Higher Suicide Rates Among Autistic Individuals Due to Exclusion—Churches Are No Exception

Trigger warning: Some of the following quotes mention suicide.


Some quotes of interest from some reading I was doing today:

Conner, Caitlin M., Amy Ionadi, and Carla A. Mazefsky. “Recent Research Points to a Clear Conclusion: Autistic People Are Thinking About, and Dying by, Suicide at High Rates.” The Pennsylvania Journal on Positive Approaches 12, no. 3 (November 2023): 69–76.

“[A]utistic people are more likely to die from suicide than non-autistic people. Autistic people are also more likely to have suicidal ideation and to make attempts.

Based on rates from a recent meta-analysis (statistical analysis to combine rates from published studies on the topic), 20% of autistic children and teens reported suicidal ideation in the past year, and 10% reported suicide attempts. Non-autistic children and teens comparatively report rates of 14.2% for suicidal thoughts and 4.5% for suicidal attempts. This suggests that the rates of suicide attempts are double in autistic children and teens compared to non-autistic children and teens.

The comparisons for adults are even more striking. For autistic adults, 42% reported suicidal ideation in the past year, and 18% reported attempts. In studies of people who were first diagnosed as autistic in adulthood, over 60% reported having suicidal ideation. Comparatively, non-autistic adults reported rates of 4.8% for suicidal ideation and 0.7% for suicidal attempts. Therefore, available data suggests that autistic adults are 25 times more likely to make a suicide attempt than non-autistic adults. …

One reason for higher rates of suicidality in autistic people might be that many known risk factors (that increase a person’s risk) for suicide are also more likely in autistic people. The most commonly cited examples of these risk factors are depression and lacking social support, but other risk factors common in both suicidality and autism include rumination (getting ‘stuck’ on negative thoughts and emotions), loneliness, difficulties with problem solving, difficulty using coping skills when upset, experiencing trauma or abuse, and being impulsive. …

Studies have also examined protective factors (related to being less likely to have suicidal thoughts or behaviors) like social support, finding that autistic adults’ feeling of having supportive social connections is associated with a lack of suicidal thoughts or attempts. …

Additionally, research has shown that there are potentially unique risk … factors for suicidal thoughts and behaviors in autistic people, like masking their autism characteristics, autistic burnout, and sensory overload. … [O]ften autistic people experience suicidality as a reaction to repeated negative social experiences.”

Cynthia Tam, Kinship in the Household of God: Towards a Practical Theology of Belonging and Spiritual Care of People with Profound Autism (Eugene, Oregon: Pickwick Publications, 2021).

“Among the different disability groups, Ault et al. found that individuals with autism were the least likely to receive welcome and support in the faith communities [Ault et al., “Congregational Participation,” 58].”

“[B]y examining the data of church attendance in the American National Survey of Children’s Health over the ten years ending in 2012, Andrew Whitehead discovered that young people living with autism were consistently the least likely to be attending a church [Whitehead, “Religion and Disability,” 387.].”

“People with autism are commonly portrayed as people living in their own world, not interested in social relationships, and unable to empathize with others’ emotions. … This way of understanding autism is constructed based on societal norms for acceptable behaviors.”

“However, if we listen to the voices of people with autism published in recent years, we will hear that they do want to have social relationships with others. More often than not, we, people in society, are responsible for the communication breakdown and the failure to connect with those living with autistic experiences.”

“What does it mean to be a church for everyone? It is, to state the obvious, to suggest that church communities are not always as welcome and loving towards those whom they consider to be ‘strangers.’ Despite the fact that the central doctrine of the Body of Christ informs us that we should be a community where difference is present, but never divisive, many congregations still struggle to include people with particular forms of difference. Time and again we find stories of people with disabilities being excluded from congregations… The church has become a place of struggle rather than welcome.” (John Swinton, “Preface”)

“Thomas Reynolds calls the church that sets up social boundaries between the abled and the disabled, the ‘cult of normalcy’ [Reynolds, Vulnerable Communion, 59–60]. ‘Normalcy,’ according to Reynolds, is a ‘cultural system of social control’ [Reynolds, Vulnerable Communion, 49]. It presumes a certain bodily appearance and the ability to be representative of a community’s identity. As such, it marks out who can and cannot belong to the community. To belong, they have to be like us.”

“Once we understand how the perception of people with autism is socially constructed, examining how we currently belong as a church … will show sharply the societal norms that have crept into the church. Instead of valuing all members of Christ’s body, the church has adopted societal standards such as independence, productivity, physical appearance, and appropriate behavioral etiquette in how we welcome and value each other. … Discovering how we perceive and receive members with unique differences will also cause us to re-examine the nature of the church and how we belong as a community. The ultimate goal is to reimagine the Christian community as God’s loving family in which members, regardless of differences in abilities, stand in solidarity with each other.”

Michael R. Emlet, Autism Spectrum Disorder: Meeting Challenges with Hope (Greensboro, NC: New Growth Press, 2023), 15–16.

“[W]e who are more neurotypical must not jump to conclusions about what is sin and what is not. Our tendency may be to shade the truth a bit to protect our reputation, or to tell someone what she wants to hear to avoid a conflict. … There is something to learn here from someone on the autism spectrum. After all, they find it difficult to be sneaky or deceitful, and their honesty catches us off guard.

Let’s not forget the strengths that individuals with ASD can bring to the table: unique and creative insights, passionate and exhaustive knowledge of particular subjects, ability to think visually and systematically, intelligence, and a quirky sense of humor, to name a few.”

The Harmful Simplicity of Reductionistic Theology

I take no issue with making the gospel central in all things (the church, preaching, the Christian life, etc.)

