Integrating HIV&AIDS in
Theological Education Curriculum

Tomas Maddela^[1] and A. Wati Longchar^[2]

There are many things that can be said about the last years of the 20th Century. One is that it was the beginning of the "Age of AIDS." While many other events are also noteworthy, it is hard to overstate the impact of the Human Immuno-deficiency Syndrome (HIV) which leads to the Acquired Immune Deficiency Syndrome (AIDS) upon the bodies, minds, and souls of people around the world. Dr. Victor Mary Ortega, program advisor for UNAIDS in the Philippines, stated its impact glibly, "In many countries around the world, the impact of AIDS has been felt and univocally demonstrated. This global pandemic has reduced life expectancy, overloaded health systems and reversed countless development gains."

In this Age of AIDS, there are too many bodies racked with pain. It has been said that before the end of this year, between 40 to 100 million people will be infected, 10 million of whom will be children. Our minds are assaulted by statistics and realities that we can scarcely comprehend. Our responses range from a denial that we will never be touched by AIDS to a near panic or hysteria that people with AIDS are a threat to our own health. Our souls are challenged by the dreadful reminder that all of us are mortal � even when young and seemingly invincible.

For Christians, there is another challenge for the soul: how to respond � as Christians � to this Age of AIDS? Christians believe in the interconnectedness of humankind. When one of us experiences pain, we all do. Paul the Apostle, using the image of the Church as the Body of Christ, asserts that the hand cannot say to the eye, "I don�t need you." As Christians, we cannot say to those who are infected with the HIV&AIDS virus, "We don�t need you."

The disturbing thing about AIDS is that opening ourselves to those most affected by this disease means acknowledging and becoming concerned about some people who have not always been the recipients of our love and concern: gay men, intravenous drug users, people of color, prostitutes, the poor, other people�s children. These people often face rejection from their own families and friends and the communities in which they work and interact. In addition, they are often faced with a terrible lack of adequate health care, especially toward the end of life. If we believe that all of us are children of God and that we need one another, then what does the AIDS pandemic call us to do as Christians?

Many people probably believe that they will never be affected by AIDS. They dwell in the �safe� Never-Never-Land of believing that this disease only affects people in someone else�s family, in some other neighborhood, in some other socio-economic group, in some other country. The fact remains that before too long (and sooner than they want to admit) they will all probably either be infected or affected by AIDS. Some may not learn what they need to know to protect them from infection, or they may make the choice, consciously or unconsciously, not to follow known guidelines � and they may become infected with the HIV and AIDS virus. Others may receive an anguished phone call from their child (or grandchild, niece, or nephew, etc.) reporting the tragic news of infection. Others may have a beloved next-door neighbor, babysitter, colleague, boss, pastor, organist or best friend who shares the sad news.

Three consultations in Bangalore (India), Yangon (Myanmar) and Manila (Philippines) were organized by ETE-WCC/CCA for theological professors to help them integrate HIV&AIDS concerns in the ministry of theological education, training and formation. They are responsible in many ways for people who might think of AIDS only as an intellectual possibility, and yet who want to understand a bit more about this affliction. They acknowledge that AIDS is a problem for "us" and not just "for them" and they ask the theological questions: Where is God in the midst of this global threat? Where is God�s will being done, and by whom? How do we fit AIDS into our understanding of God�s goodness and grace? What would God have us do in response to this pandemic?

We cannot underestimate the fact that religion permeates every aspect of its members� lives as shown in beliefs and convictions that influence and affect the kinds of decisions they make in responding to daily problems, difficulties and concerns. Religion plays a critical role in shaping and re-shaping people�s perceptions, attitudes, values and behaviors in the social, economic and political spheres, among others, of human existence. Indeed, the church and religious-based organizations can be significant agents of social change. Their reach or scope of influence and active relationship among their members are features that enable them to perform this function.

However, not many institutions concerned with theological education, training and formation of ministers stress this role of the church and religious-based groups in educating and informing their members about HIV&AIDS, and inculcating values to prevent their becoming vulnerable to the disease. We have yet to develop courses or modules for future leaders of the church on varied issues arising from the phenomenon of HIV&AIDS with a firm theological grounding.

The three consultations were organized to fill in this lacuna in most programs of theological education, training and formation. It is envisioned that through this, the participants from selected institutions of theological education in Asia will be able to:

1. Develop modules that can be utilized as teaching tools in the integration of HIV&AIDS education in various courses/subjects of theological schools, with seminarians, future church ministers, pastors and leaders as target groups.
    

