By Jason Hague
The following paper by Jason Hague was submitted in fulfillment of an assignment for a course New Wine, New Wineskins Director Paul Louis Metzger, PhD, taught on the Trinity at Bushnell University in the autumn of 2025. The paper resonates with New Wine’s values, including cultivating diverse unity in and through the triune God’s church on a variety of important subjects.
Jason Hague is the associate pastor of Christ’s Center Church in Junction City, OR, and the author of Aching Joy (Navpress, 2018) and Mid-Faith Crisis (IVP, 2025). As the father of a non-speaking autistic son, Jason has written and spoken frequently on the intersection of faith, fatherhood, and autism. He and his wife have five children. Jason is currently a Master’s candidate in Theology & Culture at Bushnell University. Jason can be reached at this email address: <em>jhague@bushnell.edu</em>
In the fifteenth century, a Russian monk named Andrei Rublev painted one of the most famous icons in the history of religious art. The painting, sometimes called Triotsa (Trinity) and at other times referred to as the Hospitality of Abraham, features the Father, Son, and Holy Spirit sitting around a table in joyful fellowship of diverse unity.[1] The icon contains many details that belie the artist’s sophisticated theological understanding, but none is more important than the open space between the Father and the Spirit. That gap—the open altar at the table—appears to be an invitation for the spectator to join the table. The painter’s intended meaning seems clear: who has access to the communion of the Godhead? We all do. [2] However, church history is littered with examples of groups that were not given a seat at the table for reasons of race, class, or ability.[3] The first church council in Jerusalem was dedicated to the conflict over whether Gentiles should have to shed their diversity and become Jewish in order to be accepted into God’s Kingdom (Acts 15:6-21). The American church has not fared better. As Dr. Martin Luther King once lamented, “the most segregated hour of Christian America” is eleven o’clock on Sunday morning.[4] Despite the gains of the civil rights movement, that separation largely remains to this day. The worldwide church exhibits great diversity, but that has not often led to unity at the Lord’s table.[5] All too often, it has led to oppression and restriction. This is especially true of those with disabilities.
In this paper, I will argue that if the American church desires to exhibit diverse unity, she must embrace a robust Trinitarian theology, where, by the bond of the Spirit, all believers—including children with disabilities—have the same access to the Father through Jesus Christ (Ephesians 2:18). This issue is important to me because I am the father of a non-speaking autistic son, and I want him and others like him to experience the joy of fellowship within the body of Christ, whatever their abilities or disabilities. In what follows, I will first explore both Paul’s explanation of the Trinitarian relationship in Ephesians 2:11-22 and the background behind his passionate insistence on diverse unity between the Jews and their Gentile counterparts, who were not being given access to the same spaces of worship in the temple. Secondly, I will demonstrate how, in the Nicene Creed, the church fathers embraced a picture of the Trinity that highlighted both the differences and the unity of the Father, Son, and Spirit, a view which inspired the Cappadocian Fathers to pay attention to the those with disabilities in their day. Thirdly, I will explore how today’s American evangelical church can follow the Cappadocian Fathers’ example by making extra efforts to welcome children with autism and other invisible disabilities into the church community.
