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Churches have always been regarded as a safe haven during calamities. This changed during COVID-19 lockdown when churches were forced to shut down. The COVID-19 pandemic has posed a new normal to the world at large, calling for immediate action from authorities and introducing vaccination as an antidote. However, some religious practitioners as a vehicle of change through the institution of the church have been acting on the contrary because it discourages the uptake of vaccines, leading to vaccine hesitancy. COVID-19 vaccine hesitancy has been observed in the Christian community because Christians use Bible verses as a scapegoat for not getting a jab. There is a chasm that exists between faith and science, and it perpetuates the discourse of vaccine hesitancy. Contributions: This article applies a qualitative descriptive phenomenological approach and seeks to address the conspiracy theories and the use of Bible verses as discourse on vaccine uptake. © 2023. The Author. Licensee: AOSIS. This work is licensed under the Creative Commons Attribution License.
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This volume explores how Christians around the world have made sense of the meaning of suffering in the context of and post-COVID-19. It interrogates the question of God, suffering, and structural injustice. Further, it discusses the Christian response to the compounded threats of racial injustice, climate injustice, wildlife injustice, gender injustice, economic injustice, political injustice, unjust in the distributions of the vaccine and future challenges in the post-COVID-19 era. The contributions are authored by scholars, students, activists and clergy from various fields of inquiry and church traditions. The volume seeks to deepen Christian understanding of the meaning of suffering in the context of COVID-19 pandemic. It explores the fresh ways the pandemic can contribute to reconceptualizing human relations and specifically, what it means to be human in the context of suffering, the place of or justifications of God in suffering, human place in creation, and the role of the church in re-articulating the theological meanings and praxes of suffering for today. © The Editor(s) (if applicable) and The Author(s), under exclusive licence to Springer Nature Switzerland AG 2023.
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The context of illness, plagues, and healing in early Christianity and late antiquity was a factor in the growth and expansion of early Christianity. The most prominent early images from early Christian art depict Christ healing. This essay will examine the historical context of plagues and the Christian response to show how the healing Christ affected the security of Christian ascendency. From this study, the essay offers insight into our present pandemic context of COVID-19 and evaluates the religious response.
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In Africa, refusal of COVID-19 and other vaccines is widespread for different reasons, including disbelief in the existence of the virus itself and faith in traditional remedies. In sub-Saharan countries, refusal is often made worse by opposition to vaccines by the religious establishments. This is a pressing problem, as Africa has the highest vaccine-avoidable mortality rate for children under the age of five in the world. Dialogue between those wishing to promote vaccines and those who resist them is essential if the situation is to be improved. This article argues that Western and other aid agencies seeking to promote vaccination programs need to develop a dialogue with resisters, and in this process to embrace and commend the ancient African philosophical tradition of Ubuntu, incorporating it into these programs as a way to overcome such entrenched resistance. The paper concludes with concrete recommendations for how to accomplish this goal.
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This article explores the prospect for an academic account of digital Pentecostalism given the propensity that Pentecostals have towards the use of modern technology. It uses a recent Roman Catholic discussion of "virtual communion" as a point of departure and aims to transpose the discussion into a Pentecostal key. Using the concept of the mediation of the Holy Spirit as a bridge between the two traditions it considers the transposition of virtual communion, virtual logic and remediation, as well as the internet as an ancillary or alternative space. The intention of the article is not to offer a definitive account but to develop a conversation around digitally mediated Pentecostalism. This is a conversation that has already started but, in light of a greater dependency on internet communication due to Covid-19, invites more sustained attention.
