University of Stellenbosch








HIV/AIDS ALIENATION:
BETWEEN PREJUDICE AND ACCEPTANCE


Chapter 5
The Theological Implications of Applying Christ's Mandate
To Love in the Context of HIV/AIDS 











JANET L. BROWN

Dissertation presented for the Degree of Doctor of Theology
At the University of Stellenbosch







Promoter:  Professor H. JURGENS HENDRIKS

April 2004

Chapter 5 The Theological Implications of Applying  Christ's Mandate to Love in the Context of HIV/AIDS	140
5.1  INTRODUCTION	140
5.1.1  God's Communicable Attribute of Love as it relates to the HIV/AIDS crisis.	145
5.1.2  The Significance of Christian Love	148
5.2  LOVE AS THE PRIMARY MOTIVATOR OF LIFE	149
5.3  EFFECTS RESULTING FROM A MISUNDERSTANDING OF THE NATURE OF LOVE	150
5.4  LOVE IS DISTORTED AS DEMONSTRATED BY THE CHURCH AND INDIVIDUALS	152
5.4.1  Alienation	153
5.4.2  Estrangement	155
5.4.3  Prejudice	160
5.4.4  Theological implications for alienation, estrangement and prejudice	165
5.4.5  The role and influence of clergy in the faith community	167
5.5	LOVE AS GOD'S PLAN FOR THE FAITH COMMUNITY	170
5.6	LOVE DEMONSTRATED - DOING THEOLOGY IN THE HIV/AIDS CRISIS	173
5.7	LOVE CAN BUILD WHERE THE ENEMY HAS DESTROYED	174
5.7.1	AIDS Opens Love Opportunities to Share Jesus Christ	177
5.8	DEVELOPMENT OF THE PRAXIS PROCESS IN THE LOCAL CHURCH	178
5.9	SUMMATION:  LOVE (GOD) IS THE ANSWER	182

Chapter 5
The Theological Implications of Applying 
Christ's Mandate to Love in the Context of HIV/AIDS


5.1  INTRODUCTION
In the preceding chapters, the focus has been upon the diaconiological approach of society at the macrolevel of the world, with particular attention then turning to the ecclesiastical approach at the macrolevel of the church in general as it has addressed the crisis of HIV/AIDS that enveloped it.  As a whole, it has been demonstrated that the church has mournfully missed the mark (1.1.1) as it sought to be a lighthouse of hope and compassion to those suffering from this dreaded scourge; and has instead developed the perception by most of those suffering with HIV/AIDS and their surrounding circle of family and friends, as cold, judgmental, uncaring, and unloving - holding no promise for them (Greyling 2003).  
In the initial chapters of this dissertation, broad vantage points such as the response of the church in general as it regarded the HIV/AIDS pandemic have been inductively addressed from the human perspective.  Chapter three examined the generalized and unique attitudes of people within this larger sphere with efforts to observe the conceptualisation, or the thought processes involving the HIV/AIDS phenomenon in Sub-Saharan Africa.  In chapter four, attention was contexualised to understand the Malawian mindset and how attitudes have been formulated concerning the issue of HIV/AIDS.  It is now time to look at HIV/AIDS and the issues that surround it from the divine perspective.  How does the crisis of HIV/AIDS touch the heart of God?
Theological methodology will be explored in this chapter, with particular emphasis on the role of the local faith community as it seeks to develop its own contextual ecclesiology in relation to its understanding of Christ's command to love one another.  This will be done with particular focus on how that mandate for the church to love, applies to the current HIV/AIDS epidemic.  Using the theological hermeneutic described earlier in this work (1.5); this chapter will approach the theological aspects of love and its counterfeits from this evangelical framework.  In relation to the methodology discussed in 1.4.10, this chapter endeavours a correlational hermeneutical dialogue by contrasting the 'exegesis' of the context, described in chapters 2 - 4, with an interpretation of the normative source of Scripture (1.4.10.5) and identity (1.4.10.1).  The theological implications of Christ's mandate to love are related to the attitudinal problems of the AIDS context.
In the beginning chapters of this research, the historical responses of the Church as the body of Christ and His representative here on earth have been examined.  Examining the reaction of the church as it responded to this crisis, one does not see the attribute of love immediately shining forth; yet it is that very attribute of love, if no other that should be used descriptively when depicting the qualities of the church.  Following the ecclesiastical and historical chapters dealing with the contextual situation in Africa came chapter four, which focused on various customs and traditions as described relating to Malawi in particular within the context of dialogue concerning the HIV/AIDS situation.  Even in these circumstances, which oftentimes seem so far from the concept of love, the underlying issue of love and acceptance amongst ones family and peers is the motivating factor leading to the disastrous practices described.
This chapter will address the theological challenges of the church as it deals with an anthropological approach on the microlevel of person (Heitink 1999:88), seeking ways to communicate the love of God in the individual setting.  As the church interprets its position and role in the present crisis, it evaluates and restructures its response thereof as a hermeneutical activity.  The faith community is therefore a community of interpretation (Fowler 1995:5) as it recognizes these new challenges and patterns of response and praxis in light of the application of love in obedience to God's command.  This discovery process will result in the intentional practical theological engagement and praxis that is both hermeneutical and correlational.
 Systematic theological studies have approached such questions using a 'top down' method to determine God's position on a given point, often beginning with the attributes of God as applied to a given situation or circumstance.  Hendriks (2003:2.11) exposes a new trend in the application of doing theology as he describes a fundamental shift in the methodology being used.
Previously, theology was done in a way that boils down to 'obediently analysing and systematizing' our faith tradition. We now realise that, while this approach is not without merit, another way to do theology is to 'participate obediently' in God's missional praxis. 
Browning cites the point of departure from systematic theology as the time when the other dimensions are brought into the picture.  Practical theology entails questions about the particular, concrete situation in all its particularity (Browning 1996:55).
This consists of the special histories, commitments, and needs of the agents in the situation.  It consists of the interplay of institutional systems and how they converge on the situation. And it includes an analysis of the various religio-cultural narratives and histories that compete to define and give meaning to the situation.
Dingemans brings the approach of practical theologians into focus as they have been more and more influenced by the social sciences,
In recent decades practical theologians worldwide have agreed on starting their investigations in practice itself.  Practical theology has become descriptive of and reflection on the 'self-understanding of a particular religious tradition'.  This approach moves from practice to theory then back to practice (1996:83).
De Gruchy relates the importance of 'doing theology' as opposed to the mere 'reading of theology' in order to emphasise the connection between theological reflection and Christian witness or mission (1.4.10.1) in the world (De Gruchy 1994:2).  Theology addressing the love of God, or the mercy of God; is certainly of value but how do these answers relate to the felt needs experienced at the grass roots level?  How does it answer the questions of the individual sitting alone in their hut, feeling estranged, alienated and ostracized from those he or she loves -- because they wear the label; and carry the stigma and prejudice associated with the diagnosis of AIDS?  How does this abandoned and rejected person understand and apply the theological prepositions that might be applicable to their situation?  How can they relate to God in a meaningful way that will address the devastating felt needs that enclose and engulf them?  When the best they can do is cry out from the depths of their soul with the word of Jesus, 'Abba Father' (Gal 4:6), as they search for some sense of meaning in their suffering; does theology have an answer that will touch the torment in their soul?
Heitink links the essence of this dilemma with the central hermeneutical problem faced by practical theology:  how to connect the divine reality and the human reality at the experiential level (Heitink 1999:193).  The pneumatological basis of a theological theory of action is his point of departure in the application of praxis in the church.
On a cerebral level, theological study attempts to answer the questions of the seeker as he or she seeks to understand who God is, and in this study the more specific question of how God's love translates to man as He relates in the life of the individual believer.  Neat and tidy answers provided by such an endeavour are enough to provide a sense of appropriateness and order to the world for many.  It is when tragedy strikes at the heart of a man or woman, that the classic answers which had previously sounded very lofty and appropriate, suddenly seem to ring hollow and inadequate.  It is at these times that the believer needs a way to apply God's love to the chaos of their life in such a way as to create order and a sense of purpose.  
This can be particularly true in the African context.  Osadolor Imasogie gives an observation of this (Imasogie 1993:68),
For years many sensitive pastors/theologians in Africa have noticed that in times of existential crisis, the average African Christian reverts to the traditional African religious practices.  In some instances, pastors/priests (theologians, if you please) have themselves fallen victim to this almost irresistible reaction to existential confrontation.
Imasogie accuses the mechanical, pluralistic western worldview of the missionaries as the causative factor for this obvious dualism.  Embracing post-modern thought the western worldview did not include the reality of the spiritual dimension experienced by the African.  The spirit world, which is an obvious reality to the African is not only misunderstood by the azungu (white western) missionary, its importance as part of the foundational belief system that is usually incorporated into the Christian faith accepted by the African is not recognized.  'Many African Christians perceived the 'god' of Christianity as a 'stranger-God,' the god of the white man, who is unfamiliar with the local spiritual problem (Imasogie 1993:69).  The scientific mindset of the azungu missionary has so permeated their thought processes that it is difficult for them to comprehend the importance placed on the spirit world of the African.  This chapter will therefore attempt to analyse the African context of this crisis of HIV/AIDS with recognition of the spiritual realities that are so crucial to Africans' existential comprehension of Christ. 
In all contexts, theology must be more than a way to organize and understand God.  Theology must be a way to convey the answers God brings into the desperate situations that are faced everyday by individuals everywhere as they struggle in the process of surviving life.  How can the individual mentioned earlier who is alone and afraid 'feel' God in a meaningful way?  To illustrate this point, there is a story of a child who was trying to understand who God was.  In asking various people who and where God was, he was given answers like 'God is all around you', 'God is in your heart', etc.  Unsatisfied with these lofty answers, he shouted in frustration, 'But I want a God with skin on!' 
It is the pneumatological aspect of theology that allows a connection between the theoretical concepts of God and the reality of His presence and influence in the lives of individual believers.  The relationship of the Holy Spirit in the lives of believers is key.  Heitink (1999:193,4) describes this essential work of the Spirit as,
The Spirit, as the firstfruit, is God's eschatological gift (Rom 8:23) for the renewal of creation.  The Spirit opens a new kind of existence in the here and now (2 Cor 5:16), characterized by freedom (2 Cor 3:17)...this is in total contrast with every form of patronizing or condescension.  The church with all its members participates in the gifts of the Spirit, to be equipped for its mission in this world (1 Cor 12:4ff.).  The Spirit leads the church toward the truth (John 16:13) and convinces the world of sin, righteousness, and judgment (John 16:8, 11).  These presuppositions are basic for a faith of the Christian church.
The works of the Holy Spirit in mankind set apart Christianity from all other world religions.  It is the infilling of the Spirit that allows God to work through an individual to touch those who are suffering with pneumatological synergism (Veenhof 1987 as described in Heitink 1999:194).  To understand this relationship in the depths of the despair experienced by the AIDS sufferer, exploration must begin not starting with God and working down to man, but rather it is necessary for one to start with anguish of man and explore what he finds as he lifts his suffering eyes up to God.  
It will be the purpose of this chapter to discuss the normative attribute of love (1.4.10.5) as it pertains to the HIV/AIDS crisis, which is a direct result of man's attempt to redefine love by standards of the world's understanding as opposed to God's perfect design.  Particular attention will be given to the aspects of love, as used by the evil one to counterfeit God's precious gift of love, confusing His people to the point were unloving attitudes and actions are actually performed in the name of Christ by the Church as it seeks to serve Him, which in turn contribute to the magnitude of the AIDS crisis.  This perverted response of the church has damaged its witness to the world at a time when it is needed most.
5.1.1  God's Communicable Attribute of Love as it relates to the HIV/AIDS crisis.
In the secular world as well as the sacred, 'love' has been the subject of much time and debate.  Everyone, from poets to theologians claim that love is the greatest thing, yet even after thousands of years human language seems incapable of fully describing this elusive concept.  Although the point of this dissertation is not to research the characteristics of God, it is nonetheless essential to attend to this all-encompassing attribute in order to give a balanced view on the HIV/AIDS crisis.  It is because God is love that it is essential to look at this pandemic with the lenses of love, and more specifically to examine the point of departure from God's plan through the warped and distorted lenses that are often used to justify the actions done in the name of love; actions that ruin God's perfect design and cause the corruption of His plan of redemption.  
Care must be taken to avoid the trivialization of this word, which is so overused in the English language.  Phrases such as 'I love chocolate!' and 'I love my puppy', and 'Didn't you just love that movie....?', along with catchy song lyrics such as, 'all you need is love', have relegated the value of this most precious gift from God.  Biblical love is not a platitude.  It is not an attribute that stems from any shallow attempt to gain that 'warm fuzzy' feeling the world often associates with love.  Biblical love, as commanded by Scripture does not come from man's natural abilities, but rather it is a reflection of the divine love that lives within the Christian.  Trying to love from merely human ability results in a warped understanding of this attribute of God.  It is only with this deep, abiding love that comes from God Himself that man can truly demonstrate genuine biblical love, the kind of love that goes beyond feeling and permeates every aspect of ones being.
In his text on Biblical Ethics, McQuilkin tackles the subject of love as the first issue to be understood in the area of biblical ethics, or the ways in which Christians should interact with each other and the world.  He describes love as:
There are both internal and external elements in the biblical concept of love.  Love is a noun that may indicate a particular kind of feeling, but it is also a verb that emphasizes how we should behave.  The internal aspect focuses on emotion, disposition, and motive.  The external aspect focuses on volition, choices, actions, and a way of life.  
He further defines biblical love as:
1. Biblical love, then, is an affectionate disposition that motivates the lover to consistently act for the welfare of another, whether or not the other deserves it or reciprocates.
2. To love those who love us is nothing great.  It is when we choose deliberately to love those who do not deserve it that we have reflected divine love.  (McQuilkin 1989:4, 10)

