Literature Review
Introduction
HIV/AIDS is a sexually transmitted disease that weakens the immune system, making more people susceptible to other diseases. The Centers for Disease Control (CDC) issued a report dating from the late 1900s identifying HIV/AIDS as a major health problem for African Americans. Many who are in power recognized the serious threat of HIV/AIDS spreading in Blacks because of the CDC’s report. The realization led to the birthing of World AIDS Day on December 1,1988. As a result, the annual event brings together people from around the world to spread awareness and to get tested to demonstrate international solidarity in the face of the pandemic. In spite of an increased awareness of the negative impact of HIV/AIDS on African Americans, many Black Christians have not fully spoken firmly against this disease nor for the need for reduction and eradication of this deadly disease. Meanwhile, statistics of HIV/AIDS are surging in people of color at an alarming rate.
Therefore, this literature review is presented in three categories. This first category is the community and church setting. Restoration Praise and Worship Family Ministry (RPWFM) seeks to follow the example of Christ in building relationships with individuals in the community. The principles of relationship building, caring for people, community history, demographic awareness, understanding the need to spread HIV/AIDS awareness, and the role of the laity in outreach represent important dynamics for the development of training for the church. The second category is ecclesiology and theological foundations. As a ministry that is Pentecostal and evangelical in its theology and ecclesiology, Restoration Praise and Worship family Ministry’s (RPWFM) endeavors are to bring the gospel of Christ, Christian witness, and Pentecostal influence in the Black community to spread HIV/AIDS awareness. The literature reviewed in this section gives an outline of the primary theological influences on RPWFM and an objective view of Pentecostal ecclesiology, including its strengths and shortfalls. The third category is the program design in order to better understand the significance of two-day HIV/AIDS awareness workshops in one church and community. The ministry project is envisioned as an opportunity for RPWFM to become more involved in achieving the mandate of Christ as pertaining to the Great Commission. The information contained in this section outlines some of the literary influences upon the design of the ministry project.
Each of the categories forms a patchwork quilt that is the ministry project whole. Each piece, each of the source materials, provides a unique influence on the project in a direct manner based on its subject matter. Approaching the research and the structuring of the ministry project is an integrated process involving Christian education and discipleship that allows these approaches. The HIV pandemic requires churches to be internally self-aware in a way that will allow them to be gracious and moved to embrace and engage those outside the church doors.
Community and Church Setting
The community and church setting category forms a patchwork quilt for the ministry project as whole is because there is a great need for HIV/AIDS awareness programs. The church also must become a voice to against HIV/AIDS. The report Becoming an HIV and AIDS Competent Church: Prophetic Witness and Compassionate Action was a collaborative effort produced under the direction of the General Assembly of the Presbyterian Church, U. S. A. (PCUSA). Individuals and representatives of various groups within the denomination working to address what at the time of the writing in 2010 was a 30-year-old disease compiled information that provided history, science, assessment, and a road map for the denomination. The road map was part of the charge that served as the thesis for Becoming an HIV and AIDS Competent Church: Prophetic Witness and Compassionate Action. The purpose of this report was to provide a basis of compassionate care. The report’s main argument is that the spread and persistence of HIV, especially in what is described as under-reported populations, is a social justice issue that persists because of an imbalance in power. A connectional church functions from the bottom up from the local church shaping the denomination. The report created by the connectional church proposes that churches demonstrate HIV/AIDS competence internally and externally as best practice models for the denomination. The assessment of these churches and the framework for the denomination becoming HIV/AIDS competent is built upon the World Council of Churches’ publication by Sue Parry, Beacons of Hope: HIV Competent Churches – A Framework for Action. Another key in their proposal is inclusion of the World Council of Churches benchmarks for becoming an HIV/AIDS competent church with detailed descriptions of each.
The report published in 2011 is a major limitation because much has changed with HIV. HIV is a pandemic but is now a chronic illness. These conditions are not addressed directly in the 2011 report. The report does warn that the disease if not stopped would begin to spread through heterosexual contact. Unfortunately, that is the case. The report also presumes that the PCUSA’s work and rhetoric are effective. The number of HIV/AIDS competent churches across the denomination is not identified. There also is not a method for doing so or sharing the information about the work of various churches.
