# Sex, Drugs, HIV/AIDS and Religion

*Exported from [Holy-Writings.com](https://www.holy-writings.com/) on 2026-06-21 — 1 clipping.*

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> Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Glenn Curran, Sex, Drugs, HIV/AIDS and Religion, bahai-library.com.
> ──────────────────────────────────────────────────────────────────────
> 
> Sex, Drugs, HIV/AIDS and Religion
> 
> Glenn Curran
> published in The Family: Our Hopes and Challenges
> 
> Rosebery: Association for Bahá'í Studies Australia, 1995
> 
> The views expressed in this paper belong to the author, who
> acknowledges the contribution of colleagues from the Tasmanian Sexual Health HIV/AIDS
> Program and those HIV positive people whom I have met and worked with.
> 
> HIV Pandemic
> 
> There is no doubt that HIV is a major threat to human life and health
> world wide (Croft, 1992; Mann, et al. 1992; World Health Organisation, Jan 1994).
> Presently, global HIV infection stands at approx. 14 million people with projections up to
> 108 million by the Year 2000 (Australian HIV Surveillance Update, April 1994; Chew, et
> al., 1994:22; Hatcher, et al., 1994:51)
> 
> Women and HIV/AIDS
> 
> HIV/AIDS is a major feminist concern. Greene (1993:67) states that
> "[w]orldwide, women now account for 40% of AIDS cases; about 10% are children borne
> to infected mothers." HIV threatens women in three ways: She may become HIV positive
> and develop AIDS; She may pass HIV infection to her baby who may develop AIDS; and She is
> the primary carer who will carry the burden of AIDS (Panos Institute, 1990). HIV/AIDS
> significantly impacts on the health of women (Berer & Ray, 1993).
> 
> What is HIV/AIDS?
> 
> HIV is a virus that destroys the immune system of humans.
> Immunologists, (Croft, 1993; Greene, 1993; Levy, 1993; Pantaleo, et al., 1993), agree that
> HIV infection will nearly always lead onto Acquired Immunodeficiency Syndrome, although
> Levy (1993) documents long term survivors.
> 
> HIV doesn't discriminate between race, age, sex, intelligence or
> religious values. HIV is primarily spread by unprotected sex, injecting drug use and
> vertical transmission (mother to baby and breastfeeding). Global HIV transmission is
> predominantly heterosexual (75%). The Australian HIV Surveillance Report (May, 1994)
> suggests that heterosexual transmission will rise to 90% by the year 2000.
> 
> HIV Prevention Strategies
> 
> At this stage, prevention strategies are the only way to reduce HIV
> infection. Anti viral drugs slow HIV progression but not prevent it and a vaccine is not
> expected before the Year 2000. The HIV prevention message includes: celibacy or
> abstinence, long term monogamous relationships, safer sex practices, limiting the number
> of sexual partners; don't use drugs, if injecting drugs, use sterile equipment and
> don't share equipment and infection control procedures. Successful HIV prevention and
> harm minimisation strategies are supported by; politicians, law makers, police, health
> care workers, educators, activists, media, religious institutions, parents and
> individuals.
> 
> It is an understatement to say that HIV cause much heartache. For HIV
> positive people the issues facing them are enormous and unfortunately very real (Okeefe
> and Walker, 1992). For some, HIV has been a positive experience. For the vast majority,
> being HIV positive means discrimination, rejection, loneliness, unemployment,
> stigmatisation, fear, and physical, emotional and social abuse.
> 
> HIV/AIDS and Religion
> 
> This section begins to examine HIV/AIDS, sexuality, religion, personal
> values, morals and ethical behaviour. When I accepted the HIV/AIDS Clinical Nurse Manager
> position, I was told by well meaning Bahá'í friends that HIV/AIDS was not a good
> area to work in. It was somehow unclean. It appeared that by association, I became a sex
> worker, injecting drug user and bisexual. Discrimination occurs because of a lack of
> knowledge and understanding and it is this concern that prompted this presentation.
