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Introduction
In the time of the pandemic, religion has become an important pillar of connection and resilience for many. One’s faith, and the church, acts as an agent of connection, providing access to like-minded people, and strategies helping individuals feel safer in their day-to-day lives. In addition, one’s belief in god acts as an additional support for maintaining a belief that the pandemic will end, and that people will be able to return to their normal lives. In this context, it is interesting to consider how different denominations of the faith are able to cope with the pandemic, and how it shapes their rhetoric in the present day. Each faith has its own set of nuances that determine the way they approach the subject. From how the pandemic is framed in the eyes of the believers to the proper methods of religious organization – most aspects of social interaction throughout the pandemic have been redefined and re-created in record time. For the purposes of this work, the Judaism and Christianity framework will be considered in relation to the pandemic.
Christianity
Christianity, as the biggest and most prominent religion not only in the US, but worldwide, has faced considerable difficulty adapting to the pandemic. Depending on the location of one’s congregation, answers to the most pressing questions of the time would vary considerably, leading to a difference of outcome. Some churches struggled to embrace changes brought by the virus, maintaining a strong focus on interpersonal relationship and the need to gather in-person. Others, however, were able to recognize the danger that comes with ignoring precautions (James, 2020). Throughout the duration of the pandemic, however, more people grew to realize the importance of quarantining and discouraging in-person religious gatherings. This has come in large part due to the evolution of science regarding the virus, as well as the first-hand evidence presented to many pastors and their congregations regarding the dangers of the virus.
Alternatively, it is also important to consider what coronavirus represented in the eyes of Christians throughout the pandemic. Much like beliefs about best practices, views on the origin and positioning of the pandemic within society were mixed. Some pastors believed that COVID-19 was a test from God, and chose to spread that belief to the congregation (Schilling et al., 2020). Others chose to blame China, or other prominent moral panics, such as the existence of trans people. All of these perspectives were ultimately unproven and harmful, scapegoating communities and individuals that cannot be held responsible for a global health crisis. In the face of such misinformation, most Christian sources of today seek to encourage resilience, critical thought and togetherness, instead of finding a target to blame.
Judaism
In a way, Judaism has found its second awakening in the pandemic. The Jews have historically faced many hardships and challenges, all of which were conquered through a shared sense of camaraderie and a strong connection to faith, and culture. The pandemic is no exception – as the virus looms over communities, rabbis and their followers continue working on supporting each other and re-discovering their faith in the times of hardship. Unlike Christianity, the transition of Judaism to the digital landscape has proceeded much more smoothly, quickly integrating online video conferencing technology into their church service. This has lead to an explosion in attendance, and helped Judaism maintain its role as a guide for individuals in times of hardship. According to discussion by Jeffrey K. Salkin, the transition to a virtual landscape is not a compromise, but instead a step forward (Salkin, 2020). It is a new phase in the development and growth of Judaism, one that showcases the rich history of the faith and demonstrates their ability to conquer hardship.
In addition, religious Jews have found solidarity in empathisizing with the scapegoats of the pandemic, instead of condemning them. In the wake of Trump’s baseless lambasting of China, rabbis encourage their followers to stand with the Chinese and recognize that they are being baselessly slandered by fearful and ignorant people. Believers of Judaism understand the pain of stigmatization and discrimination more than a lot of other groups, enabling them to stand together with marginalized community in a show of empathy (Asa-el, 2020). Similarly, Judaism rejects the notion of the COVID-19 pandemic as divine punishment or a trial, instead choosing to portray it from a down-to-earth perspective. It is considered unhelpful and baseless to assume that the virus hailed from any particular group of people, the action of humankind, or divine powers. Therefore, Judaism considers the virus as nothing more than a virus, a threat to the health and wellbeing of the population.
Conclusion
In the concluding paragraph, I would like to voice my own perspective on the approaches taken by the two faiths. This will be done in an attempt to determine which solutions are more effective, helpful and non-harmful to society. Personally, I consider Judaism to be more grounded in reality and kind, compared to Christianity. Many Christian pastors chose to incite panic and resentment over “the other” in the time of the pandemic, instead of making it an opportunity to bring their followers together. In addition, they were unable to universally adapt to the changing circumstances. Judaism, on the other hand, managed to stand as a pillar of its communities and offer support to the victims of the pandemic at the same time.
References
Asa-el, A. (2020). What caused coronavirus? The Jerusalem Post. Web.
James, E. S. (2020). How churches are trying to keep parishioners safe as the coronavirus spreads. Vox. Web.
Salkin, J. K. (2020). The coronavirus is transforming Judaism. The Forward. Web.
Schilling, M., Gamble, J., & Gamble, N. (2020). A healthy Christian response to COVID-19. ABC Religion & Ethics. Web.
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