis, he has been hurt by other Christians who indicated it would be better for him as a leader not to identify so freely as someone with autism.

Hardwick knows firsthand that “families and individuals with special needs don’t need us to rush them through the valley. They need us to walk with them slowly and deliberately . . . . Good shepherds go at a pace that works best for their flock.” 

I can attest from my own experience that the pastors who best understand my sister (who is neurodiverse) are the ones who themselves have children with disabilities. The level of patience and kindness they demonstrate is always from a place of knowing. I’ve also seen too often that such empathy is a rare commodity in the church. 

What can you do? 

If families with special needs are the most underrepresented demographic in the church, how can churches reach out to, get to know better, or shepherd neurodiverse families? Here are a few suggestions.

1. Don’t pathologize — Do some research

Neurodiversity is not one-size-fits-all and doesn’t necessarily always come with an official diagnosis. Spend time listening to neurodiverse people and reading some books on the subject.  You may be surprised to find out just how inaccurate and hurtful some ideas you have about ADHD (“That just means he’s hyper all the time”), autism (“Oh, he’s like Dustin Hoffman in Rainman, right?”), dyslexia (“She’s just a slow reader”) are — let alone the pain that comes with dismissal (“Those aren’t real problems; it’s all overdiagnosed”). 

If you have a friend who has been diagnosed (or perhaps their child or a relative has), ask if they are comfortable sharing. If so, ask what things they enjoy about themselves and about neurodiversity in everyday life. Read websites from autistic people, people with ADHD, or dyslexia, and you will see that every story is unique.  

Several churches in my hometown of Chattanooga have “buddy programs” or “parents’ night out” to help make care and love for special needs families part of the regular ministry of the church. They want to be known as families who open their arms to serve others who otherwise might be overlooked, and then retain them as valued members. If Christians take the time to think through their social networks (school, neighborhood, workplace, sports leagues, etc.), they might recognize that they actually know several neurodiverse people. Are we seeking out them out for community within the body of Christ, or do we see them as an inconvenience or “high-maintenance” relationships to be avoided?

2. Support and accept them like Jesus would

When I think back to some of the trauma my sister endured in public schools in the early 1990s because of her neurodiversity and other special needs, the church was often one place my family could count on to go and have people support them. Thankfully, my sister’s behavior was not always a barrier for inclusion. Yes, she might talk your ear off about snakes, medical news, or whatever she had just learned about, and her volume might be louder than you anticipated for a conversation, but everyone knew how much she loved coming to spend time with the body of Christ every week. 

To this day, people from the churches my family has been part of still take my sister to run errands or to her various volunteering jobs because she cannot drive. Neighbors ask her to dogsit. She has tutored children at the local elementary school. She longs for a reason to get up in the morning, and Christian community is one of the few places where her dignity is actively being restored.   

3. Advocate for neurodiversity in your church 

If a member of your church is chronically misunderstood because of their behavior, don’t let others ridicule them or make jokes at their expense. If someone has an nontraditional idea or suggestion about ministry and shares it with church leadership, leaders should pause and ask themselves why they are uncomfortable with the out-of-the-box thinking or inconvenience before they say no. 

Neurodiverse people are very aware of power dynamics because too many are used to having their actions misinterpreted by those in authority. Youth leaders need to be especially vigilant and proactive about advocating for inclusion where possible by educating parents and children on issues of disability and acceptance. 

The easiest way to advocate for neurodiversity is to encounter it from an asset-based approach — ask what strengths the person brings to the church body before asking what they may lack.

Three years ago, my husband and I joined a new church to be closer to home. One of the big draws there was the wide range of neurodiversity represented in the congregation. Parents were open about their children and diagnoses, including our pastor’s son. It has been a major encouragement to see our daughter, who is diagnosed with ADHD, feel represented and understood by other parents and peers when she comes to church. This gives me hope that others will see that kind of inclusion as foundational to the church’s mission, and I pray that the Lord will give us his heart for those the world often leaves out.

Rachel Lonas

Rachel Lonas is a teacher in Chattanooga, Tennessee. She and her husband Justin have four daughters. She has a B.S. in English: Secondary Licensure from Bryan College. Read More by this Author

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