Blog Archives

Book review: The Burdens of Disease: Epidemics and Human Response in Western History

J. N. Hays. The Burdens of Disease: Epidemics and Human Response in Western History. Rutgers, 2003.

During the coronavirus epidemic of 2020, I decided to pull this book off my shelf and read it. I’m glad I did, since it approaches the history of epidemics and disease in Western civilization from a historical and social perspective, explaining how society reacted to such epidemics as the Black Death, leprosy, typhus, cholera, tuberculosis, smallpox, polio, the flu epidemic of 1918, and AIDS. Hays traces the history of how physicians, governments, religion and common people responded to these epidemics. In particular, he gives a history of the development of modern medical science.
Although the book was written long before the international crisis of COVID-19, many lessons in his book will be of interest to readers today. He sees epidemic as a social issue, not just a medical issue, because it affects all of society.
Religious views toward disease have often been a factor. During the bubonic plague (Black Death) of the late Middle Ages, people often thought God was punishing them, and groups of “flagellants” even drew their own blood to atone for sins, assuming the role of Jesus’ sacrifice. Diseases like syphilis and AIDS were especially associated with sexual sin, but also tuberculosis (formerly called “consumption”) and polio were associated with the immorality in filthy slums, until the presence of these diseases among the rich and famous reframed attitudes. Hays tends to be negative toward religious faith, saying the scientific revolution “undercut traditional Christian orthodoxy” (p. 88), although he does not explain how, and later admits that the devout Christian scientist, Isaac Newton, appealed to “the very first Cause, which certainly is not mechanical” (p. 99). On the other hand, Hays also points out the limitations of science, holding in the mirror of irony the bold claims of scientists in 1872 that “men will master the forces of Nature” (p. 213) and in 1955 a news writer’s claim that “man one day may be armed with vaccine shields against every infectious ill that besets him” (p. 240).
Hays shows how disease was used and abused by the powerful, particularly governments, sometimes to protect, and sometimes to control. Italian city-states often quarantined people during the bubonic plague in an attempt to stop the spread of disease, much to the chagrin of businessmen and churches not allowed to meet or trade. Governments cleaned up slums, installed sanitary running water and garbage collection, and required vaccinations, all with a view to better health. However, democracies that valued personal freedoms struggled with this approach, as cities like Hamburg, Germany about 1900 were reluctant to impose vaccinations against the liberties of its people, until the city saw evidence of its effectiveness. City officials in San Francisco denied the existence of plague in Chinatown in 1900, calling it a “scare” and made it a felony to tell the news (p. 183). Governments fighting in World War I suppressed the news stories of the flu epidemic of 1918-19, so as not to divert attention from the war effort, thus it was nicknamed “Spanish flu” because Spain, a non-combatant in the war, reported on it freely. The darkest story of disease was the use of eugenics and euthanasia by Nazi Germany, which considered Jews “diseased” and also exterminated “the tubercular, the homeless, those unwilling or unable to work, and criminals of many sorts” (p. 287). Perhaps the most sinister destruction was the elimination of most of the Native American population by diseases that were brought by Europeans to the New World.
Socially, Hays discusses how social isolation protected people from epidemics in the Middle Ages, when people rarely travelled outside their own villages, and the Black Death only occured after cities arose in Europe and trade developed from nation to nation. He notes that major advances in transportation such as steamships and railroads provided opportunities for plagues to spread rapidly as travel from continent to continent was reduced to days, not giving viruses time to die before they spread to new victims.
Social changes also occurred for the better to prevent disease, as it became socially accepted to take baths, wash hands frequently, drink pastuerized milk, and it became socially unacceptable to spit or sneeze in public, or smoke tobacco in public. One wonders what social changes may occur after our current epidemic, but that is likely the subject of another book.

Saturday, Day of Waiting

Article copyright by Bob Rogers.

Like Wednesday of Holy Week, nothing is recorded in the Gospels about what happened on Saturday. However, we know about the day because Mark 15:42 tells us that they buried Jesus before sundown on Friday, so they could rest on Saturday, the Sabbath. Nothing more is recorded until Mark 16:1 tells what happened on the first day of the week, which was Easter Sunday. (Matthew 27:62-66 does record that on Saturday, the Roman governor, Pontius Pilate, agreed to post guards at the tomb of Christ.) Saturday was a day of waiting and wondering what would happen next. They had no idea anything good was going to happen the next day. They just had to wait on the Lord.

