Deacon Mark Paine, who is autistic and a parent of autistic children, created two new catechetical resources for the Church. The resources aim to assist people on the autism spectrum and those who serve them, addressing a perceived "crying need" in Catholic education. One guide, "Called By Name," is for teachers instructing religious education to autistic pupils aged 5–11. The second resource, "Radical Belonging," focuses on sacramental preparation for autistic young people in parishes and schools. Paine developed these materials because existing programs often do not match the communication needs of neurodivergent or nonverbal individuals.
about 1 month ago
Deacon Mark Paine, a Catholic deacon from the Archdiocese of Birmingham who is autistic and a parent of autistic children, has developed two new catechetical resources for people with autism.1
These aim to enhance inclusion in schools and parishes for young people with complex needs.1
"Called By Name: Guide to Religious Education with Autistic Pupils Aged 5–11 Years" supports teachers in delivering religious education.1
"Radical Belonging: Guide to Sacramental Preparation with Autistic Young People" assists catechists and educators preparing autistic youth for sacraments.1
Both are designed for non-specialists in autism.1
Paine identifies a "crying need" due to rising numbers of autistic pupils in mainstream Catholic schools.1
Existing programs fail to match communication needs of neurodivergent or nonverbal individuals, leading to exclusion from sacraments.1
He draws from nearly 30 years in education and personal experience with autism's challenges, like social cues and sensory issues.1
Resources emphasize alternative, nonconventional ways for autistic individuals to demonstrate understanding, such as during First Holy Communion.1
They promote effective communication tailored to autism.1
Paine advocates "radical inclusion," rooted in Jesus' Gospel message and St. Francis of Assisi, viewing the Church as the most welcoming place.1
He addresses unintentional exclusion due to ignorance, not malice.1
Archbishop Bernard Longley of Birmingham praises Paine for supporting young people with complex needs and their educators.1
Cristina Gangemi of the Kairos Forum calls the resources a vital contribution, highlighting Paine's "privileged voice" from lived autism experience.1
Paine, part of The Catholic Stream network, seeks global awareness; he spoke in Rome last October on embracing vulnerability.1
The free PDFs are accessible online: "Called By Name" and "Radical Belonging."1
Assess Catholic catechetical methods for autistic youth
The Catholic Church unequivocally requires catechetical instruction for all the faithful, including those who are physically or mentally impaired, as a fundamental pastoral duty. The Code of Canon Law explicitly directs pastors to provide catechesis "also to those who are physically or mentally impeded, insofar as their condition permits," ensuring no one is excluded from sacramental preparation or faith formation due to disability. This mandate aligns with broader apostolic exhortations, such as Pope John Paul II's Ecclesia in Oceania, which calls for "special care and systematic planning" in catechesis for "children with special needs" who do not attend Catholic schools, emphasizing the right of every baptized person to instruction enabling a "truly Christian life." These directives underscore that catechesis is not optional but essential, adapted to individual capacities, reflecting the Church's commitment to the universal call to holiness.
A robust theological framework supports inclusive catechesis for autistic youth, drawing from Scripture and Tradition as illuminated in recent theological reflections. Reviews of Grant Macaskill's Autism and the Church in Nova et Vetera highlight biblical principles that affirm the equal value of those with autism in the Body of Christ. Macaskill, while writing from an evangelical perspective, offers insights resonant with Catholic anthropology: God values individuals not by social utility or neurotypical norms but by divine election, as seen in Paul's affirmation that God chooses "the weak" and integrates them fully into the Church as vital members. The Sermon on the Mount exemplifies this, where Jesus points to "things with no utility or value (grass and lilies) and things which would be considered unclean (ravens)," cared for by God beyond human measures—directly applicable to valuing autistic persons.
"The very core of the gospel story involves a recognition that God loves the unlovely, the things that are generally considered difficult to love and that are typically treated with contempt, and makes them pivotal to a work of salvation."
This counters any prejudice viewing the "weaker brother" in Romans 14-15 as deficient, instead promoting unity through shared union with Christ rather than doctrinal uniformity. Catholic reviewers appreciate this alignment with infant baptism and sacramental belonging "constituted outside of our own consciousness by our union with Christ," rejecting models tying salvation to conscious emotional experiences often challenging for autistics.
Conventional catechetical approaches, often reliant on verbal instruction, group dynamics, and social interaction, can inadvertently exclude or "disable" autistic youth by privileging neurotypical preferences. Macaskill identifies the Church itself as a potential source of social disability: "Within the church, we often form a sense of inclusion through 'normal' social practices, and those same practices influence the ways in which we ascribe relative value to other Christians." Autistic individuals, frequently socially awkward, struggle in environments demanding unspoken cues or prolonged interaction, echoing broader debates between medical and social models of disability. A balanced neurodiversity view affirms autism's "genuinely disabling effects" alongside positive diversity, urging contextual accommodations.
Catholic educational documents reinforce the need for adaptation. The General Catechetical Directory calls for catechesis tailored to adolescents' "individual capacities," addressing "immediate problems of everyday life" and integrating them into associations. Similarly, guidelines for Catholic schools stress understanding youth's "distinct origin and unique individual[ity]," illumined by the Gospel. Pope John Paul II urged "balanced, healthy human formation with firm moral reference points" and "solid Christian formation" for youth, completed at the parish level beyond school. Yet, these remain general; the Nova et Vetera reviewer notes gaps, questioning "how [to] inculturate catechesis to an autistic mind" or adapt spiritual theology, given autism's impact on non-verbal processing of the Logos.
While no source provides a step-by-step manual, principles emerge for effective methods:
Pope John Paul II emphasized religious education as "the core of the core curriculum," integrating faith with human development to form "total commitment to Christ."
Current sources affirm inclusion but lack detailed methodologies, such as autism-specific curricula or teacher training. The Nova et Vetera reviews praise Macaskill's "commendable first attempt" yet call for deeper Catholic reflection on disability theology, leveraging John Paul II's anthropological vision and the Magisterium. Dioceses should prioritize "systematic planning" for special needs, potentially developing resources like those for sacramental prep.
In summary, Catholic catechesis for autistic youth is mandated and theologically grounded in divine valuation and ecclesial unity, demanding practical adaptations to neurodiversity while upholding doctrinal fidelity. Parishes and schools must innovate sensitively, ensuring these youth fully participate in the Church's life.