Is the church being obedient?

Some comments on these two posts:

http://theologicalsushi.blogspot.com/2020/04/stop-conspiracy-theories-about-covid-19.html

http://theologicalsushi.blogspot.com/2020/04/is-church-being-most-obedient-it-can-be.html

i) Regarding the first, I'm not sure what Hodge is alluding to with respect to conspiracy theories. Does he mean the suspicion that COVID-19 is a hoax? Or does he mean the suspicion that the gov't response is cover to suppress Christianity? 

ii) To begin with, some Democrat officials have made it clear that they are using the crisis as a pretext to target and discriminate against Christians. So that, in itself, isn't paranoid.

iii) There is, though, the question of how far we can generalize from those examples. It's not so much that the intention of the containment policies is to single out Christians. Because the containment policies are general, they have the effect of shutting down public worship because they restrict social gatherings generally, of which church services are a subset. 

iv) When, however, public officials distinguish between essential and nonessential goods and services, and when they demote public worship to a nonessential good and service, that exposes their irreligious bias. They think Christianity is, at best, something to be tolerated. 

Then there's Hodge's statement that:

The truth is that if you do not have all of the information that the government does and have expertise in the right disciplines of medical research in order to assess that information correctly so that you would come to a correct conclusion of what is going on, then wisdom dictates that you zip your lip about it, not go off spouting whatever theory "might" be true.

i) To begin with, while medical expertise should be one source of information in formulating a public policy to deal with the pandemic, that's not the only relevant sphere of expertise. The risk assessment must not only take the projected harm of the pandemic into account, but the unintended consequences of a containment policy with regard to economic collapse. 

ii) And the idea that we should just trust public officials because we don't have all the information the government has is woefully gullible. During this crisis, many public officials have shown themselves to be reactionary, shortsighted fools who have no idea what the solution is, but just want to be seen as saviors. 

i) Regarding the second post, what I've seen is the opposite of  what Hodge has seen. Evangelical leaders stampeding to agree with public health officials, with very little pushback. 

ii) Regarding the risk of public worship, I don't have anything new to say. Hodge's objection is one-sided. It's a stock objection. I've responded in detail to that objection. Hodge hasn't engaged my arguments.

I'm not suggesting that he has any obligation to interact with my arguments, and his post was not specifically directed at anything I've written. My point is simply that I don't find his objection persuasive because I've dealt with that stock objection, and since he offers no counterargument, it's unconvincing. To be persuasive, he'd need to refute my counterargument.

Again, it's fine with me if his objective was never to engage my side of the argument. But it leaves my side of the argument untouched. 

iii) Hodge's principal argument is that physical fellowship was more necessary for 1C Christians (and even back then it wasn't absolute) than it is for 21C, hitech Christians who can achieve the same goals through technology. 

There's certainly a grain of truth to what Hodge says. To some degree the activities of the church as described in the NT reflect what was possible in the 1C. When we apply these principles to the 21C, we can adapt and update them to our own situation. We don't have the same limitations. And part of fidelity is to take advantage of resources which were not available to 1C Christians. 

iv) The question, though, is whether physical fellowship is just a timebound convention that can be replaced by the electronic church–or something essential to the communal dimension of Christianity. 

To take a comparison, artificial insemination can take the place of conjugal relations, and there are situations where artificial insemination is justifiable, but the mere fact that we have that alternative doesn't mean artificial insemination should replace conjugal relations in marital life. The normative practice is sex between husband and wife. Artificial insemination is an exception due to extenuating circumstances.

v) Hodge himself doesn't seem to think the electronic church ought to be a permanent substitute for public worship, but instead a necessary yet temporary compromise during the pandemic. And I myself am not adverse to reasonable compromises during the pandemic. 

But that pushes the question back to what is a reasonable compromise? How temporary is temporary? Hodge's analysis suffers from the myopic fixation on risk factors, as if that's the only salient consideration, as if nothing happens in public worship to offset and compensate for risk factors, as if there are no blessings distinctive to public worship which will be sacrificed by suspending public worship. Why have public worship at all unless God assigns some distinctive supernatural blessings to public worship? 

vi) As far as I can tell, Hodge has a very authoritarian view of church eldership. Ironically, he absolutizes 1C church eldership while relativizing 1C church fellowship. So he's quite selective about updating his theological principles. But surely it could be argued that 21C Christian laymen are in a very different situation in relation to church elders than 1C Christian laymen. In the 1C, illiteracy was widespread. Private copies of the Bible were rare. To some degree Christians could rely on living memory of the ministry of Christ. Many 1C elders were either eyewitnesses to the public ministry of Christ or disciples of the apostles. But that situation can't be replicated in the 21C.

By contrast, literacy is almost universal among 21C Christians in the West. Many are colleges graduates. Every layman can own a Bible. Every layman can read Bible commentaries and systematic theologies. They can read whatever the pastor can read. An elder doesn't have a unique source of theological information. Elders and laymen are in the same boat. So why is Hodge's view of the lay/elder dynamic frozen in the circumstances of the 1C when he's so flexible about public worship?