GBGM > Health & Welfare Ministries > HIV/AIDS Focus Papers

The African-American Church & AIDS

Focus Paper #30, August 1996

Contents: About This Issue | Inevitable That They Will Succeed | Ten Keys to Church-Based Ministry | Worship Resources |

This paper is Part Two; See also Part One.

Focus Paper Index | 1989 | 1990 | 1991 | 1992 | 1993 | 1994 | 1995 | 1996 | 1997 | 1998 | 1999 | 2000 | 2001 |

About This Issue

Dear Network Members:

Focus Paper #30 features an article based on an interview conducted with Dr. Stephen Thomas on developing models of HIV/AIDS ministries within the African-American church. Much of the context for his remarks center on the National Black Church Week of Prayer for the Healing of AIDS which is a successful model developed by The Balm in Gilead, Inc. in New York City.

His insights are clear and provide the basis for hope that as this pandemic continues to broaden, the African-American church in general will continue to respond in a caring and compassionate manner modeled through the ministries of the Balm in Gilead.

In addition, we have included worship resources taken from Who Will Break the Silence: Liturgical Resources for The Healing of AIDS. These resource examples are only a few of those you will find the book which is available in limited quantities from Health and Welfare Ministries.

Rev. Charles Carnahan, Executive for HIV/AIDS Ministries

Inevitable That They Will Succeed

by Wesley S.T. Niles (Thuthi)

This article is based on excerpts from an interview with Stephen B. Thomas, Ph.D., in March of 1996. Dr. Thomas is Associate Professor of Community Health and Director of The Institute for Minority Health Research in the Rollins School of Public Health of Emory University in Atlanta, Georgia. The general topic for the interview was "HIV/AIDS ministries models in the African-American Church".

Text followed by an asterisk (*) indicates that such text was taken from the interview with Dr. Thomas.

History

Jesus' example of ministering to the sick certainly calls upon all peoples to minister to one another in the midst of the human immunodeficiency virus (HIV) and Acquired Immuno Deficiency Syndrome (AIDS). African-American Church ministries, some struggling and some thriving, have responded to the HIV/AIDS crisis with prayer, ongoing discussion, social analysis, empirical research, education, compassion, and community action. Often, though, "the African-American Church as a family has denied"* that their brothers and sisters have died from AIDS. Instead, those deaths have been reported as deaths from pneumonia or opportunistic infections. Too often, those who have AIDS have been shunned by their loved ones and by the church.

To some extent, the consequences of HIV have been buried, systematically kept from the eyes and ears of many in the community, in the family. The secrecy and silence ease the pain of some, yet they do little to dispel fallacies and fears associated with HIV and AIDS. One fallacy being that HIV only infects gay men and intravenous drug users.

What are the facts? HIV can be transmitted from one person to another via exchange of bodily fluids (HIV-infected semen and HIV-infected vaginal secretions), via blood-to-blood contact (HIV-infected blood transfusions and intravenous drug use), and through intrauterine transmission (from HIV-infected mother to child before birth).

With HIV, the inescapable fact is that none of us are invulnerable. People's exposures to HIV are not always within their control or consent. People who have unknowingly received HIV-infected blood products have been exposed to the virus. Some who have been raped are HIV+. Some who have been accidentally stuck with HIV-tainted medical equipment are HIV+. Some doctors may have been exposed during the course of bloody surgeries. For many, saying that someone else "asked for it" or "just shouldn't have been doing those things" is a sub-conscious way to deny that they are vulnerable also.

"Since 1981, over 500,000 Americans have been reported with AIDS, and at least 300,000 of these people have died."* Emphasis should be placed on the word "reported". The actual numbers of both HIV+ individuals and AIDS-related deaths are certainly much higher. Particularly alarming for the African-American community is a report that they are six times more likely to have AIDS than whites and two times more likely than Hispanics⁽¹⁾. Clearly then, preventive education must be the priority, and this education must deliver medical information in addition to addressing cultural issues.

