Was Saint Thorlak autistic?
The term "autism" was not defined until a full eight centuries after his lifetime, so, formally, we can only speculate. However, there are significant parallels between clinical diagnostic criteria and the way others perceived him, as described in historical texts.
While speculation like this must center around the person in question, autism's evidence is often just as much a function of the perception of the community, which, thankfully, is equally well-documented.
It may seem abrasive to see autistic traits described with these headers. Please note, this is the language used and recognized by diagnosticians, not originating with our team here. It is an unfortunate reality that autism is still only formally diagnosed by this manner of deficit criteria. If we want to consider whether Saint Thorlak fits today's descriptions, we are limited to the tools at hand; however, where possible, we have attempted to balance deficit terminology with more accurate explanation.
"Deficits" (= differences) in social-emotional reciprocity
Saint Thorlak gave many the impression of being rigid and unyielding in his expectations of upright behavior, especially as described by fellow clergy and prominent political leaders. In plain words, he knew the rules, and expected everyone to follow them. Beyond that, however, was a love of God's law held by St. Thorlak from a very young age. His favorite psalm was the first one, declaring:
"Blessed is the one who does not walk in step with the wicked or stand in the way that sinners take or sit in the company of mockers,
But whose delight is in the law of the LORD, and who meditates on his law day and night.
That person is like a tree planted by streams of water, which yields its fruit in season and whose leaf does not wither— whatever they do prospers."
This disconnect between Thorlak and his mentors demonstrates the Double-Empathy Problem, in that his mentors were not able to comprehend his individuality of thought, that his love of God and holiness was greater in his mind than political expediency.
Reduced sharing of interests (= as perceived by the community, but not necessarily accurately)
Saint Thorlak is documented as having few, if any, interests outside his prayer life or pastoral role. He was said to have openly scorned partaking in games and leisure activities, but it is not clear if he did so on principle or if he himself found games overwhelming, and his declining to participate was taken as scorn (...many neurodivergent people do not process games well with the combination of rowdy noise, unpredictable movements, or the anxiety that comes with competition). He generally avoided large gatherings, which is especially significant to consider in the context of medieval Iceland being a primarily social culture. Again, this may have been evidence of the Double Empathy Problem: Just because others did not feel delighted by contemplative prayer or theological study does not mean that Thorlak was deficient in having interests; and, just because others did not realize Thorlak felt physical distress at the idea of participating does not mean that he looked down on those who enjoyed games.
Failure to initiate or respond to social interactions (= according to community standards)
On several occasions, Saint Thorlak is described as reticent, deliberately refraining from speaking or responding to questions by those in both casual and prominent positions. When he presented himself before the national assembly as a candidate for Bishop, he was practically nonverbal the entire time, failing to respond to questioning. By comparison, the other candidates filled long hours in speeches persuading the assembly of their worthiness. As Thorlak was about to be dismissed for his silence, someone familiar with him stood up in his defense, saying that those who knew him would agree that he was a man of very few words everywhere he went, even among friends, and that this in no way reflected flaws in his character or intellect. With this gesture of support, Thorlak was then able to make a brief speech on his own behalf - which resulted in his being named the next Bishop.
By today's understanding, we might wonder if Thorlak's neurological processing was affected by alexithymia, delayed auditory processing, dyspraxia of speech, or sensory overwhelm in large gatherings. One might wonder how Saint Thorlak would have fared if he had access to AAC technology, or if the scorn from the community had been replaced by patience, compassion and support for his verbal struggle. (It is said, in fact, that he was a prolific writer, so he eventually proved himself a worthy bishop, even in the eyes of his critics).
Difficulty in sharing imaginative play or in making friends; absence of interest in peers (= as presumed by his community, but not necessarily accurately)
While we do not know if he played with peers his own age, Saint Thorlak's childhood was noteworthy for unusual interest in learning, reading and speaking with adults. His concept of "play" may have been imaginative curiosity which is typically experienced as daydreams, systematic and repeated experimentation, and abstract expressions not easily recognized as "play" by adults - but, just as valid.
Insistence on sameness, inflexible adherence to routines, or ritualized patterns [e.g., extreme distress at small changes, difficulties with transitions, rigid thinking patterns, greeting rituals, need to take same route or eat food every day]
(NB: This clinical language is outdated and fails to consider the legitimate neurobiological reflexes and sensory/processing overload behind these behaviors, and fails to determine if sensory support and co-regulation might result in greater coping capacity and flexibility. - AOC)
Saint Thorlak adhered to many rituals, from the way he fasted to the routine he kept in his daily prayer life. While many of these reflected the rites and norms of Catholicism and Augustinian Rule, it is well documented that he kept a much more stringent routine than prescribed by clerical norms of the Augustinian order. This, too, is only a deficit when society defines it as such. One person's rigidity is another person's sense of safety, predictability and sensory calm. This may have been Thorlak's refuge and time to recharge after giving all his energy to the obligations of public ministry.
Neurodiverse (and less negative) traits as described by the Community
Saint Thorlak was often called "wise beyond his years." Adults sought him out in his childhood to hear him explain things and ask questions. He spoke exuberantly about theology (his special interest) but was more reserved in spontaneous conversation.
Hyperlexia (= exceptional engagement with written words)
Saint Thorlak memorized (by reading) all 150 psalms in the psalter before the age of five without any guidance or instruction.
Speech Impairment (= difficulty vocalizing thoughts and feelings, which eased in proportion to the encouragement, patience, and acceptance felt from others)
It was said that speaking was painful for Saint Thorlak, and well-documented that he was ordinarily quiet, reserved and reluctant to speak. Historical texts suggest this was an actual speech disorder, not mere shyness. By contrast, Thorlak was a prolific writer, and we may conclude his quietude did not reflect lack of knowledge or insight. He may very well have contended with dyspraxia/apraxia of speech, dysarthria, alexithymia and delayed auditory processing, as well as sensory overwhelm in social settings - each of which can express itself as "troubled or painful speaking," as these traits were described by his early biographers.
Social Anxiety (= unease in social settings)
It is written that many people knew him by name, but few knew Thorlak personally well. Those who did were considered most intimate friends, and a number of these friends were themselves marginalized by disability, poverty or illness. As Bishop, he delegated the business dealings of the Diocese to advisers wherever possible, and among his most personally taxing duties were said to be public preaching, hearing confessions and interviewing prospective new candidates to the priesthood. It is important to note that current understanding of social anxiety takes a more holistic approach. The Polyvagal Theory, for instance, demonstrates that people are not physically able to engage socially when their bodies perceive alarm or react to certain levels of sound, light and proximity to others. It is not possible, for instance, to make smalltalk when an actual fire alarm is sounding; likewise, the nervous systems of autistic people detect and respond to alarm sensations beyond our conscious control, triggering fight/flight/freeze responses which interfere with the ability to be calm, curious and sociable. This may result in what we call "social anxiety," but in the spirit of accuracy, it is not primarily a fear of people or a fear of not being liked at play.
Low Muscle Tone/Joint Hypermobility (= comparative physiological differences in strength, endurance and posture)
The February, 1993 Bulletin of St. Ansgar's Scandinavian Catholic League (New York, NY: Issue #87) contains this physical description:
[Thorlak was] "of medium height, hair reddish brown and straight, long faced, eyes kind and pale, fair, handshake limp with white hands, gracious, courteous and honest, slender with small physical stature and bent shoulders."
How interesting it would be to know if Saint Thorlak had any of the common, co-occurring conditions which frequently accompany autism, such as Ehlers-Danlos Syndrome.
A Sermon Honoring St. Thorlak as an Autistic Role Model by a Lutheran Minister from Denmark