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What can the D.C. church response to the 1918 flu pandemic teach us now?

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April 17, 2020

As World War I was ending, still another enemy was making its way toward the nation’s capital: the Spanish Flu. Between October 1918 and February 1919, an estimated 50,000 cases were reported in the District of Columbia; 3,000 D.C. residents lost their lives. At the peak of the pandemic, the D.C. government banned all public gatherings, including churches. How Christians responded provides some lessons and principles for responding to similar dilemmas in our own day.

The rising death toll 

The first active cases in the District were reported in September 1918. Between September 21–26, six people succumbed to the flu. By Sept. 27, three more people had died, and there were 42 new cases. From that point on, cases multiplied rapidly, and more deaths followed. By Oct. 4, after another spike in cases, city officials called for additional bans on public gatherings, including church services, playgrounds, theaters, dance halls, and other places of amusement.

The response of pastors

Washington, D.C., churches responded by calling an emergency meeting of the Protestant ministers on Saturday, Oct. 5. There, they “voted unanimously to accede to the request of the District Commissioners that churches be closed in the city.” The Evening Star reported the next day that the “Pastors Federation of Washington” would comply with and support the safety measures called for by the city. Their official statement said that the churches wanted to “place ourselves on record as cheerfully complying with the request of the Commissioners, which, we understand applies to all churches alike. We furthermore recommend that our people shall conduct in their own homes some form of religious worship remembering in prayer especially the sick, [and] our allied nations at war . . .” The churches that chose to continue to meet did so by obtaining permits for outdoor services rather than openly defying the order, though this was eventually banned by government officials.

Opposition to the ban on church gatherings 

Initially, churches were willing to comply with this ban because the virus and deaths were increasing. As the numbers began to decline near the end of October, churches started to advocate the ban to be lifted. On Oct. 25, an opinion piece in the Friday edition of The Star argued that churches should be transferred from the prohibited to the regulated class of gatherings, such as war workers in factories. The author listed two reasons:

  1. Because intelligent stringent regulation can prevent absolutely the crowding of the church edifices and can eliminate or reduce to a minimum the danger of germ distribution through such assemblages; and
  2. Because the purposes of church assemblages are such as to entitle them to be the very last to be absolutely forbidden by the civil authorities.

Similarly, the same group of pastors who had initially urged churches not to meet sent a letter to the health commissioner and sought, unsuccessfully, to obtain permission to gather for worship the following day. They were told by the commissioner that the government did not desire to keep the ban any longer than necessary to halt the spread of the virus. However, they indicated no move to lift the general ban on all public gatherings, including churches, theaters, and moving picture houses until the influence of the influenza had abated. 

Pastors in the area continued to express their disapproval as the number of cases and deaths declined. Further, they argued that the commissioner did not give adequate thought to the reality that the spiritual effects of the church (both prayer for healing and the normal rhythms of religious life) would be beneficial for the public. They argued that the continued ban in the face of the declining numbers represented “interfer[ence] with the freedom of religious worship.”

The ban lifted 

Then, on Oct. 29 the commissioners released an order to lift the ban. According to the D.C. health officer, Dr. Fowler, conditions were such now that he felt assured by the fall in the death rate and the reduction in the number of new cases that “it was safe to open the churches this week [Thursday] and the opening of the theaters, schools, and other public gathering places Monday.” A few churches placed advertisements in the Wednesday, Oct. 30, edition of The Star announcing the resumption of services. For instance, Calvary Baptist Church announced that it would be resuming its midweek prayer meeting on Thursday, Oct. 31, as well as regular services on Sunday, Nov. 3.

On that first Sunday, the Reverend J. Francis Grimke preached a powerful sermon that was later published and distributed, “Some Reflections: Growing Out of the Recent Epidemic of Influenza that Afflicted Our City.” In the sermon, Grimke acknowledges that there was “considerable grumbling” on the part of some regarding the closing of churches. However, he offered a defense of the ban on gatherings:

“The fact that the churches were places of religious gathering, and the others not, would not affect in the least the health question involved. If avoiding crowds lessens the danger of being infected, it was wise to take the precaution and not needlessly run in danger, and expect God to protect us.”

In conclusion, the influenza of 1918 provides an example of how churches in Washington, D.C., responded to a public health crisis and government orders to close churches. During one of the worst epidemics to ever hit our country, churches respected the directives of the government for a limited time out of neighborly love and in order to protect public health. Even when churches began to disagree with the commissioners’ perspective, they continued to abide by their orders. This demonstrates a place for freedom of speech and advocacy while respecting and submitting to governing authorities.

