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Chapter Seven: The
Christian Response to AIDS
David Candy was a fantastic singer, pianist and composer. The
Mt. Zion Missionary Baptist Church band, choir, and touring ensemble
owed their existence and high quality of music to David and his
unceasing efforts. David had a full-time job at the hospital, but
he was also taking correspondence Bible study to become ordained
in his church. His official title was Minister of Music.
But David had not always been such a model Christian. He had never
used street drugs, but did go through a period, while serving in
the military, where he was a fairly heavy binge drinker and was
promiscuous sexually.
In his job as a nursing assistant, David had always been known
as a hard worker. He always found work to do, even when it would
have been easier to relax. Lately, however his supervising nurse
noted that David complained frequently of not feeling well, having
sore feet, and being tired. He had called in sick on more occasions
in the last year than he had in the previous ten.
Then the secret was out. David had AIDS-Acquired Immune Deficiency
Syndrome. His malaise and fatigue were due to this, and his sore
feet were due to a painful neuropathy associated with this. His
frequent sick days were due to his recurrent infections.
David left work soon after the news was out, and died in less than
a year. His friends and co-worker had confused thoughts. Did he
recklessly expose sick patients to his virus? Did he take advantage
of them by staying on at work as long as he did? If he as such a
holy preacher type how did he come down with this sexually transmitted
disease? Finally, were they as compassionate as they might have
been?
Hemophilia A ran in the Brown family. Jeremy Brown had several
male ancestors with the disease. He had been a relatively health,
happy baby, but as he became more active he began bleeding into
his muscles and joints. By the time he was eight he had received
hundreds of transfusions and home infusions of Factor VIII. By the
time he was ten, he tested positive for HIV.
When the principal at Southside Elementary learned of Jeremy's
disease he arranged a meeting with the family. He had already spoken
with the Health Policy Coordinator for Jessamine County, and knew
that Jeremy was not particularly contagious. Jeremy's teacher was
in on the conference as well, and Mr. Simms and Mrs. Lasher assured
the Browns that Jeremy could continue to attend Southside with very
minor restrictions.
The educators had not counted on the public reaction. As the word
got out, the gossip mill churned. Phones were ringing and emails
flew back and forth. A week later an organized protest of angry
parents barred the entrance to school. If the administrators were
not going to protect their children, they would take things into
their own hands. Jeremy was not wanted here, and the demonstrators
made no bones about it. If the principal did not remove Jeremy from
Southside, none of their children would be attending.
After the judge ordered the parents to cease and desist, Jeremy
returned to classes. Everywhere he went in the building, however,
children whispered, pointed and stared. Jeremy sat alone in the
lunchroom. Students gave him wide berth in the hallway. "He's
probably a faggot," one whispered, loud enough for Jeremy to
hear. "My mom says that all this talk about 'Hemophobia' is
just a smoke screen."
"Don't let him breathe on you," said another. "You
never know when one of those virus bugs might jump out and get you."
Jeremy sat alone day after day in the lunchroom. He cried himself
to sleep at night. What had he done to deserve this? He prayed daily
that God would give him a friend, but in the two years at Southside
no one ever walked him home from school, invited him to their parties,
or played with him on the playground.
"Them homosexuals deserve what they get!" shouted Robert
Jones. "This is God's curse raining down on them for their
evil ways."
Daniel Boorman nodded. The Bible said to let the damned go to hell.
They knew better than to abuse nature. "I'll help you put up
those posters around town," he said. The bright red posters
with white letters said: "Let Them Die…Don't Waste County
Funds on Gays with AIDS."
When Dan got home that night he was surprised to find a letter
from his son John in the mailbox. He had not heard from John in
several years. The last time John and Dan had spoken would be seared
in his memory forever. John screamed at his father: "Your "Holy
Roller" fundamental would-be church wouldn't love a sinner
if they met one. But they never will, because they're too busy patting
their own backs and hiding from the Evil World. Well I have had
enough. I ain't putting up with it no more!" And with that
he slammed the front door. The windows shook in their frames as
he stomped off the porch.
John left town that night, and Dan heard nothing from his son for
the next eleven years. Now Dan held his letter, post-marked from
San Francisco. "Dear Dad" it began. "I would not
be writing you, except with Mom and Sarah dead, you are all the
family I have left. I thought I was doing okay out here in California,
but the last few months I haven't been feeling well. The doctor
confirmed my worst fears yesterday. After ten years in the Gay community
here, I have come down with that virus that attacks the immune system.