Paul wrote his letter to the Ephesians from prison, and it is likely that his recipients already knew why he was there, since one of their own was present at his arrest. The story is found in Acts 21, when Paul visits the Jerusalem temple. He was, by then, already infamous for his general ministry to Gentiles, but the crowds now accused him of taking his cause too far. They claimed he sneaked an Ephesian Christian named Trophimus into an area of the temple reserved for Jews alone.[6] The accusation was probably false, but a riot ensued, and Paul was arrested on the spot. Rather than pleading his innocence in the letter, however, Paul doubles down on his message in Ephesians 2. He begins the chapter by focusing on individual characteristics of a redeemed life, but in verse 11, he shifts into a communal conversation, recounting five ways Gentiles had once had limited access to fellowship.[7] They had been “separated from Christ, excluded from citizenship…, foreigners to the covenant…, without hope, and without God in the world.”[8] That situation changed, however, with the sacrifice of Jesus. As commentator I. Howard Marshall put it, “this is not just about peace between people and God, but peace between peoples, thus our peace.”[9] Through His blood, the Gentiles were given the same access as Jewish believers. In verse 14, we see Christ broke down the barriers between them like the barrier that stood in the temple.[10] It was never supposed to be that way. As Craig Keener points out, “The ancient Israelite temple did not segregate Gentiles from Jews or women from men, but just priests from laity.”[11]
Thankfully, Paul says, Christ truly has removed the barrier that kept people like Trophimus separated. “Through [Jesus], we both have access to the Father, by one Spirit” (Eph 2:11). Thomas Aquinas explicitly linked this diverse unity with that of the of Godhead, suggesting the Jews and Gentiles “are conformed to the whole Trinity; to the Father whom they approach, to the Son through whom, and to the Holy Spirit in whom they have access in unity. Hence, they in no way lack a share in spiritual goods.”[12]
Paul’s letter did not fix the issue, of course. Church divisions along the lines of race remained, as did those along the lines of ability and disability. However, in the fourth century, the church convened on multiple occasions in order to articulate a unified doctrine of God, which would ultimately inform how the church handles issues of diversity. What emerged from those councils, the Nicene Creed, has served both as a north star for Trinitarian understanding and a vivid relational analogy for the church.[13]
The Nicene Creed’s opening phrase, “We believe in one God,”[14] echoes the scriptural testimony of the Shema: “Hear, O Israel: The Lord our God is one Lord” (Deut. 6:4, KJV).[15] This phrase makes it clear that the three articles that follow must not be read independently, and the conclusions must not verge into tri-theism. First, we see God the “Father almighty,” and the creator of all things. While the scope of his fatherhood will extend to all created beings, it begins with the Son, who was not created, but “begotten of the Father before all worlds.”[16] The Father is God, and likewise, the Son is “very God of very God.”[17] However, the Son was also “made man.” He held two natures since, according to the Creed, he “came down from heaven, and was incarnate by the Holy Ghost,” who is called “the Lord, the giver of life.”[18] Thus, the Divine relationship includes the Holy Ghost, or Holy Spirit, who “proceeds from the Father, who in unity with the Father and the Son is worshiped and glorified.”[19] As Augustine explains, the Holy Spirit is “consubstantial and co-eternal” with the Father and Son. Thus, we see a perichoresis—an eternal mutual indwelling—between all three, “and if [that communion] may fitly be called friendship, let it be so called; but it is more aptly called love.”[20]
The Creed established the basic bounds of orthodoxy for the doctrine of God. The relationship between the Father, Son, and Spirit is sui generis. That is, there is no relationship like it in all of creation, just as there is no other being with two natures aside from the Son. However, the unique Trinitarian relationship does provide a profound analogy that should inform the way the church relates to one another, and to God. For example, just as there is one God in three persons, there is also “one holy catholic and apostolic church” made from diverse people.[21] We are distinct individuals with different ethnicities and abilities, but we are made of the same human substance, and we dwell together with a unified goal of glorifying God on earth. In the words of another great Christian creed, the Apostle’s Creed, the church is a “communion of saints.”[22] Our communion may be called friendship, but perhaps it ought to be called love.
It is no coincidence that the biggest champions of early Trinitarian theology were also the most eager to make sure the body of Christ included people with disabilities. They saw the relational analogy, and they sought to live up to it. While the patristic church fathers did not discuss disability in modern terms, they talked much about how to treat those whose disabled bodies have pushed them to the margins of society. The most common affliction was leprosy, which crippled and disfigured patients, forcing them into poverty and alienation.[23] The Cappadocian church had been hesitant to open its doors to lepers due to revulsion and fear of infection. To this problem, Gregory of Nazianzus argued that these men and women were made in the image of God, and thus, the church had a responsibility to love them as if they were Christ himself.[24] His colleague, Gregory of Nyssa, said the poor and leprous were often closer to God than the able-bodied, and the church must “receive” them, lest they not be received by those same lepers in heaven.[25] Gregory’s brother, Basil, perhaps inspired by these orations, built the Basilias, “a kind of monastic leprosarium where monks and lepers were sequestered together, each supporting the other.”[26] These Fathers did not just call for kindness to lepers; they advocated for them to have a seat at the table.
