Safety and Reverence: How Roman Catholic Liturgy Can Respond to the COVID-19 Pandemic

"With the Pandemic Still Raging, I am Blessed to Do My Part to Defeat it": Exploring COVID-19 Jewish Liturgy and Prayers in Israel and the United States

During the COVID-19 pandemic, synagogues faced closure, and many non-Orthodox communities transitioned their prayer services to online platforms. This presented a significant challenge for community leaders and rabbis who were faced with a profound community crisis. An innovative response emerged including new prayers and the adaptation of existing ones to better address the pandemic's unique realities, integrating aspects of health, divinity, community, and the environment. This study engages in a textual analysis of these prayers, exploring how these mirror cultural and social attitudes toward the body and embodiment. While the body was seen during the COVID-19 period as problematic, an object of contagion and spreader of disease (e.g., by not keeping proper distance or masking), in these particular texts it is no longer slandered, but revealed as an obedient and disciplined agent. The prayers seek to overcome the disruption in the individual's relationship with their body and with other bodies. The prayer authors propose to the worshipper, while also conceptually changing traditional ideas and practices, to view the body as an object that must be cleaned, vaccinated, purified, and allowed to continue its function. The concern for both the well-being of the living body and the dignity of the deceased extends to care for society and humanity as a whole. Therefore, this liturgy can be seen as a pragmatic means to promote a "theology of humanistic responsibility."

Between Sacredness and Public Health: Global Religious Sacred Places and the Fight Against COVID-19

This paper aims to explore the diverse impacts of religious sacred places on specific spheres of contemporary international relations, particularly in the context of public health governance as well as the fight against COVID-19. The spread of disease or germs and viruses within the context of pilgrimage, the healing purposes associated with such practices, as well as historical conquests of sacred places have attracted the attention of ancient physicians and modern scientists. In the nineteenth century, many Abrahamic religions sought to strengthen their influence in the Holy Land, particularly in the sacred city of Jerusalem. As part of their efforts, they focused on constructing modern hospitals, which became a means of religious competition over the region. From the perspective of the specific relationship between the sacred places and the public health governance system in the modern age, sacred places continue to succeed in animal management (native animals and sacrifice animals), water source management (sacred water and holy rivers), and management of sanitary quarantine (the extension of homeland health security defense), which have present positive effects. Based on the literature review, case analysis and interdisciplinary research methods, several findings have emerged regarding the global fight against COVID-19 since early 2020. Mecca-Medina, Jerusalem-Bethlehem, Rome-Vatican, Santiago de Compostela, Qom, and other religious sacred cities have faced huge pandemic pressures. These cities have played unique roles in protecting the health of pilgrims and have implemented measures to reduce the number and scale of pilgrimages in response to the global mobility challenges posed by the pandemic.

Religion, Islam, and Compliance with COVID-19 Best Practices

While many have implemented best practices intended to help stem the spread of COVID-19, there are also a substantial number of citizens, both domestically and abroad, who have resisted these practices. We argue that public health authorities, as well as scientific researchers and funders, should help address this resistance by putting greater effort into ascertaining how existing religious practices and beliefs align with COVID-19 guidelines. In particular, we contend that Euro-American scholars-who have often tended to implicitly favor secular and Christian worldviews-should put added focus on how Islamic commitments may (or may not) support COVID-19 best practices, including practices that extend beyond the domain of support for mental health.

Spiritual Health and the COVID-19 Pandemic: Impacts on Orthodox Christianity Devotion Practices, Rituals, and Religious Pilgrimages

The impact of the COVID-19 pandemic on multiple aspects of physical and social health, including spiritual and religious dimensions, has been discussed not only by numerous theologians, scientists, and politicians, but also by millions of believers of all faiths worldwide. The pandemic seems to have exerted a significant impact on religious practices. Massive gatherings of devoted and faithful people have been strongly discouraged and even openly banned. Prominent religious festivals and pilgrimages that have been conflated by the media with other "mega-spreader events" are incessantly canceled to mitigate the pandemic and alleviate the burden of COVID-19 on the healthcare system. The impact of the pandemic on Catholic or Muslim religious tourism has been extensively described in peer-reviewed and gray literature. However, observant members of the Orthodox Christianity faith have also experienced the constrictive prohibitions for gathering at and worshiping in shrines, churches, and monasteries. Among the manifestations of devotion that the pandemic has interfered with are the attendance to public worship spaces for the celebration of rites and ceremonies, like the celebration of Orthodox Easter. Expressions of reverent devotion including the kissing of crosses and icons as well as the sacrament of Holy Communion may have also been considered a motive of concern as these holy objects and the spoon used might act as fomites in the dissemination of the virus. Visitation of holy places has been also hampered by the pandemic. The most important centers of pilgrimage for Orthodox Christianity are Mount Athos and Jerusalem, as well as the Shrine of Panagia Evangelistria in the Island of Tinos, Greece. Authorities have halted almost completely the arrival of visitors to these sites. This paper aims at elaborating on the impact that the COVID-19 pandemic has had on social manifestations of religiosity and therefore taking a toll on the spiritual health of believers who have deeply rooted religious convictions and are strongly attached to Church tradition. This analysis closes with the provision of specific suggestions for the care, support, and healing of the impacted or splintered spiritual health of the believers who cannot participate in expressions of devotion, such as pilgrimages and religious tourism because of personal and public health concern, such as the COVID-19 pandemic.

Obesity Strongly Predicts COVID-19-Related Major Clinical Adverse Events in Coptic Clergy

Background and Aims: The Coptic clergy, due to their specific work involving interaction with many people, could be subjected to increased risk of infection from COVID-19. The aim of this study, a sub-study of the COVID-19-CVD international study of the impact of the pandemic on the cardiovascular system, was to assess the prevalence of COVID-19 among Coptic priests and to identify predictors of clinical adverse events. Methods: Participants were geographically divided into three groups: Group-I: Europe and USA, Group II: Northern Egypt, and Group III: Southern Egypt. Participants’ demographic indices, cardiovascular risk factors, possible source of infection, number of liturgies, infection management, and major adverse events (MAEs), comprising death, or mechanical ventilation, were assessed. Results: Out of the 1570 clergy serving in 25 dioceses, 255 (16.2%) were infected. Their mean age was 49.5 ± 12 years and mean weekly number of liturgies was 3.44 ± 1.0. The overall prevalence rate was 16.2% and did not differ between Egypt as a whole and overseas (p = 0.23). Disease prevalence was higher in Northern Egypt clergy compared with Europe and USA combined (18.4% vs. 12.1%, p = 0.03) and tended to be higher than in Southern Egypt (18.4% vs. 13.6%, p = 0.09). Ten priests (3.92%) died of COVID-19-related complications, and 26 (10.2) suffered a MAE. The clergy from Southern Egypt were more obese, but the remaining risk factors were less prevalent compared with those in Europe and USA (p = 0.01). In multivariate analysis, obesity (OR = 4.180; 2.479 to 12.15; p = 0.01), age (OR = 1.055; 0.024 to 1.141; p = 0.02), and systemic hypertension (OR = 1.931; 1.169 to 2.004; p = 0.007) predicted MAEs. Obesity was the most powerful independent predictor of MAE in Southern Egypt and systemic hypertension in Northern Egypt (p < 0.05 for both). Conclusion: Obesity is very prevalent among Coptic clergy and seems to be the most powerful independent predictor of major COVID-19-related adverse events. Coptic clergy should be encouraged to follow the WHO recommendations for cardiovascular disease and COVID-19 prevention.