Quoting R. Niebuhr, Browning defines Christian love as the inner character of God and the love of Jesus.  Love as agape1, is self-sacrificial love, the love that takes on itself the suffering and sin of others (Browning 1996:147-148).  He goes on to say that sacrificial love is the essence of God and the perfect norm of the Christian life.
The Westminster Eternal Decree Love describes love as an immutable attribute of God (Westminster Confession of Faith 1646):
V.       Those of mankind that are predestined unto life, God, before the foundation of the world was laid, according to his eternal and immutable purpose, and the secret counsel and good pleasure of his will, hath chosen in Christ, unto everlasting glory, out of his free grace and love alone, without any foresight of faith or good works, or perseverance in either of them, or any other thing in the creature, as conditions, or causes moving him thereunto; and all to the praise of his glorious grace.
Because God is love, it is essential that the nature of His love be understood as it relates to the issues surrounding HIV/AIDS.  In order to understand this more fully, the hermeneutic-communicative character of love, referring to the verbal and nonverbal interpretation of written and spoken texts and their verbal and nonverbal communication (Van der Ven 1998:41) as it relates to basic functions of the church praxis will be examined (1.4.10.5).
God's eternal nature is interwoven in all aspects of the Bible, coming into focus in 1 John 4:8, where John emphatically states that 'God is love'.  This tiny sentence is immense in meaning as one gives consideration to the fact that God does not only love, God not only loves, but God is love.  Without God's demonstration of love to mankind through general and special revelation, there would be no way to grasp such a concept.  All that can be known about love comes from God Himself.  It is through God's missional praxis (1.4.10.1) that the hermeneutical and correlational dialogue is developed to guide the church and the world as they interrelate to more fully comprehend the nature of God as creator, redeemer and sanctifier of the world.    Throughout the entire Bible, the theme of love runs strong and consistent.  From the very beginning, God's love is demonstrated to individuals through the creation story, to the family of believers.  The laws and Covenants outlined in the Old Testament give credence to His unfaltering loving concern and compassion for His people through the ages.  
Grudem describes God's love (Grudem 1994:199), and our relation to it, as:
We imitate this communicable attribute of God, first by loving God in return, and second by loving others in imitation of the way God loves them.  All our obligations to God can be summarized in this:  'You shall love the Lord your God with all your heart, with all your soul, and with all your mind....  You shall love your neighbour as yourself' (Matthew 22:37-38).  If we love God, we will obey His commandments (1 John 5:3) and thus do what is pleasing to Him.  We will love God, not the world (1 John 2:15), and we will do all this because He first loved us (1 John 4:19) (NIV). 
Equating the demonstration of love with the actuality of our Christianity allows our actions to be effective spiritual indicators.  Therefore, if our life is not indicative of this normative attribute of God (1.4.10.5), we are in effect denying the very existence of God in our lives.  The concept of denying God, by acting or thinking in an unloving manner, may have more intricacies than first apparent, especially when considered in relationship to the issues at hand:  alienation, estrangement and prejudice as they relate and lead to the problems and difficulties revolving around the HIV/AIDS pandemic. John left no doubt about the relationship of love and belief in God.  Whoever hates his brother is in the darkness (1 John 2:9).  Whoever does not do right and love his brother is not of God (1 John 4:20).  1 John 4:8 is the climax: ' Whoever does not love does not know God, because God is love.'  (Holman: 1992) 
Even though everyone needs to feel the love of God, those affected or infected by HIV have a more immediate and intense need for the love of God to be manifested in the lives of those in the faith community towards them due to the impending and mortal nature of the disease.  It is God's design that His love would be manifested through His children.  It is His plan that those seeking Him would find Him; it is therefore the responsibility of the church to provide opportunities for God's love to be demonstrated in real, tangible ways.
5.1.2  The Significance of Christian Love
In the New Testament love culminated in the person and work of Jesus Christ.   A key to understanding the importance God places on love can be seen in the words of Jesus Himself as described in the Johannine writings, which magnify the significance of love.  One of the most quoted verses in the entire bible focuses on love, 'For God so loved the world, that He gave His only begotten Son, that whosoever believes on Him shall not perish, but have eternal life' (John 3:16).  Jesus moves from beyond using love as a description of God's response to mankind, to His teaching on love as the new commandment (John 14), centralizing His teaching in the same way as the Ten Commandments centralized the teaching of the Old Testament.   The Ten Commandments are the backbone of the Old Testament law, forming the structure by which the entire Jewish systems originated.  Knowing this understanding described the paradigm of His listeners; Jesus assigned this same level of importance to the new law.  This was not a new concept for them to consider, it was a command they were expected to obey (1.4.10.5).
Jesus' directive to love one another gives us insight into the nature of Christian love as it relates to the faith community.  What is commanded is not an emotion; it is the disciplined will to seek the welfare of others.  Jesus speaks with the authority of the Father, the only One with authority to make such demands of men and women.  Jesus speaks as the incarnate Word (John 1:1,14), crediting Him with the authority to give conditions for discipleship.
Therefore, it is because God is love, that the Christian as an individual and even more as the body of believers composing the faith community, finds its identity in God's missional outreach of love (1.4.10.1), which should be a natural outpouring of the Spirit within.  This outpouring of love by the church must reach out to the world with the love of Christ.  The love, compassion and sense of community that was being demonstrated in the early church (Acts 4:32-5:16), worked as a powerful magnet to draw people into the faith community.  
The African attribute of ubuntu (4.3; 5.4.1), mirrors many of these same qualities with the strength of community and cohesiveness.   The African church can use this similarity in focus effectively to serve as a bridge, linking this known cultural practice with what was happening in the early church.  This will facilitate the understanding of the concept of love and community being commanded by Christ.
As a radical in his day, Jesus continually shook-up the comfortable belief systems of those who eventually sought to crucify Him.  He exposed the hypocrisy they demonstrated by confining their responsibility to the overt actions they displayed instead of being accountable for the motivations of their hearts.  He addressed these issues in the Sermon on the Mount, which represents Jesus' expectations for those who have followed Him as disciples, both ancient and modern (Holman 1992-94) (Matthew 5:21-22).  Murray addresses the externalism that Jesus was trying to correct, by instead focusing attention on the emotions of the heart and the words of the lips (Murray 1957:160).  The significance of Christian love, as it relates to these words of Jesus, is in its depth and genuineness.  He used the idea of murder in these verses to demonstrate that the concept is much deeper than to simply not actually kill someone, but rather involves the attitudes of the heart.  Analogous to this illustration involving murder, is the hypocrisy associated with substituting platitudes for the deep, abiding investment of one's self in the commitment required for genuine love.