"Stigmas around drugs and homosexuality are the engines that have driven the [African-American Church] community into denial"* of the fact that all people are susceptible to HIV, and then by consequence, AIDS. Basically, the barriers to HIV/AIDS prevention in the African-American church are the same as in the African-American community, since "the African-American church is the 'bell weather barometer' of African-American thought."*

As the past 15 years of AIDS-related deaths have ticked away, many of the "surviving brothers, sisters, mothers, and fathers"*, have made it more and more difficult for people to remain silent about the catastrophe unfolding around them. Dr. Thomas believes that by "giving human face to the tragedy...death is a powerful motivator for behavior change, but it's obviously very costly." Dr. Thomas' research has shown that knowing someone who's died of AIDS makes people less likely to stigmatize others with AIDS and "more likely to be involved in AIDS support activities"*. Subsequently, "the denial is being broken down".*

Dr. Thomas says, "From our own research we know that prevention works."* The group thought to be hardest hit at first, homosexual men, has seen decreasing yearly numbers of new cases being reported. This may be linked mostly to medical education focused on prevention of HIV transmission.* Therefore, though currently "among blacks the numbers are sky-rocketing"*, he hopes that culturally sensitive ministry, which emphasizes prevention, will positively impact the African-American church and the African-American community at large.

Vision

Two HIV/AIDS ministries models which have been promoted in the African-American church since 1993 and 1989, respectively, are The Black Church National Day of Prayer for the Healing of AIDS and The Annual Harlem Week of Prayer for the Healing of AIDS.⁽²⁾ The Balm in Gilead, Inc., created them. Among many valuable things, both of these models emphasize prevention of HIV transmission through prayer, education, and mobilization of clergy and congregations.⁽³⁾

In 1995, The Balm in Gilead, Inc., published the book, Who Will Break the Silence?: Liturgical Resources for The Healing of AIDS. This book "was designed to be a part of the tradition of the church--there's liturgy to bring people to a shared vision of the African-American church's response to HIV."*

"The National Black Church Week of Prayer for the Healing of AIDS"* is a new HIV/AIDS ministry which is modeled after both The Black Church National Day of Prayer for the Healing of AIDS and The Annual Harlem Week of Prayer for the Healing of AIDS. Projected to commence annually on the first Sunday in March, it will stress culturally competent education geared towards prevention of HIV transmission.

The National Black Church Week of Prayer for the Healing of AIDS will be piloted, from March 2nd until March 8th, 1997, in Atlanta, GA; Macon, GA: Kansas City, MO; Cleveland, OH; Raleigh-Durham, NC; Albuquerque, NM; and Nashville, TN.*

It is "focused on changing social norms so that it becomes acceptable [for someone living with AIDS] to stand up in church and say, 'I want to be in the prayer circle'."* Similarly, this ministry aims "to make it possible for the minister to address HIV/AIDS issues from the pulpit"* without admonishment from the congregation or fear of losing employment.

Action

The implementation of The National Black Church Week of Prayer for the Healing of AIDS will be via the collaboration and supportive effects of the Institute for Minority Health Research, Rollins School of Public Health, Emory University; The Balm in Gilead, Inc.; The Ark of Refuge; the gospel music industry; and Harlem and its richness as a community.* The United States' Centers for Disease Control and Prevention (CDC) is further enabling these efforts by granting an award to The Rollins School of Public Health through the CDC's 502 Initiatives. These initiatives are "focused on building the capacity of important social systems and networks to do AIDS education and prevention."* As principal investigator, Dr. Thomas will evaluate the fusion of those two existing HIV/AIDS ministries models and the implementation of that hybrid on a national scale, piloted originally in those seven sites.