In addition, the Center for Disease Control (CDC) HIV Surveillance Report provides valuable information on the state of HIV in the United States through June 2014. The report is best viewed as an epidemiological study of HIV AIDS in the United States. As such, the report is where the virus is present and whom the virus has infected. Therein lies an important limitation. The report does not give any information regarding those who are affected by the illness. This is a key factor in the journey to becoming HIV competent and a weakness in a purely medical view of HIV. The affected are those who care for the infected. The affected are the family members of the infected. The affected are explored in greater depth in the works of Sue Parry as well as in the United Methodist Church material. This material is striking and informative about the progression and distribution of those infected by HIV. However, not addressing the collateral damage paints only a portion of the picture.
The report is essential in establishing a raison d’etre for the ministry project. Even with the report stating that the progression of the disease in most populations is stable, the level at which it is stable is unacceptable. The rates of infection still serve as a call for the church to lend its influence and presence to help fight against this pandemic. This report has no relationship to the ministry project. The report, however, does provide local links that offer information on the impact of the pandemic at the county level. This drilling down into the data provides a basis for arguing the need for the ministry project in Savannah, Georgia because of the high incidence of HIV in Chatham County, the church’s county. The achieving of inner and outer HIV competence requires more than data. It requires practical intervention that is based upon knowledge of the data using public health communications best practice models adapted to the particular context.
Bainbridge the author of The second decade of AIDS: A call for the Jewish and Christian communities of faith to respond and to collaborate with public health believes the church within the community can be a major influence. There is a need to reduce the numbers of those affected by HIV/AIDS and to help those already affected. The rates of infection are increasing throughout Black communities of the United States. Therefore, education, ministry, and information on successful programs are needed. The author asked for faith communities to be a voice in HIV/AIDS prevention education and to minister to those already affected by the disease. African Americans and Jewish faith leaders are particularly suited because they have a greater influence on their people. HIV/AIDS education and ministry to those with HIV/AIDS have benefits for Black and Jewish communities and society in general:
Faith communities’ adherence to a faith-based sexual ethic
Wholeness (meaning physical, emotional, and spiritual health)
An increased sense of community
The spread of God’s love throughout the world
Spiritual development.
These advantages, which include knowledge, education, and information from successful programs from faith communities, are needed in collaboration with public health to help decrease the numbers of those impacted by HIV/AIDS and to assist those already affected. This article does not give a number of participants to show an accurate view.
Hicks-Bennett, however, argues that there is a disproportionate number of African Americans that are affected by HIV/AIDS in the entire United States. However, Black churches have a profound influence on their people, and the multi-case study explores how church leaders in Queens, Brooklyn, and Nassau counties support HIV/AIDS strategies. This report disclosed how they support promoting HIV/AIDS awareness. Church leaders, who are reliable members of society, have the obligation to have open discussions about HIV/AIDS. Church leaders also set examples that influence people to listen. Conveying messages of concern and love to the congregation and surrounding communities through supporting the vision of the ministry, the concepts should include HIV/AIDS outreach strategies from the pulpit. This will increase awareness, reduce stigma, and build cohesiveness between all of God’s people.
On the other hand, Leong’s study of gay and ex-gay Christian men is challenged, but they meet a specific amount of success. Unity is not the only feasible ministry that serves people of color affected by HIV/AIDS. There are also increasing numbers of congregations, and they offer both spiritual and social services to persons with AIDS. The case study of Unity, the African American congregation, is addressing the needs of sexual minorities and HIV/AIDS-affected members. The study gives how marginalized individuals are considered. This is by utilizing the tools that their religious community has provided them. Finally, Unity shows that black churches can address controversial issues without demeaning any of their community members. This analysis best serves as a model for other religious institutions. This gives an example of how to communicate and interact with community members. The interaction, however, is done in an effective, compassionate, and dignified manner. The person, practices, creed and beliefs, sexual orientation, socioeconomic status, and HIV status are overlooked.
