Willis Nyaunda for the unparalleled fraternal support provided in the course of this important study. I dedicate this study to my elder brother Ninsiima Dominic Savio, who passed away in the middle of this year.
Background and Aim of the Study
Oduyoye argues that such views are not only oppressive to women, but underlie issues of power in the church that demonstrate women's exclusion from power structures and deny them full humanity. The main claim of this study is that the culture of silence and the negative perceptions of women's image and sexuality evident in the Catholic Church have contributed to women's vulnerability to HIV.
Theoretical Framework
At the heart of my study is Young's reconstruction model', which seeks to reconstruct various doctrines that have traditionally contributed to the subjugation of women. Finally, Ayanga's approach to HIV and AIDS, which sees women's sexuality in the light of religion and culture, is relevant to analyzing the extent to which Catholic theologies of the image of God may contribute to women's vulnerability to HIV.
Research Question and Objectives of the study
This model takes into account women's experiences of marginalization (1990:14) and attempts to “formulate new perspectives” (Rakoczy.
Hypothesis
Research design and methodology
However, these theologians still do not treat the cause of women's exploitation as having roots in the Church's teaching on the "Imago Dei". Ruether (2007:96) agrees to some extent that women's behavior contributes to their vulnerability in connection with HIV and AIDS.
Structure of Dissertation
This literature review has shown that much research has been done in the area of Catholic theologies on "Imago Dei" and the vulnerability of women3 to HIV. In this chapter I critically analyze the impact of the traditional Catholic theologies on the image of God on the vulnerability of Catholic single women to HIV.
Introduction
Philosophical foundations to the „Imago Dei‟ theologies
He defines matter as a female container of the male seed (form), which forms and thus actualizes matter (Hartel, 1993:107). In this case, the identification of the woman with matter and the man with form, which is also found in the prime mover (God), indicates that the man participates in godliness, while the woman (identified with matter), who is.
The Church fathers‟ views on women and the Image of God
Aquinas confirms this when he asserts that "man is in the likeness of God and is the principle of the whole human race" (Knight, 2008). By simple logic this means that women are not truly made in the image of God.9 In fact he points out that even the direction.
Conclusion
17 of the wind could disrupt the natural course of generating a male and result in a female that is an imperfectly generated offspring (Summa Theologiae, II-II, q. 70, a 3. p. 270). In summary, some of the positions and teachings of the church fathers highlighted in this study have shown that Plato's and Aristotle's philosophies of dualism influenced their conceptions of gender through their theological discourse on the image of God. These gendered philosophical ideas have continued to inform the Catholic Church's teaching on the image of God, thereby contributing to the Church's dehumanization of women.
Introduction
Definition of vulnerability
Assessing the vulnerability of women in the context of HIV and AIDS
The MEDICC Review' has confirmed this fact and thus presents various biological factors that contribute to women's vulnerability to HIV infection. Cultural factors that contribute to women's vulnerability are not very different regardless of the variety of contexts. Religious factors that contribute to women's vulnerability to HIV are rooted in patriarchal religious traditions and teachings.
The vulnerability of single women to HIV
Single women in such circumstances find themselves vulnerable to men's sexual demands which increase their vulnerability to infection. She concludes that both married and single women are vulnerable to male abuse and the risk of HIV. The other factor that adds pressure on single women to hook up with a man in the hope of marriage is the Church's policy that disdains children outside of marriage.
Conclusion
Pressure is being placed on single Catholic women to desperately seek men, or rather future marriage partners.15 While this is the desire of most women, the greatest concern arises in the context of HIV and AIDS, where such vulnerability could increase the risk of infection. The contribution of Catholic theologies of the image of God to the vulnerability of Catholic single women to HIV.
Introduction
Marriage in the Catholic Church
In their response to the Lineamenta, they considered marriage and family life essential for the existence of the Church (Relatio ante disceptationem, 1994:17). Pope John Paul II further emphasized that "the future of the world and the Church passes through the family" (Familiaris Consortio, 1981:75). 16 Marriage is part of the fundamental truth of the Church because it is part of the sacramental nature of the Church.
