A PAPER PRESENTED BY REV. FR. JOSHUA Y. ACHIR AT “A 1-DAY STAKEHOLDERS’ DIALOGUE ON MITIGATING HIV STIGMA AND GENDER-BASED VIOLENCE (GBV)” HELD ON MONDAY 18TH SEPTEMBER, 2023 AT HOTEL SEVENTEEN, KADUNA

INTRODUCTION

You will agree with me that there have been myths, misinformation/ misconceptions and stereotypes surrounding HIV/AIDS and survivors of GBV. These myths, misconceptions and stereotypes come partly or chiefly from faith leaders. This is because of the belief in the power of prayer and miracle and the seeming influence of faith actors in the society we have found ourselves. We build hospitals, not because we do not believe in prayer and miracle; no, but because we know we can fall sick or get old and will need medical attention. I personally believe in prayer, in miracle and in medicine for health and well-being.

I will like here to give a brief description and examples of myths, stereotypes and misconceptions.

A myth is a widely held but false belief or idea.

Stereotypes are often unfair and untrue belief that many people have about all people or things with a particular characteristic.

Misconception is a view or opinion that is incorrect because it is based on faulty thinking or understanding.

Myths, stereotypes and misconceptions about HIV/AIDS include: HIV can spread as a result of touching someone who has it, HIV/AIDS is transmissible through infected insects and pets. HIV/AIDS can be transmitted through hugs. You can tell a carrier by looking at him/her. HIV/AIDS is a death sentence. GBV only includes physical abuse like hitting, punching and pushing. Women allow themselves to be abused. Victims of gender-based violence are always helpless.

For religious beliefs, some people refuse to take drugs / medicines when they fall ill / sick; they prefer to go to prayer cells or prayer houses, instead of the hospital. While no one has the right to query such people in such matters, it nevertheless elicits curiosity when someone at the point of death, and who probably could have been saved by medical treatment refuses to avail himself/herself of such. Does medicine in any way reduce one’s faith in the Creator? Recently, Edith Morales, a 52 year old Chilean woman who was a Jehovah’s Witness died of leukemia because she refused a blood transfusion. She said it went against her religious beliefs, despite efforts by her family members to persuade her to accept them. She did this on the grounds that her faith does not permit such.

Bishop Alejandro Goic of Rancagua (president of the Bishops’ conference of Chile) explained that “respecting the conscience of each person” does not override the duty “to safeguard respect for life.”

One cannot but ask: should believing in God stop the individual from taking medicine, going to the hospital or receiving blood transfusion? Is availing oneself the benefits of medicine tantamount to less faith in God? How far can faith carry the believer? There are some who believe that seeking medical help shows a lack of faith in God. How true is that? For some, they wrongly think they should throw away their medicines and only pray for healing.

When we think about how we behave in some other areas of our lives, we see that this is not a logical view. For example, if your car breaks down, do you take it to a mechanic or wait for God to perform a miracle on the car? When we carry spare a Tyre, it is not because we expect the trouble of a Tyre burst; but we envisage any eventuality if there’s trouble. If your house roof develops a leak, do you wait for God to mend it, or do you find a way to fix it yourself? God is just as capable of fixing your car or mending your roof as he is of healing our bodies. The fact that God can and does perform miracles of healing does not mean we should always expect a miracle. We should seek help from those with the knowledge and skill to assist us. The doctors will tell you: “we treat, God heals.”

Medical Treatment in the Bible

There are verses in the Bible that speak of using medical treatments that were common at the time. These include the use of:

  1. Bandages (Isaiah 1:6)
  2. Oil (James 5:14)
  3. Oil and wine (Luke 10:34)
  4. Leaves (Ezekiel 47:12)
  5. Balm (Jeremiah 8:22)

St. Luke, the author of Acts of the Apostles and the gospel of Luke, was a doctor (Colossians 4:14).He was a Greek, and Gentile Christian. He is the only known Gentile Christian in the New Testament and was a close companion of Paul.

In Matthew 9, the Pharisees asked Jesus why he spent time with sinners. He replied, ‘It is not the healthy who need a doctor, but the sick’ (Matthew 9:12). Jesus recognized that people could get sick and sick people need doctors. He did not condemn using doctors and ‘earthly remedies’. He (Jesus) performed many healing miracles while he was on Earth. But these were partly to show people that he was the promised Messiah (Luke 4:18).

Should we go to the hospitals and doctors?

Yes and, absolutely. God created us as intelligent beings to explore. He gave man the ability to create medicines and learn how to repair our bodies. Doctors are one of the ways in which God brings healing and recovery. Nevertheless, our experience is that in this fallen world not everyone is healed, and we do not understand why. We know that Paul struggled with a problem he called ‘a thorn in [his] flesh’ (2 Corinthians 12:7). Whatever this problem was, God did not remove it but instead gave Paul the strength to bear it. It is only at the end of time that God ‘will wipe every tear from [our] eyes’. Then, there will be no sickness or illness, no need for doctors and medicines, ‘there will be no more death or mourning or crying or pain’ (Revelation 21:4). In the meantime, we know that God will strengthen and help us in whatever troubles we may experience.

What medicine is mentioned in the Bible?

