Creating a Spiritual Epidemic

This post originally appeared on Brethren Contemplative, where Dr. Jason Barnhart frequently writes devotional about Brethren thought, history and life.


In a February 12, 1919 editorial in The Brethren Evangelist, editor George S. Baer offered an encouraging word amid trying times. The world had suffered the crisis of World War I and now watched as the Spanish flu epidemic swept across the globe. Brethren congregations in the United States were not immune to the crisis.


World War I had taken the lives of 20 million people around the globe. The Spanish flu would end up taking roughly 50 million lives. Of that number, 675,000 were in the United States alone. It is believed that 10% of those who contracted the disease died.


Quarantines swept across the nation. Some lasted for 3-4 weeks while others lasted months. As restrictions were lifted, a resurgence of the deadly disease would sweep through the land deadlier than before. Each week, since the Evangelist was a weekly publication at that time, obituaries littered the final pages of the magazine. Optimism was giving way to despair as Brethren reflected on the casualties first of war and now of sickness to their neighbors and kinfolk alike.


Into that uncertainty, Baer took to writing an editorial to rally the Brethren in their outlook against the sickness. Playing off the language of “fludemic,” a vogue name for the Spanish flu pandemic, he penned an article entitled, “Creating a Spiritual Epidemic” as a way to manifest the presence of God among the scattered fellowship. He examined the spiritual outbreak of Acts 2 at Pentecost and ascertained points of application, what he termed “prescriptions,” for such a “spiritual epidemic” today.


First, Baer noted, Pentecost showed a harmony in the early disciples’ witness. There was a profound unity because there is “nothing that so surely and quickly makes one immune to the spiritual zeal and aims of another as discord.” Harmony is a foundational ingredient to a spiritual epidemic.


Second, the church at Pentecost got together. Baer is conspicuously silent on what this looks like amid a world that is quarantined. One can imagine that he encouraged the Brethren to stay in touch with letter writing. Though the physical distance was a challenge, spiritually the Brethren could still encourage one another. But the impulse to gather, Baer determines, is always an outgrowth of the working of the Spirit.


The third prescription of revival is an “infilling with the Holy Spirit.” Baer declares that “the one absolutely essential thing in the creation of a spiritual epidemic” is the work of the Holy Spirit. The Spirit’s movement is the epicenter of this spiritual quake.


As Baer examined Acts 2, he found the fourth prescription was that the church at Pentecost spoke: “at the direction of the Holy Spirit.” It is here that Baer’s words are quite prophetic for our time. He broadens our interpretation of “different tongues” and calls Brethren to “speak of different things” than the death and despair that marked much of the country. He calls Brethren to speak a “different tone” than their neighbors. In all of this, our different tones, topics, and languages will call attention to the transcendent One.


The fifth prescription of this epidemic is the “susceptibility to good contagion.” For an epidemic to occur, it must find carriers of the virus. These vessels must be receptive and able to sustain the life of the virus. A spiritual epidemic necessitates a people of loving obedience whose lives are marked by devotion to their Lord and their neighbor.


As such devotion is on display, naturally the sixth prescription will appear in that a crowd will emerge. Baer notes that “people go to the place that everybody is talking about.” In a world of uncertainty and crisis, the church was called not to talk solely about the flu but to change the conversation and lift up Jesus. The church could lead a national conversation by shifting the narrative away from death and pandemic to life and hope.


Such a shift in conversation would set the church apart and pique the interest of society as the seventh prescription would explain the church’s hope-filled posture in such dark times. There is a “holy mystery,” Baer observes, “revealed by transformed lives.” Crowds will gather to the “mystery of the spiritual.” Transformed lives are the greatest testimony of the truth we have in chaotic times.


When all of these prescriptions were heeded, the eighth and final ingredient would emerge. People would “hear the good news in their own tongue.” Light would pierce the darkness. Hope would conquer despair. The church would be an alternative to the world.



