The Church Response to HIV Stigma

In 2016, I had the privilege of representing the ELCA on the global scene as a member of the International AIDS conference delegation in Durban, South Africa. Throughout the conference, it was encouraging to hear how much has been achieved in the global response to HIV/AIDS.   During the two-day pre-conference, it was exciting to learn how the World Council of Churches (WCC) is responding to the fight against HIV/AIDS globally.  WCC supports and partners with leaders, practitioners and organizations reflective of many faith traditions to eliminate the epidemic of HIV/AIDS. The WCC is also intentional in providing a platform for PLWHA (People Living With HIV/AIDS) to safely and openly share their journeys.   One such story involved a Lutheran pastor living with HIV. He was silenced by his church and salary withheld because of his positive HIV status.   The touching testimonies from PLWHA, encouraged me to solemnly reflect on the challenges that remain in eradicating this global epidemic. One key question continues to permeate my mind.  What more can the ecumenical body do to stop the spread of HIV/AIDS, with specific focus on the chief agents’ stigma and discrimination against those living with or affected by HIV/AIDS?

HIV related stigma and discrimination is counter to the purpose of the church in witnessing for Christ. The church is called to love and care for the neighbor as Christ commissioned. To care for the neighbor, one must understand the stigma associated with HIV/AIDS.  In some communities, HIV/AIDS was thought to be linked to sexual disobedience or promiscuity.  Many churches reinforced a biblical narrative of pain, suffering, and death as punishment for disobedience or a consequence of one’s wrong. Thus, blaming and shaming PLWHA.  However, the message of the gospel is to love your neighbor as yourself.

During the conference, many communities shared their approach in breaking stigma and discrimination to learning, education and accompaniment. The role of the church in mitigating the impact of HIV has expanded beyond preaching the message of love.  Churches are partnering with communities to include local leaders, healers, church members, and community based groups in providing accurate information on the facts about HIV; especially considering the modes of transmission, testing and treatment. Access to accurate information and a gospel message of compassion, churches can play a major role in ending the stigma of HIV/AIDS. Today, a growing number of churches are working to encourage a message of love, hope, support and dignity for people living with HIV.   

Bio

A baptized and confirmed Lutheran originally from Liberia, West Africa. I serve as Council Vice President of Peoples’ Community Lutheran Church (PCLC) DE-MD Synod, Region Eight Representative of the African Descent Lutheran Association (ADLA), and HIV/AIDS Awareness Project Coordinator – PCLC. I currently serve on the ELCA Young Reformers Cohort, an alumnus of Elisha’s Call, ELCA Delegate to the International AIDS Conference (2016) and a member of the Association of Liberian Lutherans Living in the Americas (ALLLIA). I am student at the University of Maryland University College, Majoring in Cyber Security.

My fervent prayer is a world where People Living with HIV/AIDS (PLWHA) are no longer consider threat to society and incarcerated, rather embraced without fear as fellow humans needing love and compassion. This is something dear to me, and is evidence by my partnership with the DE-MD Synod, the ELCA Strategy on HIV/AIDS, the Black AIDS Institute and the Maryland Department of Health – office of Faith and Community based organizations. I also envisioned that, we as a community of believers, can help to ultimately seal the achievement and privilege gap that currently exist.

To learn more about ending the stigma of HIV/AIDS, view the ELCA’s repository resource link below :

http://download.elca.org/ELCA%20Resource%20Repository/ELCA_Strategy_on_HIV_and_AIDS.pdf.

On Tuesday, October 31, rostered ministers of the Saint Paul Area Synod & Minneapolis Area Synod, ELCA joined together in commemoration of the 500th Anniversary of the Reformation. The theme for the day, Turning 501, we examined the question, “What Does the Church Need to be Passionate About As the Reformation Turns 501?” Six speakers from across this synod – theologians, professors, artists, & even a former bishop – challenged us to approach this question through a new lens and with wider scope. I , Rev. Jen Collins from the Saint Paul Area Synod was one of those six speakers. Having recently attended and completed the Transforming White Privilege (TWP): A 21st Century Leadership Capacity training in Chicago with other ELCA affiliated members, this laid the groundwork for reflection and envisioning the answer to the proposed question. “What does the church need to be passionate about?”