This article was originally published at 9Marks and is republished with permission.

Caleb Morell

Caleb Morell is a pastoral assistant at Capitol Hill Baptist Church and an M.Div. student at The Southern Baptist Theological Seminary. Read More by this Author

Article 12: The Future of AI

We affirm that AI will continue to be developed in ways that we cannot currently imagine or understand, including AI that will far surpass many human abilities. God alone has the power to create life, and no future advancements in AI will usurp Him as the Creator of life. The church has a unique role in proclaiming human dignity for all and calling for the humane use of AI in all aspects of society.

We deny that AI will make us more or less human, or that AI will ever obtain a coequal level of worth, dignity, or value to image-bearers. Future advancements in AI will not ultimately fulfill our longings for a perfect world. While we are not able to comprehend or know the future, we do not fear what is to come because we know that God is omniscient and that nothing we create will be able to thwart His redemptive plan for creation or to supplant humanity as His image-bearers.

Genesis 1; Isaiah 42:8; Romans 1:20-21; 5:2; Ephesians 1:4-6; 2 Timothy 1:7-9; Revelation 5:9-10

Article 11: Public Policy

We affirm that the fundamental purposes of government are to protect human beings from harm, punish those who do evil, uphold civil liberties, and to commend those who do good. The public has a role in shaping and crafting policies concerning the use of AI in society, and these decisions should not be left to those who develop these technologies or to governments to set norms.

We deny that AI should be used by governments, corporations, or any entity to infringe upon God-given human rights. AI, even in a highly advanced state, should never be delegated the governing authority that has been granted by an all-sovereign God to human beings alone. 

Romans 13:1-7; Acts 10:35; 1 Peter 2:13-14

Article 10: War

We affirm that the use of AI in warfare should be governed by love of neighbor and the principles of just war. The use of AI may mitigate the loss of human life, provide greater protection of non-combatants, and inform better policymaking. Any lethal action conducted or substantially enabled by AI must employ 5 human oversight or review. All defense-related AI applications, such as underlying data and decision-making processes, must be subject to continual review by legitimate authorities. When these systems are deployed, human agents bear full moral responsibility for any actions taken by the system.

We deny that human agency or moral culpability in war can be delegated to AI. No nation or group has the right to use AI to carry out genocide, terrorism, torture, or other war crimes.

Genesis 4:10; Isaiah 1:16-17; Psalm 37:28; Matthew 5:44; 22:37-39; Romans 13:4

Article 9: Security

We affirm that AI has legitimate applications in policing, intelligence, surveillance, investigation, and other uses supporting the government’s responsibility to respect human rights, to protect and preserve human life, and to pursue justice in a flourishing society.

We deny that AI should be employed for safety and security applications in ways that seek to dehumanize, depersonalize, or harm our fellow human beings. We condemn the use of AI to suppress free expression or other basic human rights granted by God to all human beings.

Romans 13:1-7; 1 Peter 2:13-14

Article 8: Data & Privacy

We affirm that privacy and personal property are intertwined individual rights and choices that should not be violated by governments, corporations, nation-states, and other groups, even in the pursuit of the common good. While God knows all things, it is neither wise nor obligatory to have every detail of one’s life open to society.

We deny the manipulative and coercive uses of data and AI in ways that are inconsistent with the love of God and love of neighbor. Data collection practices should conform to ethical guidelines that uphold the dignity of all people. We further deny that consent, even informed consent, although requisite, is the only necessary ethical standard for the collection, manipulation, or exploitation of personal data—individually or in the aggregate. AI should not be employed in ways that distort truth through the use of generative applications. Data should not be mishandled, misused, or abused for sinful purposes to reinforce bias, strengthen the powerful, or demean the weak.

Exodus 20:15, Psalm 147:5; Isaiah 40:13-14; Matthew 10:16 Galatians 6:2; Hebrews 4:12-13; 1 John 1:7 

Article 7: Work

We affirm that work is part of God’s plan for human beings participating in the cultivation and stewardship of creation. The divine pattern is one of labor and rest in healthy proportion to each other. Our view of work should not be confined to commercial activity; it must also include the many ways that human beings serve each other through their efforts. AI can be used in ways that aid our work or allow us to make fuller use of our gifts. The church has a Spirit-empowered responsibility to help care for those who lose jobs and to encourage individuals, communities, employers, and governments to find ways to invest in the development of human beings and continue making vocational contributions to our lives together.