Modern religious communities such L’arche’s Daybreak in Ontario, Canada, have followed the model of the Basilias. Celebrated theologian Henri Nouwen chose to spend his last ten years there as a live-in pastor for residents with intellectual disabilities.[27] Modern American churches, however, struggle to include those with disabilities. The most glaring example is children with autism. Parents with autistic children are often uninvited from church services due to their children’s behaviors being deemed strange or disruptive, and many more stay home for a lack of basic accommodations.[28] Thus, many families never gain access to the support and strength of a spiritual community, and many churches never benefit from the resilience and wisdom of believers affected by disability. By creatively embracing these children, American evangelical churches have a unique opportunity to present a powerful testimony of Trinitarian love to a demographic that is often overlooked and left to suffer alone. Churches can accomplish this by giving these neurodiverse children access to spaces usually occupied by able-bodied, neurotypical leaders. This is not easy, however. Trinitarian fellowship involves both diversity and unity. Therefore, churches must embrace both ideals, first by recognizing and welcoming those with different abilities (diversity), and then by giving them full access to practices of the church (unity.)
Most churchgoers believe they are already a welcoming community. A recent study by Lifeway Research showed that 97% of congregants and 99% of pastors believed that people with disabilities would feel welcomed in their churches.[29] However, one-third of parents of children with disabilities say they have changed churches due to the lack of welcome they received.[30] Clearly, there is a disparity in expectations. The main problem might be a simple lack of understanding of the unique challenges these families face. The sensory input of the main service and the children’s classes are often too much for children with autism, causing them to make disruptive noises and actions, which are then interpreted as behavioral problems.[31] Welcoming these families will involve educating the congregation to extend extra grace for these children, and making common-sense accommodations to help ease their discomfort. Such accommodations must account for individual needs. Some might need headphones to muffle the sound in the sanctuary, while others might need a quiet, sensory-safe room in which to calm down. The church leaders must ask the families questions and get to know the needs of the children they are serving.
Once basic accommodations are in place, the church can begin to include these children in the life of the larger congregation.[32] That might mean appointing a young helper who will accompany the child in the mainstream kids’ class or asking an adult to bring the child into the main worship service for ten minutes at a time. Or it could mean allowing children to join in confirmation classes, even if they are a bit loud. The point is to invite them in, giving them access to life of the church as full members of God’s unified family.
Let us return now to Andrei Rublev’s painting, Triotsa. The Father, Son, and Spirit are gathered around a table, on which sits a chalice. It is a picture of communion, perhaps both relational and eucharistic.[33] If we take the open space at the table as an invitation to fellowship with God, we must do so with this caveat: we cannot go to the table alone. The church must go together, excluding no one. We must make special efforts to include those who need help gaining access to that table. Furthermore, we can only go in Christ. As T. F. Torrance says, “Jesus Christ himself is thus God’s place within the space-time of this world… We are gathered up through communion with Christ into the living presence of God in the eternal communion of the Holy Trinity.”[34]
One morning several years ago, my non-speaking, autistic son Jack asserted his place in that gathering. The communion tray was passing by him like always, and he suddenly reached out, taking hold of the elements of his own accord. Every Sunday since, he has taken the bread and the cup with his brothers and sisters in Christ. When he turned seventeen, Jack had a profound breakthrough in his communication. He learned to spell out his thoughts on a letter board. We discovered he had been listening and learning for seventeen years with no ability to control his limbs. Despite his significant disability, Jack has proven he possesses a profound intellect and a passionate desire to serve Christ. Recently, he wrote a blog post to our congregation: “I am so thankful for your support. You fill my heart with peace when you stand with me…. Please keep seeing those of us who are hurting for restoration. God wants to minister healing to many more of us through your steadfast love and unwavering faithfulness.”[35]
Jack’s story only unfolded this way because the local body of Christ gave him access to the love and life of the church. They provided welcoming accommodations for our family when he was young, providing a place for us to heal and for him to thrive. They honored his differences and proclaimed through consistent, tangible action, “You belong.” He believed them, and the communion of saints rejoiced. Soon, he will be baptized in the name of the Father, the Son, and the Holy Spirit, and they will rejoice all the more.