Lastly, Presbyterian AIDS Network (PAN) requested the services of the Office of Research Services of the PCUSA to administer the 1996 Presbyterian Panel HIV /AIDS Issues. The purpose of the survey was “. . . to gather information on individual awareness of issues related to HIV/AIDS, to find out more about ministries to person with AIDS and other involvement in AIDS issues in PCUSA congregations, and to assess familiarity with PAN and its resources.” The survey made the church aware that members of the church were not cognizant of the work of PAN or of the PCUSA involvement in HIV issues. Further, only a small minority of members were aware of the PCUSA produced HIV related resources. It follows that few congregations were aware of denominational policies related to HIV. However, knowledge about AIDS was found to be widely distributed. Participants in the panel also supported in extending ministry to persons with HIV. The panel was conducted using a questionnaire. The respondents consisted of members (712), elders (726), pastors (851), and specialized clergy (444).
The panel provides a base line for comparison. The level of competency, awareness, and compassion can be added from the panel findings. Thus, when the panel is adjusted to reflect current science and knowledge, a comparison can be drawn. This comparison can further be used to help the ministry site to prioritize and address areas of ongoing inadequacy. The limitations of the panel have to be remembered. Those limitations are first that the original survey will be almost twenty years old when it is administered at the ministry site. The science and culture have changed considerably in the subsequent years. The second is both a limitation and a bonus. No one at the ministry site who was asked has any memory of participating in the original panel. The bonus is that same factor, and the answers will have no dissemination of the results.
In order to be a blessing to a community with considerable spiritual and health disparities problems, Restoration Praise and Worship Family Ministry has the calling to aid in its betterment by using resources to bring hope, health, and wholeness to a Black community. For this purpose, the church will approach its mission to help stop the spread of HIV/AIDS not only from the foundation of the commission of Christ, but also with a deeper compassion based on an awareness of Savannah’s history to where it is today.
Ecclesiology and Theological Foundations
Ecclesiology and theological foundations category also form a patchwork quilt for the ministry project as whole. One purpose is because this category of the literature review will discuss the theological foundation of Pentecostalism that shaped the history and practice of the ministry. Anderson, the author of An Introduction to Pentecostalism seeks to erase what has historically been thought of as Pentecostalism being an emotional religious phenomenon and whose growth was largely through people of European descent. The demonstration is done by how Pentecostalism has worldwide multi-cultural and multi-ethnic contributors and how it is “a new reformation of the church.” One of the major perspectives to glean from this book is not only the multi-cultural and multi-racial influence on Pentecostalism’s growth, but also on Pentecostalism.
Anderson also traces the history of Pentecostalism through each continent and does not hesitate to draw attention to inconsistencies in its theology. Nonetheless, the most consistent thread that runs through Pentecostal doctrine and theology is Holy Spirit baptism whose theology, Anderson reveals, is not a new phenomenon: Carefully, he cites the works of the Spirit throughout the Book of Acts, 1 Corinthians 12 and 14, and the various movements of the Holy Spirit from the first century to the present. Anderson also makes clear that it is historically inaccurate to believe that the thrust of the Pentecostal movement began in early 20th century United States of America. This movement of the Spirit has existed in various forms and expressions throughout the ages of world history, and he cites considerable history from the Day of Pentecost to the present to make his apologetic point. Additionally, the ministry project finds useful the unchanging theological principles that support Pentecostalism’s efforts to spread HIV/AIDS awareness.
There are two component streams that account for the spread of Pentecostalism throughout local communities and the seven continents: the belief in all having a personal experience with God by the Holy Spirit, and the passionate spreading of the gospel of Jesus Christ as a direct result of the Spirit’s own missional focus. Anderson makes the point of how the Pentecostal movement “was a missionary movement made possible by the Spirit’s empowerment.” This learning is imperative from the standpoint that when the church extends itself into the community to spread HIV/AIDS awareness. An absolute must for workers to be Holy Spirit dependent. David Goodhew is in harmony with Anderson on Holy Spirit dependence by the church: The Holy Spirit is the “propulsive force” behind the sending of evangelistic workers into the community to enable the church to grow. Anderson relays, as do the Scriptures, how it is inevitably the Spirit who creates impact.
