COVID-19, mental health and religion: an agenda for future research

COVID-19, mental health and religion: an agenda for future research by Simon Dein , Kate Loewenthal , Christopher Alan Lewis & Kenneth I. Pargament

We are currently facing a worldwide pandemic of Coronavirus disease 2019 (COVID-19) for which there is yet no effective treatment or vaccination. This has resulted in the world being turned “upside-down” where many of our “normal” social behaviours have undergone dramatic changes. As of 3 May 2020, there have been approximately 3,546,758 global cases of COVID-19, 1137,349 people have recovered from the disease, while there have been 247,312 deaths from the virus (Worldometer, 2020). First identified in Wuhan, China in December 2019, the virus has reached most parts of the world. At the time of writing, the United States, the United Kingdom, Italy, and Spain have been the four countries worse affected by the pandemic. At present, there is an almost global lockdown, and social distancing appears to be having some effect on reducing the prevalence of infection. One aspect of the lockdown is that places of worship have been temporarily closed and the internet has become the primary locus of religious activity primary locus of religious activity. In this brief paper, we ask what are the implications of the COVID-19 pandemic for religion and mental health? Given that the viral pandemic has existed only for six-months or so, there is a dearth of empirical research, and currently, there is little information available on this topic. The evidence base for this paper largely derives from newspaper articles on the internet rather than scientific empirical studies but indicates what is happening to religious beliefs and practices. Much of the information on the Net pertains to Christianity, which is a central, though not exclusive, focus of this paper.

When the mental health impact of the COVID-19 pandemic began to be appreciated, attempts were made to assess this impact (e.g., Ho et al., in press; Van Bavel et al., 2020; Wang et al., 2020). For example, Wang et al. (2020) reported from a general population survey in China that 28.8% of those surveyed reported moderate to severe anxiety symptoms, and 16.5% reported moderate to severe depression symptoms. Classical European literature does mention the possible roles of religion in responding to and coping with epidemics of contagious illnesses such as the Plague (e.g., Boccaccio, 1353; Camus, 1947; Defoe, 1722; Mann, 1912) but recent work contains negligible mention of religion in responding to and coping with the COVID-19 pandemic.

Here we examine some factors. First, religious doctrinal responses. Second, religiously related behaviour. Third, prejudiced attitudes and behaviour towards religious groups. Fourth, tensions, strains, and conflicts about religious matters.

Religious doctrinal responses

We first describe some Christian responses, including some beliefs that the pandemic is not merely extraordinary but apocalyptic. Such beliefs may appear in all or most other religious groups, although a serious conviction that apocalyptic change is imminent may be confined to a minority of individuals within any faith tradition.

Since it was first written in 95 AD by John of Patmos, the Book of Revelation has deployed to account for world events in terms of the “end times”. While there is disagreement among scholars as to how the text is to be interpreted, the book spans three genres: Epistolary, the apocalyptic, and the prophetic. Many have taken the text as a literal description of the end times while others have used it as a revelation of divine will. Revelation describes four horsemen of the Apocalypse who appear when the seven seals are opened. The first symbolises Christ. The second represents war and bloodshed. The third is identified with famine, and the fourth is associated with pestilence and death. Some Christians claim that COVID-19 is proof that the plagues of the book of Revelation, and more specifically, the seven Seals of Revelation 6:1–8:1, are occurring now and Jesus’ return is imminent. For them, Revelation has indeed predicted the COVID-19 pandemic. Corona has been associated with the fourth horseman.

Christian sources on the internet quote a range of biblical sources about the preceding of the end of time with pestilence. For example, Revelation 6:8 – And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth. Matthew 24:7–13 – For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in diverse places. Ezekiel 38:22 – “I will plead against him with pestilence and the blood”.

lence and the blood”. There is evidence that some religious groups have neglected health preventative measures for COVID-19 and have, therefore played a role in spreading the virus. For example, a major source of COVID-19 infection in South Korea has been the Shincheonji church (Rashid, 2020). It was established by its leader Lee Man Hee in 1984 who is held by his followers to be the second coming of Christ, the “Promised Pastor” in the Bible and the Messiah (Lincoln, 2017). The group is known for its aggressive and deceptive proselytising practices and packing its members tightly in the church during services. Worshipers were instructed to keep their church affiliation secret. Its leader has promised entry into the “New Heaven and the New Earth” to its members, who have been declining treatment and preventive measures for virus infection.