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Ever since the publication of her 1984 article, "Impasse and Dark Night" in the volume Living with Apocalypse that brought the contemplative vision of the Carmelite tradition to bear upon intractable contemporary societal issues (the dark night not only of the soul but of the world), the writings of Sr. John of the Cross's delineation of this dark night involves a purifying movement from a selfhood in which love is entangled, complex and unfree through a joyless darkness in which the self is stripped of its former identity and becomes transformed in union with God and others. In the spirit of M. Shawn Copeland's apt and memorable introductory characterization of the work of theology as "rowing toward God in an anguished world," these writers tackle the impasses that paralyze our society today: white supremacy (Laurie Cassidy);the Covid 19 pandemic (Maria Teresa Morgan and Susie Paulik Babka);the preferential option for the poor (Roberto Goizueta);the global climate crisis (Margaret R. Pfeil);the de-colonializing of faith and society (Alex Mikulich);racial [in]justice (Brain Massingale);grace in a violent world (Andrew Prevot);and preaching the wisdom of the Cross (Mary Catherine Hilkert).
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Labberton poses a question central to Gilliard's work: "How do we hold, deploy, or sacrifice what is ours for the justice and thriving of others?" (xv) In his introduction, Gilliard establishes a framework for the reader to "see privilege, address discrimination, and share power" in ways that "equally prioritize the Great Commission and the Greatest Commandment" (xviii;xxi). In this vein, as Gilliard's message is important for the world and the global Church, it will be appropriate to have translations of this book in multiple languages. Gilliard's experience as an ordained minister shines in this prophetic book: he not only exegetes these passages to reveal their biblical truths to a world hurting from abuse of privilege, social injustices, and the COVID-19 pandemic, but also, he reads current events into his interpretation of the biblical stories. [...]as Gilliard writes about biblical figures leveraging privilege to witness to God's salvific power, he exhorts readers to do the same and shows how by his example.
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Worship service gatherings will be smaller. 4. Thom Rainer concludes the final chapter by articulating that "the postquarantine era may prove to be one of the most challenging seasons for churches and their leaders. Thom Rainer finalizes by imagining how the first-century Christians felt as they were trying to reach a world that needed to hear the good news of the resurrected Savior.
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Kevin Hall kicks off the Feature Article section of this issue with a piece entitled, "Leadership Modeling: Christian Leadership Development Through Mentoring as Informed by Social Learning Theory." The purpose of their study was to fill a gap in pastoral health literature by determining the predictive factors that contribute to the sustainability and well-being of leaders. [...]Kimon Nicolaides gets us thinking with an article entitled, "Aspects of Leadership and their Effects on the Growth and Vitality of North American Churches."
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Recent apocalyptic fiction suggests that epidemics can catalyze religious fanaticism, highlighting disturbing parallels between capitalism and fundamentalism. In Margaret Atwood's Oryx and Crake (2003), a disaffected corporate scientist develops a pandemic that seeds a religious revival and causes blame to fall on a misrepresented sect of religious environmentalists. In Emily St. John Mandel's Station Eleven (2014), a flu that decimates the global population is interpreted as a purifying act of God. In Ling Ma's Severance (2018), following a deadly disease that originates in China, a former corporate product coordinator based in New York City who mass-markets Bibles falls into the clutches of a religious cult led by an ex-IT specialist and investor. Our analysis examines how religion has been subsumed within corporate capitalism as well as the broad appeal unscientific reactions to the coronavirus could ultimately have, particularly as there are more virus-related economic problems.
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PurposeMost donation-related studies have extensively examined in-group donation behavior, but it is difficult to find similar studies that consider donations to out-group members. This study aims to understand online cross-religion donation during COVID-19 in Indonesia.Design/methodology/approachThe online questionnaire is distributed using the purposive and snowball sampling technique. From July to August 2021, 753 respondents are obtained, comprising Muslims, Catholics, Christians, Hindus, Buddhists and Confucian.FindingsThis study found that online cross-religion dona tion is strongly influenced by the social presence, trust in fundraiser and empathy. Interestingly, this study also reveals a partial mediation effect of trust in fundraiser and empathy in the relationship between social presence and online cross-religion donation. Future studies are encouraged to investigate and explore how care for others may affect online prosocial behavior.Originality/valueThis study provides two theoretical contributions. First, this study empirically evinced that charitable donation is blind to religious belief. Second, it promotes the mediating role of empathy and trust in fundraisers to improve online cross-religion donation.