> 
> Professionally, my work is challenging beyond description as HIV tends
> to funnel society's concerns and phobias into a concentrated reality. Kubler Ross
> (1987) refers to AIDS "... as our largest sociopolitical issue." HIV has exposed
> my discomfort with sexuality and caused a reflection of values and beliefs. I now find
> myself working in the grey area of people's sexuality where there are no clear cut
> answers. One example of this grey area is the provocative link between HIV and
> homosexuality.
> 
> In Tasmania, HIV is synonymous with homosexuality and gay law reform
> which has provoked three major community responses. The first response supports
> homosexuality as a basic human right between two consenting adults (Kirby, May 1994).
> Secondly, the political response has developed into an argument over state and federal
> rights. The last response is religious, where groups claim homosexuality is a sin, a
> violation of God's law, something to be punished (McKendry, 1992).
> 
> The last response is interesting in that it uncovers the longstanding
> difficulty western religion has with sexuality where sexuality and religion are two
> powerful, often conflicting influences in society (Foucault, 1978). This paper explores
> the relationship between religion, homosexuality and HIV by three questions. What is the
> religious response to homosexuality and HIV? What is the response of the Bahá'í
> Faith institutions to homosexuality and HIV? And, what is the personal Bahá'í
> response to homosexuality and HIV?
> 
> What is the religious response to homosexuality and HIV?
> 
> Religions have responded to HIV and homosexuality in a complex and
> varied way. Kolwalewski, cited by McKendry (1992:22) suggests that Christianity has
> developed three broad responses to HIV/AIDS which include AIDS as a divine punishment,
> AIDS can somehow be separated from sexual morality to allow a rational response and
> lastly, there is a qualified compassion for the sinner while hating the sin of
> homosexuality. At worst, religious platforms see HIV/AIDS as a divine punishment and
> become the source of fear, hate, stigmatisation, discrimination and bigotry, where
> education and prevention strategies are opposed (Davenport-Hines, 1990; Green, 1992;
> McKendry, 1992).
> 
> In contrast, enlightened religious and community responses to HIV/AIDS
> appear to be characterized by open discussion, non-judgemental attitudes, understanding,
> support, care and compassion (Ross, 1993; Shelby Spong, 1990).
> 
> What is the Bahá'í Faith response to homosexuality and HIV?
> 
> There appears to be no official Bahá'í response to HIV/AIDS.
> Given the global impact of HIV, it is suggested that Bahá'ís begin a series of
> consultations to determine an approach to this major issue. On homosexuality,
> Bahá'u'lláh prohibits all homosexual relations in the Kitáb-i-Aqdas. The
> Universal House of Justice comments:
> 
> The Bahá'í teachings on sexual morality centre on marriage and
> the family... No matter how devoted and fine the love may be between people of the
> same sex, to let it find expression in sexual acts is wrong. To say it is an ideal is no
> excuse. Immorality of every sort is really forbidden by Bahá'u'lláh, and
> homosexual relationships He looks upon as such, besides being against nature. (Universal House of Justice, 1992:223)
> 
> Bahá'í institutions manage homosexuality like adultery, alcohol
> & illicit drug use, by referral, counsel and sanction. The institutions (not
> individuals) provide repeated counsel to the Bahá'í to alter their activity, and
> his or her administrative rights can be removed. The House of Justice has the authority to
> fine a person for their actions.
> 
> What is the individual Bahá'í response to homosexuality and HIV?
> 
> It is argued that individual Bahá'ís respond to homosexuality
> and HIV/AIDS in a different manner to Bahá'í institutions. There are few documented
> instances to demonstrate individual Bahá'ís attitudes and values to homosexuality
> and HIV/AIDS. In this section, there is a brief examination of Bahá'ís involved
> with HIV/AIDS awareness education, two separate Bahá'í articles about HIV and
> homosexuality, and the author's personal/professional views as an individual
> response. While these examples are limited in number they indicate how individuals are
> responding to homosexuality and HIV.