You see, I am a Latina who grew up in the southwestern desert in Albuquerque, New Mexico and has since then traveled all over this nation. Minnesota being my home since 2010 where I’ve attended seminary, met my now husband and have the most incredible daughter. We have a wonderful array of culture and heritage within our small family which is why I am so passionate about sharing my story and adding my colorful voice to the sea of many white ones within our ELCA church.  Being “Lutheran” is more than whiteness.

An answer to a question:

Greetings to you my family in Christ.

I am so elated and on fire to share with you a vision I believe the church should be passionate about as us Lutherans turn 501.  We just celebrated on Sunday this the Reformation- the congregation I serve had 12 young people stand before the community and affirm that God chose them- that they are the next set of reformers to help us shape God’s church.

We though. Those of us here and in our communities, are reformers too! When I was ordained just a couple of years ago, I was taking on two calls at the same time. My half African American, half Latina daughter, Faora blessed our lives. Faora was just barely a month old when I became a mother and a pastor. These calls have been intimately intertwined and have changed everything- the past couple years have been challenging in both my roles. The world’s climate has not been a breeze– if anything it’s been an ever-changing storm. I’ve have never felt so much heart ache – too many black bodies, night clubs and concerts, immigrants, refugees, #allarewelcome, hurricanes, #metoos, fake news, #hatehasnohomehere and most days I don’t even want to know what’s next. I pray that my African-American husband makes it home, I pray my family or others- are not harmed, judged, persecuted, marginalized just for the shade of skin God has gifted us.

God has shaken me, I’m now woke; meaning – I have been made aware of internal and external injustices constructed and uplifted by individuals, systems and institutions. I’ve been thinking and rethinking for myself, woke to the injustices my multi-ethnic family has endured. It is my prayer that the Lutheran Church, that the whole church of God becomes woke and stays woke to the racism and privilege that our- yes, our Lutheran Church has allowed to cultivate in the pews, in our seminaries and in the pulpit. We’ve reinforced stereotypes and limit who is “Lutheran” and who is not. We keep making cultural assumptions which continue to advantage some groups and disadvantage others.

In 501, we should be passionate and strive for EVERY member of the church to be aware of and respect all the voices in the room, not just the most evident or numerous.

We have a need, an urgency and commitment to God and our children that when we say, we are the ELCA Lutheran Church it means we are about the Reformer who changed it all- Jesus. The Word became flesh- a colorful, wonderfully made brown body, a middle eastern Jew that God embodied. Jesus is not a white savior- is not a dusty blonde with flowing locks, not a white European! Our mighty reformer, Jesus challenges us – invites us to tell the right story not a white story. To re-frame the narrative so, the whole church can honestly be welcoming, where ALL God’s people are valued, beloved creations. We are the church in 501. Germans- Swedes- Norwegians- White Europeans are not the only one’s who write the narrative about what it means to be Lutheran!

Jesus shows us we are to reform the world so children- black, brown, indigenous are not seen as less than, second-class, dangerous or a commodity to be used. We NEED to speak – We NEED to stop being silent. We need to be the beacon of hope this world needs. Luther said- “our office involves much toil and work, many dangers and attacks, and in addition to little reward or gratitude in this world. But, Jesus will be our reward, so long as we labor faithfully.” Being silent for fear of backlash, intimidation, ignorance, loss of employment at the utterance of “Black Lives Matters”- Taking a knee- support of LGBTQIA community – anything deemed “political” – not talking, that is being unfaithful to the gospel.

Will we just have to wait another 500 years to consider reforming?

Now is the time. Did Jesus wait? Jesus rocked the boat- stretching the imaginations of God’s people from the beginning and still this day as Lutherans enter 501. Do you see it- Jesus schooled sin, death and the devil to keep setting the marginalized, and demonized victims FREE.  Jesus pardons the prisoners and crosses ethnic and cultural lines, so people will SEE. Jesus changes lives- every life is SEEN, every life – every shade of flesh is VALUED- RESPECTED-DEEMED BEAUTIFUL- filled with Grace! Every life is worth the cost– Jesus endured being slapped around, insulted, assaulted, named “criminal” and led off to the cross- to breath his last breath but not for a loss.

Jesus endured for us – body and blood for us. Jesus rose for us- THIS IS GREAT, REFORMING, LIFE-CHANGING NEWS! We respond because what Jesus has done! We are reformers- called, gathered and sent by the Spirit- she helps us bring hope, love and life to a broken and sinful world. So that one day as Dr. King envisioned, my daughter, will not be judged by the color of her skin but by her heart, whose she is, as was dreamed just some 54 years ago.