Therefore, the Spirit’s empowerment makes possible community building. Besides missions being a top priority in Pentecostalism, another feature of this book, and a useful element for the ministry project to observe how there was a level of boldness attached to the Christians, how ordinary-non-clergy people were instruments of the Spirit, and how effectively they used testimony and personal contact to draw people. Personal contact worked well with understanding the people and their spiritual, cultural, and health. The contextualization would help Pentecostals to assist the evangelized with perplexing life difficulties such as sickness, poverty, unemployment, loneliness, evil spirits, and sorcery. In fact, when the holistic needs of the community are taken into consideration, a church can be more lovingly aggressive in its attempts to reach them with the saving love of Christ.
Anderson is very objective in outlining some of the failures within the Pentecostal movement at times in its history, such as patronizing attitudes towards indigenous peoples, racial animus, and doctrinal and theological differences that lead to schisms. Anderson finds it nonetheless remarkable how God sovereignly uses imperfect people to accomplish his will relative to the spread of the Gospel. Nevertheless, the practice of love in an outreach to spread HIV/AIDS awareness has to be the foundational ethic to be instilled in the minds and hearts of leaders.
The limitation of this book has to do with whether there has been any updating in Pentecostal organizations with respect to training to spread HIV/AIDS awareness. Anderson relays how training for missions was not insisted upon, or when there was training, it was simplistic at best. Typically, in a myriad of ways, a Pentecostal felt the calling for missions and was sent on his or her way trusting in the leading of the Holy Spirit would guide them. In the growing socially, there is the need for the development of a more detailed understanding of the issues people face as well as the impact of such issues on their daily lives. RPWFM is to incorporate the ideology of dependence upon the Holy Spirit to make the difference it its efforts to spread HIV/AIDS awareness. The love ethic of Christ is to be taught as well as practiced by the ministry project participants so as to assist in its effectiveness.
Equally important, the purpose of this work of logical theology is for readers to become better informed to promote missions of the church. Of particular interest for HIV/AIDS awareness training purposes is the section entitled “God’s Spirit: The Breath of the Gospel.” The Holy Spirit is the one who breathes life into the missions’ work of God in the earth. Too often there is such a strong focus on Christology that dependence on the work of the Spirit is inadvertently deemphasized. A lack of attention to the importance of the Holy Spirit may lead to current believers not having the full benefit of experiencing God in the person of the Holy Spirit. Since our faith is not purely intellectual but also practical, the experience of the breath of the Spirit is as evangelical as other aspects of Christology such as the incarnation, baptism, redemption, and the resurrection. Bird also relays how the Spirit is a promise from God the Father, an experience of the love and liberating power of God. The Spirit is active in creating and redeeming humanity through the Gospel. This theological emphasis serves to further mature those to Holy Spirit dependence.
As a teaching guide, Bird is in tune with Pentecostals and the goal of to spread the Christian witness as well as on the importance of the HIVAIDS awareness. The emphasis placed upon the Spirit as that which makes the spreading HIV/AIDS mission effective, is to be a continuing emphasis in apostolic tradition. As the early church passionately appealed to the Spirit to empower the church, this same level of petitioning the Spirit will be instilled in the HIV/AIDS project in three unique ways, pre-program, during the program’s operation, and as a follow-up to the program’s completion.
However, the challenge that Gordon Dames’ article addresses is stated in part in the title. He asserts that there is a need for reframing of paradigms concerning dysfunctional civil, health and ecclesial systems. His aim in his article then is to provide a rationale for and to address the HIV pandemic using health promotions terms and conditions under which to enhance church and community health practices. The community health processes are impacted by church systems as a social determinant. He asserts, “that a new healing hermeneutic needs to transform community health practices. It is his contention that this is the state of the church.” Most telling is that his article assumes that this transformative function of the church is normative and should not be a stretch for the church to embrace and apply to the HIV pandemic.
The work contributes to becoming an HIV/AIDS competent church in many ways. He speaks of glocality, i.e., embracing global movements such as the incorporation of spiritual and folk healing and integrating them into the local context. Spiritual healing is a discovery process. It arises from an inner development of an evolving inner competence. Additionally, his article provides a rational practice of empowerment in healing of self and the healing of others. Applying his concepts in the Diaspora has to be reshaped.
