Individuals' Use of Religion in Response to the COVID-19 Pandemic as Complementary to Their Use of Medically Recommended Responses

The Scientist, the Therapist, and the Conspiracy Theorist: Three Responses to the COVID-19 Pandemic Within the Ultra-orthodox Jewish Revival Movement in Israel

This article examines the responses of three rabbis to the Coronavirus (COVID-19) pandemic in Israel and the distinctive approach and strategy expressed by each of them: (1) rational-scientific, (2) emotional support, (3) resistance and distrust. The first two rabbis maintain that they trust the medical institutions and the government, whereas the third rabbi evinces distrust, expressed through conspiracy theories. These different approaches can be explained by their dispositions prior to the pandemic, which were exacerbated by the Coronavirus. Hence, COVID-19 served as more of a reflecting phenomenon than an agent of change. Analyzing the dispositions of the three rabbis can show us how they are related to two significant forces of the twentieth and twenty-first centuries-science (rational-scientific and resistance and distrust) and psychology (emotional support). Psychological discourse has been used to promote public health. On the other hand, the scientific discourse has been used to promote adherence to government and health ministry directives, as well as to oppose those directives.

Turning toward or away from God: COVID-19 and changes in religious devotion

Major stressors can influence religiosity, making some people more religious, while making others less religious. In response to the COVID-19 pandemic, we conducted a mixed-method study with a nationally representative sample of religiously affiliated American adults (N = 685) to assess group differences between those who decreased, stayed the same, or increased in their religious devotion. In quantitative analyses we evaluated differences on sociodemographic variables, religious behaviors, individual differences, prosocial emotions, well-being, and COVID-19 attitudes and behaviors. Of most note, those who changed (i.e., increased or decreased) in religious devotion were more likely than those with no change in devotion to experience high levels of stress and threat related to COVID-19, but only those who increased in religious devotion had the highest dispositional prosocial emotions (i.e., gratitude and awe). Further, those who changed in religious devotion were more likely to report searching for meaning than those with no change, but only those who increased were more likely to report actual presence of meaning. Qualitative analyses revealed that those who increased in religious devotion reported increasing personal worship, the need for a higher power, and uncertainty in life as reasons for their increase in religious devotion; those who decreased reported being unable to communally worship, a lack of commitment or priority, and challenges making it hard to believe in God as reasons for their decrease in religious devotion. The findings help identify how COVID-19 has affected religious devotion, and how religion might be used as a coping mechanism during a major life stressor.

Rituals of Contagion in Closed Religious Communities: A Case Study of Amish and Mennonite Communities in the USA During the Beginning of the COVID-19 Pandemic

At the onset of the COVID-19 pandemic, government and medical guidelines emphasized social distancing to limit exposure. These guidelines significantly impacted closed religious communities, particularly those opposed to modern technologies, such as Amish and Mennonite communities. How did these religious communities respond to COVID-19 policies in the USA? We draw data from Ohio and Pennsylvania scribe entries published in an Amish/Mennonite correspondence newspaper. While some of these communities altered church rituals to comply with government directives, others maintained communal worship without disruption. Mennonite communities were more likely to conform to guidelines.