We deny that human worth and dignity is reducible to an individual’s economic contributions to society alone. Humanity should not use AI and other technological innovations as a reason to move toward lives of pure leisure even if greater social wealth creates such possibilities.

Genesis 1:27; 2:5; 2:15; Isaiah 65:21-24; Romans 12:6-8; Ephesians 4:11-16

Article 6: Sexuality

We affirm the goodness of God’s design for human sexuality which prescribes the sexual union to be an exclusive relationship between a man and a woman in the lifelong covenant of marriage.

We deny that the pursuit of sexual pleasure is a justification for the development or use of AI, and we condemn the objectification of humans that results from employing AI for sexual purposes. AI should not intrude upon or substitute for the biblical expression of sexuality between a husband and wife according to God’s design for human marriage.

Genesis 1:26-29; 2:18-25; Matthew 5:27-30; 1 Thess 4:3-4

Article 5: Bias

We affirm that, as a tool created by humans, AI will be inherently subject to bias and that these biases must be accounted for, minimized, or removed through continual human oversight and discretion. AI should be designed and used in such ways that treat all human beings as having equal worth and dignity. AI should be utilized as a tool to identify and eliminate bias inherent in human decision-making.

We deny that AI should be designed or used in ways that violate the fundamental principle of human dignity for all people. Neither should AI be used in ways that reinforce or further any ideology or agenda, seeking to subjugate human autonomy under the power of the state.

Micah 6:8; John 13:34; Galatians 3:28-29; 5:13-14; Philippians 2:3-4; Romans 12:10

Article 4: Medicine

We affirm that AI-related advances in medical technologies are expressions of God’s common grace through and for people created in His image and that these advances will increase our capacity to provide enhanced medical diagnostics and therapeutic interventions as we seek to care for all people. These advances should be guided by basic principles of medical ethics, including beneficence, non-maleficence, autonomy, and justice, which are all consistent with the biblical principle of loving our neighbor.

We deny that death and disease—effects of the Fall—can ultimately be eradicated apart from Jesus Christ. Utilitarian applications regarding healthcare distribution should not override the dignity of human life. Fur- 3 thermore, we reject the materialist and consequentialist worldview that understands medical applications of AI as a means of improving, changing, or completing human beings.

Matthew 5:45; John 11:25-26; 1 Corinthians 15:55-57; Galatians 6:2; Philippians 2:4

Article 3: Relationship of AI & Humanity

We affirm the use of AI to inform and aid human reasoning and moral decision-making because it is a tool that excels at processing data and making determinations, which often mimics or exceeds human ability. While AI excels in data-based computation, technology is incapable of possessing the capacity for moral agency or responsibility.

We deny that humans can or should cede our moral accountability or responsibilities to any form of AI that will ever be created. Only humanity will be judged by God on the basis of our actions and that of the tools we create. While technology can be created with a moral use in view, it is not a moral agent. Humans alone bear the responsibility for moral decision making.

Romans 2:6-8; Galatians 5:19-21; 2 Peter 1:5-8; 1 John 2:1

Article 2: AI as Technology

We affirm that the development of AI is a demonstration of the unique creative abilities of human beings. When AI is employed in accordance with God’s moral will, it is an example of man’s obedience to the divine command to steward creation and to honor Him. We believe in innovation for the glory of God, the sake of human flourishing, and the love of neighbor. While we acknowledge the reality of the Fall and its consequences on human nature and human innovation, technology can be used in society to uphold human dignity. As a part of our God-given creative nature, human beings should develop and harness technology in ways that lead to greater flourishing and the alleviation of human suffering.

We deny that the use of AI is morally neutral. It is not worthy of man’s hope, worship, or love. Since the Lord Jesus alone can atone for sin and reconcile humanity to its Creator, technology such as AI cannot fulfill humanity’s ultimate needs. We further deny the goodness and benefit of any application of AI that devalues or degrades the dignity and worth of another human being. 

Genesis 2:25; Exodus 20:3; 31:1-11; Proverbs 16:4; Matthew 22:37-40; Romans 3:23

Article 1: Image of God

We affirm that God created each human being in His image with intrinsic and equal worth, dignity, and moral agency, distinct from all creation, and that humanity’s creativity is intended to reflect God’s creative pattern.

We deny that any part of creation, including any form of technology, should ever be used to usurp or subvert the dominion and stewardship which has been entrusted solely to humanity by God; nor should technology be assigned a level of human identity, worth, dignity, or moral agency.

Genesis 1:26-28; 5:1-2; Isaiah 43:6-7; Jeremiah 1:5; John 13:34; Colossians 1:16; 3:10; Ephesians 4:24