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The article aims to bring to the discussion the urgency of rescuing the Christian faith more as a way of life [ortho-praxis] than, properly, a set of truths of faith that needs to be preserved [orthodoxy]. It starts from the assumption that the lack of humanity, which is seen today in so many instances, including the Church itself, stems from an experience of religion only as submission to God, who imposes a set of rules and regulations on human beings. customs that need to be fulfilled as a sine qua non condition to "be happy and get to heaven". This relationship, in turn, makes "religious life" happen almost separately from reality, increasing the acute dilemma between faith and life and directly compromising the Christological faith of the God who became man for all. and all save. As a concrete example of this type of experience, the movement Give us back the mass!, which emanated at the height of the Covid-19 pandemic, is mentioned.
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Congregational care strengthens relationships and supports spiritual growth. This article establishes groundwork for developing congregational care at First Baptist in Edmonton (FBC) by introducing a spiritual needs approach to engage people in conversation and by using a Spiritual Styles Assessment that has 36 questions to foster communication among congregational members. The article has four parts. The first introduces the congregation and a list of spiritual needs. The second part includes information about the Spiritual Styles Assessment and spirituality research. Parts three and four describe attitudes, skills and practices that enhance communicative action by helping people talk together and practice radical welcome as a foundation for congregational care. The purpose for establishing a foundation for congregational care is to suggest a way forward for a congregation that faces significant differences in values, beliefs, expectations, personal experience, and faith assumptions, even among people who have known each other for years. FBC is trying to find ways to reach understanding and offer care to all who enter the Sanctuary. The purpose of the article is to reflect philosophically on what congregants need from each other as signs of respect, inclusion and caring. The article outlines attitudes, skills, and practices that create communicative communities that are capable of nurturing congregational care by developing human understanding based on faith experience and communicative action.
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Religion has found its way to the digital space. Digital religion, worship and piety are becoming more conspicuous than ever in Christianity in Nigeria. This reality has raised a great deal of questions concerning the compatibility of religion and the cyberspace. The moral and community aspects of religion have also been somewhat thwarted and the academic study of religion became even more complex. This study interrogates the digital religion, worship and piety phenomenon in the light of Emile Durkheim's functional theory of religion and Jeremy Bentham's ethical theory, utilitarianism. This descriptive study garners data from focus group discussions, participant observation, interviews, and published literature, and adopts the inductive approach to research and analyzes data thematically. Findings show that the 2020 COVID-19 restrictions on physical contact heightened digital religion in Nigeria. A sociological and ethical analysis of the phenomenon of digital religion is instructive and reveals that digital religion is laced with a great deal of social and moral gains, as well as pitfalls. Digital religion also complicates the academic study of religion in contemporary times. To counter all these, this paper recommends, among other things, that caution should be taken in order not to make a total transition to digital religion, but rather use a hybridized form. Again, the paper recommends the deployment of rule utilitarianism in order to clearly define acceptable rules for digital religion, worship and piety, and scholars of religion should use the already available knowledge of digital methodologies to be able to better analyze the evolution of religion in contemporary times.
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COVID-19 has had severe consequences for congregants worldwide. During the period of lockdown regulations, congregants were isolated from pastoral care when such care was most needed. Social distancing, wearing masks, and other regulations changed how we worshiped, fellowshipped, discipled, counselled, comforted, and loved those in our care. The role of pastoral care as a pillar of mental well-being became overwhelmingly evident as the dying, the grieving, the physically and mentally ill, the abused, the starving, the destitute, and the vulnerable were isolated and alienated. The pandemic has had untold consequences on congregant mental health, especially in resource-poor contexts in South Africa, where adequate psychological services cannot cope with needs. This article uses the narrative approach to explore the possible role pastoral care can play in addressing the exacerbation of mental health issues post-pandemic in South Africa. The state of psychological services in South Africa is explored in order to contextualise the need for innovative ideas to address the complexity of mental health issues in South Africa. Recommendations are made for how pastoral care may be utilised to alleviate the mental health crisis that has emerged following the pandemic at an individual and community level. Hopefully, this article will foster critical dialogue between theological and psychological scholarship for the purposes of alleviating the complex mental health issues that persist in South Africa and have been exacerbated by the pandemic.