Could I come home and talk to you about things? He says I am pretty
far along and may not have long to live…"
Dan's whole body convulsed with sobs, and he dropped the letter
from his hands as he fell to the floor. How could he have been so
wrong?
Before 1982 AIDS was virtually unknown. There were a few scattered
reports about homosexual Haitian immigrants with unusual tumors
on their legs that died fairly acutely due to overwhelming infections.
It seemed that their bodies just couldn't fight off the bacteria.
The epidemic initially grew slowly, but yearly more patients were
diagnosed with Human Immunodeficiency Virus (HIV), which in its
full-blown clinical expression was Acquired Immune Deficiency Syndrome
(AIDS).
Most common among homosexual men, and initially seen almost exclusively
in this setting, it soon was also diagnosed in women who were sexually
active with bisexual men, children born to such women, hemophiliacs,
and persons who were infected via shared needles in intravenous
drug use. Some doctors, nurses, and health care workers even contracted
the disease through contact with contaminated blood products.
In 1985 the total cost of AIDS was $380 million. It is estimated
that by 2000, the cost will rise to nearly $20 billion. (John K.
Iglehart, "Financing the Struggle against AIDS," NEJM,
July 16, 1987, 317:180-184.) While new medicines seemed to prolong
the time from original diagnosis to death, nothing seemed to offer
a cure for the disease.
Some pastors saw this disease as a just judgment of God against
sinful sexual activity, and preached this philosophy from their
pulpits. The media were quick to publicize this harsh judgmental
message and typify all Christians like this. Other groups, however
worked hard to be the healing Body of Christ to these poor and dying.
The homosexual community was active in spreading the news of the
dire need of those with AIDS, and with proclaiming the hypocrisy
they saw in the Christians who refused to help care for the dying.
In the process, the Gay community, over less than two decades became
much more of a mainstream, legitimate force in the minds of many
Americans, and the term "Religious Right" came to stand
for harsh judgmentalism. What had become of the followers of Jesus-known
for his love of lepers, Samaritans, beggars and prostitutes?
What does the Bible say about situations like this? Let's look
and see.
Scripture and Discussion Questions
Deuteronomy 24:14,15,19-22
Leviticus 20:13
Romans 1:24-27
Matthew 5:43-48
Luke 6:37,38
Luke 10:25-37
Luke 17:11-19
John 4:1-42
1) Does the Deuteronomy passage, above, shed any light on what
our attitude toward the sick and dying should be? Does this apply
even if these persons are unrepentant of their sinful lifestyle?
2) Leviticus 20:13 is sometimes quoted as proof that God hates homosexuality.
Does the context of this verse make any other important point?
3) Romans 1 and its apparent condemnation of homosexuality is explained
by some in the Gay community as an indictment against promiscuous
behavior, and not homosexuality, per se. Does this follow from the
passage?
4) The Gay community, by and large, have been very critical and
hateful toward people in evangelical circles. Are they appropriate
in feeling the way that they do? Whether they are or are not appropriate,
what is our response supposed to be toward them?
5) Luke 6:37 is quoted as a reprimand against any Christians who
speak against the Gay lifestyle. Is that what this passage is saying?
Defend your answer.
6) The "Good Samaritan" probably reached across class,
ethnic and religious lines to serve the man traveling from Jerusalem
to Jericho. When was the last time your reached across similar lines?
Do you think that you ever act like the Levite or the priest in
this parable?
7) Many people in the first century felt that lepers were afflicted
with their disease due to their own sin. Miriam was punished with
leprosy in Numbers 12:9-16. Do you believe that persons with AIDS
are being justly punished for their evil ways? Do we generally receive
punishment in this world for our sins?
8) The Samaritan woman that Jesus spoke with was clearly immoral.
Jewish men were not to speak with unknown women. How is it that
Jesus could break this taboo, and do so with this immoral person?
Does this prompt you to any action?
9) What other scripture passages pertain to this discussion?
10) Should your church be heading up fund drives to assist people
with AIDS in your community? Are there any volunteer or hospice
opportunities for helping people with AIDS in your town?
Comments
1) The David Candy vignette raises some interesting questions.