 In 501, let’s Reclaim Jesus. Reform Lutheranism. Renew Hope. 

This is my passion and NEEDS to be our passion. This work is HARD and challenging but if we do not do the deep and investigative work within ourselves and with each other – then we aren’t being faithful to the gospel. We all – people of color and white folks have got to open ourselves up to talk productively about racial equity, take ACTION to address whiteness- the dominant culture narrative, privilege and the consequences. It is a goal to utilize this TWP Leadership Capacity to accomplish the ideas stated above. This program will be a monumental tool for our Synods, churches and communities. Let’s keep moving forward in 501 – be motivated!

#Reformation501 #DecolonizeLutheranism #Blacklivesmatter #TransformingWhitePrivilege

Bio: Katrina Buchanan, a native of Erie, PA, and a graduate of Robert Morris University in  Pittsburgh, PA, is the current Lutheran Volunteer Corps volunteer serving in Chicago, IL, as the ELCA’s Justice for Women program assistant.

On August 15, 2017, the ELCA released a statement confirming its commitment to confronting racism and anti-Semitism in response to the events that took place in Charlottesville, VA, during the “alt-right” rally.

Shortly after the release of the ELCA’s statement, Justice for Women program director Dr. Mary Streufert asked me to take it a step further by putting together a report on the rampant sexism that the alt-right espouses, especially found in the comments made about Heather Heyer in the wake of her murder. I knew this is what I wanted to do for my service year with the Lutheran Volunteer Corps (LVC), but I wasn’t prepared for how emotionally taxing the task would be.

Although I tried to stay objective and detached, it was impossible as I read through hundreds of ad hominem attacks on Heyer and those who sought to protect mourners at her funeral. I scoured social media, various news sites, and the websites of the groups in the alt-right to try to get a better idea of what the alt-right is, why it exists, and why it’s dangerous on multiple levels. My disgust deepened as I researched background information about the various organizations and groups, women’s roles in the movement, and how these groups view and treat women.

I’ve struggled with how I’ve wanted to write this personal reflection on researching that report. As I wrote my report, I grappled with feelings of incredulity, hatred, despair, anger, and sadness. I understood why, but still couldn’t accept that such things could not only exist, but also flourish. More than two months later, I still haven’t found peace in this struggle, but I think that’s the point. As we say in LVC, I have to do the internal work so that I can do the external work.

There isn’t an easy answer to this question of how to create unity where hatred, prejudice, and intolerance is so deeply ingrained. As I flounder to find the words that I need, the words of the prayer of Saint Francis come to me instead, which is how I will leave you:

Lord, make me an instrument of your peace:

where there is hatred, let me sow love;

where there is injury, pardon;

where there is doubt, faith;

where there is despair, hope;

where there is darkness, light;

where there is sadness, joy.

O divine Master, grant that I may not so much seek

to be consoled as to console,

to be understood as to understand,

to be loved as to love.

For it is in giving that we receive,

it is in pardoning that we are pardoned,

and it is in dying that we are born to eternal life.

Amen.

The title of the 1939 film classic, “Gone with the Winds,” is a very good descriptor for what I witnessed in Puerto Rico. Maria, a category 5 hurricane, wreaked havoc in Puerto Rico. The destruction caused by powerful winds and ravaging floods was catastrophic. It will take years to recover from this disaster.

 Maria took away many things from us: the comfort of daily life most people took for granted, such as electricity, running water, communication; having access to food or a cold drink to refresh after a hot day; access to health care facilities, schools, entertainment. Many things were gone with the winds of Maria. But Maria also gave us something as well: busy lives came to a halt giving people time to engage in conversation with family members and neighbors; people began to help one another and to share the little resources available to them. In short, Maria gave us the other, our neighbor.

 In Christ, God restored community with humankind. In this gracious act God freed us from sin. It was an act of liberation from our estrangement from God and from one another. God frees us from our self-centeredness so that we could focus our attention on our neighbor in need. This is what I saw in Puerto Rico, the neighbor turning to the neighbor; the neighbor finding God’s presence in the helping neighbor. All,  together, finding God in the face of the other, the suffering other, the helping other, the other newly discovered in the midst of this tragedy. Neighbor-love, a central feature in Luther’s theology and of our confessional identity has been the basic framework used in the relief efforts in many of our communities and neighborhoods. Whether people call it by that name or something else, this is what Maria gave to us.

