Abstract
The COVID-19 pandemic has caused major changes in all areas of life, including the life of the church. It has caused the church to live in a new normal, challenging the church’s ability and perspective on how to carry out its mission. This article explores the mission of the church in the new normal. It provides consideration of health protocols, the use of technology, spirituality, and the church’s attitudes and actions toward the issues that are part of the new normal.
The COVID-19 pandemic (aka the coronavirus pandemic) has caused major changes in human life worldwide. People now live and carry on their activities in what has been called a new normal. 1 Starting from the city of Wuhan, China, at the end of 2019, COVID-19 has spread worldwide. As of May 23, 2021, a total of 167,054,372 cases had been reported, with 3,468,818 deaths. 2 In developing countries, COVID-19 has led to an economic crisis for the poor. 3 In developed countries, particularly Canada and the United States, COVID-19 has exposed racial inequality and racism. 4 During the COVID-19 pandemic, governments have encouraged companies to allow their employees to work from home. 5 Meanwhile, in the field of education, the United Nations reported in August 2020 that COVID-19 had affected 1.6 billion students in all continents, in more than 190 countries. 6
COVID-19 has also had a massive effect on church activities. It has caused church services, with their sermons, offerings, and sacraments, to switch to online, using various platforms such as Facebook, YouTube, and Zoom. This transition has posed a challenge to the church’s understanding of worship and has led to a rethinking of its traditions and a reimagining of its future. 7 Some aspects of church life have been especially challenging, notably the celebration of the sacraments of Holy Communion and baptism. 8 Other difficulties have included unequal access to technology and the inability to conduct normal visitation of church members at home and in the hospital, as well as wedding ceremonies and funerals. This transition, however, has also enabled more people to attend worship and has opened up opportunities for cross-denominational worship.
Living in the new normal raises the significant question of how the mission of the church should be carried out. In his article “COVID-19 Shows the Need to Make Church More Flexible,” Jerry Pillay argues that the changing situation caused by this sudden and rapidly spreading pandemic demands a creative response from the church if it is to fulfill its mission. 9 In this article I explore the mission of the church in the new normal. I consider health protocols, the use of technology, spirituality, and the church’s attitudes and response toward the issues it now faces.
Defining the new normal
This period of pandemic has often been labeled the new normal. The Oxford English Dictionary describes the new normal as “a previously atypical or unfamiliar situation, behaviour, etc., which has become standard, usual, or expected.” 10 Meanwhile, BBC Learning English describes the new normal as “the way people will live their lives during and after the coronavirus outbreak.” 11 Thus, the new normal means a way to live, work, and interact with one another that is different from the one before the COVID-19 pandemic, but one that is expected to become usual. Living in the new normal is marked by a new way of life, which includes social distancing, staying home, working from home, learning and teaching from home, worshiping from home, washing hands, and wearing masks.
Finding the “new normal” in the Bible
The significantly changed way of life, the so-called new normal, can also be found in the Bible. In the Old Testament period, the Israelites experienced two major events that required them to adjust to a new way of life—the exodus, around the thirteenth century BCE, and the Babylonian exile, beginning in 587/586 BCE. 12 These two events resulted not only in physical difficulties but also in a new paradigm for doing theology, as is the case with what the church is experiencing today.
In the exodus the Israelites had to adjust from their settled way of life in Egypt to adopt a wandering way of life in the wilderness for forty years (Num 14:33–34), before they settled in the land of Canaan. For them, wandering in the wilderness was in some ways much more troublesome than living in Egypt. They often complained to God and Moses, expressing the wish to return to the “old normal” in Egypt (Exod 16:3; Num 11:5; 21:5). In Egypt they were accustomed to the Egyptian way of life, which included worship of many gods (polytheism). 13 As they left Egypt, however, they now were called to worship only one god (monotheism), Yahweh, who had introduced himself to them through Moses (Exod 3:14–16; 20:2–11).
The second new normal for the Israelites was the seventy-year Babylonian exile (Jer 29:10). Their theology was still monotheistic, but now the Israelites’ worship traditions changed significantly. Before the exile, their worship centered on the temple in Jerusalem. When Nebuchadnezzar’s army besieged Jerusalem, however, it destroyed the temple (2 Kgs 25:9, 13-17), and thus, during the exile, the Israelites had to practice their worship without the temple. They struggled with their understanding of God, wondering about his presence and about his seemingly taking sides against them.