This article represents the tension that exists in the ministry project’s context. The ministry project site is in the Georgia low country. The church population is primarily African Americans. Part of who they are springs from the African retentions that embrace spiritual healing. The quilt pieces of the project are in great tension. The tension that arises from development of spiritual forces and an inner competence that accepts such a methodology partially highlighted in the essays in African American Life in the Georgia Lowcountry. It is natural for natural the ministry to raise awareness about HIV/AIDS, based on the historical and ethnic background of the ministry. Black churches have often embraced healing, so addressing HIV/AIDS is a natural thing for a Black Pentecostal church to do. the Father, an experience of the love and liberating power of God. As the Spirit’s power was active in creation, the Spirit is active in re-creating and redeeming humanity through the gospel.
Moreover, Oikoumene Theological Education by Extension Institutions produced the HIV & AIDS Curriculum as part of the World Council of Churches efforts to address HIV globally. The aim of the curriculum is to assist churches and theological institutions in mainstreaming HIV and AIDS work into their work. To achieve this an education by extension curriculum was developed. The curriculum has ten modules grouped across four parts. Part 1. Addresses the factual aspects of HIV/AIDS; the three modules in Part 2 work with the Bible and indigenous African Religions in light of HIV; the theology of HIV is covered in the three modules in Part 3; and Part 4’s three modules engage in applying theology in the context of HIV. The primary contribution to the project will be drawn from the information contained in Parts 3 and 4. The material contained in these sections provide the theological frame to speak about HIV and practical application of that theology in the context of the church and its community. To a lesser extent how the tension between Western Christianity and indigenous African Religions is addressed may provide insight into how the ministry project site as an African American Church can effectively interact with the large Euro-American church. The limitation is that the curriculum is eight years old. Some of the facts about HIV have changed. Access to some of those who have and are using the curriculum would also be beneficial.
The limitation, however, is the difference in Western Christianity, African American Christianity, and African Christianity. That being said, contained in this series of courses is an integration of the Christian story and vision with the public health HIV message. Not to mention, Beacons of Hope is the foundational document for PC(USA) Becoming an HIV and AIDS Competent Church document. Contained within its pages is the definition of what a HIV AIDS competent church is. Parry states the purpose for the Beacons of Hope as the following:
This handbook is a framework for action designed for those who have leadership roles in churches, particularly for those who are already involved in responding to HIV. It seeks to explain what HIV competence is, why the need for competence, what is often missing, and to challenge the reader to seek to develop such competence.
Parry begins by analyzing what HIV competence is and why it is important. She begins by making the case for why it is important for faith-based organizations (FBO) to be HIV competent. Her arguments are numerous. Notably, according to Parry, the World Health Organization in 2004 noted that 1 in 4 organizations doing HIV work was an FBO. In conjunction with this she asserts that the response by FBO’s relative to the scope of the pandemic is inadequate. Her argument is if the churches were more competent the response would be more appropriate and effective.
She defines what HIV competence is and what it involves. She goes on to subdivide competence into an inner and an outer competence. Parry is adamant that outer competence can only arise from inner competence. To engage in outreach HIV work without inner competence runs the risk of stigmatizing those one wishes to serve. Inner competence must be developed first. The text describes what inner competence is and the responsibilities of it. The text also addresses how to make the transition to and practice of outer competence. The outer competence Parry defines by breaking it down into seven elements that address a wide range of HIV factors from social factors to advocacy to restoration. The text includes benchmarks that can be used to evaluate where a church is in the process of becoming HIV competent.
Here too, the limitation of the work is in its age. Treatments for HIV have changed since the document’s publication. PrEP, Pre-Exposure Prophylaxis, is an effective means for preventing HIV transmission if taken properly. As a reference work that the document is eight years old may not seem dated. However, given the progression of the illness, its treatment, and the response to HIV, an update is merited. In recognition of this Parry released in 2013 Practicing Hope: A Handbook for Building HIV and AIDS Competence in the Churches. Nevertheless, the indicators of what constitutes HIV competence are valuable to the work of the ministry project. The definition of competence remains an accepted standard and is a guide for the ministry project as it unfolds.