"The Harlem Renaissance of the 1920's and 1930's was a period of intense African American literary and intellectual activity centered in Harlem, New York City.⁽⁴⁾ Some of the greatest contributions to African-American culture in literature, art, and music emerged from Harlem and the Harlem Renaissance.* Harlem "is the fertile ground out of which the African- American experience finds expression and is diffused throughout the culture."* Thus, Dr. Thomas says, "For the Harlem Week and National Day to have their roots in Harlem, it is inevitable that they will succeed." Likewise, a hybrid of those models, the National Week, "came out of the heart and soul of the community; it came from Harlem. We will move out of denial into a proactive embracing of people with HIV disease."*

The National Black Church Week of Prayer for the Healing of AIDS has also been informed by the "Black Church Family Project"⁽⁵⁾. In the northern U.S.A. this project's random sample of 635 Black churches revealed eight characteristics associated with doing community health outreach: size of the church, denomination, age of the structure of the church, economic class of the membership, ownership of the church (own vs. rent), number of paid clergy, whether or not they had other paid staff, and education level of the minister. Further analysis found that church size greater than 400 members and a masters degree or higher educational level for pastors were the best predictors of which churches were involved in community health outreach. According to these two factors, 76% of the 635 black churches were able to be classified correctly.* Therefore, Dr. Thomas and his colleagues are "encouraging seminaries and schools of public health to collaborate with each other"* in the education of pastors.

When asked to comment on United Methodist Churches, Dr. Thomas said, "In the Methodist Church they were more likely to be involved in community health outreach than any other churches." Generally, "we'd see a positive response in the Methodist Church to health, and since AIDS is a health issue we'd expect a positive response to AIDS"* as well.

The Black Church Family Project has significantly influenced the personnel requirements of the seven local planning committees for the National Black Church Week of Prayer for the Healing of AIDS. They must include someone from the faith community, someone living with HIV, someone representing gospel radio/ the gospel music industry, someone from the mass media, someone representing a school of theology or seminary, someone from a local or a state department of health, someone from the AIDS prevention planning council, and someone from the grassroots AIDS advocacy community."* The hope is that committees encompassing a broad range of disciplines and experience will be better able to promote a wholistic approach to healing.

During the National Black Church Week of Prayer for the Healing of AIDS, each day will have a different theme. There is a tentative calendar (see box) being promoted already, but individual churches are being encouraged and given the space to have the themes play themselves out as is appropriate to the local context. The ultimate hope is that these days will be planned in ways that allow people to voice what is heaviest on their hearts, to discuss, and to debate if necessary; all within a non-threatening environment.

As implementation of The National Black Church Week of Prayer for the Healing of AIDS moves forward, let us close with the assurance of Dr. Thomas, "I'm not discouraged, I'm hopeful!" Let us not be discouraged, let us be hopeful!

Worship Resources

Scripture Passages

Isaiah 53:4,5; Matthew 6:14, 15; Matthew 9:12; Matthew 11:28; Matthew 11:28; Matthew 25:37-40; and James 2:17

May we continue to remember that God is our ultimate source of strength and love as we minister in the midst of HIV and AIDS.

Sending Forth

Text: Hebrews 12:1-3

Theme: The Ancestors

One: Since we are surrounded by so great a cloud of witnesses,

All: Since so many have gone before us, lived before us, died before us,

One: Let us also set aside every weight and sin that clings so closely.

All: We let go of pride, of shame, of denial. We will break the silence.

One: Let us run the race set before us.

All: The ancestors need us to finish the task. Our children need us to finish the task.

One: Look to Jesus and finish the race.

All: We look to Jesus and go forth with our ancestors and with our children until the joy comes for all. Amen.

Call to Commitment

Text: Mark 1:40-45

Theme: Commitment

One: Church, we are the Body of Christ.

All: We are the Body of Christ, living with AIDS.

One: If we choose, we can make a difference.

All: If we choose, we can contribute to the healing of AIDS,

One: In our homes, in our church, in our community,

All: In our bodies, in our minds, in our spirits.

One: Our sisters and brothers, our parents and children are infected with HIV.

All: Our community is living and dying with AIDS.

One: If we choose, the blocks to healing can be removed.

All: We choose compassion. We choose to respond.

One: Will you respond with your money, with your time, with your love?

All: We are the Body of Christ. We choose to respond that AIDS may be

healed. We pray and act for the healing of AIDS.

Paraphrase of Psalm 147:1-5

Unison: Praise the Lord! How good it is to sing praises to our God; for God is gracious, and a song of praise is fitting.

One: The Lord builds up the neighborhood. God brings the rejected, the forsaken, the homeless. God brings in the abandoned, the abused, the orphans.

All: Who are we pretending not to see?