Approximately 60% of the total infections nationwide are held to have originated from the church (Bostock, 2020). The Koreans were outraged by the fact that church members were told to continue proselytising even after the outbreak had begun and were taught not to be afraid of sickness. A 61-year-old female member of the sect was one of the first to be infected and initially refused to be taken to a hospital to be tested. She attended a number of services while unwell and was a major source of contagion.

while unwell and was a major source of contagion. The Seoul city government instructed prosecutors to charge the religious group’s founder and other senior members of the group with murder, causing harm, and for violating the Infectious Disease and Control Act (Agence France-Presse, 2020). Authorities have blamed the church for hiding the names of some members and allege that Shincheonji members infected one another in the southern city of Daegu last month, before spreading through the country. It has been difficult to locate and screen church members for the COVID-19 virus.

Another group who have not taken preventative measures are Haredi Jews in Israel (Halbfinger, 2020). The Haredim are groups within Orthodox Judaism who strictly adhere to their interpretation of Jewish law and values and are opposed to modern values and practices. They strive to limit contact with the outside world except for economic purposes and essential public interactions. In Israel, many live in poor environments, and overcrowded accommodation and social distancing would be difficult, to say the least. According to the Jewish newspaper The Forward (2020), Haredim constitute about 12.5% of Israel’s population, but, according to health officials, they make up a third of the country’s COVID-19 cases. In Bnei Brak, an ultra-Orthodox area outside of Tel Aviv, Israel, approximately 40% of residents may be infected (Zevloff, 2020). Religious leaders have been blamed for encouraging their followers

to continue life as normal, and some people have continued to congregate for prayer. A funeral of a Haredi Rabbi in Bnei Brak in March was supposedly attended by 400 followers (Staff, 2020). Israeli newspapers accuse them of flouting government directives, and they are driven, allegedly, by their religious beliefs that if they pray and study, they can defeat the virus (Halbfinger, 2020). The pandemic for them is a punishment for inadequate religious observance. Could it be that being cut off from the outside world, they are not exposed to everyday news and therefore not to blame for their own predicament? However, in the USA it is reported that large numbers of Haredi Jews recovered from the virus are “flocking” to donate plasma for all current patients in need: 50% of plasma donations in the USA are reported to be from Haredi Jews (Sharp, 2020).

In a third recent instance, 16,000 Muslim pilgrims came together in Malaysia and, returning home, spread the COVID-19 to half a dozen countries (Beech, 2020) The worshippers came from Tablighi Jamaat, the largest Islamic missionary movement in the world. This movement emphasises returning to the way life was lived in the age of the Prophet Muhammad, praying and eating together in mosques. Despite the public outcry against another large planned religious event, 8,700 people met in a subsequent gathering, sharing food and crowding together in tents. One participant said: “None of us have a fear of corona. We are afraid of God”. A worker employed by the ministry of health said: “All sickness and all health is from God. Whatever happens to us is God’s will”

While the increased prominence of apocalyptic texts and beliefs can offer comfort in the time of COVID-19, some religious doctrinal responses may have been counter-productive and have led to spreading of infection, and also to dislike by others towards those holding to these doctrines. There are many kinds of other religious beliefs that could offer comfort in relationship to COVID-19 (e.g., beliefs in a loving, protective God, beliefs in an all-knowing, all-powerful God, beliefs in an afterlife).

Religious behaviour

Passing from doctrinal beliefs, we examine religious behaviour resulting from the pandemic. The pandemic has affected religious practice in significant ways, including the cancellation of live religious services, closing religious schools, cancelling pilgrimages and prohibiting group interactions during festivals and celebrations. Some religious organisations have been involved in the process of providing disinfectants, ventilators, face shields, gloves and food to affected areas while others have offered COVID-19 tests to the general public. In the United States, President Donald Trump declared 15 March 2020 a National Day of Prayer. As an alternative, churches, mosques and synagogues have provided creative ways of providing services online through live streaming, radio and television. These lack the communal dimensions of live face to face interactions and for Christians do not provide the opportunity to partake of the Eucharist. Some Christian denominations have started up drive-in church services in church parking lots. In other instances, Christians deploy online apps for prayer and daily devotionals. There are reports that hospital chaplaincy services in the UK, which have been declining in recent years due to funding cuts, are being increased in Coronavirus (Nightingale) hospitals (Rookes, 2020).

