Abstract
The human immunodeficiency virus (HIV) since its genesis has continued to affect a large number of the population in the African region and has caused exponential deaths. At the same time, new infections have been reported in South Africa. However, religion as a vehicle of change through the institution of the church has been acting on the contrary, since it discourages the use of condoms (one of the most effective ways to prevent HIV) and moralising the pelvic area in its characterisation against the commandment of God. Such a perspective has largely been drawn from the Christian doctrine(s). We argue that in its condemnation and moralisation of the virus, the church, through its pastors, engaged in biblical discourse (preaching).Contribution: The article applies a qualitative phenomenological approach and system theory as theoretical lenses. Furthermore, the article locates the study within Christian communities located in Thulamela Municipality, Limpopo province. It proposes Christian practices that can be useful in combating the virus.
Highlights
The response of the church across denominations to the human immunodeficiency virus (HIV) and acquired immunodeficiency syndrome (AIDS) epidemic has varied
The superordinate theme on pastors practices concerning HIV and AIDS emerged with the following two themes: practices that contribute to the reduction of HIV and improve quality of life of people living with HIV (PLWH), and practices that perpetuate the spread of HIV and related death
This theme focuses on pastors’ practices that contribute to the reduction of HIV and improve the quality of life of PLWH
Summary
The response of the church across denominations to the human immunodeficiency virus (HIV) and acquired immunodeficiency syndrome (AIDS) epidemic has varied. It has been argued that part of the stigmatisation phenomenon has largely been how the various denominations engaged in biblical discourse through their condemnation of people living with HIV (PLWH). This resulted in those infected with the virus either knowing or unknowing to resist testing for HIV. Put, this led to those living and those not knowing to be unwilling to disclose their status or seek testing. The question arises: to whom were these stigmatisation addressed? we will briefly discuss the technologies (negative and positive) that the pastors engaged in regarding the HIV and AIDS epidemic
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