> 
> In the first example, the convenor of the Queensland Multicultural
> HIV/AIDS Awareness Program praised the contribution of religious groups including the
> Bahá'ís because of their willingness to take on the important, yet difficult
> issues. The Bahá'ís informed themselves about the issues, and in doing so, helped
> create a unique experience where co-religionists shared common ground. Jacki Hauff
> reported a practical approach to overcome the personal, moral and religious conflict with
> HIV:
> 
> Surprisingly perhaps, conflict of religion among participants was
> almost entirely avoided. Participants were asked to keep their personal beliefs, morals
> and attitudes to themselves, and to respect the beliefs of others without moral or
> personal judgement. (Hauff, 1994:9)
> 
> The second example is a letter to the Bulletin by Jill Wiese (1994),
> who writes passionately about HIV/AIDS, spiritual healing, physical suffering and a non
> discriminatory virus. Jill suggests that the "... spiritual disease whose symptoms
> are that of gross discrimination, a fostering and feeding of prejudice, hatred, disunity
> and unkindness." Jill concludes by praying for the spiritual qualities to help us
> overcome the loneliness, isolation and discrimination that HIV positive people experience.
> I commend this approach as a way for Bahá'ís to be involved with HIV/AIDS.
> 
> The third example refers to recently advertised information in the
> Australian Bahá'í Bulletin (May 1994, p.2) about homosexuality. I was dismayed to
> read the paper "Psychological and Spiritual Aspects of Male Homosexuality" (Special Issue on Health, Canadian ABS, Vol. 11, No. 1, 1981). This paper written
> by a Bahá'í promotes a rhetoric condemning the homosexual as an evil,
> psychologically unstable, anti-life individual. The article is academically weak, the
> references are suspect and the research is limited. What is disturbing is that the
> National Office is tacitly endorsing a publication whose basic argument is similar to that
> used by Christian fundamentalist, to justify their vilification, persecution and
> discrimination of homosexuals and HIV positive people. In Tasmania for instance, this type
> of emotional argument leads to a negative and destructive response in the community and
> tends to polarise attitudes into right/wrong and good/evil decisions. The construction of
> this paper shows the problems of individuals interpreting the writings and may give an
> insight why some Bahá'ís have a fear of homosexuals. It appears that when
> individuals use the writings in a sanctimonious way (holier than thou attitude), the
> result tends to be at the expense of another person's behaviour. Whereas, when
> Bahá'í Institutions apply the Writings, it is done so as part of a dynamic
> consultative process that aims to educate, guide and inspire a person to teach, encourage
> spiritual development and behaviour change, apply warnings and sanctions; and provide
> protection for the Faith.
> 
> The last example allows the author to explore homosexuality and HIV by
> drawing on the broader moral, ethical and spiritual dimensions. Do I have the right to
> make a moral judgement about the actions of another person? In answer, I remember
> Jesus's admonition about casting the metaphorical stone without first examining
> one's own behaviour. I believe this spiritual teaching remains true. There is no
> basis for an individual to judge, criticise or condemn another person. Too often we tend to
> confuse another's action as a threat to our belief and value system. As a health care
> worker, I am comfortable working with heterosexuals, gays, bisexuals, sex workers and
> injecting drug users because there is a moral, ethical and spiritual responsibility to
> connect with the spiritual nature of each person.
> 
> Contemporary writers (Cole and Dryden, 1993; LeVay and Hamer, 1994;
> Llewellyn-Jones, 1989; Rollins, 1989; Todd, 1992) suggest homosexuality varies between 1 -
> 10% of any given population. Bahá'ís who are gay, sexually active, or injecting
> drugs are also dealing with the guilt and hypocrisy of being shunned and condemned by the
> pious. It is difficult for individuals to carry the weight of the Bahá'í
> expectation to be perfect. At a time when people want and need support, unconditional love
> and spiritual care, they face possible rejection by a fearful, denying community.
> 
> In summary, there are many responses to homosexuality and HIV/AIDS in
> the Bahá'í community. It appears that when Bahá'ís are personally involved
> with HIV/AIDS, they begin to understand the broader issues of anti-discrimination,
> compassion, love, respect and the need for open and honest communication.
> 
> Summary
> 
> In conclusion, it is a fact that a Bahá'í lifestyle would
> prevent HIV transmission but it is unrealistic to think that the application of sanctions
> are the only answer at this particular time in history. Bahá'í institutions need to
> respond to HIV/AIDS and be mindful of the responsibility not to cause greater harm by
> promoting attitudes and actions that foster and prolong this pandemic. Experience has
> confirmed there are no simplistic solutions to this complex global problem, only more
> HIV/AIDS situations.
