The COVID-19 Pandemic and the Future of Religions

Ahmad Salehudin

The COVID-19 pandemic has dramatically compelled all religions to adapt and transform their traditional practices. In the Muslim world, both the Grand Mosque in Mecca and the Prophet’s Mosque in Medina, Islam’s two holiest sites, were temporarily closed. In Bali, Indonesia, the annual Ogoh-ogoh parade, held on the eve of Nyepi Day, and the Omed-Omedan Festival, a mass kissing ritual between teenagers traditionally held the day after, were both canceled (www.liputan6.com/regional/read/4210627). However, the Melasti ceremony, a ritual of self-purification, continued with strict adherence to COVID-19 health protocols (www.bbc.com/indonesia/indonesia-52001349). Similarly, Christian observances were profoundly affected. The Easter Mass, normally attended by thousands at St. Peter’s Basilica, was conducted without a physical congregation for the first time in history. Pope Francis led the service virtually (https://www.kompas.com/global/read/2020/04/12). A comparable shift occurred in the Buddhist community, where the 2020 Vesak Day celebration on Thursday, May 7, was held online. The Vesak Puja Bakti service was live-streamed, allowing Buddhists to participate from their homes (https://tirto.id/merayakan-waisak-di-tengah-pandemi-covid-19-fni3).

At the beginning of the COVID-19 outbreak, several religious groups, guided by their beliefs, chose to challenge the pandemic. There were at least two factors that contributed to this stance. First, many members believed that God's power would prevail over the challenges posed by COVID-19. This belief was evident in numerous messages circulating in WhatsApp groups, encouraging followers to continue attending places of worship. Second, there was a conviction among these groups that individuals should fear no one but God, as life and death are determined by Him. This belief often led them to disregard preventive measures aimed at avoiding the virus. Additionally, many religious groups hold the worldview that life on Earth is temporary, while the afterlife is eternal. This perspective caused them to view COVID-19 not as a serious threat but merely as a potential means of ending life in this fleeting existence.

A religious attitude can pose dangers not only to oneself and one's community but also to others. Religious gatherings have become significant hotspots for the spread of COVID-19. In South Korea, more than half of the reported COVID-19 cases are linked to the Shincheonji Church of Jesus. Similarly, the Tabligh Congregation has been identified as a major source of COVID-19 outbreaks in India, Malaysia, and Gowa, Indonesia. In Indonesia, the Annual Synod Meeting of the Protestant Church in Western Indonesia (GPIB), held from February 26 to 29 in Bogor City, along with a religious seminar of the Indonesian Bethel Church (GBI) from March 3 to 5 in West Bandung Regency, served as starting points for the spread of the virus. It is important to recognize, however, that religious activities are not the sole contributors to the spread of COVID-19; many other activities that involve physical contact can also facilitate transmission.

COVID-19 has become a pivotal moment for religious institutions, determining whether they will thrive or fade away. As long as religion can offer answers and help frame the uncertainties faced by its followers, it will continue to exist. However, if religion fails to provide guidance during these uncertain times, there is a possibility of a mass departure from organized faith. Therefore, COVID-19 may serve as a selection process that influences the survival of various religions.

The Iron Law of Evolution

Several years ago, while teaching the Religious Institutions course, I invited students to think of religious institutions as living entities. These institutions can emerge, grow, develop, and ultimately face decline or disappearance. They thrive in favorable conditions and can fade away when they fail to adapt. This perspective is illustrated by the decline of several ancient religions, the rise of new ones, and the ongoing presence of major world religions that we still observe today.

In the Qur'an, Surah Al-Hajj (22:17), we find references to the existence of Judaism, Christianity, Zoroastrianism, and the Sabi'in. While Judaism and Christianity continue to thrive today, Zoroastrianism and the religion of the Sabi'in have largely vanished. In Indonesia, alongside the six officially recognized religions, there are local belief systems that have come and gone, often influenced by the emergence of new religions that have stronger infrastructure and shifts in national politics. Some religions continue to develop, while others fade away, and new religions also emerge. This phenomenon can be understood through the lens of the iron law of evolution, which posits that a crisis acts as a selection process to ensure the survival of a religion.

Religions that can adapt to change are likely to survive, as demonstrated by the major world religions such as Islam, Christianity, Catholicism, Judaism, Hinduism, and Buddhism. In contrast, religions that fail to adapt are at risk of disappearing, as seen with the Zoroastrian and Sabian religions. Additionally, times of crisis can lead to the emergence of new religions, especially if established religions are unable to provide satisfactory answers to the challenges faced during such crises.

Natural Selection of COVID-19

The presence of COVID-19 poses a significant challenge for religions, perhaps one never before encountered. Places of worship, typically venues for congregational gatherings to worship God and foster a sense of solidarity, have had to be abandoned. Worship activities now take place in the confines of people's homes. Joint prayers, which are often viewed as a powerful means of combating crises, have proven ineffective against COVID-19. Even some non-negotiable religious doctrines require reinterpretation or may need to be set aside altogether, such as the suspension of Friday prayers for an indefinite period. This situation is particularly striking given that a hadith narrated by at-Tabrani states, "Whoever misses three Friday prayers without an excuse will be recorded as an infidel (nifaq/hypocrite)."

As of now, about six months after the emergence of COVID-19, it remains uncertain when the pandemic will come to an end. This situation means that places of worship, such as mosques, churches, temples, and synagogues will continue to remain closed, and people will still be prohibited from entering them. Homes have become new centers for worship, with religious services being conducted virtually. Given these circumstances, are places of worship still necessary? Are religious leaders still needed? And, if I may pose a provocative question, will traditional religions continue to exist? Alternatively, what new forms of spirituality might emerge from the challenges posed by COVID-19?

I need to communicate these questions to ensure that religious leaders are truly prepared to confront the uncertain situation following COVID-19. This crisis acts as a natural selection process; only those who can adapt will emerge from it.

Written by: Dr. Ahmad Salehudin, MA. He is a lecturer in the Department of Religious Studies, Faculty of Ushuluddin and Islamic Thought, UIN Sunan Kalijaga Yogyakarta. He also currently serves as the Secretary of the Indonesian Association for Religious Studies (ASAI) 2019-2024.