Pastoral Conversations

Christians are not immune, from Covid or the anxieties it provokes. As the pandemic’s second wave worsens, fears are emerging among believers, provoking questions. So, my pastoral conversations have sharpened up: a kind of pastoral apologetics.

 

 

1.Do you believe in Covid? 

A new person asked me this. My immediate response was: I believe in Jesus, not Covid! But implied was whether I believed the virus is ‘real’, and we need to take it seriously. They cited examples of older people who had recovered; indeed my father in his 90s has recovered. But, coming from a country whose President is sceptical about Coronavirus, their doubt was understandable. I assured them that I regard it as a real threat, and outlined our church’s precautions.

I also asked if they watched the news, because they’d get information there. They didn’t - a common response among Christians. Firstly, they are often non-political, and so are frequently uninterested in news reports. Secondly, they want to avoid negative emotions, so they don’t watch the news. Thirdly, they distrust the mainstream media, and scientific experts. This suspicion of science is fuelled by a belief in creationism, which in turn encourages scepticism towards science in general. But just because we may oppose scientific consensus on one issue, this doesn’t mean we must reject science as such. These attitudes make them particularly vulnerable to conspiracy theories: whether QAnon or Anti-vaccine campaigns.

2.Is Covid a sign of God’s judgment?

Against theological liberals, who disbelieve in any sort of Divine intervention, in history or nature, and reject the notion of judgement itself, we must affirm that, besides the Last judgment, Scripture contains examples of God’s active punishment of individuals and nations within history. However, conservative Christians, who assert God is punishing, usually use it to scapegoat behaviours and people they disapprove of: homosexuality, immorality, crime, drugs, abortion. They ignore the sins, progressive Christians criticise: racism, injustice, climate change, impoverishment. Sadly we are all selective in condemning our favourite sins, usually the ones we ourselves aren’t guilty of.

Furthermore we have to ask, does God use disease or infection in order to judge? Clifford Hill pointed out that God does not judge by active intervention, but by withdrawing himself, his hand of protection. He “gives them over” to their sins, allowing people to experience the full results of their actions (Ro. 1.24-28). This is true on a global scale, and historically. It was, after all, highly unlikely that Israel would arise to prominence, in the Middle East, sandwiched between the superpowers, of Egypt and Assyria/Babylonia. It was only God’s providential over-ruling which enabled it. When he withdrew his protection, in judgement for their sin, the normal laws of geopolitical history resumed, and Israel was crushed.  

Certainly, God sent plagues. But their primary intention was, not judgement, but deliverance and liberation. That is, they actually halted the normal course of political power, to deliver God’s people from danger: whether Egypt (Ex. 7-13) or Assyria (2 Kgs. 18; 2 Chron. 32). It may seem casuistic to deal in detail like this. But to discern God’s normal mode of operation, Scripture is our only source.

3.Is Covid a sign of the Second Coming?

Rooted, unconsciously, in a dispensationalist, premillennialist, reading of Scripture, this question prompts the inquirer to search for signs of the End-times, among whatever international crises are brewing at the time. A more biblically literate view, while still maintaining faith in Christ’s Parousia, sees the Book of Revelation, not as a countdown for Armageddon, but a series of visions, designed to strengthen the church in every age, even including the final days. The danger of such a ‘balanced’ eschatology, like Amillennialism, is that is foments complacency, a static view of history, which misses the Kairos, the moment of existential decision, when we need to move fast.

A fundamentalist understanding, however, motivates urgency. Internally, nominal believers, for example, are challenged to recommit to their faith. Externally, we are prompted to preach the gospel, or bring in the kingdom – personal or political efforts. This demonstrates the value of apocalyptic as an attitude, in encouraging readiness for action. A concept of immanence is important for inculcating an awareness of God’s presence with us, bringing reassurance and peace. A countervailing emphasis on Imminence is, however, also crucial. Something is coming down the line. The sense of expectation keeps us on our toes. The crisis of Covid, therefore, could lead to a renewal of faith, at least among the fringe of our churches.

One thing is certain, that despite our ability to understand changing seasons, we cannot predict the end-times (Mt. 16.3). Not even Jesus knows when it will be (Mt. 24.36). If anyone claims to know when they are automatically wrong. We don’t need to consider it. It will be wholly unexpected, like the thief in the night (Mt. 24.42-44); who came one winter while my family was away for Christmas! It will be when people are enjoying peace (Jer. 6.14), while ordinary life is continuing as before, like before the flood (Mt. 24.38). It will come, when the humanistic promethean project is most successful and assured, when no one believes it will, and the consciousness of God is least among humanity. Hence Jesus’s question whether he will find faith in earth when he comes (Lk. 18.8).