THE TEACHINGS OF THE LOCAL CHURCH ON HUMAN SEXUALITY
Question 5: Do you think that people consider the teachings of the Church on human sexuality in their decisions on sex and sexual matters?
5.6 CONCLUSION
Itis clear from the foregoing discussion that the Church in the SACBC region has put a lot of effort in trying to educate its members about their human sexuality, especially with reference to the AIDS pandemic. Itis also evident from the respondents to my questionnaire how difficult it is to teach or preach about sexuality. Over the years the SACBC has published some documents that aim at teaching society about human life. These documents seek to instil in society the sanctity of human life and responsible behaviour with regard to sexual activities. It is unfortunate that most of the teachings of the SACBC coincide with the context of HIV/AIDS. Itis almost impossible to show the beauty of human sexuality ifit is taught along with AIDS. Although it is the moral responsibility of the Church to teach on AIDS it would be beneficial to treat human sexuality separately from the issue ofHIV/AIDS. When human sexuality is dealt with together with AIDS, the Church tends to have a moralising and judging tone. The message that society tends to get from such statements is to be careful and to turn away from sin. The beauty and the God-giftedness of human sexuality is thus lost. The Church has also done a lot to take care for those infected and affected by the HI Virus. The SACBC continues to respond to, and to help, those who need support through its AIDS office. Ithas made it possible for each and every diocese in its area ofjurisdiction to have projects that empower and take care of those infected and affected by the HI Virus. Such work by the SACBC is plausible, although much more is needed. In these trying times the hierarchical Church has been faithful to the traditional
teaching of the church on sex and marriage. The SACBC 's teachings "vith regard to abstinence outside marriage and fidelity within marriage, has, however been met with some resistance from members of the Church who feel that much more needs
to be done, especially in the face of this abnormal catastrophe. They feel that such an abnormal situation of death and pain warrants an abnormal response from the Church, which might challenge the Church to take extreme measures to combat the spread of AIDS. Such challenge or dissension stems from the perception that the Church is not in touch with what is going on in the communities. One of the biggest challenges that the hierarchical Church is facing is the question of those who find it impossible to live up to the moral demands that the Church is putting in front of them.Itmight be impossible for some members of the Church to observe the ideals of abstinence outside marriage because of their environment where everybody grew up in a situation that honours and holds in high esteem those who involve
themselves in pre- or extra-marital affairs. Some members of the Church are morally incapable of internalising these demands due to the type of education they received, unemployment, poverty, lack of family structures to fall back on and many other reasons that might be seen as aggravating circumstances. In most of these instances the role of the woman is seen as not taken seriously, despite the fact that they are the ones who suffer most.
Itis good to note that there have been some positive developments in the quest for appreciating human sexuality. Love Life, a community agency, has developed a Y- Centre. This is a centre where the youth meet and have games together. They meet to discuss pertinent issues with their peers and they have an annual train trip, which arms them with life skills. Itis estimated that about ten thousand young people get involved in these activities of Love Life every year. Itis good to see the need for sex education being highlighted by the SACBC's statements on AIDS.
There is, however, a greater challenge facing the Church in Southern Africa The Church is challenged to portray a positive image of human sexuality. With regard to the SACBC 's 'Message of Hope' some people believe that there is no place for moralising, especially with reference to the issue of AIDS. Statements like 'turn away from sin' could be best replaced by statements of compassion and
understanding. Poverty and unemployment are real issues in the SACBC region, which make the HIV/AIDS situation worse. Itis with such understanding and insight that a compassionate response to the AIDS pandemic can be a source of strength to those infected and affected. While being faithful to its role of being a
teacher and a leader, the Church has to demonstrate Jesus' acceptance and
understanding of those who found themselves on the wrong side of the law. Jesus accepts the poor, the lame the sick and the sinner. He does not condemn them.
After accepting them he challenges them not to sin anymore. The SACBC needs to lead the Church in painting a beautiful picture of human sexuality. They need to embark on a campaign that affirms the beauty and goodness of sexuality. Society needs to be encouraged to ajoyful and responsible celebration of sexuality. A God- given sexuality that needs to be cherished wiU be appreciated and valued if the beauty of sexuality is treated without mixing it with AIDS education. This will help in avoiding the guilt-undertones that are normally associated with AIDS. In this situation of unprecedented calamity there is a dire need for the Church to show compassion and understanding. It is not the right moment to be talking about repentance and the turning away from sin, to a suffering and fearful people as this has judgmental undertones. Those infected need to hear the Church leadership saying to them "You belong. We are with you. God is with you. You are not the worst in the world. Jesus loves you". Itis the duty and the responsibility of the Church to uphold the Christian ideals of abstinence outside marriage and fidelity within marriage, while at the same time being sensitive to the different situations and contexts of its members.
