When this present moment becomes history, how will people know how your faith community responded? Will they know that many congrega¬tions quickly developed the capacity for online worship services—or even be able to watch our worship from their future position? Will they know which communities continued to supply food banks and provide housing for the home-less? Will you leave records reflecting the shift from pastoral visits to pastoral telephone calls and emails? It all comes down to how well you document these days.
Getting churches to capture this moment in time will be helpful not only for future generations. It will be also a chance for congregants to recall the immediate past and start working out what these challenging times have shown them about their own lives, as well as the inevitable travails and the graceful moments where the resilience of a local church was revealed.
Members of the Karen ethnic group in Myanmar (formerly Burma) are no strangers to conditions that threaten their physical existence or inhibit their ability to think or reason freely. Thousands of Karen people were forced to flee their homes to escape violence, persecution, and war in the 20th century. The freedom they sought in Thai refugee camps left much to be desired, as they experienced degradation, restrictions on working and moving about, and food rations that often left them hungry and malnourished. The opportunity for some to immigrate to America, earlier this century, rekindled hope and dreams of better days. I interviewed 25 pastors in the Karen Baptist Churches in the United States (KBCUSA) to gain a glimpse of the challenges they are facing during the COVID-19 pandemic.
Rather than defending a traditional concept of community and common welfare in which individuals understand the connection between rights and duties, many who claim the conservative mantle substitute a doctrinaire individualism that ultimately benefits neither the individual nor society.
Through belief in Christ, the one who was born and lived among the marginalized, whose death was at the hands of the “powers that be” of this world, and whose resurrection, ascension, and promised return we take hope in, we learn to tell, and live out, a different story. The response of the faithful is not to turn a blind eye toward the sufferings of the world, nor to be willing or silently complicit partners to these sufferings taking root in political, economic, or social policies.
Hebrews 10:24-25 is a command to fellowship and to not stop gathering together as others have done. It is a command to encourage one another. How do we fulfill this biblical command while also following the local authorities’ command to “shelter in place” during these times? What is the role of the church during this historic moment? As some churches are grieving and others are calling this an opportunity for a revival, the inherent complexities of these questions and the reality of how one event can affect individuals differently are on full display.