By the same token, Practicing Hope: A Handbook for Building HIV and AIDS Competence in the Churches does not actually pick up where Beacon of Hope left off. Rather Practicing Hope has as its focus the mainstreaming of HIV competence. This means the following:
“. . . not only seeking to halt transmission of the virus and to mitigate the impact of infection and of AIDS, but also to focus on those issues that are making people more vulnerable (author’s emphasis) to HIV infection and its subsequent impact. It is looking “upstream” at the causes: the socialization process and gender scripting of girls and boys, women, and men, that may render each more vulnerable. It involves considering the socioeconomic conditions that promote inequalities, injustices, and poverty, as well as the altered family dynamics and the changing values, fast technology, and media-dominated world in which young people are raised. It is recognizing the marginalization of minorities and all those considered “different” from we, whereby they are kept in the shadows and are either unable to gain or are denied access to life-giving services. It is challenging the sexual and gender-based violence pervasive in society. . .. It is also recognizing that not only does HIV exist in the church, but also that some people may be made more vulnerable to HIV because of working in and for the church and that some of our activities may inadvertently increase risks for those we seek to serve.
This captures not only what Parry means by mainstreaming, but it also explains the practical ways that the church has to engage itself internally to practically achieve inner competence. Once the church has done its own soul searching and transformation, then it can engage in the outer competence work in the ministries she provides as concrete examples of how to build HIV competence and build and practice hope.
The text is a handbook with how-to steps on how to proceed toward competence. The project participants can adapt aspects of Parry’s process and examples through their focus groups. Some of the material may provide inspiration for the participants that can reinforce their developing competence. The requirement must always be kept front and center in Parry’s handbook.
Lastly, In the book, Spirituality, Health, and Wholeness, Rice states that Jesus’ miracles uphold the worth of physical health and provide a basis for efforts to relieve suffering and heal the sick.” Jesus alleviated blindness, deafness, leprosy, and paralysis. Jesus also provided physical food for the 5,000 plus multitude. Jesus’ ministry of healing dealt with spiritual and physical needs together. The example of the healing of the paralyzed man is in the Book of Mark that shows both the physical and spiritual healing of Jesus. Jesus healed the man from paralysis, and He said to him “Your sins are forgiven” (spiritual healing). Jesus’ entire ministry was directed toward individuals’ spiritual needs. His aim was to restore individuals to a healthy relationship with God. Jesus also addressed the emotional needs of people. For example, the woman, who had an issue of blood, was called daughter by Jesus. He listened to her story and would respond to the mental needs of His closest followers.
He once told His disciples to separate from the crowd and rest (Mark 6:31). Jesus also dealt with the social healing. Rice states,
We see the healing of communities in a number of Jesus’ miracles, as well as his teachings on forgiveness. Each of the individuals He raised from the dead was restored to a bereaved family— Jairus’ daughter, the son of the widow of Nain, and Lazarus of Bethany (Jesus healed diseases that caused social discrimination)
Further, in the book of Luke the seventeen chapter, Jesus healed ten Samaritans who had leprosy. The individual with leprosy was cast out from society and forced to shout, “unclean, unclean.” Jesus healed more than and dealt with the mind and soul. The Savior made each work of healing for the mind, body, and soul, and this was the purpose of His kingdom work. However, before the physical could be healed, Christ must purge the mind and soul from sin. When Jesus said, “Your sins are forgiven,” instantly the man was restored spiritually. Jesus’ ministry was holistic in nature and not just limited to the physical characteristics of healing the sick.
There are three facets of Jesus’ ministry to the sick and dying that should be noted. First, He recognized the needs for the sick. Jesus came into contact with those who were sick both physically and spiritually. He touched the leper (Mark 1:41), laid hands on the blind man (Mark 8:22) and took the hand of the daughter of Jairus (Luke 8:54). Second, Jesus brought “outcasts” back into human society through His healing Word and touch. He challenged the idea that sickness is the result of sin. The 8 individuals who were infected were thought of as unclean, punished by God and cut off from God’s holy people. When his disciples asked, “Lord, who sinned, this man or his parents, for him to be born blind?” (John 9:2), Jesus replied, “Neither he nor his parents sinned.” Jesus’ ministry was holistic and dealt with the sick and outcast.