Being „single‟ in the Catholic Church: Exploring the trend
In addition to marital pressure, loneliness has also been identified as an enormous challenge in the lives of single women. In summary, it appears that culture and religion act together to facilitate the oppression of single women in Africa. The analysis of the contribution of Catholic teaching on the Image of God to the vulnerability of Catholic single women to HIV.
Analysing the contribution of Catholic teaching on the Image of God to the
Therefore, single women within the Catholic Church are constantly under pressure to belong in an institution that upholds marriage as divinely instituted and constantly views them as second class because of their gender. Catholic single women have expressed that their place in the Church is unclear unless they identify as married or religious (Trudelle, 2011) and this increases their vulnerability. Considering that marriage in the Catholic Church is sacred and indissoluble (CC, 32), single women can find themselves entangled in risky and HIV-prone relationships.
Conclusion
Therefore, the neglect of sexuality by the Church promotes silence about HIV and AIDS (Ackermann, 2008:119). This culture of silence, which denies women the right to express their sexuality, has been found to increase the risk of HIV infection (Ayanga, 2008:41). Research conducted in the field of HIV and AIDS has shown that ignorance of one's status or silence about it increases the chances of infecting others or being infected, and the Church does not provide this forum for Catholic single women.28 For this reason, imago Dei theologies that strengthen stigma and condemnation by demonizing women and their sexuality can be deadly in the context of HIV and AIDS.
Introduction
Ruether‟s „egalitarian and mutuality‟ model
Reconstruction of the traditional Catholic theologies about the image of God to a theological model of reciprocity. He continues to challenge patriarchy in his own society by embarking on a mission of equality and empowerment for both women and men. As De Gruchy proposes to live as the image of Christ as he images God, women and men are challenged to be human in faith, hope and love.
Young‟s „reconstruction‟ model
Jesus, though male, shows that the image of God is beyond physical features and therefore God dwells in both men and women. This model aims to challenge the patriarchal nature of traditional theology, which as Young (1990:15) argues “has been written almost entirely by men and formulated, despite claims to universality, as if the male were the normative form of humanity, and therefore, has to do with men.” The general reality is that theology has often presented men in more human terms and women in demeaning and life-denying terms (Young, 1990:15). For this reason, the Reconstructionist model aims to break the status quo by affirming women's equality with men and defining theologies that are life-affirming for women.
Towards a theological model of mutuality
In his apostolic letter "Mulieris Dignitatem", John Paul II presents the natural presence of the image of God in both men and women. In this statement John Paul II uses scripture as a means to reconstruct the image of God in. As presented in the "theological model of reciprocity," the image of God in humanity commands social responsibility.
Conclusion
Introduction
Conclusions reached from the Study
Considering the vulnerabilities associated with women's biological structure, economic conditions of poverty and deprivation, and patriarchy-driven cultural and religious norms and teachings, I further argued that single women are more vulnerable to infections in the current context of HIV and AIDS. In Chapter Four, I discussed marriage and religious life in the Catholic Church in detail to establish the realistic place and identity of Catholic single women. These pressures, as I have argued, may be responsible for the vulnerability of Catholic single women in the context of HIV and AIDS.
Recommendations
Considering the findings of this study, pressure to fit in within a community that upholds marriage as a sacrament may well increase Catholic single women's vulnerability in the current context of HIV and AIDS. The Church should invest in programs that support single women's initiatives and talents within the Church. As noted in chapter four of this study, single women feel alienated from the Church and their contribution seems unwelcome.
Limitations
For example, instead of relying on the highly patriarchal tradition to define its teaching on the imago Dei, the Church can use gender-inclusive Christological approaches such as those presented in chapter five of this study to be more Christ-like. be in his teaching and mission. Therefore, the Church as the body of Christ should offer a forum where single, married and religious persons will work together and feel mutually loved and accepted as children of God. However, in the course of this study, I realized that in order to upgrade this study to the next level, field research would be necessary to obtain first-hand contextual information about the experiences of Catholic single women within the Church.
Conclusion
Eds), Women, Religion and HIV/AIDS in Africa: Responsing to Ethical and Theological Challenges, (pp. The Mother's Cow”: A Study of Old Testament References to Virginity in the Context of HIV/AIDS in South Africa.) : feminist ethical perspectives on the HIV/AIDS pandemic, grace and truth.