5.2  LOVE AS THE PRIMARY MOTIVATOR OF LIFE
Among the strongest drives found in man, the need for social interaction, or more specifically - love and acceptance, is certainly one of the strongest.  There is an inner need deriving from the necessity for a sense of satisfaction that can only be achieved by the realization that he has a place in society and he, in himself, is of some social value (Ruch ca. 1960).  From earliest childhood, many parents use social isolation as a form of discipline, knowing that depriving a child of this intrinsic need for interaction with others will stimulate desired behaviour as the child attempts to do whatever is necessary to rejoin the group.  While a child is born without any social skills, and admittedly considers his or her needs to be the centre of the universe; as he or she matures into adolescence there is nothing more important to a developing adult than social interaction (Wong 1990).  'There is no question that... one of the most powerful social influences on children's behaviour is the peer group' (Barlow 1992).  
Basic Human Needs are generally satisfied through the normative participation in the social practices of a community. Cultural displacement leaves the displaced person without access to his old cultural practices and without the personal characteristics required for the normative participation in the host culture. The consequence for the individual is the experience of significant basic human need frustration and resultant negative psychological and psychophysiological effects (Alsworth 1980).
As an example of this, the early penitentiaries in the United States were designed on the principle of social isolation as being one of the most devastating forms of punishment.  As the public became more aware of this inhumane treatment there was a public outcry against it.  As prison reform evolved the milieu inside these prisons, many changes have come.  Prisoners now have many amenities available to the common public but the one thing that remains, as a standard of punishment is isolation and restriction from their normal family and social relationships.  Indeed, 'solitary confinement' is the way to punish those who are already in the penal system (Pelican Bay State Prison, ca. 2000).
This has been outlined in order to underscore the essential importance of the primal need of each person to be able to find loving interactions with others.  Buying into the lie of the devil that love is equated with sex, many people (particularly adolescents and young adults, but it is certainly not limited to them) turn to sexual encounters as a means of finding love and acceptance.  The current statistics of AIDS in Africa, where it is a primarily heterosexual disease gives ample evidence of the risks people are willing to take to find 'love'.  Although it is true that infection rates are reduced with concentrated efforts at education and awareness, the sad fact remains that AIDS is particularly high amongst those who are educated and understand the risks involved with such behaviours, but are willing to take those risks in order to feel loved.
5.3  EFFECTS RESULTING FROM A MISUNDERSTANDING OF THE NATURE OF LOVE
One does not have to look far in Western culture to see the distortions of love that are being presented as 'true love'.  Using the very same tactics he used in the Garden with Adam and Eve, and again repeated with Jesus Himself, the devil is once again twisting the truth with just enough of a lie so that it presents with a sense of legitimacy, while destroying the beauty of the truth.  Although there are many distortions being presented, a particular triad of lies is specifically applicable to the HIV/AIDS crisis under study in this research.  
The first of the triad follows the post-modern paradigm of relativism, where love as commitment has been replaced with the whims of one's feelings.  Wedding vows which once firmly proclaimed 'until death do us part', have been replaced with lines such as, 'as long as we continue to love one another'.  This erosion of the sense of love as a lasting commitment can be seen in such appalling divorce statistics as found in Divorce Magazine (Divorce 2003), an Internet Magazine geared specifically for 'Generation X'ers':
Median Duration of Marriage (1997)
7.2 years
Likelihood of new marriages ending in divorce in 1997:
43%
Percentage of marriages that break up within first 15 years:
43%
Percentage of first marriages that end in divorce in 1997:
50%
Percentage of remarriages that end in divorce in 1997:
60%

Although the above figures represent divorce in the USA, it is also a growing phenomenon worldwide.  Even in Malawi where such figures are not readily available, one only has to listen to the students at African Bible College as they give their testimonies, as freshman to realize there is a high divorce and separation.
The second aspect of the triad of lies involves the misconception of relativism, causing an equally if not more damaging fallacy.  One only has to turn on a television, listen to the radio or read a newspaper or magazine to be hit with the frontal assault of the propaganda:  love equals sex.  Consumerism has found the goldmine in the message - 'sex sells'.  
The third characteristic in the triad relates with the second.  By twisting the truth of love and equating it with sex, the enemy further corrupts it by removing the beauty and function of sex as designed by God and warping it through areas of homosexuality, pornography, illicit relationships etc.  
It is not the purpose nor the intent of this research to examine all of these issues comprehensively, but rather this section has been added to provide a brief descriptive overview of the perverse nature of the lies and tools the enemy has used in his war against God, and how these areas have served to further the damage of HIV/AIDS as it destroys the individual, the family, the community and even the world.  In each of these areas, people have been fooled into believing the lie with the understanding that by doing so, they will receive love and acceptance they so desperately seek.
If the consequences of buying into evil such as this resulted only in painful disappointment for the individual, it would be bad enough.  It is when one gives consideration to the magnitudes of the HIV/AIDS pandemic, it then becomes obvious that believing such fallacies leads to suffering and death unparalleled.  The penalty for partaking in these forbidden fruits leads to such unbearable agony on such a massive scale, that the world is reeling and unable to stop the downward spiral that threatens to destroy it.  

5.4  LOVE IS DISTORTED AS DEMONSTRATED BY THE CHURCH AND INDIVIDUALS
Seeing how the distortion of love exacerbates the problems leading to the spread of the HIV virus, the next consideration is to examine how a warped image of love, as a demonstration of God's love to the world, is hindering if not overtly destroying, the mission and witness of the Church as it seeks to fulfil the mandate of love given to it by Christ.
Admitting to a misunderstanding of God's plan for the faith community to love those suffering from HIV/AIDS is by no means easy.  It requires a conviction by the Holy Spirit along with a willingness to admit that one is wrong.  Wood (Wood & Dietrich 1990:235) suggests that many of those living in high lifestyles contrary to biblical principals try to justify ungodly actions by clinging to their misguided hermeneutic of love.  Those who do this would say, 
Love is the overriding emphasis in Scripture; therefore, any love between people is acceptable.
To this obtuse statement Wood answers:
        This is the sort of theology emphasized in Bishop Robinson's Honest to God and Joseph Fletcher's Situation Ethics, both published in the 1960s.  Many other works since then suggest the same ideas.  But the love spoken of in the New Testament is self-sacrificing agape, not the grasping for self-desire evident in the free-love culture.
 
If there is any good side to the scourge of AIDS, it can only be seen by observing the way in which death and destruction serve to bring those who are suffering to the point where they begin contemplating their eternal future.  Prior to such a pivotal point in one's life, most people tend to think of themselves as basically immortal.  Concerns of eternity suddenly become relevant when it seems that eternity might start sooner rather than later.  As cited in chapter one (1.5), this researcher has seen how facing a terminal disease such as cancer can dramatically change one's perspective, causing one to become sensitised in such areas as the importance of relationships and how the future will unfold.  It is no less so when one deals with AIDS.  In fact, with the certainty of death along with the associated pain, suffering and stigma attached to AIDS, sensitisation in these areas must certainly be enhanced.
Unfortunately, coupled with this one glimmer of hope in the sea of despair of AIDS comes the disastrous result associated with the church as it buys into the lies of the enemy and refuses to respond with loving compassion to those who are now open and seeking the love and hope that only a relationship with Jesus Christ can offer.  This fateful phenomenon has been outlined more clearly in chapter one as the problem of AIDS is described as it affects the church (1.1.2).  Far too often, instead of finding arms open in love and acceptance, those who find themselves in such peril are met with alienation, estrangement and prejudice - all in the name of God!  
5.4.1  Alienation
From the beginning of this dissertation the response of the world in general, and the church in particular have been charged with an inappropriate response to those infected or affected by the crisis of HIV/AIDS.  Of all the injustices done towards those afflicted by this disease, alienation is probably the most devastating.  When one is well and strong (emotionally as well as physically), being alone or isolated can often be overcome by filling the resulting void with other activities.  In the West, were individualism abounds; many people learn to overcome isolation by pouring themselves into their work, or their hobbies and interests to keep themselves too busy and occupied to have time for loneliness.  In the third and fourth chapters of this dissertation, it was demonstrated that in the African context, with the importance of a sense of community and group dynamics (as described in the concept of Ubuntu 4.3), isolation not only affects one's identity, but it can have dour implications on one's very survival.
Louw (1994:22) illustrates the ominous ramifications of this when the bonds of community are broken due to illness:
For the illness / health continuum this implies that when one breaks the moral codes of society, the cosmic ties between oneself and the community are broken.  This factor then could be the main issue in a patient's experience of illness.  Recovery and cure thus obtain a new dimension:  it is firstly not the person who must be cured, but the broken ties and relationships. 
The Oxford Dictionary (Oxford 1999:28) defines alienation as: 
To lose or destroy the friendship, support, sympathy, etc of somebody; to cause somebody to feel different from others and not part of a group. 
This definition obviously runs counter to God's divine plan for man.  Throughout the Old Testament, it is evident that God's intention is for man to be part of His covenant community in the form of His chosen people, the nation of Israel.  This concept is repeated in the New Testament with the introduction of the church as the body of believers, functioning as not just an organization, but as a divine organism (1.4.1).  Even with the indwelling of the Holy Spirit in each believer, God still chose for His people to be a community because it follows His original plan and design for mankind.  Man was developed with a communal purpose according to God's sovereign plan.
When man is living or walking in such a way as to separate from this divine purpose and design, he will break fellowship with not only God, but the rest of humanity as well.  It is in this broken fellowship that alienation comes to play, particularly as it relates to the AIDS scourge.  This follows the natural definition of sin, which can simply be defined as, 'Sin is lack of conformity to the moral law of God, either in act, disposition or state' (Strong 1907:549).  Following a lengthy description of the various philosophical schools of thought regarding the essence of sin, Hodge expands on this definition by isolating five elements that contribute to the overall description,
1. That sin is a specific evil, differing from all other forms of evil
2. That sin stands related to law.  The two are correlative, so that where there is no law; there can be no sin.
3. That the law to which sin is thus related, is not merely the law of reason, or of conscience, or of expediency, but the law of God
4. That sin consists essentially in the want of conformity on the part of a rational creature, to the nature or law of God.
5. That it includes guilt and moral pollution (Hodge 1993:180)

Although it is beyond the scope of this work to delve into the depths of the theology of sin, it is important at this point to establish that sin is not merely a moral wrong, acted out by the wilful evil intention of man; it is an assault and affront to the holiness and integrity of God.  As an act against God, sin carries significantly more weight and magnitude in its power over man and the ramifications that follow in its wake.
The alienation associated with those infected or affected by HIV is therefore not merely an unfortunate state or a pitiful condition; but rather it is a matter of evil against man.  Because of its opposition to the design of God, it is an overt sin and an obvious affront to God Himself.  It is only when it is addressed in these harsh terms that the full ramifications of this evil can be understood.  
Human beings will naturally seek ways of avoiding such alienation.  Many of the African customs described in chapters 3 and 4 of this research were developed for this very purpose.  If the void in one's life caused by alienation cannot be filled within God's design, man will use his own means to do so.  These ways are often manifested in his attempts to find love through the distorted lenses of the lies described earlier.
5.4.2  Estrangement
Again turning to The Oxford Dictionary (Oxford 1999:398), estrangement can be described as,
A verb to make somebody who was formerly friendly towards one become distant or hostile.