But one of the results of a malformed gospel-centeredness is a reductionistic theology that treats nearly every issue someone faces as a matter of sin to be dealt with. Sin is always seen, diagnosed, and treated as a root cause. Why? Because if the gospel is the solution to everything, and that gospel is primarily, if not exclusively, understood in terms of addressing sin, then sin is always the issue, and addressing sin with the gospel is always the solution.

I theorize we’re also susceptible due to a simplistic conception of total depravity. We give our doctrine of total depravity what we might call “maximalist” interpretive power. Yes, we are pervasively sinful (Isa 1:6). Total depravity is true. But, along with our simplistic gospel-centeredness, we misconstrue the doctrine of total depravity into a fixation on looking for sin everywhere. We misapply the doctrine of total depravity by searching for sin “behind every bush” and over-spiritualizing situations. But not everything is sin or is to explained by sin—at the very least, not exclusively so.

Added to this, training in pastoral counseling often focuses on teaching pastors how to address sin. So pastors are hardwired to approach situations in terms of sin and sanctification. Those are their default operating categories. The danger is, when you’re a hammer, you start to see everything as a nail.

I call all of this “reductionistic” because it takes true things (e.g., sin and a gospel that addresses it), but embraces these true things at the exclusion of other true things. For instance, someone comes to a pastor in suffering. But, instead of seeing their signs of trauma and affliction for what they are, the pastor diagnoses them as displaying a sinful refusal trust in God, rest in Christ, and obey the call to contentment. Instead of caring for the person and acknowledging their plight, they add insult to injury: they take someone who is suffering, and now further inflict them with wrongful condemnation. Often the suffering is ignored as not the “real” issue. Moreover, the sufferer may be treated as contentious or unrepentant when they (rightly) push back at the bad counsel.

The reality, though, is that humans are both sinners and sufferers. We are not only perpetrators of evil, but also victims to it. We not only sin; we are also sinned against. And the gospel meets not merely our sin but also our suffering. The good news (gospel) is not only that our sin is forgiven, but that Christ will undue the curse in all its effects—including evil and suffering.

This means, for example, that:

  • Although the Bible tells us to cast our cares on God (1 Peter 5:7), it also leads us in lament (complaint) to God (see the Psalter). Apparently the two are not mutually exclusive!
  • Or again, God is sovereign, but humans are also responsible. God’s sovereignty is not an excuse for inaction and resigning ourselves to evil and injustice. Sovereignty isn’t the same as fatalism; God uses means.
  • Yes, we are to forgive those who sinned against us (Eph 4:32). Yes, God will ultimately judge when Christ comes again (Acts 17:31). But God also establishes means for provisional justice in this life too (e.g., Rom 13:1–7). These are not mutually exclusive.
  • God works all things for good for those who love him (Rom 8:28). Yet among the things he works for good are things that are evil (see vv.35–39). Just because he works something for good does not mean it itself is good—and we don’t need to pretend that it is! These, too, are not mutually exclusively.

We could go on…

Why this matters? Bad theology makes for bad counsel. More pointedly, bad pastoral theology makes for pastoral malpractice—even spiritual abuse.

How God Hates Divorce: His Merciful Allowance in a Fallen World

God hates divorce.

But that does not mean he opposes all divorce.

No, divorce was never God’s original intention for marriage. Divorce was not part of the equation when he created marriage: “from the beginning it was not so,” as Jesus said quoting Gen 2:24 (Matt 19:9).

Nonetheless, on this side of the fall, we find in scripture that, in his mercy, God gives certain allowances for divorce.

My experience as a pastor, counseling people with abusive spouses, helped me better understand God’s hatred of divorce. I’m not saying experience determines our theology or should be used to overrule scripture. But sometimes experience can expand our understanding.

God always hates divorce. But sometimes he hates it because it’s unwarranted, it’s wrong to pursue, he doesn’t allow it (like in Malachi 2:16). In other instances though, God hates divorce because, although he warrants it, he nonetheless hates the sin that made it warranted.

In other words, all divorce involves sin. But not all divorce is sinful.

I’ve seen first hand the negative impact when pastors fail to grasp this. Very practically, they see divorce as a greater evil than the abuse the spouse is enduring. Divorce is never seen as God’s mercy to the abused spouse.

Divorce is never the outcome we want for any marriage. But sometimes it’s God’s mercy in a fallen world—”because of your hardness of heart,” as Jesus says (Matt 19.8).

Top Preaching Tools & Resources That Belong in a Pastor’s Library

“In his classic work, The Christian Ministry, Charles Bridges opens his section on sermon composition with these words:

How much responsibility attaches itself to the subject matter and the mode of our pulpit addresses! It cannot be of light moment, whether our people are “fed with knowledge and understanding,” or with ill-prepared and unsuitable provision. The pulpit is the ordinary distribution of the bread of life for their daily nourishment, and much wisdom indeed is here required.1

Indeed, it is! Writing and delivering well-communicated, biblically faithful sermons demands our study and energy. But having the right tools can help us in that effort.

In this article, we’ll survey some of the best tools and resources available to preachers in the sermon-preparation process.”

Changing Unwanted Thoughts (with Esther Smith)

Are you burdened by anxious thoughts? Does your mind race uncontrollably? Are you prone to ruminate? Maybe you are wearied with thoughts of hopelessness, self-deprecation, unpleasant mental images, or a range other unwanted thoughts. At some point or another, all of us experience some form of mental anguish or distress. In this episode, Esther Smith, seasoned counselor and author of A Still and Quiet Mind: Twelve Strategies for Changing Unwanted Thoughts, provides us a multi-faceted, Biblically-integrated approach for dealing with the battles in our minds.

Access the episode here. (Available on Apple Podcasts, Spotify, Google Podcasts, and more.)