Neurodiverse Theology as Liberation Theology: A Theological Argument for Its Distinctiveness

The emergence of neurodiverse theology as a field of theological inquiry has often been subsumed within the broader category of disability theology. While this connection has been fruitful in some respects, particularly in advocating for the full inclusion of neurodivergent individuals within the church, it has also constrained the theological discourse surrounding neurodiversity.

In this post, I will argue that neurodiverse theology should not be regarded merely as a subset of disability theology but rather as a liberation theology in its own right. Drawing on key liberation theologians, I will demonstrate that neurodiverse theology shares the fundamental concerns of liberation theology: the centring of marginalised voices, the critique of oppressive structures, and the pursuit of theological paradigms that empower neurodivergent individuals to live fully within the body of Christ.

The Foundations of Liberation Theology

Liberation theology emerged in the twentieth century as a theological movement responding to the realities of systemic oppression, particularly in Latin America (Gutiérrez, 1973). At its core, liberation theology is concerned with the preferential option for the oppressed, arguing that theology must arise from and be accountable to those who experience marginalisation (Boff & Boff, 1987). Theologians such as Gustavo Gutiérrez, Leonardo Boff, and James Cone have articulated liberation theology as a praxis-oriented approach to theology that critiques dominant theological paradigms which sustain oppression.

The key tenets of liberation theology include:

1. Theology from Below: A theology that emerges from the lived experiences of marginalised people rather than from abstract doctrinal formulations.

2. Structural Critique: An analysis of the ways in which social, political, and ecclesial structures perpetuate exclusion and injustice.

3. Liberative Praxis: A commitment to transforming oppressive structures through theological reflection and action.

   
   

These foundational principles provide a framework for recognising neurodiverse theology as a liberation theology in its own right.

Neurodiversity and the Margins of Theology

Neurodiversity, as a concept, challenges the medical-pathologisation model of conditions such as autism, ADHD, dyslexia, and other neurological differences (Singer, 1998). Instead, it asserts that these cognitive and sensory differences should be understood as natural variations of human diversity rather than as deficits to be corrected.

However, within theological discourse, neurodivergent individuals have often been marginalised. Many theological frameworks implicitly or explicitly assume neurotypical modes of cognition, communication, and spirituality as normative. This has resulted in neurodivergent people being excluded from theological formation, pastoral leadership, and even basic participation in worship communities. For example, traditional models of discipleship often prioritise verbal processing, linear reasoning, and sensory conformity, expectations that exclude many neurodivergent individuals (Pike, 2021).

By framing neurodiverse theology as liberation theology, we move beyond seeing neurodivergence as a 'problem' to be addressed within disability theology and instead recognise it as a theological perspective that critiques, reshapes, and liberates the Church itself.

Neurodiverse Theology as a Liberation Theology

Neurodiverse theology aligns with liberation theology in three key ways:

1. Centring the Voices of the Marginalised

One of the foundational tenets of liberation theology is that theology must be done from and with the marginalised rather than about them (Gutiérrez, 1988). Neurodiverse theology insists that neurodivergent individuals must be the primary interpreters of their own theological experiences rather than being spoken for by neurotypical scholars and clergy.

In the same way that James Cone (1969) argued that Black Theology must emerge from the lived experiences of Black Christians resisting white supremacy, neurodiverse theology must be shaped by the theological reflections of neurodivergent Christians navigating ableist structures within the Church. The emphasis is not on neurodivergence as a 'problem' to be addressed but on how neurodivergent experiences of God, Scripture, and community offer theological insights that challenge and enrich the wider Church.

2. Critiquing Oppressive Structures

Liberation theology insists that sin is not merely individual but structural, embedded in systems that perpetuate injustice (Boff & Boff, 1987). Neurodiverse theology similarly critiques the structural ableism within church institutions, liturgical practices, and theological education.