2. Provide correct and accurate information about HIV&AIDS, eliminate misconceptions or wrong notions about the disease, and help in the formation of positive and compassionate views and attitudes toward people with HIV&AIDS, considering the strategic role they will play in value-formation activities of the churches in communities.
    

3. Theologically define and clarify the role of the church in the prevention and control of the disease, care and support of people with HIV&AIDS, and in the fight against discrimination, stigmatization and marginalization of those infected and affected with HIV&AIDS.

Much work has to be done in the area of education about HIV&AIDS virus, its transmission and prevention among our own school constituents. We are more concerned, of course, about empowering our constituents in understanding HIV&AIDS theologically so that they would know how to effectively minister to people who are afflicted by this dreaded disease or at least educate their respective congregations on a more Christian way of dealing with it.

With all the other pressing concerns in the world, why take time to reflect on the AIDS pandemic? With all the responsibilities we already have for our students that our schools impose on us, why add another, seemingly distant one? Let us offer several possibilities.

Confronting AIDS and reaching out to people living with AIDS calls us to be in relationship with people in our communities, countries, and the world who live somewhat "on the edges." These are the very people to whom Jesus would very likely minister and with whom he would associate, if his incarnation had happened in our modern time. Jesus was always reaching out to those on the fringes of society � whether a leper, a prostitute or a tax collector, scorned by their societies and religious institutions. Thus, it can be said that in the 20th century, doing AIDS work is doing God�s work.

Examining our attitudes and beliefs about the AIDS pandemic may well prepare us for the day when we get the call from a son or daughter or relative or friend about having acquired the virus. If that moment comes, we may be overwhelmed by confusion, anger, fear and prejudice � complicated by the fact that this circumstance has befallen someone we love. It may serve as an act of preparation that we learn, think, talk and pray about HIV&AIDS before it becomes a part of our lives and our students� lives. Having done so, we may be able to react or respond in ways that are indeed compassionate and Christ-like, rather than being fearful, condemning and punitive.

Even if we believe that we will never be personally touched by HIV&AIDS, we live in a world which is profoundly affected by it. There is no question that the extermination or death of six million Jews during the Second World War has had a dramatic and profound impact on our lives, sensibilities and values in the ensuing years. All of us have had to cope with the guilt we feel about why something wasn�t done sooner, by more people, by Christian people. And what would we be thinking in decades to come about why Christians were so apathetic about 40-100 million people dying of AIDS? It is right then that we develop and implement a curriculum that is an opportunity to explore what we might do as Christians in response to the HIV&AIDS pandemic.

Most TV sitcoms we watch have erroneously led us to believe that any problem can and ought to be solved in a half-hour. No matter how the AIDS statistics grow, no matter how pressing the situation may be, the general public persists in thinking that we are "done" with AIDS. The fact is we are NOT done with AIDS. We may have put it aside, we may have wanted it to go away, but it persists and it will soon impact our lives in one way or another. The curriculum then offers an opportunity to survey the AIDS landscape, to connect with it personally on a feeling level, to reflect on it in the light of Scriptures and our respective traditions, and to ask what our Christian response might be.

HIV is a critical test for our faith and it demands our commitment to building a sustainable community and fullness of life since it is rooted not merely in the health and physical spheres but also in the lifestyle, social perspectives, attitudes and individual behaviors and practices.

Asia is one of the most affected regions by this pandemic. Many NGOs and ecumenical partners are involved in and have done substantial work in awareness program, capacity building program, and theological reflection on HIV&AIDS. But theological institutions have a long way to go in breaking their silence on this issue. When we evaluate the syllabi of theological colleges in Asia, we will discover that virtually none of the theological schools offer a course related to the HIV&AIDS problem. Courses on biblical studies, religion and culture, pastoral care, theology and ethics do not provide adequate space to reflect theologically on this pandemic. When people with HIV&AIDS suffer isolation from friends and family members, when they are denied medical treatment, when they are dismissed from job, schools, and public places, when they are judged as cursed by God, why do Christian ministers often remain silent? While the stigmatization and marginalization of people with AIDS take place in our society and churches, why do Christian ministers continue to remain silent?

The ignorance and misconception show in the indifferent attitude, failure, and lack of perspective in ministerial formation program of our colleges. Theological educators have not taken the issue of HIV&AIDS seriously in our theological education. Since HIV&AIDS has already taken root and is fast spreading in Asia, `silence� in theological education will contribute not only to the spread of the pandemic in our societies, but also to the prejudice, pain and marginalization of people living (and dying) with the virus. Serious efforts have to be made to integrate the problem in theological education curriculum. This will ensure that HIV&AIDS prevention and care and support ministries are mainstreamed. Integration of HIV&AIDS in theological curriculum will help equip students with necessary skills and attitudes to serve their churches and society more effectively in the struggle against the pandemic. It will also assist learners in understanding the role of the church and community to stand up to the challenges of HIV&AIDS.