Estrangement then, is the active process that leads towards the end result of alienation as described above.  The essential task of the Christian is to be more and more Christlike.  The whole context of John 15:5-14 involves the idea of abiding in Christ, and its close affiliation and interdependency with the concept of love:
Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me.  I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.  If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.  If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.  Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.  As the Father hath loved me, so have I loved you: continue ye in my love.  If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love.  These things have I spoken unto you, that my joy might remain in you, and that your joy might be full.  This is my commandment, That ye love one another, as I have loved you.  Greater love hath no man than this, that a man lay down his life for his friends.  Ye are my friends, if ye do whatsoever I command you. (KJV)
  Although the NIV uses remain, the KJV using the term abide.  The Greek term meno is used here, which has the idea of:
meno, men'-o; a prim. verb; to stay (in a given place, state, relation or expectancy): -abide, continue, dwell, endure, be present, remain, stand, tarry (for), X thine own. (Rairdin 1992)

From this definition it is readily apparent that our command from Christ to abide in Him is diametrically opposed to the concept of estrangement.  The hermeneutic of abiding in Christ helps one to understand the depth of love expected in the obedient following of Christ's command to love.  Love dwells and remains in the believer through the presence of the Holy Spirit.  The argument might be suggested that if all of this love comes from God, is He not responsible for its maintenance and outcome?  This question stems from the comparative didactic of God's sovereign will and man's free choice.  Paul answers this question (Rom 9:19 ff) with the adamant charge that man is indeed responsible for his own actions and attitudes.  Working within the framework of God's design, man freely chooses his path.  He freely chooses whether to act lovingly towards others.  Obviously these choices are not always easy.  There are some people who are naturally easy to love, and others who, by human standards, are impossible to love. The command is to love our brother; it is only with God's love that this is possible.
Love is the foundation of the Christian faith.  It is the love of Christ that we, as His children, can demonstrate to the world as evidence of His claim upon our lives.  When asked what was the greatest commandment, Jesus said, 
One of them, an expert in the law, tested him with this question:  "Teacher, which is the greatest commandment2 in the Law?"
 Jesus replied: "'Love the Lord your God with all your heart and with all your soul and with all your mind.'  This is the first and greatest commandment.  And the second is like it: 'Love your neighbour as yourself.'  All the Law and the Prophets hang on these two commandments."  (Matt 22:35-40 NIV)
This conversation took place as the teachers in the law were attempting to catch Jesus in a snare or trap, which would equip them with ammunition they could use against him.  Understanding their motives, Jesus cut to the heart of the matter by avoiding the particular nuance of their question and addressing the underlying concept of love.  Using love as the foundation upon which all of the law is laid, he effectively eliminated the debate by demonstrating the essential nature of love in every aspect of life.  
The objective is not to delve into the theology of various terms translated as love in Scripture, but rather to examine the distortion of the form of love spoken of by Jesus and His disciples as they point out how many had missed the mark.  Instead of reflecting biblical love, they were instead demonstrating their own warped version of love that they had created to suit their own, as opposed to God's, purposes.  In his writings, the Apostle John makes explicit statements about the ethical implications of love.  He was addressing Christ's opponents who had claimed enlightenment and communion with God, insinuating that they loved God in spite of their unlovely temper and conduct (Holman 1992).  From this, it can be ascertained that although both Christ and His opponents were using the same terms for love, they were not communicating the same message.  The love of the Pharisees and other opponents included the element of estrangement; the love of Christ did not.  
Throughout the Bible, the unifying and underlying centrality that can be seen, from the beginning verses in Genesis, to the last verses of the book of Revelation, is the concept of love.  In an effort to remove themselves from the weight and comprehensiveness of this commandment, an expert in the Law (Luke 10) tried to wriggle out of this responsibility to it by trying to find a loophole that could be used to escape the accountability implied by it.  Knowing his heart, Jesus deftly manoeuvred him into unwittingly aligning himself with the proper principle and understanding of God's concept of love.  It is this concept of love that applies to the Christian of today as well.  There is no room in God's definition and expectation of love for the faith community for estrangement as they relate to those suffering with HIV/AIDS.
Many Christians would be much more 'comfortable' today allowing escape clauses and loopholes in this command of Christ.  'We are to love our neighbours, as long as ______.'  This blank can be filled in by any number of 'dos' or 'don'ts' that might fit the situation at hand.  This characteristic is not limited to Christians, it is a generally 'human' characteristic; which is why to display a genuine agape love, as we are commanded is not a natural, human trait or characteristic.  To demonstrate such love can only be done as we 'abide' in Him, and allow His love to work through us as a demonstration of His claim on, and working in our lives.
Realization of the quintessential nature of biblical love as commanded by Christ, demands accountability to God for our loving or unloving acts and attitudes.  Ostracizing anyone, for any reason, from that love is in direct violation of His command.  When qualifiers are placed upon who is a recipient of the love we give, then we are contravening His work within us.
There are places in the Bible where actions are required that might be interpreted as conflicting with the concept of love as presented here.  Such verses as contained in 1 Corinthians 5, which describes Paul's directive to excommunicate the errant, unrepentant sinful ones from the community do not seem to carry the same message of wilful love to the brethren.  How does one reconcile these 'hostile' messages with the command to love?
When giving the command to love (as noted above), Jesus was talking to people on an individual level to touch their hearts with the truth He was trying to convey.  He was trying to show them that their actions and attitudes mattered, that they were not to look for 'loopholes' by which to remove themselves from this responsibility.  This is a different context than when Paul is speaking to the Corinthian church.  Since the original letter containing the message to which Paul was responding is not available, the actual situation he was addressing was unknown; but from his response, certain assumptions can be deducted.  Apparently, there were those within the body of believers who were acting in an overtly unrepentantly sinful way.  Their destructive behaviour was damaging to the entire body (1.4.10.2) causing disruption and division between the individual membership as well as discrediting the reputation of the church as a whole.  Due to this destructive situation, Paul deemed it necessary to demonstrate what in modern times would be called 'tough love' (7.6.1).  This does not mean that the love commanded by Christ should be withheld.  On the contrary, in much the same way as a parent is called upon to discipline an errant teenager who is acting in a way that will obviously lead to disaster, Paul lovingly and nurturingly administered a severe corrective measure with the intention of bringing this erring one back into the fold.  The wayward teenager is not being punished because the parent no longer loves him.  Although it may not 'feel' like love in its most painful stage, but when looking at the big picture, the distasteful action will be clearly seen as the truly loving action.
This type of action is not to be confused with the errant interpretation of love that leads to the warped images seen in alienation, estrangement and prejudice as described in this paper.  When the concept of genuine love is applied to the relationship between the church and the HIV/AIDS community, the estrangement demonstrated by some in the name of Christ must not be misinterpreted for the loving rebuke described, but can rather be understood as direct defiance to Christ's command.  Therefore, instead of being a demonstration of His will and working in our lives; our unloving actions become a glaring indicator of the lack of God's influence and instead reveal the enemy's operational influence in the life of the Christian.
It must therefore be concluded, that estrangement is not only a detrimental attitude but also a manifestation of the sinful nature that is not under the control and influence of the Holy Spirit, but rather under the power of evil.  There is no room in the life of the Christian for attitudes of alienation or estrangement.  It was Christ Himself who said,  'I tell you the truth, whatever you did not do for one of the least of these, you did not do for me'  (Matthew 25:45).
By equating our responses to those around us with the love we have for God, Jesus is indicating in this text that it is not just the attitudes we hold, but the actual actions we demonstrate to others that reveal and measure our love towards Him.  These words of Christ should bear great weight on the Christian.  Even more significant however, are the words that follow.  These are the words that should pierce the heart of a Christian, as he searches his own heart to determine if these attitudes are amongst his own.  Following the comparison of Himself to those who are oppressed and estranged around us, He then goes on to complete the thought of the consequences of these attitudes and actions.  In the verse following (46) He says, 'Then they will go away to eternal punishment, but the righteous to eternal life.'  The 'they' includes all who did not act in a loving way towards those who are alienated and estranged.  The command of Christ to love, cannot, must not, be underestimated.  As the underlying theme of God's message to mankind, His people must demonstrate this attribute of God.
As individual Christians demonstrate these alienating and estranging tactics towards those suffering in the HIV/AIDS community, they are acting in such a way as to include the entire body of Christ, which therefore affects their sense of identity in Him (1.4.10.1).  Representing their own congregation, by social suggestion3, and the psychological process of transference4, those observing their hostile attitudes will assign those same attitudes to the congregation they represent with the assumption that all in the group must reflect those views they have observed.  
5.4.3  Prejudice
Turning once more to The Oxford Dictionary (Oxford 1999:909) as the standard for definition, we find prejudice defined as:
A dislike or distrust of a person, group, custom, etc. that is based on fear or false information rather than on reason or experience, and that influences one's attitude and behaviour towards them.