gale) hospitals (Rookes, 2020). Some religious practices have changed. The obligation to observe the custom of abstaining from eating meat on Fridays during Lent was suspended by some Roman Catholic bishops during the COVID-19 pandemic, which coincided with Lent in 2020 (Noori, 2020). Episcopal and Catholic churches have requested that older worshippers remain at home rather than attending Sunday Mass which is usually required (Parke, 2020). Thousands of Jews prayed together at the Wailing Wall in Jerusalem on 15 February 2020 to stop the COVID-19 pandemic, led by Chief Rabbi of Safed, Shmuel Eliyahu. Following a police request on 12 March 2020, Israel’s chief rabbis David Lau and Yitzhak Yosef instructed observant Jews to stop visiting this holy site, but a few people still continued to pray there. However, even though the government prohibited collective prayer with a minyan (publiс prayer quorum of 10 people or more) on 30th March, a special exemption was made in order that prayers might continue at the Wailing Wall thrice daily. For the first time in 2020 Jews celebrated the Passover without guests and the mosque in Regents Park, London is closed, with Muslims being asked to pray at home. And Muslims have been instructed to delay Haj and Umrah bookings (Heren, 2020).

There is some compelling evidence for a link between natural disasters and increased manifestations of religiosity (Bentzen, 2019). It is well recognised, however, that prayer is a common way of dealing with adversity. When catastrophe strikes, people seek closeness to God. Prayer is one strategy for doing so. Pargament (1996) has asserted that religion can facilitate coping in situations beyond their control. There is evidence for an intensification of prayer activity during this pandemic (Coppen, 2020). Searches for “prayer” on Google escalated in April 2020 and has doubled with every 80,000 new registered cases of COVID-19 (Bentzen, 2020). In our view, this suggests an increase in the actual number of people praying. Also searches for the terms God, Allah and Mohammad increased significantly. Bentzen (2020) speculates that the COVID-19 pandemic encouraged religious coping. Given the lockdown and the closure of religious institutions, this might indicate a marked shift from public to private prayer. Pray.com, which calls itself “the world’s #1 prayer app and website”, has been highly successful in attracting new subscribers and revenue (Heilwell, 2020). A Pew poll (Pew Research Center, 2020) indicated that 55% of Americans had prayed for the pandemic to end. This included 15% of those who “seldom or never prayed” and 24% of those who endorsed no religious affiliation had prayed about the virus.

On the other hand, there are data suggesting that in the last four decades there has been a significant decline in religious affiliation. The 2014 British Social Attitudes Survey (Clements, 2015) indicated that there was a 50% reduction in the number of Anglicans between 1983 and 2014. Between 2001 and 2011, the number of people identifying as Christian in the UK diminished by 4.1 million. This occurred despite 1.2 million adherents from Eastern Europe arriving in the UK. Bullivant’s (2019) Mass Exodus examines Catholic attrition in the UK and in the USA. The author notes that in America, only 15% of those born Catholics report that they attend Mass weekly; meanwhile, 35% no longer endorse the “Catholic box” on surveys. In the UK, of those brought up as Catholic, only 13% still attend Mass on a weekly basis, and 37% state that they have “no religion”. He speculates that church attendance will lessen after the COVID-19 pandemic for three reasons. First, churchgoers both lay and clergy, are often elderly, are most affected by the virus, and likely to die from it. Second, with the lockdown immigrants can no longer enter the UK. Many churches are highly dependent upon them for their congregations to grow. Third, the habit of churchgoing may be abolished, and once gone, its hard to take up again. A long period of lockdown may well break the habit of church attendance for a sizeable number of attendees

So, what have studies observed to date? A Gallup report states that “the most dramatic result (of the pandemic in religion) has been the exceedingly quick shift of religious services from in-person to online worship”. This is an unprecedented move in the history of world religions. The Poll indicated that 19% of Americans responded that their faith has intensified and only 3% reported that it got worse (Newport, 2020). A Pew Research report in March 2020 describes a change in peoples’ religious habits during the pandemic (Pew Research Center, 2020). Over 50% of respondents stated that they had “prayed for an end to the spread of coronavirus”, “attended religious services in person less frequently”, and “watched religious services online or on TV instead of in person”. Finally, according to Time Magazine, there has been increasing use of drive-in services in the US following the pandemic (Price, 2020).