Finally, Jesus reaffirmed the need for spiritual healing. The paralytic, lowered through the roof, is first healed of his sins (Mark 2:5), while the man by the pool at Bethesda is warned, “Give up your sins so that something worse may not overtake you” (John 5:24). It is important to note that in Jesus’ healings death was not excluded. Death represents the ultimate insult to humanity that was overcome by Jesus. He raised Jairus’ daughter (Luke 8:49-56), the widow of Nain’s son (Luke 7:11-17), and Lazarus (John 11:38-44). His healing ministry consisted of not only the sick but also those who were dead. God’s compassion for all His children is demonstrated from the human touch of Jesus. Therefore, there was rebuilding in the community for those who are considered pariahs.
As a Pentecostal ministry, a knowledge of the history of the Pentecostal faith, and the relationship of the Spirit’s work to its present relevance for HIV training; Pentecostals have great interest in and place high value upon the person and work of the Holy Spirit, but not to the exclusion of other aspects of Christology. From the historical dimension, trainees will better understand their purpose and how the past connects to the present. Additionally, the ministry project endeavors to bring a structured approach to its training for spreading HIV/AIDS awareness in the Black community; something often missing from past outreach endeavors in Pentecostalism. The ministry project will bring a training focus that will impact lives for Christ within the Black Community. A well-structured Program Design will lend itself to giving information as a foundation.
Program Design
The third and last category that forms a patchwork quilt for the ministry project as whole is program design. The category examined is a sketch of the importance of developing a training system to spread HIV/AIDS awareness. The participants will see their importance in service to one of God’s great commissions. Ultimately, program design and training are for the purpose of empowering people to spread HIV/AIDS awareness. A Biblical Theology of Missions by George W. Peters is a foundational work in theology with an emphasis on missions of the church. In the Forward of this book, J. F. Shepherd informs that on the subject of missions, this book is one of then the disappoint God because when you come to the end of life the most profound and comprehensive ones written. Accordingly, this book summarizes how the church is to be a mission-focused body to its very core for the reason that mission is at the heart of God; this is seen scripturally from Genesis to Revelation and summarized in the Great Commission passage of Matthew 28:19.
Peters’ exegesis of Matthew 28:19 is valuable for use in HIV/AIDS awareness workshop training. The authority is given by the triune God for its accomplishment. Doctrines related to God, Christ, and the Holy Spirit are incomplete until they are understood in the light of God being seen as the outgoing God of mission. It is clear from Peters that missions work is unnecessary if there is not an absolute belief in the saving work of Christ. To further instruct Christ’s commission, Peters refers to the texts of Paul and Peter to give additional theological justification for outreach: Paul, for example, speaks of the “partnership” he has with the churches in the spreading of the Gospel (Phil 1:5; 4:14. On the other hand, Peter sees the church’s apostolic mission as a matter of total obedience to the Lord (1 Pe 1:2, 22, 4:17). As a result, the church is to develop a mission mentality. The first century church, like the first apostles, “became missionary churches by nature, design, calling, and practice.” In modern times, and as related to Restoration Praise Worship Family Ministry (RPWFM) missional focus has been missing all too often.
However, that emphasis can be regained because of the Spirit’s own missional focus and the church’s wiliness to participate. Physically reaching out into the community to spread HIV/AIDS awareness is one of the ways to offer community services. This is in keeping with the spirit of Christ who came not to be served but to serve (Matt 20:28). This can be accomplished without it being in competition with or weakening the Gospel Of Jesus Christ.
Furthermore, In Teaching Community: A Pedagogy of Hope, Bell Hooks aims to guide her reader in how to develop what she calls the “beloved community.” She does this by presenting the values of ‘shared knowledge and learning.’ She suggests that through these values, practical effective change can occur. Her arguments in the text evolve around teaching. She explores this by comparing the classical educational structures with more open, less structured non-traditional learning models. In other words, she is comparing a more open learning environment.
The journey Bell Hooks shares with her readers does provide insight into the processes of developing an inner competence that can provide the basis for exercising an outer competence. This is at the core of what the ministry project wishes to lay the foundation for at the ministry site. Similarly, in concert with the assertion of the PCUSA “document” Becoming an HIV AIDS Competent Church: Prophetic Witness and Compassionate Action, Hooks raises the concern that power and justice issues in society are central to the challenges to education for productive effectual change. Thus, this text provides both an educational construct to frame the ministry project and societal and cultural critique illustrates the difficulties to achieving inner and outer HIV AIDS competence. Thus, achieving inner and outer HIV/AIDS competence is the goal among fellow members of RPWFM congregation.