Isaiah 40:31 (KJV) says, “They that wait upon the Lord shall renew their strength.” Psalm 27:14 says, “Wait for the Lord; be strong and take heart and wait for the Lord.” Saturday, the day of waiting, teaches us to wait on the Lord. Waiting can be excruciatingly hard.

We have all agonized waiting. Maybe you waited to get a job or get a promotion or get a date or get an important phone call or get a test result. Right now, the whole world is waiting—waiting for the coronavirus pandemic to subside. Many of you are sheltered in place, worried about your health, worried about your job, wondering when this will all end. This kind of waiting is very, very hard. This was how the disciples felt that Saturday before Easter when they waited. They wondered what was next, and they did not expect it to be good. After all, their leader had been arrested and crucified.

The Hebrew word for “wait” in Isaiah and Psalms is a word for a chord, or rope. The idea of the word is that God has thrown us a rope, and asks us to hold on, because He has the other end. That’s why “wait” in Isaiah 40:31 is also translated “hope” or “trust.”

What’s more, you and I know the rest of the story. We know that on Easter Sunday, they got news more wonderful than they could ever imagine, because Christ arose!

That is why we who are followers of the Risen Christ can wait on this Saturday, because we are Easter Sunday people. We can wait on the Lord, for even when we don’t know what the future holds, we know Who holds the future—His name is Jesus, and He has already conquered sin and death and the grave and hell.  We can wait in the uncertainty of Saturday, because tomorrow is a certain Sunday!

A Biblical defense for online worship

As the COVID-19 coronavirus spreads around the world, government agencies are encouraging people not to gather in large groups, including movie theaters, concerts, sports events and houses of worship. However, many Christians have questioned whether it is appropriate for the government to tell them not to meet for worship. I believe there is solid Biblical grounds for Christians to meet only online for a season. Here are five reasons:

Online worship is meeting together! Hebrews 10:25 says not to forsake meeting together, which is why so many churches are meeting online! God’s word is still being preached, and Christians are staying in touch through this venue. Insisting that meeting together can only be allowed a certain way in times of crisis is legalism. Jesus said to worship in “spirit and truth” (John 4:24), and the apostle Paul reminds us to avoid legalism, living by the Spirit, not the letter (Romans 2:29). The good news is, that in today’s world, a small church with one cell phone can broadcast for free on Facebook Live. We can still gather together!

Online worship doesn’t tempt God. The devil tempted Jesus to jump from the pinnacle of the temple, to show His faith that the angels would protect Him. Jesus responded, “Do not test the Lord your God” (Matthew 4:5-7; Deuteronomy 6:16). COVID-19 is a highly contagious disease; risking exposure is not a faith that pleases God; it is tempting God.

Online worship is sound judgment. Yes, 2 Timothy 1:7 says God doesn’t give us a spirit of fear, but the same verse also says that God gives us sound judgment. Every medical expert in the world advises people to avoid physical gatherings right now. Let’s use sound judgment and listen to the experts.

Online worship is good citizenship. Romans 13:1-4 tells believers to submit to the governing authorities, who work for our good. Our government agencies have asked this of us for our good. This is not a religious persecution—people of faith are not being singled out. Online worship shows our respect for both God and the government.

Online worship shows love to our neighbors. Jesus reminded us in Matthew 22:39 that the second greatest command is to love our neighbors. If we insist on our rights to meet in groups, and then infect many around us who spread it to others in our neighborhood, we have violated this command. Don’t think this is not a real possibility. Just one patient, known as “patient31,” attended Shincheonji Church of Jesus, a mega-church in Daegu, South Korea, and she exposed 1,160 people at the church, which led to 2,418 people being exposed around that church’s neighborhood. Online worship is a way to love our neighbors.

Admittedly, online worship or even worship while “social distancing” should not be promoted as a permanent replacement for gathering physically together. After all, the Lord’s Supper just isn’t the same without being in the same room (although my church is going to observe the Lord’s Supper simultaneously online). Ecclesiastes reminds us that there is a “season for everything,” including “a time to embrace and a time to avoid embracing” (Ecclesiastes 3:5b). In this “time to avoid embracing,” online worship is a way for the church to, as my pastor, Dr. David Whitten says, “love God, love people, and serve both.”