This material suggests that many forms of religious activity have changed in response to the demands of the pandemic. In particular, collective worship has become difficult, online worship is increasing and while private worship/prayer appears to have been considerably on the increase.

Prejudice

We turn now to a classic topic in the study of religion, namely prejudice (Burch-Brown & Baker, 2016). We will look at prejudiced beliefs associated with the pandemic, and at behaviours. There is as yet negligible evidence about the numbers and nature of those prejudiced against other groups about the causes of the pandemic.

As mentioned above, some Christian and other religious sources have suggested that the pandemic is a punishment for sin, for example, for gay marriage. American Evangelist Preacher, Perry Stone sees the COVID-19 outbreak as a “reckoning” on America for abortion and gay marriage (Mantyla, 2020). More moderate faith leaders, however, reject the idea that the pandemic is a punishment for sin. “God is not interested in humanity perishing but to have eternal life”, Lightner said. “God did not send his only son to condemn us but to redeem us” (De Jesus, 2020). One empirical study of a sample from the United States, presumably largely Christian, found people agreeing only to a modest extent (Mn = 1.71 on 0 to 4 Likert scale) with the statement “After thinking about the Coronavirus, I wondered if God was angry with or had abandoned some people” (Lee, 2020, p. 394).

There has been a longstanding tradition in the monotheistic religions of accounting for illness in terms of sin. Recently fundamentalist Protestants and radicalised Catholics have taken to the internet to propagate their views that the pandemic is a punishment for a variety of sins ranging from gay marriage, abortion, blasphemy, environmental pollution, paganism and witchcraft, women having employment outside the home, and the Pope allegedly not consecrating Russia to the Immaculate Heart. While there have been no empirical studies of Christian explanations of COVID-19, over the past two months increasing numbers of reports have appeared on the internet quoting pastors who allege a direct relationship between sin and the development of COVID-19; the sins usually but not always involve homosexual issues. It is unclear at present how prevalent these views are among Evangelical Christians, how representative these views of the internet pastors are, and indeed some Christians have cautioned against linking COVID-19 with sin (Valerio & Heugh, 2020).

Some illustrative examples. Franklin Graham is an anti-LGBTQ+ evangelist, missionary and CEO of the Billy Graham Foundation who is well known for blaming gay people for a “moral 9/11”. He compares LGBTQ+ medical workers to “drunks and drug users”. He asserts that COVID-19 is caused by the world “turning its back on God”. He publicly stated, “This pandemic, it’s a result of a fallen world, a world that has turned its back on God” (Duffy, 2020). In another instance Pastor Rick Wiles, creator of the TruNews streaming channel, claims that COVID-19 has been “sent” to purge the world of sin, particularly sexual immorality and “filth” on TV. Furthermore, he argues that those who are devoted to Jesus are immune to the virus. He calls for Americans to “get right with God”. In a third case, extreme right pastor, Stephen Anderson quotes biblical verses prohibiting homosexuality, sodomy and transgender identity (Schlatter, 2010). He calls himself the leader of the American Christian denomination. He argues that COVID-19 is a consequence of “National disobedience of God’s laws and has called for March to be Repent of LGBT Sin Month and states that obeying God protects the US against Coronavirus”. Associated Press (2020) cites a recent Tel Aviv University report that anti-semitic beliefs are becoming more widespread – as in the past, disasters are blamed on the Jews. Examples of anti-semitic beliefs include the beliefs that the Jews developed the virus in order to later gain credit and profit from the vaccine that they will develop. They are alleged to be benefitting from the economic recession associated with the pandemic. Another anti-semitic belief is that the pandemic is a punishment for Jewish denial of (the divinity of) Jesus. There has been an 18% rise in anti-semitic incidents worldwide since the beginning of the COVID-19 pandemic, including murders, other physical attacks on Jews, and desecration of synagogues and cemeteries (see Associated Press, 2020).

Other prejudice against religious groups includes anti-Christian persecution which has escalated in some countries like China with its policy of State Atheism. The government made use of the COVID-19 pandemic to pursue its anti-religious agenda. Xiangbaishu Church in Yixing was demolished and a Christian Cross from the steeple of a church in Guiyang County was removed. In the Shandong Province, “officials issued guidance forbidding online preaching, a vital way for churches to reach congregants amid both persecution and the spread of the virus” (Parke, 2020).

One conclusion that may be safely drawn, unfortunately, is that prejudice against others is likely to increase their distress, and in some cases, precipitate mental ill-health.