Hume (1987) sees a need to live life according to a renewed set of values in the face of the AIDS pandemic. This will be difficult as there is a frequent ridicule of moral values from all sides of society. There is also an explicit encouragement to
promiscuous behaviour in society. Such an encouragement to a promiscuous way of life reflects a general decline of values in society. He sees the challenge of the Church as being to learn from the past. A new response is demanded by the AIDS situation. He sees the need to learn from the asceticism and self-discipline of great religions like Islam and the religions of the East.
An unselfish and fully human love should be open to the possibility of new life.
Such an openness would demonstrate that love as a sharing in the life and love of God. The full sexual expression of love should occur in marriage. Hume (1987) notes that the Catholic Church cannot be expected to support any sexual activity outside marriage. Itis a demanding thing not to be engaged in sexual activities
outside marriage but not impossible. For those who are unmarried the choice does not lie between condoms and infection. It demands a new way of life, a radical change of attitudes, a third course of action. There is a great need today in our society to rediscover the joy of faithful love and a lasting marriage. Such a
rediscovery demands restraint and a new awareness. There is much that still needs to be done in the homes, schools and in every part of life and love.
Hume (1987) goes on to give a response to the AIDS problem. This was the early days of the pandemic before the awareness had really hit Africa. He sees the fight against AIDS as lying in moral regeneration of society. Such a moral regeneration demands a radical paradigm shift in the way we view human sexuality. This renewal demands an education and an information that is based on the values. These values need to be rediscovered and be re-applied in our present context. Ingiving a practical response to those who are infected and affected he analyses the cause of AIDS, which he believes is promiscuity. He then sees a need to respond with
compassion. Such a compassion assures those who are infected of support and hope.
Itassures them that Jesus still cares for them The compassionate response is a way of demonstrating understanding and acceptance. In compassion there is no need to judge the compassionate response is a Christian response that reflects the attitude of Jesus.
The statistics of people who are living with AIDS do not show the suffering, the sadness and the misery that they go through. This is echoed by Ryan (2002). He sees the statistics as not accounting for the economic consequences, the number of orphans and broken families that these deaths cause.Inresponding to the challenge that is presented by the AIDS pandemic the Church has to start with the belief that no one deserves to have AIDS. Anawareness that AIDS is not a punishment from God for immoral behaviour should inform all the responses to the pandemic. A God who punishes a sinner in this way does not exist. He sees a Christian God as a Father who is always ready to help. The analysis given by Ryan (2002) is important if the Church has to give a holistic, meaningful and relevant response to the HIV/AIDS crisis. To presume that people know the teachings of the Church and, therefore, expect them to live according to those teachings, without taking time to know their situations, is not helpful. A person can know the truth and be convinced
about it intellectually, while at the same time be faced with conditions which do not allow him or her to live that particular trUth out. Anexample of this would be a young man who is convinced that sex belongs to marriage, and lives in a home where everybody practises sex outside marriage. If this life-style is taken as normal by this particular family, and by society, and is also encouraged by the government of the day and the media, it is possible that this young man might find it even impossible to live out his convictions in this environment. Such an awareness of the context is necessary for the Church, so as to adopt an approach that is
compassionate and understanding. The environment within which people find themselves in South Africa, together with the influence of the media, and the
breakdown of the family structure due to migratory labour, contribute to the lack of a proper knowledge and foundation \vith regard to sexual issues. There are many people who have never experienced a family situation where they could receive emotional support and acceptance. Many families, which are \vithout the father or mother, produce children without direction as they look for advice and acceptance from their peers. This results in young people who cannot distinguish between right and wTong properly. Such people cannot be held responsible for a formation which they did not receive. Imputing guilt on people cannot contribute to their
advancement in life. Knowing the 'text' and the 'con-text' of the teachings of the Church would contribute to a fuller understanding of human sexuality and would elicit an appropriate response from the Church to the AIDS situation.
