The Lack of Effectiveness in the Common App to the Current HIV Crisis

As an outsider who shares many values with sincere and faithful Christians, I am troubled with the apparent lack of effectiveness of their most common approaches to the current HIV crisis. The Christian ultimate objective of saving souls is not universally shared, and arguments from that perspective will not be persuasive to a general audience. However, even if we were all to agree to that goal, the current Christian approaches are allowing far to many bodies and souls to be taken by HIV. The approaches which Christians are taking toward this issue publicly [viz., to outsiders as well as co-religionists] will herein be considered.

The essence of the most typical arguments will be explored. The impact of same will be analyzed, critically. Alternatives will then be proposed. When pronouncements are made through the media and the popular press by Christians as Christians, the impact upon perception of the faithful is at least as great as upon the issue in question itself. It is possible to have an ethical position promulgated which has the potential of mass appeal without compromising any fundamental principles. Any pronouncements on an issue as critical as HIV must take into consideration the current cultural climate. Wanting of that, the risk of merely offending and the opportunity to reach a recalcitrant mind to a moral perspective is lost [as is the opportunity to save a lost soul.

It is also true that, a value-neutrall approach is also ultimately doomed to fail. Doors may be opened with a non-judgmental approach, but the root causes are not addressed. Popular opinion notwithstanding, HIV is a consequence of moral decisions. Yet, there is significant cadre of Christians who loathe to even suggest a moral cause and effect. Clearly the most favored approach is what I will call the compassionate non-judgmentall method. This is also most typically used by secular treatment facilities and is looked upon approvingly by the mavens of the popular culture. A typical example can be found in article generated by the AIDS National Interfaith Network. In it they proclaim that the enormity of the pandemic itself has compelled us to join forces despite our differences of belief. (ANIN 1) Further, we are told that AIDS is an affliction of the whole human family, a condition in which we all participate. (ibid)

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The assertion is then made that God does not punish with sickness or disease. (ibid) Now, if we agree that the Almighty is infinite and we, as individuals are finite, how can anyone make such a definitive assertion of the intent and method of Deity? This fallacy will be explored later; it is abused by advocates of several perspectives. The authors lay out their objectives: an emphasis on prevention for those not yet infected and non-judgmental care, respect, support and assistancel for those who are.

They are [committed to transform public attitudes and policies. (ibid 2) These [attitudes which are to be transformed are the sins of intolerance and bigotry. We are admonished to remember that AIDS is not a gay disease. (ibid) The policies [government?] which need such transformation are alluded to in the assertion that Deconomic disparity and poverty are major contributing factors in the AIDS pandemic and barriers to prevention and treatment. (ibid) Not included in this advocacy for prevention and leducation is any assessment in how the behaviors which transmit the disease may be major contributing factors.

Nowhere in this missive is the suggestion that any effective education might need to include what those who are infected may have in common and what could be learned from this. We are instead expected to take the leap that intolerance and bigotry and Deconomic disparity should be the focus of our efforts in the struggle against AIDS. Are we to suppose that even they actually believe this to be true? Do they really mean to imply that the original outbreak of HIV/AIDS and/or its continuation was caused by people who consider the behaviors which transmit the disease to be morally abhorrent? Also, there are places where HIV/AIDS are virtually unknown which have an essentially medieval socio-economic structure [viz. a great deal of economic disparity and poverty.]

The social mores in these traditional societies are as equally backward in comparison to ours as are their economic situations. How are we to assess that? Claudia L. Webster, a Board of Directors member of the United Methodist General Board of Global Ministries advocates what I would characterize as the practical approach. Church leaders are encouraged to facilitate discussion and education targeted toward adults, teens and children. Personal stories should be shared about

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