This has been another week of blaming the autistic person and their family for their existence. Words of “disgrace” and burden to society’s budgets were used in the discussion of faulty research that suggests Tylenol usage in pregnancies leads to an increase in autism.
It is another in what has seemingly been an increasing number of attacks on the disability community, especially the autistic community, for its very existence. From cases in West Virginia seeking to claim a religious exemption from vaccines to federal efforts to reduce disability rights and funding, it seems everywhere you turn, the autism community is being seen as less than.
There is nothing new to this. It is only enhanced as those who are driven by conspiratorial beliefs use their platforms and ability to share these beliefs through multiple media outlets, to spread misinformation tied to blame: blaming the parent for having a child that is different and blaming the autistic person for being different.
When we seek to blame someone for something, we are trying to assign responsibility, often in a way that seeks to hold someone accountable for the experience of others. In terms of the rise in autism cases, which is likely tied to better awareness and understanding of autism, society seeks to blame someone for creating children who are not like everyone else and need more support. It is a key component of eugenics that believes that only the best and strongest should be allowed to thrive in society.
In communities of faith, especially Christianity, when blame is assigned to autism, it is often cast as the result of a sinful act. Not in that autism is a sin, but that someone did something that was wrong, thus, leading to a child that is not created “good.” Too often, the idea of blaming or looking for a cause of autism within the church is about assigning blame to determine who did something wrong and what needs to be fixed.
I believe this thought process stems from a misunderstanding of the creation narrative. Genesis tells the theological story of God’s creation. It is not a scientific account of creation, but a way to narratively tell the story of creation in such a way as to explain the why of creation: why we are here and why we are in relationship with God.
Part of the narrative focuses on God calling creation “good,” especially humanity. We believe all people were created in the image of God (imago Dei) as part of that goodness. That means in every person there is a reflection of the character and nature of God. No one person is more created in the image of God or less created in the image of God. Every person is a beloved child of God, made to reflect the very nature and goodness of God.
That is important to remember, especially in the context of Genesis 3. This is the story of Adam and Eve eating the fruit from the Tree of the Knowledge of Good and Evil, something that God had told them not to do. It is here that theologically we begin to account for the world not reflecting the initial created beauty of God. Humanity disobeyed God and, thus, we are sinful creatures in need of redemption.
Yes, but does that remove the created goodness of each person? This is an important question to reflect upon, because when it comes to autism in the church, it can affect how we seek to understand autism, how we care for people, and even how we deal with topics like “cause” and “blame.”
If we believe that the created nature of God is tarnished or no longer present within a person as a result of sin, then it could lead us down the road looking for fault. It is the mindset that one’s actions have consequences and, thus, what a person does will come back to haunt them. That is more karma, which is based on Hindu practices and faith, and is not Christian theology, yet that mindset is often brought into conversations.
When we live in this cause-and-effect way of thinking, it leads us to consider blame as a response. What did someone do? What could they have done better? And how do we prevent this from happening again? If you ask any autistic person or a parent of an autistic child, they will tell you they have encountered this type of view more so in the church than in society. We seek to blame that which we do not understand or find counter to “good” creation.
I think it is a view of seeking blame and fault that misses the mark of God, God’s love, and what it means to be created in the image of God, especially when it relates to autism.
The whole of Scripture points to the idea that God never stopped loving or seeing goodness in humanity. God’s love and presence were never removed from humanity for being human. That is an important point. Yes, God is frustrated by actions that fail to honor God and is disappointed when we do things that cause harm, but, like a loving parent, God never abandons his children or creation. God still sees good in creation and goodness in every person.
When we build on this, and the scientific research that looks at autism as a neurological condition tied to genetics, then we see that autism is part of the creative nature of God and an aspect of the goodness of God. Each autistic person, just like anyone else, represents something of the character and nature of God.
Some of the very characteristics of the autistic person are some things that we see in the Scripture narrative that are reflective of God. Things like a strong sense of justice, having things in a particular order, being able to recognize multiple sensory inputs, a strong sense of love and grace, are all things we see in God. To deny the autistic person’s creative nature is to, then, deny aspects of God’s own self that we see revealed in Scripture.
An autistic person simply being born does not take away the creative goodness of the imago Dei that is naturally within each person. Every autistic person is born naturally as an autistic person, which reflects the nature and character of God that exhibits, also, autistic traits. The autistic person is a child of God with sacred and holy worth, because they are loved by God for their authentic self.
There is nothing, then, to blame the autistic person. When church and society move away from blame, a posture of inclusion and acceptance becomes possible. This leads to a world that is more welcoming, accepting, and approachable for the autistic person and their families.
We need less blame and more love as the autistic person for how God sees them: a child of God with sacred and holy worth.
Shannon Blosser 