The inception of the SACBC in 1947 was a way of enabling the Catholic Church to have a presence in Southern Africa It was necessary to have this hierarchical structure to give direction and to lead the Catholic Church is Southern Africa Due to the increase in the number of Catholics it was necessary to organise the presence of the Church in this region. Being responsible to the Vatican the SACBC has to ensure the continuation of the teachings of the Universal Church, in line with the thinking of the Vatican. Through the SACBC the voice of the Pope and the Vatican was brought to the people of the region and heard. Italso ensured the adherence of the Catholics to the traditional teachings of the church. The hierarchical structural of the Church in Southern Africa continued to be faithful to the teachings of the Church. Itdemonstrated the link and the continuity of the teachings of the Church that is important for the life of the Church. Itbecame the body that would localise
and adapt the teachings of the Church in this pastoral region. Inits duty of showing . direction it challenged and affinned people according to the traditions of the
Church. It did this from the context of the people, and it a language that people of the region would understand. This was a chance for the teachings of the Church to come into direct contact with the situation of the African people and for the Church to respond to that situation. There was a need to put the teachings into a different context and hence the publication of mediated documents from the SACBC that contextualised the teachings of the Universal Church. There was a great need for r the leaders of the Church to reflect and respond to issues that affect the lives of the people of this pastoral region. Itpublished documents that related to human sexuality. Italso responded, and it continues to, to issues of sexuality through the AIDS desk of the SACBC. Iteducates people from all dioceses of the SACBC and is involved in the different projects of the different dioceses. The SACBC places orphans in places of safety and supports those affected by HIV/AIDS. Itsupports and ensures that those infected live quality lives and are involved in the life of the community. The SACBC also helps to give love to those infected and affords them a dignified death.
One can understand that the SACBC has to act together and teach as well as respect its collegiality. The leadership and collegiality of the SACBC is closely connected to the Vatican's idea of the unity and expansion of the Church. The main duty of the hierarchy of the SACBC is to preserve the Catholic tradition and to make it
applicable to the Southern African context. Ithas to educate consciences in matters of right and wrong. The SACBC also has to instil Christian values in the people of the region. Italso has challenged the African people to uphold these Christian values and to live according to them.
They suffer because if condoms are not used in marriages where there is suspicion about the conduct of the husband, this might mean that the wife is open to being infected with a sexually transmitted disease. That creates a situation where the woman has no means of protecting herself against diseases. This leaves the woman at the mercy of the man's behaviour,inthat her safety depends on the safety of his suspected other partners. There is also a beliefintraditional African communities that says that a man can do, as he likes as long as he takes care of his wife's material
needs at home. Married women are advised not to inquire about their husbands' whereabouts. This makes it possible for a man to have as many relationships outside his marriage as he likes and return home whenever he likes. The wife is expected to not interfere with her husband's life. The husband is the head of family and he provides materially for them. All the power of the family revolves around him. The \vife is treated as one of his children.
When a woman is raped it becomes almost impossible to talk about the rape, as a woman is not expected to say anything against the man. This contributes to the silence on rape, and the unwillingness of society to discuss rape. This is also true for the victims of incest. Insome instances where a father rapes a child, nothing gets done about it as no one wants to talk about it. In this situation where the victims are not permitted to talk about the abuse, child abuse continues unabated. This situation is further complicated' by the belief that if a person has sex with a virgin this would cure AIDS. This leads to children, even babies, being sexually abused with the sole intention of curing AIDS. Some women are forced into prostitution by the economic climate of society. Intheir quest to support their families financially these women run a risk of contracting HIV. They would do anything for the man if he can pay them. These women who are involved in prostitution have no protection in the law. As prostitution is illegal, it means that even if the man abuses them physically and does not pay them, they have no legal recourse. Itis against this background that women feel that the teaching of the Church with regard to the use of condoms does not take their situation into full consideration.
Love Life motivates young people to change their lifestyle. The motive for this change in lifestyle is not fear. Fear is an imperfect motive for a change in
behaviour. A fear of death or punishment produces only temporary change. Itis the positive attitude to life that assists them in changing their lifestyle. Such a change leads to a development in the individual's idea of life and helps in building up honest and transparent relationships. Such a change lasts and has an impact on the lives of young people. This education happens in small groups that encourage interaction and openness. Itmakes it possible for sharing amongst young people and for them to receive guidance from adults. The Y centre is a force for positive change amongst the youth. A positive idea of human sexuality, and a sense of
mission in one's life, helps people to respect and appreciate their lives. They now . believe that their lives matter, and that there is purpose for each and every life that is
inthis world. If people see a value and an aimintheir lives, they would love their lives and try to preserve them until the realisation of their dreams.