Religious struggles

Finally, it is important to recognise the potential for major life crises to shake people not only psychologically, socially, and physically, but religiously and spiritually as well. Religious struggles – defined as tensions, strains, and conflicts around sacred matters – are not at all unusual over the lifespan (Exline et al., 2014). Although data on COVID-19 are as yet lacking, other studies have demonstrated robust links between trauma, such as natural disaster and medical illness, and religious struggles. For example, in a study of a representative sample of adults from the United States, greater exposure to major life events was tied to higher levels of religious struggles which were, in turn, related to higher levels of psychological problems (Pomerleau et al., in press). Religious struggles can take many forms: feelings of anger toward, abandonment or being punished by God; concerns that a trauma may reflect the work of the devil or demonic forces; doubts about the truth of one’s religious faith; questions about ultimate meaning and purpose in life; struggles with living up to one’s moral values; and conflicts with other people about religious issues (Exline et al., 2014). We might expect the COVID-19 pandemic to trigger many of these profound religious and existential questions. Doehring (2020), for example, speaks to the moral struggles elicited by COVID-19 among frontline healthcare providers who must wrestle with the conflict between limited medical resources (e.g., ventilators, oxygen), a flood of patients, and the injunction to “do no harm”. Other people are likely grappling with ways to reconcile their beliefs in a loving God with the suffering engendered by the pandemic. And still, others may find their ultimate purpose in life thrown into question by the virus.

A significant body of research has tied religious struggles to greater distress, psychological problems, and physical decline, including a greater risk of mortality (e.g., Pargament & Exline, in press). For example, Vitorino et al. (2018) found that religious struggles among Brazilian hemodialysis patients were associated with greater pain and fatigue and poorer physical functioning. Another study of end-stage congestive heart failure patients showed that higher levels of religious struggles at baseline were related to more nights of hospitalisation and, marginally, greater physical impairment three months later (Park et al., 2011). In one of the first studies conducted in relation to COVID-19, Lee (2020) reported that higher levels of struggle with God were associated with elevated scores on a Coronavirus Anxiety Scale. If these and other studies are any guide, we should expect a rise in COVID-19 related religious struggles among various religious groups and subsequent mental health-related problems, including depression, anxiety, PTSD, and suicidality. Research will be needed that points to factors that may buffer the effects of religious struggles on subsequent health and well-being will (e.g., Abu-Raiya et al., 2016).

Implications for future research 

The discussion above raises several specific issues pertaining to religion and mental health. . How do virtual religious activities impact mental health, and are they as effective as their live counterparts? . In what ways do apocalyptic beliefs and other religious beliefs help or hinder coping with COVID-19? . What strategies can be used to enhance preventative behaviour in religious groups pertaining to COVID-19? . What role does prayer and other religious practices play in coping with COVID-19 and how effective is this strategy? . To what extent do pandemics like COVID-19 intensify or diminish religious beliefs? . How can prejudice against others be reduced in the context of the pandemic? . What factors can cushion the effects of COVID-19 related religious struggles on subsequent distress, psychological problems, and poorer health?

In conclusion, in this brief paper we have begun to reflect on some of the possible implications of COVID-19 for religion and mental health. Noting that there is exceedingly limited empirical research on the topic available, we have relied heavily on newspaper and internet sources. Four general areas of attention were noted: religious doctrinal responses; religiously related behaviour; prejudiced attitudes and behaviour towards religious groups; and tensions, strains, and conflicts about religious matters. Some pertinent research questions are presented to help stimulate research on COVID-19, mental health and religion.

Towards people-centered Church post Covid-19

In the context Covid 19 a lot of reflection and discussion is going on regarding the post Covid world: religion, society, economy, health care system, and international relations.

During the lockdown almost all worship centres are closed and all religious gatherings are banned in view of preventing the spread of coronavirus. People of all faiths are confined to their homes and perform their religious rituals and prayers. Online religious services are made available to the Catholic faithful by the parishes and dioceses.

Many people are of the view that there may not be any reduction in the religious fervour and zeal of the people in post Covid 19 period. Some observers predict a surge in the religious activities because of the growing anxiety and insecurity in the people, especially with regard to job and livelihood.

Covid 19 provides an opportunity for the Catholic Church to reinvent itself. Even before the pandemic started spreading the churches in Europe faced a serious crisis. According to Pew survey report in My 2018, 64 percent people surveyed in Western Europe identified themselves as Christians, but only 18 percent said they attended church at least once a month.

