Faith communities exert a powerful influence on the life of their members, and studies are needed about how they may be able to influence young people's attitudes regarding sexuality and HIV prevention. Data were collected through a self-administered questionnaire from young people (811), aged 15-24 years, affiliated to the Roman Catholic Church, the Lutheran Church and the Assemblies of God. The majority of participants perceived themselves at risk of HIV infection (53 %). Premarital sexual abstinence was the most frequently (88 %) reported prevention message, followed by faithfulness (23 %), HIV testing (18 %) and condom use (17 %). Furthermore, religious affiliation was associated with education on sexuality and HIV in youth groups, with better information given to members of the Lutheran and Catholic churches. Faith communities need to strengthen their capacity to educate young people in a more holistic way about sexuality and HIV prevention.
Since religious messages on life style have a strong impact in South Africa, it is important to assess how they relate to the situation for young people at risk of HIV infection. Nine focus group discussions were conducted with youth (n = 62), aged 13-20 years, from the Roman Catholic Church, the Lutheran Church, and the Assemblies of God. Young people were ambivalent toward sexual contacts since these generally were expected to be part of a relationship even though the church condemns premarital sex. Girls perceived the moral norms to concern them more than the boys for whom sexual needs were more accepted. These moral barriers lead to lack of information about protection and may increase the risk of HIV. The realities young people facing should be a major concern for the faith communities.
The church in South Africa faces a new challenge—the HIV/AIDS pandemic, which claims the lives of people in its communities and congregations every day. Until recently, the church remained silent or, worse still, adopted a theology that contributed to the stigma and discrimination faced by those who are HIV-positive. Increasingly, this theology is being questioned, as church leaders take a more positive public stance on education, prevention, care, support, and lobbying for treatment. Yet a mainstream, contextual theology that acknowledges and supports people living with HIV/AIDS, offering them Christian hope and acceptance, still remains to be formulated for South Africa.
It has previously been argued that the HIV epidemic is the new kairos in South Africa. The Circle of African Women Theologians has been at the forefront of theologising this crisis, particularly as it affects viiomen. This article seeks to analyse the HIV work of six South African Circle writers namely, Denise Ackermann, Christina Landman, Madipoane Masenya, Sarojini Nadar, Miranda Pillay and Beverley Haddad. The focus of this analysis revolves around the "degrees of separation and practices of solidarity" inherent in their work. The first part of the article deals with each theologian in turn. It then identifies common threads and differences in their work employing the methodological framework of African women's theology as outlined by Sarojini Nadar and Isabel Phiri. The article concludes with a discussion of the particularities of the South African women's theological project and argues that the work of these six women does not deal sufficiently with 'difference" or "solidarity" thus limiting their influence on the political HIV project
A series of semi-structured interviews on HIV prevention were conducted with South African clergy with pastoral and liturgical responsibilities from the Roman Catholic Church, the Lutheran Church and the Assemblies of God. The interviews were tape-recorded, transcribed verbatim and analysed by interpretive descriptive analysis. Three themes indicative of church leaders' approach to HIV prevention among youth emerged: dilemmas in breaking the silence on HIV and AIDS; ambivalent HIV-prevention messages from church leaders to young people; and gender differences in HIV-prevention messages. While church leaders had taken steps to overcome the stigma, the dilemmas of balancing theological understanding with resistance from their congregations presented a complex scenario. Ambivalence to HIV prevention concerned whose responsibility it was to educate young people about HIV; talking about sexuality in public; pre-marital abstinence and condom use; and resistance from congregation members towards HIV prevention. Finally, findings indicated a discrepancy between church leaders' belief in gender equality and the HIV-prevention messages they verbalised, which appears to burden girls.
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