 As we look forward we should not attempt to replace what was gone with the wind. We must apply the lesson learnt from this experience to rebuild our electrical grind, our communication systems, our homes and businesses. But there is one old thing that we must use in our rebuilding efforts; we should claim neighbor-love as the catalyst for our reconstruction. This year that we observe the 500 Anniversary of the Reformation, let us not just remember the historical event. Let’s reclaim the socio-economic impact of this movement for the rebuilding of lives and communities in the Europe of the Reformers, and in the Puerto Rico after Maria.

 “We are afflicted in every way, but not crushed… struck down, but not destroyed…” 2Cor 4:8

 Pax et bonum.

Dr. Rev. Rafael Malpica Padilla. serves as Executive Director for Global Mission for the Evangelical Lutheran Church in America.

New Free Resource on Race Relations

The Journey to Right Relationships … a Christian Response

When it comes to race relations, those of us who follow Christ have a responsibility and calling to be engaged with others in significant conversations about race relations. But where do we begin?

Race Relations: The Journey to Right Relationships is a new, free online resource which promotes change—a re-formation of heart, mind, attitude, and behavior. Designed for facilitator-led small groups, the 4 Bible-based conversations can be used in a weekly series or a 4-hour mini-retreat.  Go to ELCA.org/RaceRelations to find this free resource.

What’s the approach?

As Christians, we confess God has created every person in God’s image. No matter the color of our skin, you and I are made in the very image of God.  That core Christian belief is intended to shape how we treat others. Jesus himself taught us to love our neighbor as ourselves.

Imagine if all Christians would treat others—no matter the color of their skin—with respect and dignity. Imagine the ripple effect if this core belief became lived out in daily behavior.  Imagine the impact on our policies and practices.

We do not know what we do not know

This resource also begins with another simple reality.  We do not know what we do not know. We do not know what it is like to experience life with a different color of skin.  We do not know what doors might open or be closed—all because of the color of skin. And so we listen.

Greek Orthodox priest Rev. Anthony Monteleon believes the section titled Entering into the Lament is the heart of the conversation. After finishing the series, his question was simple, “How did you think to invite people into the lament? That seems to be the core of everything!” As the author, I replied, “The question seems to be, ‘Do I love God enough to enter into someone else’s lament?’ Just as God is present in my lament, am I willing to be present with others in their lament?”

In regards to the lament concerning race, there are questions to ask.  Is the lament too loud? Is it not loud enough? How might God be stirring each of us to enter into the lament of race relations? What are the opportunities to show up, learn more, network, speak the truth to power, challenge institutional racism, and advocate for change of policies?

Field tested in Baton Rouge

Over 150 people from over 22 different Baton Rouge congregations have tested this resource. Participants have included Baptists, Roman Catholics, Episcopalians, Lutherans, Methodists, Unitarians, Greek Orthodox Christians and others. People are hungry to be part of a significant faith-based conversation.  There is a deep cry to better understand each other. There is a fervent desire for talk which leads to action and change.

Writer: Rev. Robin McCullough-Bade serves as Executive Director of the Interfaith Federation of Greater Baton Rouge. For over 30 years, the Interfaith Federation has been cultivating unity, justice, and peace.  She and her husband Rev. John McCullough Bade have written over 300 lectionary-based Bible Studies for the ELCA using a small-group conversation format.  All these resources are free and online.  See below for more information:

Resources:            Journey to Right Relationships:        ELCA.org/RaceRelations

Bible Studies on Gospel Lesson:           ELCA.org/DailyDiscipleship

Bible Studies on Second Lesson:      ELCA.org/DailyFaithPractices

Racism: A Different Face

“We are torn between becoming the people God calls us to be and remaining the people we are, barricaded behind old walls of hostility…. A burning cross reminds us that blatant acts of intimidation, hatred, and violence continue.” (ELCA social statement on: Freed in Christ: Race, Ethnicity, and Culture)

The burning cross is visual evidence of racism. It serves as a sign of our human brokenness that the cross –a symbol of redemption, forgiveness and reconciliation with God– is used for such unconscionable expressions of intimidation.  Paul speaks of the cross as being the power of God for those of us who are being saved. (1 Corinthian 1:18) Christ’s death on the cross is an expression of love that is beyond human comprehension. Equally difficult to understand is that the cross could be used to signal in the worst way a mix of power, privilege, and prejudice: racism.