[1] Andrei Rublev, Troista (Trinity), 1420 1410, Tempera on wood, State Tretyakov Gallery, https://artsandculture.google.com/asset/the-holy-trinity-icon-andrei-rublev/dwF-zpb9JXF6Kg.
[2] Garrett Johnson, “The Explanation Of This Famous Icon Will Give You A Deeper Understanding Of The Trinity,” Thomas Aquinas Parish, n.d.
[3] Paul Louis Metzger and Andrew Picard, “Beyond Ableism and Its Cult of ‘Normalcy’: An Interview with Andrew Picard,” Cultural Encounters 16, no. 2 (December 2021): 63–70, Atla Religion Database with AtlaSerials (ATLAiACO211011000774).
[4] Martin Luther King, Jr., “‘Paul’s Letter to American Christians,’ Sermon Delivered at Dexter Avenue Baptist Church,” Stanford University: The Martin Luther King, Jr. Research and Education Institute, November 4, 1965, https://kinginstitute.stanford.edu/king-papers/documents/pauls-letter-american-christians-sermon-delivered-dexter-avenue-baptist-church.
[5] Pew Research Center, “Race and Ethnicity in Religious Congregations,” Pew Research Center, February 26, 2025, https://www.pewresearch.org/religion/2025/02/26/race-and-ethnicity-in-religious-congregations/.
[6] Craig S Keener, “One New Temple in Christ (Ephesians 2:11-22; Acts 21:27-29; Mark 11:17; John 4:20-24),” Asian Journal of Pentecostal Studies 12, no. 1 (December 2009): 75–92, Atla Religion Database with AtlaSerials (ATLA0001791023).
[7] Mark J Keown, “The Vision for Intercultural Church in Ephesians 2 and Colossians 3,” Lexington Theological Quarterly (Online) 52, nos. 1–4 (December 2022): 15–35, Atla Religion Database with AtlaSerials (ATLAiACO240513000178).
[8] Ephesians 2:12-13, New International Version.
[9] I. Howard Marshall, The Acts of the Apostles: An Introduction and Commentary, 1st American ed, The Tyndale New Testament Commentaries (Grand Rapids, Mich: W.B. Eerdmans Pub. Co, 1980).
[10] Ephesians 2:14, New International Version.
[11] Keener, “One New Temple in Christ (Ephesians 2:11-22; Acts 21:27-29; Mark 11:17; John 4:20-24).”
[12] Thomas Aquinas, “Commentary on Ephesians,” Chapter 2: The Temple of the Church, n.d., https://aquinas.cc/la/en/~Eph.C2.L6.
[13] Roger E. Olson, The Story of Christian Theology: Twenty Centuries of Tradition and Reform (Downers Grove, IL: IVP Academic, 2009), 151.
[14] Philip Schaff, The Creeds of Christendom: Vol.1-3 (The History and the Account of the Christian Doctrine), Kindle edition (1877), loc. 1294. Henceforth, all quotes from the Nicene Creed will come from Schaff’s edition, a translation of the Constantinople adaptation in 381.
[15] Deuteronomy 6:4, King James Version
[16] World Council of Churches, ed., Confessing the One Faith: An Ecumenical Explication of the Apostolic Faith as It Is Confessed in the Nicene-Constantinopolitan Creed (381), Faith and Order Paper, no. 153 (Geneva: WCC Publications, 1991).
[17] Schaff, The Creeds of Christendom, loc. 1294.
[18] Schaff, The Creeds of Christendom, loc. 1294.
[19] The Western church added what is now called “the Filioque clause” two centuries later, claiming the Spirit proceeded from both the Father and the Son. The Eastern church rejected the addition on Theological and ecclesiological grounds. In this paper, we will not include the clause.
[20] Augustine and John E. Rotelle, The Works of Saint Augustine: A Translation for the 21st Century, On the Holy Trinity, 2nd ed (Hyde Park, N.Y.: New City Press, 2012), 4164.
