“Churches” in a Time of Coronavirus

Zachary B. Pohlman is a third-year law student at the University of Notre Dame Law School

Regular in-person gatherings at churches, synagogues, mosques, and other places of worship came to a grinding halt in mid-March. Six months later, religious attendees are returning to the pews—but in significantly fewer numbers.  Whether churchgoers ultimately return to their pre-pandemic levels of in-person worship remains to be seen.  Regardless of whether they do, the coronavirus-induced, steep decline in church attendance—even if only for the short term—could have lasting effects for how we conceive of “churches” from both external and internal perspectives. That is, how we understand churches as both a legal and religious matter could be shaped by the unique challenges presented by the pandemic. (For purposes of this blog post, “churches” refers to houses of worship of all types, including churches, synagogues, mosques, and temples.)

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Political Theology and Church Restrictions

Paul Marshal is Wilson Professor of Religious Freedom and Research Professor in Political Science at Baylor University, Senior Fellow at the Hudson Institute, and the Leimena Institute, Jakarta

Perhaps the most contentious religious freedom issue raised in the pandemic has been governmental limits on religious gatherings, and not only in the U.S.

We should not exaggerate the resistance by churches and others. The vast majority of churches, mosques, synagogues, and temples have followed government orders. Many of those that have resisted restrictions are often fringe bodies, commonly with ties to the “prosperity gospel.”

Also, churches have been scapegoated. The New York Times ran an op-ed titled “The Road to Coronavirus Hell Was Paved by Evangelicals,” though later changed to the milder but still tendentious “The Religious Right’s Hostility to Science Is Crippling Our Coronavirus Response.” Later it published “Churches Emerge as Major Source of Coronavirus Cases.” However, the article traced only 650 cases to churches, which was, on July 8, 2020, the day the piece was published, only 0.022% of the 2,923,432 reported cases in the U.S., hardly a “major” source.

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Religion and Civil Disobedience: The Orthodox Church and Political Protests in Belarus

© Annette Riedl

Regina Elsner is a Researcher at the Centre for East European and International Studies (ZOiS).

The 2020 Belarus Presidential Elections

After the massive falsification of its presidential election results, enormous protests have raged for over two weeks in the Republic of Belarus. Described for many years as the “last dictatorship of Europe,” Belarus has been ruled by Alexander Lukashenka for 26 years. During this time, opposition movements and politicians have been systematically oppressed and every contradiction nipped in the bud. Belarus is the only European country that does not participate in the Council of Europe and does not recognize the jurisdiction of the European Court of Human Rights—a powerful regional instrument of human rights protection on the continent.

As in past elections, the current protests have been brutally suppressed by police, and thousands of men and women have been arrested and tortured in prisons. However, unlike previous protests, protesters have not stopped despite police violence; they continue to protest peacefully and often creatively with unprecedented support from state-owned businesses, hospitals, and the IT industry. It is difficult, however, to foresee how the confrontation between police and peaceful protesters will develop and even more difficult to predict how the political situation and election results will be dealt with.

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