There are five species mentioned directly as medicinal plants in the Bible:

  1. Fig (Ficus carica) – Isaiah 38:21- Now Isaiah had said, “Let them take a cake of figs and apply it to the boil, that he may recover.” This verse is in response to the greater narrative regarding King Hezekiah’s illness and his petition to God for healing, as can be found in verses 1-3.
  2. Nard (Nardostachys jatamansi) – (the plant used in biblical times, Spikenard or nard is mentioned in Mark 14:3, John 12:3, and Song of Solomon 14:13. John 12:3, Then Mary took about a pint of pure nard, an expensive perfume; she poured it on Jesus’ feet and wiped his feet with her hair. And the house was filled with the fragrance of the perfume. What is nard, exactly? It is a perfume, a fragrant ointment, an essential oil if you will, that is made from the roots of the spikenard plant.
  3. Hyssop (Origanum syriacum) – (Exodus 12:22; Lev. 14:4-6, 49-52; Psalm 51:7) Hyssop was mentioned in the Bible for its cleansing effect in connection with plague, leprosy and chest ailments and symbolically in cleansing the soul. In Medieval and Renaissance times hyssop was primarily used for respiratory and digestive ailments. Introduction. Hyssop is an herb prepared from the leaves and flowers of Hyssopus officinalis and is used, in other words, for alleviation of symptoms of gastrointestinal and respiratory tract infections and the common cold.
  4. Balm of Gilead (Commiphora gileadensis) – Jeremiah 8:22, “Is there no balm in Gilead? Is there no physician there? Why then is there no healing for the wound of my people? Balm of Gilead was a rare perfume, a sweet-smelling resin harvested from several trees that grew in Palestine and the Transjordan, used medicinally, that was mentioned in the Hebrew Bible, and named for the region of Gilead, where it was produced. The Balm was esteemed highly for its soothing and healing properties (Jeremiah 46:11; 51:8) and was an important trade item (Gen. 37:25, 43:11; Ezekiel 27:17).
  5. Mandrake (Mandragora officinarum) – (Genesis 30:14; Song 7:13) – An herb, that is found in Palestine and is noted for its distinctive roots that are shaped like a human body. It has a long history of medicinal use, and one of the oldest and most common uses was as a fertility aid. In Genesis, the first book of the Old Testament, Jacob’s wives, the sisters Leah and Rachel, compete to provide him with children with the help of mandrake. Rachel sees the mandrakes as a way for her to bear a child with Jacob! Then Leah has another child (Issachar), and another (Zebulun), and another (Dinah).

At this point of the conversation, I will like to mention in brief, discrimination – the unjust or prejudicial treatment of different categories of people, especially on the grounds of ethnicity, age, sex, or disability. Disability is not a curse; it is not inability. In point of fact, there is ability in disability. People living with disability have dignity and so must be respected and their dignity be kept intact.

Leprosy, in Bible times, was used for a variety of skin diseases or conditions as well as lesions or infections that occurred on the skin, fabrics and even on the walls of houses (Leviticus 13:47-59; 14:33-53). Anyone diagnosed with such an infection had to be discriminated against or quarantined for some time because of its being contagious.

Being contagious and unclean persons, lepers isolated themselves from others, demonstrated their impurity and warned people of their illness. They had to wear torn clothes, their hair left unkempt, the lower part of their faces covered. With a bell about they would shout ‘Unclean’ by announcing their condition as they moved about.

We read in the Bible about Naaman, who though a leper, was an army commander for the king of Aram (an area around present-day Syria). Naaman was healed by God working through the prophet Elisha.

Several specific cases of leprosy are mentioned besides Naaman:

Moses (Exodus 4:6),

Miriam (Numbers 12:10), Gehazi (2 kings 5:25), King Uzziah (2 kings 15:5); and the four lepers at the siege of Samaria (2 kings 7:3). Jesus cured lepers (Matthew 8:1-4; Luke 5:12-16, 17:11-19). Confer also Matthew 10:8; 26:6; Mark 14:3).

Those who are survivors of HIV/AIDS and GBV are to be shown love and affection and not treated otherwise.

Conclusion

Nemo dat quod non habet (One does not give what one does not have)A few years ago we (the JDPC) partnered with Christian Aid Nigeria on a project called CAAGI – Collective Action for Adolescent Girls Initiative. It was about Early marriage, education and economic empowerment of the girl child. That project saw to the realization of the formation of the Faith Actors Dialogue Forum and the production of a tool kit for faith leaders. Can we reason along that line and provide materials for faith leaders to help drive what we hope to achieve?

Faith actors are called upon to be open to new learning and understand that faith comes with reasoning and sometimes even with logic. We are to amplify our voices to supporting the drive for the care of survivors. Our little spaces and corners should be where this drive can begin and then to the pulpit. Faith actors must also be sincere and honest in shepherding the flock entrusted to them. Remember this, Faith actors should always feed the survivors with Hope and Love to help rediscover themselves to start over again. They must hammer on the fact that every human being has dignity and pride inherently in them. No one deserves to be stigmatized or discriminated against, especially when they suffer the brunt of of HIV/AIDS and Gender Based Violence.