[21] Schaff, The Creeds of Christendom loc. 1294.
[22] Schaff, The Creeds of Christendom loc 842. The term “communion of saints” first appears in the writings of Bishop Nicetas of Remesiana in the fifth century, and was adopted into the Apostle’s Creed around that time.
[23] Heather Renee Morgan, “Disability and Gregory of Nazianzus’s Oration 14: No Body Without Our Bodies,” The Canadian Journal of Theology, Mental Health and Disability 1, no. 2 (November 2021), https://jps.library.utoronto.ca/index.php/cjtmhd/article/view/37804.
[24] Gregory of Nazianzus and Martha Pollard Vinson, St. Gregory of Nazianzus: Select Orations, Fathers of the Church, v. 107 (Baltimore: Catholic University of America Press, 2004), 14.40, 27.
[25] Susan R Holman, “Healing the Social Leper in Gregory of Nyssa’s and Gregory of Nazianzus’s ‘Peri Philoptōchias,’” Harvard Theological Review 92, no. 3 (December 1999): 283–309, Atla Religion Database with AtlaSerials (ATLA0000987593).
[26] Daniel Caner, “Not a Hospital but a Leprosarium,” Dumbarton Oaks Papers 72 (2018): 25–48, JSTOR.
[27] Canadian Press, “Rev. Nouwen Was L’Arche Pastor.,” Toronto Star (Canada), September 22, 1996, Newspaper Source (6FPTS199609224580872), https://research.ebsco.com/linkprocessor/plink?id=8697485b-1d89-3d12-96c8-4dfe9de36f3e.
[28] Aaron Earls, “Special Needs Ministry Remains an Untapped Opportunity for Many Churches,” Lifeway Newsroom, May 30, 2024, https://news.lifeway.com/2024/05/30/special-needs-ministry-remains-an-untapped-opportunity-for-many-churches/.
[29] Aaron Earls, “Churches Believe They Are Welcoming to Those With Disabilities,” Lifeway Research, March 10, 2020, https://research.lifeway.com/2020/03/10/churches-believe-they-are-welcoming-to-those-with-disabilities/.
[30] Erik W Carter, “Incomplete Without You: Research On Disability, Inclusion, And The Church,” Cultural Encounters 16, no. 2 (December 2021): 21–33, Atla Religion Database with AtlaSerials (ATLAiACO211011000771).
[31] Brian Brock, “Autism And The Image Of God: On Becoming A Mobile And Reproductive Church,” Cultural Encounters 16, no. 2 (December 2021): 5–20, Atla Religion Database with AtlaSerials (ATLAiACO211011000770).
[32] Katie Terry, “A Wrinkle in the Fold: Inclusion of People with Autism Spectrum Disorders in Faith Communities.,” Social Work & Christianity 42, no. 4 (December 2015): 449–69, Academic Search Complete (110836871).
[33] Christine Chaillot, “Contemplating Rublev’s Icon: The Authority of the Trinity and the Community of Women and Men in the Church,” The Ecumenical Review 60, nos. 1–2 (December 2008): 137–44, Atla Religion Database with AtlaSerials (ATLA0001703767).
[34] Thomas F. Torrance, Theology in Reconciliation: Essays towards Evangelical and Catholic Unity in East and West (Eugene, Oregon: Wipf and Stock, 1996), 120.
[35] Jack Hague, “A Letter to My Church Family,” My Words at Last: Jack Hague’s Blog, August 17, 2025, https://www.facebook.com/photo.php?fbid=122216977106264341.
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Earls, Aaron. “Churches Believe They Are Welcoming to Those With Disabilities.” Lifeway Research, March 10, 2020. https://research.lifeway.com/2020/03/10/churches-believe-they-are-welcoming-to-those-with-disabilities/.
Earls, Aaron. “Special Needs Ministry Remains an Untapped Opportunity for Many Churches.” Lifeway Newsroom, May 30, 2024. https://news.lifeway.com/2024/05/30/special-needs-ministry-remains-an-untapped-opportunity-for-many-churches/.
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