What is the relationship between (1) the exodus and Babylonian exile and (2) the COVID-19 pandemic today? The two biblical events show that God continues to work through his people, even in drastically changed circumstances. The Israelites experienced new theological paradigms, as is the case with the church during this pandemic. Through all the changes, God kept carrying out his mission through the Israelites (see Exod 3:7–8; Jer 25:11–12; 29:10). They had to be loyal only to God so that God’s mission could be accomplished through them (see Exod 19:3–6; Josh 1:7; Jer 29). Likewise, God continues to work through the church, but the church must always be thoughtful and faithful in carrying out God’s mission in the new normal.
The mission of the church
The word “mission” comes from the Latin noun missio, which means “a letting go, sending away; a sending, dispatching.” 14 It comes from the Latin verb mittere, which means “to send,” a meaning that corresponds to the Greek verb apostellō, which appears 137 times in the New Testament. 15
The definition of “mission” in Christianity has evolved over time. According to David Bosch, until the sixteenth century the term “mission” was used specifically for the doctrine of the Trinity, namely, the sending of the Son by the Father, and the sending of the Holy Spirit by the Father and the Son. “Mission” then took on a new meaning when the Jesuits used the term in the context of spreading the Christian faith among those who were not members of the Catholic Church (esp. Protestants). Thereafter, until the 1950s, the term “mission” referred to the commissioning of missionaries to spread the gospel and do church planting. 16 Today, the term is understood not only in terms of spreading the gospel and church planting but also includes, for example, environmental stewardship and community renewal. 17
Along with the development of the meaning of the mission of the church, theologians have presented various perspectives on the church itself. One that I have found particularly insightful is suggested by Mark Allen Powell, who argues that the mission of the church should be determined by a fundamental understanding of the nature of the church. Powell points to three biblical images of the church: as the bride of Christ (Mark 2:19; Eph 5:31–33; Rev 21:9; 22:17), as branches of the vine (John 15:5), and as the body of Christ (Rom 12; 1 Cor 12). Powell argues that the first and primary mission of the church is to love God (through worship), with all other ways the church serves the world flowing from that first and primary mission. 18
Powell’s position seems to be in line with the mission of the church as stated in the document The Nature and Mission of the Church: A Stage on the Way to a Common Statement (World Council of Churches, 2005). This text emphasizes that the mission of the church is to serve the purpose of God, who has designed all creation to be united under the lordship of Christ.
It is God’s design to gather all creation under the Lordship of Christ (cf. Eph 1:10), and to bring humanity and all creation into communion. As a reflection of the communion in the Triune God, the Church is God’s instrument in fulfilling this goal. The Church is called to manifest God’s mercy to humanity, and to bring humanity to its purpose—to praise and glorify God together with all the heavenly hosts. The mission of the Church is to serve the purpose of God as a gift given to the world in order that all may believe (cf. Jn 17:21). 19
On doing the mission of the church in the new normal
Our observations of a new normal in the history of Israel have shown that God continues to carry out his mission even in changed circumstances, which suggests that the church must always be active in carrying out God’s mission in our present new normal. The question before us is, How does the church carry out its mission in today’s situation? In this section, we consider four contexts in which the church is responsible to fulfill its mission.
Adherence to health protocols
Several studies have shown that religious communities have responded inconsistently to health protocols issued by governments regarding the practice of worship during the COVID-19 pandemic. Some religious communities have cooperated with governmental COVID-19 regulations, others initially resisted but eventually did cooperate, and still others expressed their support for the regulations but then did not follow through with their commitment. 20
I believe that the church must always comply with health protocols in carrying out God’s mission. Church leaders have an important role to play in encouraging congregations to cooperate in implementing health protocols. Failure to do so can threaten the health and even the lives of church members and others. 21 One of the requirements has been that churches hold worship from home. 22 For Christians, such worship does not display a lack of faith. Instead, as Sarah Kathleen Johnson points out, it shows that the church participates in expressing love and care for others, which can be understood as an expression of the sacrament of Holy Communion. 23 It also shows that the church supports government efforts to promote the welfare of the society (see Rom 13:1–7).
Technology as a means of mission
In the new normal, the church needs to think carefully about the use of technology in mission. Thomas John Hastings puts it well: “The substance (message) of the gospel and the way (medium) the gospel is communicated are both of vital importance.” 24 In the early Christian era, the apostles spread the gospel orally through direct conversation and by letter. In the Reformation era, Martin Luther used the printing press, then recently invented by Johannes Guttenberg, which allowed the gospel to be read by the people at large. Since the mid-twentieth century, television has been used as a means of holding worship services and evangelism. We thus can see that throughout the history of the church, God is able to work through different means. Now, in the new normal, what means can the church use in carrying out its mission?