For instance, many churches operate on an implicit assumption that true worship involves sensory uniformity: quiet, still, and ordered participation. This excludes many autistic individuals, who may need to engage in stimming or movement as a form of embodied worship (Kim, 2022). Sermon structures often assume a neurotypical capacity for sustained auditory processing, while church leadership models prioritise social charisma over theological insight. These structures are not neutral but are shaped by dominant neurotypical norms that exclude neurodivergent bodies and minds.

A neurodiverse liberation theology calls for a radical reimagining of these structures, advocating for inclusive worship practices, theological education that incorporates diverse cognitive styles, and leadership models that recognise different forms of intelligence and spiritual insight.

3. A Theology of Liberation and Flourishing

Liberation theology is ultimately concerned with liberation for something, not just liberation from oppression. It envisions a world where the marginalised do not simply gain access to existing structures but are empowered to reshape them in ways that affirm their dignity and unique contributions.

Neurodiverse theology must likewise move beyond a merely defensive posture (seeking accommodation within existing church structures) to an active vision of flourishing. This means affirming that neurodivergence reflects the image of God in distinctive ways and that the neurodivergent experience offers theological insights that enrich the whole Church.

For example, autistic theologians have pointed out that autistic cognitive patterns—such as a strong preference for truth-telling and resistance to social hierarchies—can offer a prophetic challenge to church structures that prioritise performative harmony over justice (Moss, 2023). Similarly, ADHD theologians have argued that the capacity for rapid idea-generation and hyperfocus can be understood as a gift for theological creativity and pastoral innovation.

Moving Beyond the Disability Model

One of the key reasons neurodiverse theology must be regarded as a liberation theology rather than merely a subset of disability theology is that the disability model itself, while valuable, is not sufficient for capturing the theological distinctiveness of neurodiversity.

Disability theology has often been framed within the context of suffering and theodicy, asking how God can be understood in the midst of physical or cognitive impairment (Swinton, 2012). While this is a crucial theological question, it does not fully account for the ways in which neurodiversity challenges fundamental assumptions about what it means to be human, to think, and to relate to God.

Neurodivergence is not always experienced as suffering but as a difference. By framing neurodiverse theology as a liberation theology, we shift the conversation away from 'coping' with neurodivergence and towards embracing the theological insights that arise from it. This is akin to the way feminist theology moved beyond simply arguing for women’s inclusion in theological discourse to asserting that female experience itself offers unique theological wisdom (Ruether, 1983).

Conclusion

Neurodiverse theology should be recognised as a liberation theology in its own right rather than a subset of disability theology. Like other liberation theologies, it centres the voices of the marginalised, critiques oppressive structures, and envisions a theology that leads to the flourishing of the whole Church.

By reclaiming neurodiversity as a legitimate theological standpoint rather than merely a pastoral concern, we move towards a Church that is truly the Body of Christ—diverse in its members, unified in its calling, and enriched by the full spectrum of human experience.

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References

• Boff, L., & Boff, C. (1987). Introducing Liberation Theology. Orbis Books.

• Cone, J. H. (1969). Black Theology and Black Power. Orbis Books.

• Gutiérrez, G. (1973). A Theology of Liberation: History, Politics, and Salvation. Orbis Books.

• Gutiérrez, G. (1988). On Job: God-Talk and the Suffering of the Innocent. Orbis Books.

• Kim, E. (2022). Autism and Spirituality: Seeking Justice in Neurodiversity. Baylor University Press.

• Moss, D. (2023). Prophetic Neurodiversity: Theological Reflections on Autism and Justice. SCM Press.

• Pike, S. (2021). Discipleship on the Spectrum: Neurodivergence and Christian Formation. Cascade Books.

• Ruether, R. R. (1983). Sexism and God-Talk: Toward a Feminist Theology. Beacon Press.

• Singer, J. (1998). “Odd People In: The Birth of Community Amongst People on the Autistic Spectrum.” Disability & Society, 13(3), 315-329.

• Swinton, J. (2012). Disability in the Christian Tradition: A Reader. Eerdmans.