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Coronavirus (COVID-19) has caused unprecedented suffering and death among the people of South Africa. The epidemic is associated with great fear experienced by the infected, affected and the general population. This article focuses on the role played by South African transnational churches in response to the COVID-19 crises and measures taken by the government. The article is anchored on Foucault's theory of biopolitics in which he explains the emergence ofnew political strategies implemented to regulate the lives of the species being. Foucault's account as applied to the context of this article serves as an overture to his depiction of panopticism as a system of governance. In South Africa, the haunting memory of COVID-19 and the chaos associated with it has paved the way for 'biopolitics' as a system of constant surveillance to citizens and transnational churches. Stringent lockdown regulations have been implemented in this regard after COVID-19 was declared a national disaster. A qualitative research method and an interpretivist research paradigm were adopted. Data was collected using telephone interviews with 5 transnational churches located in Durban. Key findings show that transnational churches in Durban have adhered to lockdown regulations in multifarious ways. They have continued with the theology of ministry in an attempt to replace the message of fear with the message of hope. Many have recommended their congregants to stay at home and attend church services via radio and online live streaming. It recommends religion be accommodated and coexistence with scientific knowledge systems in fighting the pandemic. Science, biomedical and clinical approach is not enough to explain the behavior and illness of human beings.
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Christian leaders and organizations sided overwhelmingly with politicians, scientists, social elites, and various progressive groups to champion the application of "scientific" methods designed to improve the nation's gene pool. Large numbers of Christians believed that genetic improvement of the human species was in keeping with God's command that humankind exercise dominion over creation.2 The unholy association of American Christianity with eugenics laboratories and associations was undermined by 1940 through rec-ognition of Nazi atrocities and realization of the extent to which eugenicists would go in attempts to accelerate and enhance what they saw as "natural" evolutionary processes. The generally favorable disposition of American Christians to the market's moral outcomes, even those that seem to test their reli-gious values, creates a climate in which churches increasingly will be challenged to protect the divine source of human dignity-what German theologian Helmut Thielicke called "alien dignity"-from functional and manipulable views of the person that arise alongside markets for genetic services.3 The entrepreneurial nature of the new "consumer" eugenics also highlights a divide that has formed between American churches and their memberships. Newborn screening and various forms of "reproductive genetics," oncology practices, treatments for auto-immune diseases, and even the response to the COVID-19 pandemic have been boons to this industry, not to mention growth in general interest among Americans eager to learn more about their genealogical and family histories.5 There is even a mail order industry for amateur geneticists who wish to experiment with gene editing in the privacy of their homes.6 It is consumer demand by individuals whose motivations range from the simple desire to experiment with cutting-edge technologies to those who envision possibilities for human "enhancement" to patients who face debil-itating genetic diseases, which fuels fear of a new eugenic age.