Various approaches can be used to incorporate HIV&AIDS issues into a theological curriculum. One strategy is to revise the entire course offering to ensure that global AIDS is related to every subject being offered. Thus, Bible, theology or preaching shall highlight HIV&AIDS along with the central discipline being taught. This approach requires every course in the curriculum to be changed and there are many valid reasons why this is not viable for most theological institutions and institutes. A second approach is to create a special degree program within a particular department that focuses on global AIDS. This might happen in the area of practical theology, ethics, pastoral care, or some other program. Not all seminaries, however, have the necessary resources, size, or faculty to achieve such an objective. A third method is to introduce a single course or series of courses appropriate to the context and resources of the theological institution or college. Such an approach draws upon the interest and experience of persons available in a particular setting. The faculty member could be from any discipline of academic studies or a person with expertise in the field of HIV&AIDS.

A group of Asian theological educators met in Bangalore, Yangon and Manila and prepared a possible module for theological colleges/seminaries in Asia. Teachers who intend to use the module are free to modify according to the need of one�s context and situation. We are thankful to the World Council of Churches for allowing us to modify HIV&AIDS Curriculum for Theological Institutions in Africa in the development of this module. Since the complete version of the module is now being prepared for publication, we are only giving a taste of it in the following description:

Curriculum Goals
This curriculum seeks to:

• Reduce and finally eradicate the spread and impact of HIV&AIDS in Asia.

• Strengthen the churches� role and capacity to respond to the HIV&AIDS pandemic.

• Equip Christian workers with necessary education, training and formation to serve their churches and society more effectively in the struggle against the HIV&AIDS pandemic.

• Increase the capacity of students of theological institutions in designing, implementing and monitoring HIV&AIDS prevention, care and support intervention programs in their communities.

• Raise Christian leadership that stands up to the challenge of HIV&AIDS.

General Objectives

• Equip learners and church workers with adequate knowledge and information about HIV&AIDS.

• An understanding of the complex personal, medical, social, cultural and religious dimensions of HIV&AIDS.

• Assist Christians and their leadership to fully maximize their own potential and internal resources such as the Bible, theology, church traditions, Asian religions and cultural traditions, and develop a wholesome value system in the fight against HIV&AIDS.

• Enable learners to cultivate positive attitudes towards those infected by reproductive health behavior.

• Assist learners to understand the role the church and community should play in meeting the challenges of HIV&AIDS.

• Empower learners with analytical skills to have a deeper understanding of social factors (poverty, forced migration, gender inequality, class, race, national instability and international relations) behind the spread of HIV&AIDS especially in Asia.

• Develop an appreciation of the vital role that persons living with HIV&AIDS have had and are having in the struggle to combat the pandemic.

• Encourage ways they can personally become involved in addressing global HIV&AIDS.

• Institutionalize HIV&AIDS prevention, care and support of Persons with AIDS and People living with AIDS in theological and pastoral institutions.

• Raise Christian leadership and a church that is seasoned to serve in its social context and to meet the pressing needs of its people.

• Explore the role that church and other faith-based organizations can have in addressing the pandemic.

Five Units
The curriculum is divided into five units. The first unit, "Understanding the Nature of HIV&AIDS", provides an introduction to the issue starting with gender and sexuality, facts on the virus, prevention and control, and human rights-related concerns. The second unit, "Biblical Teachings", seeks to explore various biblical perspectives to disease, healing and compassion to assist the church and its leadership to assume an effective approach to HIV&AIDS prevention and care. The third unit, "Towards a Theological Understanding of HIV&AIDS", explores how the available theological frameworks and analytical tools can equip the church and its leadership for effective ministry in HIV &AIDS contexts. The fourth unit, "Christian Response to HIV&AIDS", seeks to impart skills of care through counseling. The fifth unit, "Program Development and HIV&AIDS", seeks to equip the church and its leadership with skills of effective leadership, management, and mobilization.

Notes:

1. The Very Rev. Tomas Maddela is the Dean at St. Andrew�s Theological Seminary, Philippines.

2. Rev. Dr. A. Wati Longchar is Consultant on Ecumenical Theological Education for Asia/Pacific, a joint program of the World Council of Churches and Christian Conference of Asia.