As many as 46 percent said they were non-practising Christians and 24 percent religiously unaffiliated. As a result, churches are being sold out or being converted into other utilities, as their maintenance have become difficult.

The Church in India has not faced dwindling of the number of faithful attending church services. At the same time, there has been drastic reduction in the vocation to religious life and priesthood. Many women congregation face a crisis of vocation. This could be an indication of the future scenario of the Church in India. Opposition from the Hindutva forces is another serious challenge. Hence the need for reinventing the Church in India.

The Second Vatican Council described the Church as ‘People of God’ and initiated a series of reforms to transform the institutional Church into a Church of the people. Unfortunately, in course of time these attempts got defeated and as a result the Church in India has become more and more institutional and hierarchical.

Feedbacks from the faithful indicate that their faith has not been weakened as a result of not going to the church during the lockdown. In fact, every family is converted into a church during the lockdown period. This experience of people throw some light on the future shape of the Church if it has to become dynamic and influential.

Instead of large gatherings or crowds small communities can contribute to spiritual growth and building communion among the members. The early Christian communities were small gatherings of the faithful. Jesus has promised his presence in the gatherings of his followers and not in huge buildings and statues.

“For where two or three come together in my name, I am there with them” (Mt 18:20). What Jesus has emphasized is communion among the members rather than the size of the gathering. Hence the focus should be on small communities with communion and presenting them as role models of Christian living, reflecting the core values of forgiveness, compassion and love.

If the Church’s focus shifts to forming small Christian communities that strive to follow the way of Jesus, big churches are not needed. They need only user friendly small buildings as churches. The early Christians are described in the Acts of the Apostles as those who followed “the way”, the way of Jesus. Hence the Church in India should shun all plans to build huge church buildings in the future. Some existing churches could be converted into multi-purpose utilities for the service of the people.

Presently most churches are being used only for two or three hours in a day. In the mission areas, many church buildings are used only on Sundays and that too for a few hours. The rest of the time the church buildings remain idle. Should we set apart a building only for worship for two or three hours in a week? Why can’t we think of multi-purpose buildings which can be used as churches whenever needed and the remaining time for philanthropic activities?

In some places even today classrooms or halls of the schools are being used as churches? Why don’t we continue this practice and use the money meant for building churches to build houses for the poor? Jesus, who was born in a manger, lived as an itinerant teacher and died on the cross, does not feel comfortable in huge and opulent churches.

As a corollary of shifting from crowds to small communities we could also discard many other paraphernalia. Big statues can be replaced with photos and beautiful paintings. Simple attire can replace costly and glittering vestments used for prayer and worship. Loud and shouting prayers can give way to reflective and meditative prayer, focusing on contemplation.

The administration within the Church also should undergo a drastic change. The role of a priest should become that of a facilitator and animator, helping and guiding the faithful in their spiritual growth. Depending on the number of the Christian families, the parish priest can take up activities like teaching or training.

Administration of the temporalities of the Church should be handed over to the representatives of the faithful, periodically elected by the community members. The priest may do the facilitation of the administrative team, but the decision making power should be with representatives of the community.

The practice of charging fee for various spiritual services should be discontinued. Every family of the community shall make an annual contribution to the church according to its income. The parish community in consultation with the concerned family shall decide its contribution to the church. The contribution can be given in yearly, quarterly or monthly installments as per the financial status of the family.

Besides the annual contribution, the families could be encouraged to make voluntary contribution for philanthropy. The priest shall be maintained by the parish community by giving him a decent honorarium. If a particular parish does not have enough financial resource to maintain a priest the diocese shall support that parish.

The topmost priority of a Christian community or parish should be presenting itself as a role model of living the values and teachings of Jesus. The families should help each other in their needs. The poor families are to be supported by the community in such a way that they should become self reliant in course of time.

Christian communities should become facilitators of reconciliation and forgiveness between the communities that are in conflicts. In the context of India the Christian communities have the opportunity to become builders of harmony among different religious, caste and ethnic groups.

Let the Church in India remember the words of Mahatma Gandhi, “A rose does not need to preach. The fragrance is its own sermon.” Covid 19 has given an opportunity to the Church to become a rose that emits fragrance, a light that enlightens others, salt that prevents from being corrupted and adds taste. In order to make use of this opportunity it needs a paradigm shift from institution centred to people centered.