Additionally, Health Promotion and Education Research Methods: Using the 5 Chapter Thesis / Dissertation Model text provides invaluable in providing research design for the ministry project. The material in the text is focused on a public health approach. This is a double-edged sword. HIV AIDS is a public health issue and this needs to be appreciated. However, the second edge is that faith-based organizations (FBO) are central to communicating the public health message in a manner that provides hope arising from the story and vision of the faith. Further, the theologian must keep the theological focus of the research and practical application to the ministry project.
In the book, Foundations of Results Based Facilitation: Moving People from Talk to Action to Result, the author states her purpose when she writes, “Results Based Facilitation (RBF) focuses on a set of skills and behaviors that move groups from talk to action that produces results.” How she achieves this is summarized in the Figure 3 Experiential Learning Cycle below.
1
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Experience
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Reflection
3
. Theory
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. Practice
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Experience
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Reflection
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Figure 3 Experiential Learning Cycle
This process merges with the action reflection action learning process. One performs the action of a facilitation or observes a facilitation. In the author’s process, next is a period of reflection on and assessment of what was done or observed. Unlike the action reflection action process, next theory associated with RBF is examined and the reader is encouraged to incorporate this information into their practice, the fourth step. The cycle then repeats.
Sensing, however, strives to provide a framework for those pursing the Doctor of Ministry degree to produce meaningful research that provides Doctor of Ministry projects that are substantive. He focuses on describing the qualitative research process. He uses a toolbox model. Various research techniques are tools that are available to the researcher. Sensing describes the tools and how they are best used. Sensing introduces the concept of triangulation for a Doctor of Ministry project as a counterbalance to help use the tools effectively. He describes triangulation as “cross-checking the existence of certain phenomenon and the veracity of individual accounts by gathering data from a number of informants and a number of sources and subsequently comparing and contrasting one account with another in order to produce as full and balanced a study as possible.” The explanation of the tools shed light on how the 1996 HIV AIDS Panel survey should be used. Embracing the concept of triangulation, the survey was crosschecked and reflected on in the focus group. This in turn led to the action of the production of an artifact by the focus group participants. The risk is that with such a high level of successful integration following Sensing’s guidance is essential to a complete quality ministry project.
Finally, The National HIV / AIDS Strategy: Updated to 2020 was originally released in 2010. The goals have not changed. However, as a working, open-source type of document, the benchmarks, tactics, and strategies have been updated. The goals are as follows: 1. Reducing new HIV infections; 2. Increasing access to care and improving health outcomes for people living with HIV; 3. Reducing HIV related disparities and health inequities; and 4. Achieving a more coordinated national response to HIV epidemic. This is a strategic document. It is written to provide broad goals strategy. Those who engage in HIV work should do so with the broad strategies in mind. Their activities are tactical and incremental. The document provides the project with a framework that the United States is using to guide its response to the pandemic. The limitation inherent in FBO’s not even being a valid search element in the strategy speaks to in some measure what the church’s inner and outer competence has produced.
Conclusion
The literature reviewed which supports the development of the ministry project helps to answer the question related to whether or not a church can undergo a transformation from being marginally involved to making it a priority in service to the call of Christ in the Great Commission. The literature reviewed indeed affirms the possibility. Relatedly, several things have been uncovered which are important to revitalize the church’s vision: Understanding the community and church context, the specific ecclesiological and theological principles that support evangelistic outreach and investing in a program design that supports training church personnel, such as the laity, for the mission.
With respect to the community and church context, understanding the socioeconomic situation of the community prior to program launch, and based upon this information, beginning to build genuine relationships with the people of the local church’s community are also essential. Additionally, knowing the community serves to help the church share the gospel and to know whether some of the potential responses may be positive or negative. With respect to the ecclesiology and theology, two things stand out from the literature: the church is to understand why it is to be engaged in Great Commission ministry and also to become more acquainted with the biblical foundations that support the work. Finally, the literature reviewed supports the importance of a spreading HIV/AIDS awareness in the community. The advantage of a program design that takes into consideration the needs of the community and the supporting theology is that it settles the Restoration Praise and Worship Family Ministry into a systems approach in its work of the commission of Christ.
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