There are situations when a person's desire for privacy conflicts
with the public's need for safety. There are some situations where
the courts have already decided that physician-patient confidentiality
should be broken if direct danger is posed to another person.
2) Many Homosexual activists state that because the Christian community
does not believe that homosexual relationships are God-ordained,
we are "homophobic" and hateful. A bumper sticker reads:
"Hate is Not a Family Value", implying that Family Values
people, Christians, who do not approve of them, are hateful.
3) It might prove interesting and helpful for your group to discuss
ways that your church can love persons while still maintaining Godly
standards of life style.
4) It might prove stimulating to discuss ways that we can encourage
our children to reach to other children who are on the social fringe
at their schools. Christ always showed special concern for the socially
and economically disenfranchised.
5) Many secular leaders espouse condom distribution and needle exchange
programs a way to combat AIDS. There is no convincing proof that
condom availability has cut down on venereal disease or pregnancy.
6) AIDS in Africa makes the U. S. problem seem minor. Some evangelistic
groups are beginning major initiatives to rescue the continent of
Africa. See if you can find any information regarding efforts that
your denomination is making in this cause.
7) Tony Campolo and Chuck Colson have both written some good things
about helping people with AIDS. Homosexual activists consider Campolo
a compassionate person even while he never approves of their life
style. It is often extremely difficult to hate the sin while still
loving the sinner.
8) Mother Teresa is another example of a Godly person known for
her concern for the unlovable. Yet, at a White House breakfast she
looked President and Mrs. Clinton in the eye and condemned abortion.
She was able to love sinful persons while hating sin.
9) There are some strong Biblical parallels between leprosy in Christ's
time and AIDS today.
PRAYER REQUESTS: As you close today's
lesson together, pray that God will help you find the discernment
to love all sinners while you still resist sinful behavior. Pray
that God will speak to you about needy persons that you should be
ministering to, even if this may mean crossing ethnic, cultural
or religious lines.
For Further Reading:
The financial impact statistic and some of the background information
for this chapter is taken from Robert Orr, M.D., David Biebel, D.Min.,
and David Schiedermayer, M.D., Life and Death Decisions (Grand Rapids,
Michigan: Baker Books, 1990). This relatively short book gives a
brief overview of Christian bioethical decision-making, and then
tackles several of the most compelling dilemmas. An easy evening's
reading, this book is entertaining yet informative.
American Academy of Neurology. Report of the American Academy of
Neurology on the ethical role of neurologists in the AIDS epidemic.
Neurology 1992:42;1116-1117.
The chair of this committee, Dr. Ronald Cranford, is known for
his liberal, relativistic approach to neurologically oriented ethical
issues. This position paper, however, is full of good ideas. (It
does encourage the use of condoms, but so did C. Everett Koop, M.D.)
Stephen E. Lammers, AIDS and the Professions of Healing: A Brief
Inquiry, in On Moral Medicine, edited by Stephen E. Lammers and
Allen Verhey, 2d ed., (Grand Rapids Michigan: William B. Eerdmans
Publishing Company, 1998).
Edmund D. Pellegrino and David C. Thomasma (with the editorial
assistance of David G. Miller), The Christian Virtues in Medical
Practice (Washington, D. C.: Georgetown University Press, 1996).
Drs. Pellegrino and Thomasma are revered and read not only by Roman
Catholic scholars and clinicians, but by the wider Christian and
humanist audience as well. Chapter six, "Charity in Action:
Compassion and Caring" reminds us that Christ has called us
to have compassion on all humanity, and particularly on those who
are ill. We cannot escape our calling to care for the ill, even
those with self-inflicted illness.
David L. Schiedermayer, M.D., House Calls, Rounds, and Healings
(Tucson, Arizona: Galen Press, Ltd., 1996). Dr. Schiedermayer reflects
poetically on his long clinical career. "Christmas on the AIDS
Ward," pg. 63, reminds us of Christ's love for all.
HIV/AIDS offers some unusual concerns for doctors and patient confidentiality.
When, if ever, is it appropriate for a physician to break confidentiality
in regard to highly communicable and lethal diseases? Scott B. Rae
and Paul M. Cox, Bioethics-A Christian Approach in a Pluralistic
Age, (Grand Rapids, Michigan: William B. Eerdmans Publishing Company,
1999), discuss this thorny issue.
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