As we well appreciate, technology has become very influential in human activities—both for good and for evil. Research in 2017 and 2019 by Masyarakat Telematika (Mastel) Indonesia showed that the most misleading news channels are social media, chat applications, and websites. 25 Meanwhile, according to a report released in February 2021 by the Pew Research Center in Washington, D.C., many people predicted that human relationships in 2025 will increasingly depend on technology. 26
Given the growing domination of technology in all aspects of human life, the church should not hesitate to use this resource for church activities. God can work through it, and his power is not limited by any media. As stated by Teresa Berger in her book @ Worship: Liturgical Practices in Digital Worlds, “The most basic of theological convictions affirm that God’s power moves freely through the cosmos and can indeed move in, with, and through all created things. Presumably, God therefore has no problems moving through cyberspace and among pixels.” 27
Healthy spirituality
The church not only must adhere to health protocols and use technology in doing its mission but also must maintain a healthy spirituality. Alister E. McGrath defines Christian spirituality as involving “reflection on the whole Christian enterprise of achieving and sustaining a relationship with God, which includes both public worship and private devotion, and the results of these in actual Christian life.” 28 That is, functioning as a church means not only being busy with various religious symbols and activities but also sustaining a healthy, intimate relationship with God.
The shift to virtual worship is potentially a trap for the church because of the potential lack of intimate connection with God when worshiping online. As Johnson puts it, “There are possibilities and pitfalls associated with both online and physical liturgical community.” 29 In virtual worship, it is possible for Christians to treat worship as just a mere formality, for example, by being present in front of a computer or television screen but not being prayerful and thoughtful, and not cultivating a sense of fellowship with God and fellow believers who are also worshiping online. Maintaining an intimate relationship with God can also enable the church to see the great kindness of God, as well as opportunities and hopes in the family, church, society, and the whole world behind the difficulties and uncertainties in the new normal.
Relevant attitudes and actions
The church as the doers of God’s mission must have relevant attitudes and actions toward issues that arise in and around the church in the new normal, which will enable it to be a good witness of God’s work in the world. We need to recognize that during this pandemic, various acts of verbal and nonverbal violence have occurred in many parts of the world, especially against women and children. 30 Stop AAPI Hate reported that there were nearly 3,800 cases of racism against Asian-Americans and Pacific Islanders in a roughly one-year period during the pandemic. 31 How should the church respond to social issues such as these in the new normal?
The church needs to learn from Jesus, who in his time on earth was concerned not only with spiritual issues but also with social issues, especially gender and racial issues. In the story of Jesus’ encounter with the Samaritan woman, told in John 4, the reactions of the Samaritan woman (v. 9) and Jesus’ disciples (v. 27) clearly show that there were gender and racial issues in Jesus’ time. 32 Having a conversation with a woman on the street or in public was not common in Jewish and non-Jewish cultures at that time. 33 Moreover, relations between Jews and Samaritans were not harmonious in Jesus’ time. 34 Even though Jesus lived and served in such a society, his encounter with the Samaritan woman shows that he was willing to act counterculturally. Just as Jesus ignored social boundaries in carrying out God’s mission, so should the church in carrying out God’s mission in a society that still struggles with gender and racial issues in the new normal.
The church must also think about the poor and the needy. As noted above, COVID-19 has caused an economic crisis, especially for the poor. Jabin J. Deguma et al. remind the church, “The COVID-19 pandemic has tested the ability of the church to put its social teaching into practice. . . . Thus, the COVID-19 pandemic becomes an opportunity for the church to renew its vocation to serve.” 35 Care and justice for the poor and the needy are part of the mission that God’s people must undertake, which God continues to speak out for, as we see in both the Old and the New Testaments (e.g., Amos 5:11-12; Matt 25:40).
Conclusion
The COVID-19 pandemic has caused major changes in various areas of life, including the life of the church; it has brought about a new normal. Just as God continued to work through his people at the times of the exodus and of the Babylonian exile, so now during the COVID-19 pandemic may the church of Jesus Christ be faithful in carrying out God’s mission as it involves the response to governmental health protocols, use of technology as a means of mission, maintaining healthy spirituality, and showing relevant attitudes and actions toward social issues (e.g., gender and racial issues) and for the poor and the needy.
Footnotes
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Author biography