With this definition in mind, it is also important to consider a sister term, stigma as it relates as well.  Oxford (1995:1171) defines stigma as:
A bad reputation that something has because many people disapprove of it, often unfairly. 
It is from the seed of prejudice that alienation and estrangement can grow and bloom.  Ross (2002:16) gives an example of this in his book, Following Jesus and Fighting HIV/AIDS, with the following story,
As the World AIDS Day celebration in the Roman Catholic Cathedral in Bujumbura in 1995, the priest said, in the course of his sermon, 'We must have compassion for people with AIDS because they have sinned and because they are suffering for it now.'  At that point something propelled Jeanne Gapiya to rise from her pew and walk up to the front of the church.  'I have HIV, she declared, 'and I am a faithful wife.  Who are you to say that I have sinned, or that you have not?  We are all sinners, which is just as well, because it is for us that Jesus came.' 
This story serves as an illustration of the bias or prejudice that is often held in the hearts of people.  Although one might try to conceal such ignorant hostilities by trying to project the image loving spirit, one must recall the world of Jesus as He said in Luke 6:45, 
The good man brings good things out of the good stored up in his heart, and the evil man brings evil things out of the evil stored up in his heart.  For out of the overflow of his heart his mouth speaks.
Prejudice runs deep within the psyche of man.  The concept of prejudice is often, if not usually associated with racial issues, and although AIDS is not specifically a racial issue, there is certainly some transference in attitudes.  Since racial prejudice is more easily understood, it will be used for comparison at this point. 
Although research has shown that there is little scientific basis for a believe in the innate superiority of any ethnic group (Ruch 1960:483), it is none-the-less human nature to be culturally relativistic, or to believe that the choices one makes, or those choices made by the social or familial group to which one belongs, are in some way superior to those made by individuals or groups not within ones own circle or sphere of influence.  By the same token, individuals within one's own group are considered to be inherently preferred, or possibly even superior to those outside of the group.  With the enculturation process one endures to attain the knowledge, skills, attitudes and values that enable him to become a functioning member of the group or society, come the attitudes, often cloaked under various other defendable attitudes, of higher or superior standards or intrinsic abilities  (Grunlan 1988).
Some prejudice is culturally based on misunderstanding.  Without realizing the error inherent in the interpretation of ones behaviour, negative attitudes not only surface but also are fuelled in their intensity and outcomes.  An illustration of this can be seen in the misinterpretation between the white and black cultures in the United States.  For example, the average white child is taught that you are to look someone directly in the eye when speaking to him or her.  White children are often scolded by their parents to 'look me in the eye when I am talking to you!'  Looking someone in the eye is seen as an indication of integrity and truthfulness, and failure to do so is an indication of shame and lying5.  On the other hand, in the African American culture, black children are often taught that to look someone directly in the eye when speaking is a challenging form of defiance and lack of respect.  The cognitive anthropology of this situation reinforces the prejudices on both sides of this issue.  One could easily see a situation where a white person accuses a black person of theft (for the sake of this example, lets assume innocence on the part of the accused).  The black person, as a sign of respect, does not defiantly stare into the eyes of the accuser, which is then interpreted by the accuser as evidence of guilt and lying.  Both parties are then misinterpreting each other's motives and the prejudices they brought with them to the situation (white people will always believe you are guilty; black people are thieves, etc.) are thus reinforced.
It is evident that prejudice is learned behaviour.  It is learned by others and often absorbed into our very makeup without our realizing the depth of its integration into our thinking and emotional processes.  It can be seen as nothing less than evil as it comes in direct opposition to the very nature of God by viewing those made in His image with less than His intentioned love and acceptance.  The question then, is not whether or not we are guilty of harbouring prejudices, but rather how can we work through our own prejudices, as well as helping others to understand and work through their own, in the light of the love and righteousness of Christ.  In doing so, His love is then demonstrated by our thoughts, words and deeds instead of the fears and hatred that we had been exhibiting.
Relationships suffer when people fear rejection due to prejudice from those who should be a source of strength and encouragement to them as this story illustrates,
A scene of pathos awaits anyone undertaking ministry to a person with acquired immune deficiency syndrome (AIDS).  The pathos may be glimpsed in this portion of a letter written by a mother whose son had recently died of AIDS-related causes.  The letter was addressed to the pastor who briefly attended this small-town family gathered around the son's deathbed in, a city hospital:
My husband and I wish to express our appreciation for your visits, prayers and sincere concern for us and John. I know John didn't want to die. Part of it was because he was afraid.  You reassured him when you reaffirmed what he had been taught as a child.  John felt he must be a terrible person because he had this disease and was dying at such a young age. . . John and his Dad loved each other, but John didn't receive the love he wanted from his Dad. My husband knew John was gay but didn't tell him he knew, and John was a nervous wreck around his Dad. He felt his father would reject him if he knew. That is the reason he didn't know about John's illness. . . 

Although this mother had learned the nature of her son's illness soon after he had been diagnosed nine months earlier, the father was not informed until the final hospitalisation, two weeks before the death of his son-who by then was too weak, pain-ridden, drugged or demented to communicate effectively (Schaper 2003).

The question could be asked; didn't this father love his son?  Wouldn't he have wanted to know this terrible secret so that he could truly help in and support him in this, the biggest crisis of his life?  Sadly, although this actual circumstance is unknown to this researcher, it is none-the-less played out numerous times every day for so many people on this earth.  For the majority of these cases, the perception of prejudice is not in error, but is in fact reality. 
Prejudice leads to rejection, and as image bearers of God (Berkhof 1959:205), we have been created to need acceptance.  Mankind needs acceptance by other people, and in particular by those he loves, but most of all by God.  People will do almost anything to avoid rejection.  This young man in the story is typical of so many people who have fathers with whom they cannot really communicate.  Beyond the obvious tragedy of a limited, broken relationship lays a much bigger issue.  Most people tend to view God, as they see their own father.  If their father is kind and loving, then that is how they will tend to interpret God's consideration of them.  If their father is cold, distant and difficult to please, then a cold, distant and difficult God is what they will see when they try to understand God.  It is very possible that this young man in the story, in addition to feeling that his father would never understand or forgive him, would also transfer those same feelings to his beliefs about God.  
Our actions, our attitudes and our beliefs are not merely private affairs that we have the luxury of keeping to ourselves.  These are the aspects of who we are and make up the formula that determines how we will respond to varying situations.  To use an old expression, 'no man is an island.'  Each one of us has a sphere of influence around us.  The fact is:  people are affected by our actions or lack of actions, regardless of whether we would chose for that to be the case.  Applying this principal to the local church, it can be seen that the impact of the faith community as it responds to those within its sphere, to those suffering from AIDS will have an impact on its mission and witness to the entire community. 
Being interconnected is a fact of existence for mankind.  We see this played out in Scripture as Paul accuses Peter in Galatians 2:11-14 of behaving differently in front of the Jews than he did in front of the Gentiles.  Why this change in his behaviour?  Fear of rejection.  He knew the prejudices that were held in the hearts of the Judiazers in the Galatian churches.  Rather than take a chance on facing their rejection, he altered his behaviour in an attempt to align his actions with what he believed they would find acceptable.  
Earlier in his spiritual life, we see Peter also succumbing to the fear of rejection.  When Jesus Christ was arrested, Peter denied Him three times (Matthew 26).  Why?  He was afraid that if he were known to be an associate, let alone a close follower of Christ, those he was now trying to blend in with would then reject him - the very Jews who were trying to crucify Christ!  Following this humiliating experience, Peter went on to become one of the staunchest apostles, respected by all (Acts 15).  Yet, as indicated above, the natural human inclination to fear rejection can be so strong that even someone like Peter could surrender to its grip.  If the Apostles could succumb to temptation to respond in such a purely human way as to what they may have been perceived as a potential for rejection, certainly the church of today must realize the propensity to follow such a path as well.  This cannot be understood as an excuse, but rather should be deemed as a warning to the church of Jesus Christ today.
5.4.4  Theological implications for alienation, estrangement and prejudice
Each of these factors, alienation, estrangement and prejudice has been shown to be diametrically opposed to the very core attributes of God.  One cannot study any aspect of theology without the realization that God, being a loving, interacting God who seeks relationship with His creation would be directly affronted by these negative attributes.
Alienation against God must precede alienation against our fellow man.  It is when we have lost that fellowship with God that comes from a 'right relationship' with Him that we will be prone to demonstrate such unregenerate types of behaviours.  Until we reach that point of perfection when our sanctification is complete (when we leave this life and are joined together with Christ for eternity) (Berkhof 1959:534); we must continue to suffer with the battle of sin and imperfection that plague our mortal lives.  He further describes (1959:40) the continual confession of sin before God that is required for continuing sanctification.
Confession of sin and prayer for forgiveness are continually required.  Jesus taught all His disciples without any exception to pray for the forgiveness of sins and for deliverance from temptation and from the evil one, Matthew 6:12,13.  And John says:  'If we confess our sins, He is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness,' 1 John 1:9.  Moreover, Bible saints are constantly represented as confessing their sins, Job 9:3, 20; Ps. 32:5; 30:3; 143:2; Prov. 20:9; Isa. 64:6; Dan. 9:16; Rom. 7:14. 
Since we will continue to struggle with sin, it is imperative that we constantly seek God's guidance and forgiveness in our lives so that we may continue to 'abide' in Him and have His love overflow through us to those in need.  When we are part of the true body of believers (the invisible, as opposed to the visible church), Christ indwells the believer, and His Spirit works within us to do those things that honour and please Him.
This indwelling of Christ affects our response to those in need.  Whatever we do to help a Christian brother or sister, we do to Christ (Matthew 25:40).  Keeping Jesus' commandments is an indication that He is in us... (Grudem 1994:845).
Grudem brings up another important issue in the behaviour of a Christian when he points out that not only are our actions a reflection of the genuineness of Christ's indwelling within us, but they are also a direct reflection of how we are treating Jesus himself.  The way we treat others, especially the downtrodden and the ones society has alienated, estranged and shown prejudice against; the way we treat these who are 'the least' is how we treat Christ Himself.
'The King will reply, 'I tell you the truth, whatever you did for one of the least of these brothers of mine, you did for me.'   'Then he will say to those on his left, 'Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels.  For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink, I was a stranger and you did not invite me in, I needed clothes and you did not clothe me, I was sick and in prison and you did not look after me.'  'They also will answer, 'Lord, when did we see you hungry or thirsty or a stranger or needing clothes or sick or in prison, and did not help you?'  'He will reply, 'I tell you the truth, whatever you did not do for one of the least of these, you did not do for me.'  'Then they will go away to eternal punishment, but the righteous to eternal life'  (Matthew 25:40-46).