But racism does not always come with a proclamation. Sometimes those that are systematically disenfranchised; disempowered by the political leadership; and forced to suffer from ethnic disparities find themselves being placed in marginalized or vulnerable situations.  They are often placed in these situations by the very system that they had entrusted to those whom are elected to carry out the duties mandated by laws in our society. Those in positions of power often overtly or inadvertently make decisions that can over time allow for the creep of injustice in our lives, impacting every fiber of our being from health to environment to living conditions.

Alabama

As recently as May 1, 2017, the United States Environmental Protection Agency (USEPA) filed court documents to close a 14-year-old civil rights complaint against a landfill (the Stone’s Throw Landfill) in a predominantly black community located in the town of Tallassee, Alabama. This community was settled by newly freed slaves after the Civil War. The Agency told the court that legal challenges over its slow response to the case are moot (of no value). But residents claim they were not consulted in the agency decision. They also claim that the landfill will cause air and water pollution, harm wildlife, diminish property values and uproot property owners. (Read more about  Ashurst Bar-Smith Community.)

Michigan

For example, in 2014, Flint, Mich. (with a population that is greater than 57% black) switched its water intake supply source as a cost cutting measure. The switch was done without proper treatment of the water flowing through city pipes and caused the piping to corrode. The corroding pipes allowed lead to leach into the water at levels that were well above federal standards. Lead ingestion can cause significant health problems for children and adults, such as damage to the nervous system and kidneys. (Read more about the Lutheran response in Flint.)

Pennsylvania

Then there is this small city (with a population that is over 70% black) in southeastern Pennsylvania. A 1995 study conducted by the USEPA and the Pennsylvania Department of Environmental Resources revealed that over 60% of children’s blood lead samples were above the Center for Disease Control (CDC) recommended action level.  The study also showed that both cancer and non-cancer risks from the pollution sources at locations in the city exceeded levels which USEPA believed were acceptable. (Read more about Chester, PA.)

These three cases are only the tip of the iceberg, but they share a common factor: each community suffered from environmental racism. It is not as visible as other actions, that is, no one marches in with a burning cross or spray paints derogatory remarks on a wall, but it is real. As a church, we must recognize that racism does not always march in plain sight or announce itself. It can creep in over time.

Environmental racism is like a cancer that spreads slowly over time. It creates debilitating consequences, particularly as it relates to health.  “Racism… infects and affects everyone. It deforms relationships between and within racial, ethnic, or cultural groups. It undermines the promise of community and exacerbates prejudice and unhealthy competition among these groups… Racism, both blatant and subtle, continues to deny the reconciling work of the cross. God’s forgiveness frees us from the enslavement of racism. For some, this may mean giving up power or privilege; for others, it may mean giving up anger or prejudice. Let us know this reconciliation in our lives! “(ELCA social statement “Freed in Christ: Race, Ethnicity, and Culture”)

We must seek God’s will in all things and God’s guidance to navigate the paths to overcome these challenges of biases in decision making, whether conscious or unconscious. God is and must be our source, strength and our refuge.

“I can do nothing on my own. As I hear, I judge; and my judgment is just, because I seek to do not my own will but the will of him who sent me.” (John 5:30)

For more information on environmental racism, please see the following.

• “Environmental Racism”, http://www.ucc.org/environmental-ministries_environmental-racism.
• A Social Statement on   “  Freed in Christ: Race, Ethnicity, and Culture”,    http://download.elca.org/ELCA%20Resource%20Repository/RaceSS.pdf?_ga=2.255741391.692850663.1496723705-119156230.1467996413
• A Social Statement on  “Caring for Creation:  Vision, Hope, and Justice”, http://download.elca.org/ELCA%20Resource%20Repository/EnvironmentSS.pdf?_ga=2.49725025.692850663.1496723705-119156230.1467996413

Ruth Ivory-Moore is ELCA’s Program Director, Environment and Energy.  She believes it a blessing  to have the opportunity to be able to combine  her engineering and  legal education with her Christian beliefs  to advocate and to work to care.  She operates in the realm of hope, that is , she believes that the faith-based community has a unique opportunity in the current political climate to be the voice of reason and persuasion.