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This research investigated the impact measures (such as lockdowns) used to combat the spread of the coronavirus disease of 2019 (COVID-19) have on the church's mission. When people face travel and assembly restrictions, the church as a community of witnesses testifying and participating in Christ's work risks is being neutralised, and its presence weakened. What then does mission as ‘ being with ' look like in these situations? Is faithful presence something one can turn on and off at will depending on the situation? If faithful presence was no more, what then was the impact of such absence on the church's mission? These questions underscore the relevance of this research which sought to ascertain the impact the COVID-19 pandemic lockdown had on the church's mission. The crucial area this research sought to explore are the lessons from the COVID-19 lockdown that will help the church prepare for future pandemics which scientists say are inevitable. The research made use of a qualitative interview method to discover the meaning of ‘ being with' in the context of the COVID-19 lockdown. The results revealed six attributes of a missional church. Based on these attributes, the research recommends a seven-step process to prepare the church for possible future pandemics. Contribution: This research has provided the church with an opportunity to shift from being ‘inward-looking' to a church that is community focused, a church that prepares, trains and equips its adherents for the work of ministry in their own communities such that the work of ministry continues with or without gatherings.
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The COVID-19 pandemic has produced a social drama in which churches, government, and individual actors have played prominent roles. While neo-conservative evangelicals have resisted governmental and scientific overreach in the name of "faith over fear”, liberal religious groups have joined in government and medical efforts for the good of the commons, offered comfort and assurance to those suffering, and called for support of the poor at home and abroad. Religions have turned right and left, from apocalyptic "resets” of global order to new calls for social justice. In this context, the root metaphor of the epidemic has been called up as a historical construct that helps to conceptualize, analyze, and act upon the COVID-19 crisis. Searching the past helps us see that not everything about COVID-19 as a social drama is a new or unheard-of challenge. For example, there are new evocations of the black death of 14th-century Europe that became a crisis in the church, as well as the great Lisbon earthquake in 1755, which upended the confidence of the European Enlightenment. Another way to appraise the dimensions of the COVID-19 outbreak is to call on the varied approaches characteristic of the sociology of religion, that is, to consider how ideology and belief are socially constructed in order to account for new intellectual responses to societal challenges. Does religion always produce the "collective effervescence” Durkheim posited? Does religious change always arrive downstream of cultural change, or can it also become an independent variable? This article attends primarily to the sharp responses of conservative religious expression in the face of attention-getting upheaval, which has readily translated into right-wing political action and electioneering. But the social uplift and altruism of liberal religion is not neglected either. Thus, this article provides an account of how science and governmental action have both been challenged and embraced in response to COVID-19. As such, it is not an empirical study stemming from new Pew-like social polling. Rather, it is a wide overview rooted in sociological methods and theory for tracking religion historically and presently in America in a manner that aims to inform a discussion of how COVID-19 has impacted religion and religious expression, and vice versa.
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The touristic use of sacred sites is a widespread practice in Hungary. Throughout the past centuries, Christianity has dominated the history of the Carpathian Basin. The Hungarian State's strong affiliation with the Roman Catholic Church dates back to its foundation over a 1000 years ago. Due to its location on the shore of Lake Balaton and outstanding natural environment, the Benedictine Tihany Abbey is a major touristic destination and a popular place of pilgrimage in Hungary. The objective of the present paper is to examine how touristic activities contribute to the livelihood of a Hungarian monastic community and local economic development in the 21st century. To answer the research questions, the study primarily relied on literature and documentary analysis, in-depth interviews, and the construction and processing of a database. The research revealed that in addition to the classic elements (e.g., guided tours in the abbey, museum exhibitions, concerts, etc.), the program offer developed by the monastic community of Tihany is capable of addressing new target audiences: the rapidly rising number of tourists from the Far East (mainly Japan, China, South Korea, and Russia). Despite remaining considerably below visitor numbers recorded by the abbey in the mid-1990s, a significant increase in visitor numbers was observed in 2018–2019. The economic activities of the Benedictines of Tihany comprise a number of different areas beyond tourism, e.g., agricultural production and candle making, both of which are integrated into their tourism offer and feature among touristic programs. As a major employer, the abbey exerts a positive impact on the population retention capacity of the settlement by offering jobs to local residents, and it also contributes to population growth by attracting a large number of highly skilled professionals who choose to settle down in the region. The paper shows the evidence of the pandemic on pilgrimage and religious tourism in Tihany.