Christ makes this comparison, that of how we treat 'the least of these,' which could easily be replaced for the purposes of this study with the terms, 'the alienated, the estranged and those who are treated with prejudice'; with how we are actually treating Him.  This should serve the Christian as a vivid reminder of how intricately interwoven our actions are with our relationship to and with Him.  Without giving credence to a 'works' type of theology, it is nonetheless imperative that Christians do not discount the importance of works in our lives.  The works of a Christian acts as an indicator regarding the reality of the Spirit dwelling within us.  Not only is love the demonstration of the love within the believer, but it also can be used as an indicator of the level of spiritual maturity one has gained in his or her Christian experience,
Maturity in faith must be regarded as love in action.  The concepts service and sacrifice describe maturity in faith in terms of the standard of priestly involvement in the needs, problems and suffering of fellow men (the service component of grace)  (Louw 1994:12).
James points out the importance of our works matching the faith we claim, as a natural outpouring of that faith when he says,
But someone will say, 'You have faith; I have deeds.' Show me your faith without deeds, and I will show you my faith by what I do.  You believe that there is one God. Good! Even the demons believe that--and shudder.  You foolish man, do you want evidence that faith without deeds is useless?  Was not our ancestor Abraham considered righteous for what he did when he offered his son Isaac on the altar?  You see that his faith and his actions were working together, and his faith was made complete by what he did.  And the scripture was fulfilled that says, 'Abraham believed God, and it was credited to him as righteousness,' and he was called God's friend.  You see that a person is justified by what he does and not by faith alone  (James 2:18-24 NIV).

The pragmatism in James' words brings his point into vivid focus.  He is underscoring the actuality of ones faith as being authenticated by the actions or deeds one performs.  Love, like faith, can be elusive, and difficult to prove if left merely to the feelings and thoughts of an individual.  James is using godly actions to establish the existence of faith in the same way that loving actions confirm the existence of love (above).
5.4.5  The role and influence of clergy in the faith community
The role of the pastor regarding these basic principles that form the faith assumptions dealing with this area of HIV/AIDS alienation, estrangement and prejudice cannot be overemphasized.  It is not the place of this paper to delve into the full ramifications of the role of pastor in the church, but it is important to delineate this role as it applies to the issue at hand:  HIV/AIDS.
In the Bible, the pastor has often been depicted as the shepherd of the flock.  This 'shepherd' metaphor continues to be applicable in the current concern of HIV/AIDS alienation as well.  One of the most beloved illustrations of God's relationship to His children has to do with His being our Great Shepherd (23rd Psalm; John 10).  It is surely not inconsequential that Paul uses these terms in discussing the role of the church pastor, for the pastor is to lead the sheep, to guide them to knowledge and understanding of His Word.  The literal 'shepherd' never drives the sheep, but rather guides them as a dedicated leader.
It should be the ambition of the pastor not 'to run the church,' but to teach the church intelligently and Scripturally ... the word 'minister' means, not master, but servant.  The true pastor inspires, but he does not drive (Strong 1907:908).

In the issue of HIV/AIDS alienation then, the example set by the pastor will set the tone of the entire church as they develop their attitudes towards those infected and affected by this plague.  There are many who will want to emulate the pastor, seeking his approval more eagerly than that of Christ Himself.  An example of this can be seen from two churches this writer has had the privilege of being associated with.  One church, Coral Ridge Presbyterian Church (Ft. Lauderdale, Florida, USA), has as its pastor, Dr. D. James Kennedy, the man who created the Evangelism Explosion (EE) form of evangelistic witnessing that has been taught and used by churches around the globe.  This entire church embraces this program, backing it fully.  As a prerequisite to teaching or even singing in the choir on Sunday mornings, one must have completed an EE course.  The church has an active visitation program that centres around this dynamic program.  When EE classes are held, and each week during their mid-week visitation night, Dr. Kennedy can be seen actively participating in, if not actually leading the program.  People do not mind the importance that is placed upon this program in their church because they know, love and trust their shepherd - Dr. Kennedy, and if he is promoting it, then they are all for it.
Another church, First Baptist Church of Indian Rocks (FBCIR) (Largo, Florida USA) has also 'embraced' the EE program.  Dedicated trainers teach the basic program twice a year and practice the evangelistic principles in their weekly outreach activities.  On the surface this sounds similar to the Choral Ridge experience but a closer look reveals some significant differences.  At FBCIR, the pastor will make announcement supporting and encouraging the program, but does not actually participate in it.  The associate pastor responsible for overseeing the program has several other responsibilities, so that although he is in agreement that it is a good program, he doesn't have the time or inclination to take an active part in it.  The result:  trainers have to beg for recruits into the program, and once trained, they eventually fade into the woodwork.  Overall it is a weak program that doesn't begin to compare to the dynamic program at which can be observed at Coral Ridge.  
Although there are certainly many factors that contribute to the different responses of these two churches, it is obvious to even the casual observer that the role of the pastor is the pivotal ingredient making the difference.  In one church (Coral Ridge) the pastor is leading and shepherding his flock in the process of EE, and they eagerly follow him and embrace the program.  In the other (FBCIR), the pastor cheers from the sidelines, but since he has placed his priorities in other places, his flock follows him on the same path as well.
This same principle has been demonstrated in a local church here in Lilongwe regarding the HIV/AIDS phenomenon.  The home visitation program, which was designed to reduce the alienation and stigma felt by those in the HIV/AIDS community by the church, began with great support and fanfare by the pastor, but eventually the program diminished until it stopped altogether (See chapters 6 and 7 for more specific details).  When asked about the attitude of the church, one elder said that the pastor and the elders were indeed speaking about the HIV/AIDS problem in their churches, much more than they did in the past.  Although this initial report sounds encouraging, when pressed for additional information, the elder said that the message which was being preached from the pulpit was one that followed the concept of 'those people with AIDS, they did a sinful, evil thing, and they are getting their just rewards!'  Needless to say, the attitudes of the HIV/AIDS community did not change, but instead were reinforced as the congregation began (as a whole, certainly there are many specific variances) to pick up, absorb and reflect the attitudes of their pastoral leadership.
In light of this aspect of the pastor's role in the shaping, moulding and motivating of his congregation, it cannot be stressed heavily enough that he must lead the way in the changing of feelings and attitudes regarding those who are infected and affected by this plight.  It is not enough for him to recognize the problem and then support those who are going to work toward changing things.  He must be in the forefront of the assault on HIV/AIDS.  
It is true that the pastor of a thriving congregation is usually wearing so many 'hats' of responsibility that to take on such a major commitment could take him away from some of his other pastoral obligations.  But the reality in every Malawian pastor's life is that more and more of his time is being taken up by conducting funerals and dealing with all of the social, physical, emotional and spiritual hardships that are affecting his congregation.  If he doesn't directly take the lead in addressing this most vital issue, he will find himself in a role of only responding to the symptoms instead of working proactively to stop the problem.
Caution must be taken, that the pastor or leaders of the church are not perceived as having sole responsibility for dealing with this monumental issue.  The people in the faith community form the church, as the 'body of Christ,'(1.4.10.2).  It would be a dreadful mistake to leave the ecclesiastical responsibility towards this pandemic exclusively in the hands of clergy.  With the church leadership taking the lead, it is the congregation, who must develop and work out their own contextual ecclesiology within the parameters of God's overall design for the church,
At present, due to contextual changes, it seems important to emphasize the role of faith communities and the laity, who constitute the church. A practical theological ecclesiology has become important. The devastating reality of AIDS that confronts every person in Africa, compels Christians, individually and as a faith community, to realize that they must make ethical decisions, for example, not to indulge in immoral sexual behaviour and to structure their faith community and society in such a way that all enjoy a safe and healthy environment. While emphasizing the local church's importance and the role of the laity, the significant role of denominational and ecumenical church structures and leadership should not be negated; however their role, function and style must change.  (Hendriks 2003:13).

In the African context, allowing the faith community to have such a voice in the praxis development of the ecclesiastical methodology of addressing this paramount issue may require a significant paradigm shift.  Changes in attitudes and customs come slow in Africa, as with the rest of the world; but without movement toward change, the issues will not stop or become stationary, they will continue to escalate.
One might say it is easy to address the problem of HIV/AIDS, but much more difficult to develop a practical theory [that] can be applied to a theology of pastoral care.  Practical application of a working theory can be done by a church as a group of people committed to a common goal, and led by a leader who can envision and lead the people into a practical response to the HIV/AIDS crisis.  
We are called upon to bear one another's burdens and with God's perfect love working in us, fear will be cast out, giving us greater freedom to serve the needy (Sanderson 1994:78).
5.5	LOVE AS GOD'S PLAN FOR THE FAITH COMMUNITY
Even outside of the arena of AIDS, social scientists have long been interested in the relationship between religion and individual well-being.  Referring to a study by Idler, Musick (Musick 2000) asserts that empirical research supports the presupposition of this dissertation that religion has important consequences for improved well-being through four mechanisms: 
1. Religion provides a sense of comfort in times of trouble; 
2. The integrative aspect of religion gives access to a large network of potential support providers; 
3. Religious norms discourage behaviours that might lead to health problems; and 
4. Religious beliefs furnish a cognitive framework through which people can better understand the meaning of pain, suffering, and death. 
These four mechanisms are indicative of the appreciation derived from a dialogue between secular studies and generalistic religious affirmation.  Intrinsically valuable in their own right, one can extrapolate the importance of application of this concept when the concept of love, (as used in this paper to represent the Christian's response and action as a demonstration and verification of incarnation) is used to replace the generic sense of religion referred to in Idler's study.  A closer examination of each of these factors is therefore warranted.
The first mechanism, religion provides a sense of comfort in times of trouble can hardly be overstated in relationship to the AIDS crisis.  Citing Berger, Musick proposes that because individuals experience problems and traumas, they must have a system of belief to account for such experiences.  Although there can be any number of plausible theodicies, all of the possibilities share the single purpose of providing meaning.  Indeed, it is religion's ability to provide meaning and hope for the future, particularly as it relates to the HIV/AIDS pandemic; even in the face of current life adversity that may have such powerful effects for well being.  In this vein he quotes Berger in saying that regardless of whether or not one's belief system carries with it the promise of eternal relief and comfort, the underlying theodicy in its own right causes comfort (Musick 2000):
If theodicy answers, in whatever manner, this question of meaning, it serves a most important purpose for the suffering individual, even if it does not involve a promise that the eventual outcome of his suffering is happiness in this world or the next. It would, for this reason, be misleading to consider theodicies only in terms of their 'redemptive' potential. Indeed, some theodicies carry no promise of 'redemption' at all-except for the redeeming assurance of meaning itself. 
Van der Ven (1998:159) sees the heart of the question as hermeneutical-communicative in nature as he addresses this issue as a practical-theological question in his study by probing, 'How can pastoral workers offer, within the Christian faith, aid to people who are confronted with irreversible, existential suffering...6 [such as one might see with AIDS]?'  One explanation offered for this phenomenon provides the function of religion not trying to do away with life's problems but rather serving as an avenue towards their elucidation.  
The second mechanism, the integrative aspect of religion gives access to a large network of potential support providers, is particularly meaningful in the African setting when its antithesis is considered.  Referring to chapters three and four of this dissertation, regarding the important and even essential nature of the family and communal associations to the African paradigm, one can see that if this support network provided by the faith community is removed due to the alienation and estrangement (5.4) associated with HIV/AIDS, it can have devastating physical as well as spiritual and psychological ramifications.
The third mechanism, religious norms discourage behaviours that might lead to health problems, has obvious direct ramifications on the prevention of HIV/AIDS.  If the love commanded by Christ was demonstrated in such a way as to help people see the reality of Christianity and therefore embracing Christian principals of morality and sexual behaviour; no further prevention would be necessary.  This aspect of prevention was noted in the Nkhotakota study (6.6.2) as a 'side effect' of the home based care training.  
The fourth mechanism, religious beliefs furnish a cognitive framework through which people can better understand the meaning of pain, suffering, and death, deals with the correlational hermeneutic as it brings purpose and meaning to the lives of those who are affected and infected with the disease.  As cited (1.5) in the social locational background section of this research, finding a sense of purpose in suffering is essential to the development of effectual coping strategies needed to interpret and deal with such tragedies in life.  The correlational hermeneutic of God's love as applied to pain and suffering can bring an emotional and spiritual healing, which will in turn lead to an improved sense of well-being as indicated in Musick's study.
These four mechanisms, although certainly not exhaustive, demonstrate how essential religion, and for the purpose of this study - the reality of God, as demonstrated through the love of the believer as they reach out to those suffering from HIV/AIDS - is to the well-being of those infected and affected by AIDS.

