Abstract
This volume discusses worship and liturgy through the lens of autism, focusing on what causes the exclusion of autistic people and how churches can foster communities of belonging. The initial two chapters set the scene. Chapter 1 covers foundational issues such as language about autism, an overview of autism theology, and insights from the lived experiences of autistic people. Chapter 2 surveys the historical development of the concept of autism, highlighting its complexity and mutability.
From Chapter 3 onwards, van Ommen unfolds his thesis proper, by first contending that ‘a cult of normalcy’ (coined by Thomas Reynolds) underpins the exclusion of autistic people. He deconstructs the concept, demonstrating how it has religion-like elements. To address such exclusion, in Chapter 4, he draws upon Gabriel Marcel’s idea of disponibilité, i.e., making oneself available (or even belonging) to another. In a critical theological move, he draws a parallel between disponibilité and Christ’s kenosis: when Jesus empties himself for humanity, he demonstrates a radical availability towards humanity that the Church is invited to participate in. Hence, welcoming autistic persons is not ‘charity work . . . [but] participation in the soteriological story of Jesus’ kenosis, to gather autistic and non-autistic people alike under his reign’ (p.112). In Chapter 5, he furthers his analysis by drawing upon the biblical temple image, arguing that ‘a categorical redrawing of boundaries along the lines of the values of God’s reign is good news for those who find themselves marginalized by the cult of normalcy’ (p.158). Finally, in Chapter 6, he concretizes his earlier discussion through a case study of a Singapore church where autism is centralized in decision-making.
van Ommen writes with clarity and careful nuance – the volume is a pleasure to read. The background provided in Chapters 1–2 would be helpful to those new to autism theology, though the volume does require prior theological training to be accessed. His deconstruction of normalcy in Chapter 3 has substantial implications (beyond disability) for contextualization in missions. His proposal in Chapter 4 that availability to others is central to participation in the salvific narrative should be a core element of any robust disability missiology. If the volume has a weakness, it could be that there is insufficient treatment of those aspects of Scripture which, prima facie, might be considered exclusionary. Regardless, this is a minor issue in a volume that should be essential reading for anyone interested in disability missiology/theology.