As we plod through the uncertainty of this latest global pandemic, I encourage you to find solace in our Brethren ancestors like George S. Baer. His call to harmony, togetherness, spiritual leadership, proclamation, witness, loving obedience, transformation, and Christ-centeredness is good work for us today. May we Brethren create a new spiritual epidemic in/for our world today.

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By the rude bridge that arched the flood, Their flag to April’s breeze unfurled, Here once the embattled farmers stood, And fired shot heard round the world. “Concord Hymn,” Ralph Waldo Emerson, 1836. This is true. The American Revolution was transformative. One hundred years later, poet James Russell Lowell celebrated the modest span as “era-parting.” As the Concord militia ran across the bridge chasing retreating redcoats, they ran from one era into another. This is also true. The United States was the first government founded on the principle that “all men are created equally.” To be sure, this noble concept was very imperfectly implemented, but nobody else, certainly not European monarchies, even pretended to believe it. On April 19 we rightly celebrate the 250th anniversary of Concord, the beginning of a war that led to American independence. But there’s more. The first shots were not fired across Emerson’s “rude bridge” but on Lexington Common. Here three British companies faced the village militia. Major John Pitcairn, the British commander, ordered the Massachusetts men to disperse. The militia captain, John Parker, seeing that his men were significantly outnumbered, ordered them to break ranks and leave. But before they could, somebody—we still don’t know who—shot, and the British spontaneously responded with heavy fire. Then, again without orders, they charged, shooting and bayoneting, including the wounded. Historians disagree over whether British officers encouraged the melee or futilely screamed for order. Almost certainly, however, redcoats cut down fleeing militiamen. It was more massacre than battle. This atrocity, not Emerson’s “shot heard round the world,” inaugurated a lengthy, difficult, brutal war. The War for Independence lasted eight years, the longest conflict in American history until Vietnam and now fourth behind Afghanistan, Iraq, and Vietnam. Civilians were targeted, casualties high, and prisoners, when taken, treated inhumanely. Lexington wasn’t the only time in the war when wounded and surrendering soldiers were assaulted; both sides did it, but more often the British. As people of faith remember Lexington and Concord, they can find three takeaways. 1. Injustice creates conflict. Identifying wrongs inflicted upon us comes naturally, but the call is to recognize injustice felt by others. The colonists had legitimate grievances: They were unrepresented in Parliament and taxed without their consent, a fundamental injustice. Logically, they demanded self-government. For ignoring American complaints, Imperial leadership lost some of its most valuable colonies, and its military endured high casualties. The lesson is that release for the captives and freedom for the oppressed are both the right thing to do—"Blessed are those who hunger and thirst for righteousness”—and pragmatic because of the problems they solve. 2. Similarly, bad things happen when people stop listening to each other. Mostly, this falls again on the British. Even a few months after Lexington and Concord, independence was still not mainstream among Americans, who probably would have accepted something short of full sovereignty. How might the history of the British Empire evolved if it had listened and applied the Golden Rule? Tone-deafness cost the British severely. Likewise, may we remember that most arguments have two sides. The Empire’s anger over the extensive property damage caused by the Boston Tea Party feels legitimate. Refusal to concede that the other side has a point or two often has significant practical cost, in this case further widening the breach between the Empire and its seaboard colonies. This is not to say that Jesus compromised his values, but he lunched with tax collectors and sinners and, presumably, listened. 3. Wars are easier to start than to stop. This includes labor (strikes) and trade wars. The great conflict that started on Lexington Green lasted much longer than anybody thought. In fact, there was little deliberation. Tensions escalated and anger boiled until violence erupted, and once the floodgates of war opened, it took eight years and rivers of blood spilled before they closed. Blessed are the peacemakers, for they are not only the children of God but, in practice, they rescue society and, especially, innocents from the suffering of war. In the long run society is best served by peace (and justice). Do justice, listen, and make peace: Put together, these lessons from Lexington are foundation stones of Christian behavior, and they equip Brethren to be the salt of the earth in tumultuous times. Steve Longenecker is Professor of History, emeritus, at Bridgewater College (VA). Photo by Donovan Reeves on Unsplash
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