5.6	LOVE DEMONSTRATED - DOING THEOLOGY IN THE HIV/AIDS CRISIS
As will be demonstrated in the evaluation portion of this work (7.4.1), the anticipated positive outcomes of the research were significantly diminished due to the underestimated magnitude of poverty in the lives of those infected and affected (including the caregivers) by HIV/AIDS.  Those coming from a Western paradigm have difficulty comprehending the intensity of this situation.  But what became markedly clear was the fact that it is simply impossible to demonstrate the love of God without giving credence to the physical plight of those to whom one is attempting to minister.  
This is 'doing theology' as explained by Chopp (1986:10) in her work on the Suffering of Christ7,
...explorations for a new way of doing theology based on God as liberator of the poor, with the suffering Christ as model, and the church as the local community where praxis is engaged in liberating individuals as well as history.  This logos of the Theos is a new way of doing theology both because it interprets anew human existence and Christian tradition and because it understands the purpose of theology to be that of reflecting on and guiding Christian praxis. 
Chopp goes on to explain the underlying passion of Gutierrez regarding the liberating praxis and Christian love which forms the centre of Gutierrez's theology; Christianity as a praxis of solidarity, of love for the neighbour (1986:52).  God recognized the propensity of His children to become so 'academic' in their theological ideologies that the actual application of His Word would become obscure.  Love, when understood from an academic standpoint, as originating in God and therefore being an essential element of all of His creation, can be far removed from the reality of one's daily existence.  The concept can become so lofty that it loses it concrete reality in the lives of those who claim to be Christians, the bearers of love.  Because God understands our limitations, He helps us to understand the principle of 'doing theology' as He tells us in His word that when we reach out in even the smallest ways, such as a cup of cold water (Matthew 10:42) in the name of Christ, we are acting as if we were responding to God himself.  God defines religion, not as having an intimate grasp on the most intricate details of Systematic Theology, but rather God describes the demonstration of His love as, 'Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress'  (James 1:27a NIV).  
The words of Jesus bring this point into clearer focus yet as He distinguishes between loving with mere words from the mouth and actions that provide tangible evidence of the truth the Christian is trying to relay.  As Tracy affirms, 'doing the truth' also involves 'saying the truth' (Tracy 1981:71).
This is not the time for pious platitudes (often done by perverting the biblical truth that 'all things work together for good to those who love God' into the meaningless 'be warmed and be filled' type of statement that is condemned in James 2:15-17), or for 'beating him over the head' with scripture texts on God's sovereignty.... the simple 'cheer up, God loves you' counselling approach is not going to make the grade (Mendis 1987:38).

Not only does Jesus present the concept of demonstrating our love in both word and deed as normative for the Christian life, He also includes a component to indicate empirical evidence is the verification (as opposed to a verbal profession) of incarnation. 
If anyone has material possessions and sees his brother in need but has no pity on him, how can the love of God be in him?  Dear children, let us not love with words or tongue but with actions and in truth (1 John 3:17,18 NIV).

5.7	LOVE CAN BUILD WHERE THE ENEMY HAS DESTROYED
Giving more thought to this analogy brought to us by Paul, lets consider the Christian response to other parts or members of the body.  In particular, it is the purpose of this chapter to explore the purpose of the body as it responds to those members who are suffering.  Following this analogy, it is easy to understand the necessity of the various parts working together in cooperation and harmony in order to accomplish the tasks set before it.  If the body consisted of only hands, with no eye to guide or feet to carry them, it would soon become useless and ineffective.  The application of the analogy goes deeper than this however, when one considers what is our normal, human response when one member of our own physical body is suffering.  
The presence of HIV in our community -particularly, but not exclusively, in the church community - requires this shift in our understanding of acceptance.  We are not called simply to offer charity to those whose physical bodies have the virus.  Our undeniable belonging to the community challenges us to embrace the fact, however painful, that the virus has come into our body  (WCC 1997:29).
For the purpose of example and explanation, lets consider that there is a 'sample' Christian man named 'Joe Christian.'  Joe has been in an automobile accident and has just severely injured his left foot, causing multiple fractures and risk of infection.  Would it be possible, even for one moment for Joe to determine that he no longer wanted to associate with his foot because it was too time consuming, or too demanding, or too emotionally taxing?  If the foot eventually healed but remained deeply scarred and caused a continual limp; would Joe have the option of disassociating with his foot because it was no longer pleasant to look at, or because it could no longer perform the function for which it was intended, and was holding him back from accomplishing all that he had hoped and planned to do for his life?
This analogy borders on the ridiculous, but it serves to demonstrate the intimacy each of us, as human beings have with the members of our own bodies.  It must be admitted that Joe's response would be one of grave concern and nurture as he did everything within his power to see that his foot was carefully tended and cared for.  All activities would stop and take secondary positions until this crisis with his foot was attended to.  All meetings and decisions, no matter how essential, would be put on hold as he underwent whatever surgical procedures were required for the restoration of his foot.  All attention would be focused on the healing and nurturing of this injured member.
In the same way, this is how the body of Christ (1.4.10.2) should respond when one of its members is suffering.  As the body of Christ, the church cannot disassociate itself from those in its body who are in crisis.  If a member of the body of Christ is diagnosed with HIV/AIDS, then the whole body suffers with that one suffering part.  If that one is agonizing and pulling the rest of the body down, then the body must put its focus on that one part, in order to give it all of the love and nurturing required to heal, support, comfort and bring relief to the suffering.  
Too often, Christians have been guilty of insulating themselves so effectively from the pain of others that they are no longer able to feel the need to reach out with the love and compassion of Christ to those suffering around them.  This is illustrated well by Hall (1986:45) as he describes the response of the developed world to the hunger in Ethiopia.  Although this is not directly related to the HIV/AIDS pandemic, the underlying principles can be easily transferred:
Our response to the starving in Ethiopia is a species of the sympathy that begets charity (and that is not to be discouraged), but it seldom leads to deeper sympathy (syn + pathos), which is the recognition that the pathetic condition of 'the other' is also our own fundamental condition - that we share a common lot, mutates mutandis...  The suspicion that we may be the cause of the suffering of others, that the very freedom from pain and want for which we have striven and are willing to fight may be a source of gross injustice for others - this seems to be a conclusion that few of our contemporaries permit themselves concretely to entertain. 
When the New Testament was written, the plight of HIV/AIDS was not yet conceived by humankind.  Yet, the correlative hermeneutical application of Scripture is no less relevant today.  The normative principals of Scripture, in the expression of love by the Christian to the world cross all boundaries.  When the Church first began to deal with this issue, as described in chapter two, it struggled to come to grips with the proper hermeneutic and praxis process.  Hindsight, of course, allows us to see ever so much more clearly the failures of the past.
Historical disappointments should never be a determining factor regarding the future of an individual or of the church.  Because of God's redeeming grace, His forgiveness and cleansing, the church can begin anew as stated by the Apostle Paul, 'Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!'  (2 Cor 5:17)  It is with a proper hermeneutic of love that the church can move forward in this fight against AIDS.  By demonstrating love in all situations, the world can be changed.  This includes loving the unlovely, and the difficult to love.  It is relatively easy to love and care for the innocent:  the orphan whose parents died of AIDS, the innocent widow whose husband has left her destitute.  Caring for such as these demands a compassion that is not difficult to stir within one's heart.  
The challenge comes to the Christian when we are called upon to love as Christ loved.  When a repentant sinner comes to Christ, he or she is embraced with love and forgiveness.  Can we do any less?  Must we once again be reminded of Jesus' own words as he spoke of forgiveness, 'But if you do not forgive men their sins, your Father will not forgive your sins' (Matthew 6:15)?  When the commercial sex worker begs for assistance, do we remind her of her guilt, or are we reminded by our Saviour of the 'Good Samaritan', and respond in kind?  Another scenario which might be even more difficult:  can we love and forgive the outspoken 'Christian' who has done so much damage to the cause of God's Church and its mandate to love by his or her abrasive, even hateful proclamation of 'Those sinners!  They are getting their just reward!!!'  Is the Christian even expected to love one such as this, especially when they do not comprehend the error in their hermeneutic and may return a reciprocal accusation?
Even ones such as these can be 'loved' in general, in an abstract way, but Christ's description of love goes beyond that.  He expects an agape love, the kind of love that meets the definition cited earlier by McQuilkin (5.1.1); 'Biblical love, then, is an affectionate disposition that motivates the lover to consistently act for the welfare of another, whether or not the other deserves it or reciprocates.'  This is the love that, when demonstrated, will reveal Christ to the world in the life of the believer.  This is the transforming love that can stop AIDS in its tracks.
5.7.1	AIDS Opens Love Opportunities to Share Jesus Christ
People facing their own mortality need the Gospel.  As discussed in chapter one (1.1.2), there is an openness associated with impending death that brings sensitivity to spiritual matters as no other factor can.  This component of the Christian witness and mission is developed further in the intensive instruction given to the Home Based Care volunteers in order to prepare and equip them for ministering to the sick (refer to chapter six on methodology and appendix C and D).  It is incomprehensible for a Christian, who knows the eternal hope of the Gospel to deny it to those who need it so urgently.
5.8	DEVELOPMENT OF THE PRAXIS PROCESS IN THE LOCAL CHURCH
Determining that love is the correct response of the church as it actively seeks to respond to the AIDS crisis can become an academic exercise unless there is purposeful commitment toward activating a positive reaction.  One must be careful to avoid becoming so scholarly that there is no practical value in the work and study being undertaken.  Too often churches, as well as other organizations, are guilty of observing the problem and then developing a committee to look into it further, followed by the development of a report, or possibly just forgetting about it completely.  Everyone feels his or her burden of guilt removed because 'somebody is looking into it,' but nothing is ever really done.  
In his book on strategic leadership, Dayton (1993:44) uses the following illustration to demonstrate a workable and practical way of addressing and attacking a problem in a purpose-driven and meaningful way:
 This process has been purposely illustrated in the form of a spiral, because that allows it to incorporate many variables as it cycles through a recurring or repetitive process.  It is expected that while desired results may be obtained, a continuing process of re-evaluation and the changes that would be associated with a continuing updating and improvement process, would continue as an ongoing process.
In the ideal situation, the organization begins with purposes, goes through the cycle to discover better purposes, set more effective goals, establish clearer priorities, do better planning, do a better job of managing; and then goes on with the re-evaluation (Dayton 1993:44).  
Application of this model to the actual situation under study as an indicator of what might be anticipated by applying the same model to another particular individual and specific situation must be done with the understanding as expressed by Van der Ven (1998:48), 
An important fact to bear in mind is that there is no such thing as 'the' present-day situation out of which the intergenerative communication occurs.  There are a multiplicity of contemporary situations, determined by a multiplicity of demographic, economic, political, cultural and psychological factors.  
Bearing this in mind, a sample scenario that could be applied to a church's/pastoral initial situation might include some of the following elements:
This praxis process will be continually adapted and reformatted to reflect the individual perceived and realized needs of the faith community as it moves forward in its approach towards developing a ministry aimed at impacting the HIV/AIDS community with the Gospel of Hope.  Changes in the plan are not only inevitable, but also expected and welcomed as the progress of the Home Based Care evolved under continuous assessment.  This process is demonstrated in the actual situation under study in chapter seven of this dissertation, as the methodology is evaluated and the praxis process implemented. 
Changes in the approach or methodology are not to be interpreted as an indication of a flawed plan or the occurrence of a judgment error.  One would be reminded of the Apostle Paul, as well as the other Apostles, as they were moving forward with their ministries.  The fact that they were often re-directed on their course by angels sent as messengers by God was not an indication that they were in error or that they were outside of God's fellowship or influence, but rather the inverse is true.  Christians can therefore interpret a change of course as an expected outcome of following on His path of direction.  This was evidenced in the current study as the entire direction of the project was shifted due to unforeseen circumstances that could not have been predicted in the initial planning stages of this study.
A somewhat legitimate concern might be voiced regarding the application of business principles, regardless as to how sound they are, as inappropriate in the House of God; because reliance should be on God giving guidance by His Holy Spirit, and not on 'sound business principles'.  Van der Ven (1998:12, 16) voices this same principle of concern in his explanation of empiricism in Practical Theology.  He rhetorically asks the question, 
If religious phenomena are approached from a purely empirical viewpoint and conceptualised in pragmatic terms, is there not a danger that they will be reduced to a purely instrumental significance?  Will they not lose their identity, their intrinsic worth?  Is religion really nothing more than a stimulus for moral action, or a means to achieving other ends?  And is such view not in stark contrast with the real aim of religion, which can only be God? ...
He provides the answer to this tension by explaining that pragmatism in theology must be transformed into a theological pragmatism in which there is no priority of man over God, but rather a dialectical relationship between God and man, between religious and moral values.
The process outlined by Dayton shares components from various origins.  In the late 1970's a version of this process was taught to this researcher as The Nursing Process, and has been adapted in various forms to meet various situations.  In Practical Theology a variation of this process has been developed by Paul Ricoeur and called the hermeneutical circle.  Ploeger (1999:73) discusses it in his article, Practical Theological Theory and the Praxis of the Church, where he says,
The hermeneutical circle has to do with 'the spirally development which can be noticed in a special area of thinking', namely the kind of thinking which is about acquiring experiences with the aim of developing knowledge:  (1) Observing, (2) Guessing, (3) Predicting, (4) Checking, (5) Evaluating, (1b) Observing, (2b) Guessing, etc. 
Newbigin (1986:58) discusses the hermeneutical circle with basic agreement as it applies to the faith community.  He takes the following point of departure,
But I have asserted that it is not possible to use the model of the hermeneutical circle to account for what happens at the boundary between this community of faith and the world that lives without this faith.  I have suggested that at this boundary one has to use other models - such as are suggested by the biblical image of death and birth...the language of the Bible should be translated into the terms of our culture so that it may correspond to reality, as we know it.
The point here is that our theology and ecclesiology must focus on a contextual praxis, that is, on a reflective engagement as faith communities in the world (Hendriks 2002:76).  The faith community, as God's representative here on earth must carefully, prayerfully and with reflection, address the AIDS crisis that threatens to envelop it, if the church is to complete its missions to be the witness of God's love in the world. 
The Church should be the one place to which the AIDS patient should know for certain that he [or she] can turn and find the loving, compassionate support he [or she] so desperately needs (Mendis 1987:39). 
One way of breaking the old cycles and allowing new insights to the problems being faced by the faith community might involve using creative methodology to allow fresh ideas entrance into the mind that has been conditioned by continuous repetition of the same, mind-numbing systems.  Introducing creative imagery, such as drama, dramatic dance, and other artistic expressions that the congregation is not used to, into the normal and expected liturgy of the congregational service may open doors of imagination and new vision.  Dealing with issues that have such a dramatic influence on so many people in so many areas of life requires 'thinking outside of the box.'  Trying to apply the same old, and often antiquated, methodology to the new and modern problems associated with this pandemic will not be effective in solving this crisis.

5.9	SUMMATION:  LOVE (GOD) IS THE ANSWER
This chapter on the theological implications of Love, along with the inverse implications of alienation, estrangement and prejudice, has examined these issues in light of their relationships with the HIV/AIDS pandemic in both the psychological and anthropological framework.  Focusing on both the fundamental nature of the issues themselves in their relationship to faith assumptions, along with the Christian ethical response by the Christian leader of today, this chapter has sought to examine the contextual situation of the congregation as it initiates its response to the HIV/AIDS pandemic.  
The importance of the role of the church leader can not be overestimated, particularly in relationship to the impact, for good or bad, that he or she will have on the congregation.  Using the biblical metaphor of the shepherd and the flock as a picture of the relationship of the pastor and the congregation, the importance of leading the congregation into a proactive position on this pandemic was addressed using leadership example as the primary motivational format.  A working model of the praxis process was developed as an example of the practical theory of how a church leader might begin to initiate and organize a realistic response to the problems associated with HIV/AIDS as they are faced in the local church congregation.  Using this model as an example, the church leader can then make an applicable response with the theology of pastoral care.  
The Eschatological character of salvation means that pastoral care cannot be conceived merely as an empirical event with verifiable facts.  The message of the Gospel is conveyed in terminology which must be understood metaphorically in terms of a covenantal relationship.  It is important to note that when theology exchanges faith for empiricism, it loses its unique character as interpreter of the meaning of the Gospel (Louw 1998:86).
The preceding chapters dealt with the issue of HIV/AIDS historically, and within the framework of the African context and more specifically, the Malawian context; addressing the issues specific to the local challenges facing the local faith communities as they seek to address these concerns in biblical ways.  In so doing, this chapter has sought to look more closely at the hermeneutical and correlational implications involved in the contextual ecclesiology of the church as it explores the challenges associated with the patterns of response and praxis regarding these issues.
Focus will now be turned from the issues surrounding the problem to the actual methodology used in this research project.  Using qualitative as well as quantitative research methods for data collection and evaluation, a holistic understanding of the interconnected networks within the HIV/AIDS subculture will be developed for interpretation and evaluation.  Using this working evaluation, praxis theories will be developed which will lead to the final chapter of this research where discussion regarding the applicability of this project to other contexts and settings or with other groups will be explored.  

1 Strong's concordance defines agape love as:  (G 26). agape, ag-ah'-pay; from G25; love, i.e. affection or benevolence; spec. (plur.) a love-feast:--(feast of) charity ([-ably]), dear, love.
2 Jewish rabbis counted 613 individual statues in the law, and attempted to differentiate between 'heavy' (or 'great') and 'light' (or 'little') commands (Barker 1985:1519).
3 Social Suggestion:  tendency to pay attention to what is pointed out by others, or to perceive an object in the same way other perceive it  (Ruch 1960).
4 Transference:  process by which a patient in psychoanalytic therapy attaches to the therapist feelings formerly held toward some persons who figured in an emotional conflict, often by a parent or lover (Ruch 1960).
5 This trait was beautifully illustrated in the movie, Pushing Tin (1999), when the main character, played by John Cusack was unable to look his wife directly in the eye and proclaim his innocence of extra-marital affairs, which therefore revealed and unquestioningly affirmed his guilt.
6 Although he asks this question primarily regarding illness which is caused neither by any fault of their own nor, primarily, by others, it can be used for the purposes of this comparison to illustrate the perplexity which exists in dealing with human suffering, even amongst clergy. 
7 One cannot help but take note of the Latin American Liberation Theologians as they struggle with oppression and poverty.  Relief of repression cannot be separated from the proclamation of the message; it is the demonstration of the message.



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