> 
> I hope this information has been challenging. HIV/AIDS sits in the
> difficult area of sexuality, personal values and religious beliefs. During the
> International Year of the Family please remember that HIV positive people are part of our
> family. Consider all HIV positive persons as our brothers, sisters, parents, grandparents,
> uncles, aunts, cousins and friends. Please give them the love and respect we all need and
> deserve.
> 
> References
> 
> Berer, M & Ray, S. (Eds) Women and HIV/AIDS. Pandora, London, 1993.
> 
> Cole, M. & Dryden, W. Sex: Why It Goes Wrong and What You Can Do About It. Optima Books, 1993.
> 
> Croft, N., Timewell, E., Minichiello, V. and Plummer, D. (Eds), Patterns of Infection. AIDS in AustraliaPrentice Hall, NSW, 1992.
> 
> Davenport-Hines, R. Sex, Death and Punishment. Collins Sons & Co, London, 1990.
> 
> Foucault, M. The History of Sexuality. Penguin Books, 1978.
> 
> Green, R. (Ed) Religion and Sexual Health. Kluwer Academic Publishers, The Netherlands, 1992.
> 
> Greene, W.C., "AIDS and the Immune System." Scientific American. Vol. 269, No. 3, pp.66-73, September, 1993.
> 
> Hatcher, R.A., Trussell, J., Stewart, F., Stewart, G.K., Kowal, D., Guest, F., Cates, W. & Policar, M.S. Contraceptive Technology. Irvington Publishers, 1994.
> 
> Hauff, J. Multicultural HIV/AIDS Awareness Evaluation Report. Ethnic
> Communities Council of Queensland, 1994.
> 
> Kirby, M.D. "Tasmanian Homosexual Law Reform - An appeal to reason and Justice." Unpublished paper presentation, 19 May 1994.
> 
> Kubler-Ross, E., AIDS: The Ultimate Challenge. Macmillan Publishing, N.Y. 1987.
> 
> LeVay, S and Hamer, D.H. Evidence for a biological influence in male homosexuality. Scientific American, May 1994.
> 
> Llewellyn-Jones, D., Understanding Sexuality. Third Edition, Oxford University press, Melbourne, 1989.
> 
> Levy, J.A. HIV pathogenesis and long -term survival. AIDS. Vol. 7, No. 11, pp. 1401-1410, 1993.
> 
> Mann, J., Tarantola, D.J., and Netter, T.W. (Eds), AIDS in the World. Harvard University Press, 1992.
> 
> McKendry, L. HIV/AIDS and The Church: An examination of the provision of assistance in the HIV/AIDS area by religious organisations in Tasmania. Tasmanian Department of Health, July, 1992
> 
> National Centre in HIV Epidemiology and Clinical Research, Australian HIV Surveillance Update. Vol. 10, No. 2, April 1994.
> 
> O'Keefe, T. and Walker, I. Being Positive: Living with HIV/AIDS. ABC Book, Sydney, 1992.
> 
> Panos Institute. Triple Jeopardy: Women & AIDS. Panos of Human Immunodeficiency Virus Infection. The New Engla Productions, London, 1990.
> 
> Pantaleo, G., Graziosi, C., and Fauci, A.S. "The Immunopathogenesis nd"
> 
> Journal Of Medicine. Vol. 328, No. 5, pp. 327-335, 1993
> 
> Rollins, B. Sexual Attitudes and Behaviours: A Review of the Literature.
> Australian Institute of Family Studies, 1989.
> 
> Ross, J. A Spring of Living Water: A resource for chaplaincy and pastoral carers to people with HIV. National Churches Working Group on AIDS, The Craftsman Press, Australia, 1993.
> 
> Shelby Spong, J. Living in Sin: A Bishop Rethinks Human Sexuality. Harper and Row, San Francisco, 1990.
> 
> Todd, P.B. AIDS: A Pilgrimage to Healing. Millennium Books, 1992.
> 
> Universal House of Justice. The Kitáb-i-Aqdas: The Most Holy Book. Bahá'í World Faith, Haifa, 1992.
> 
> Wiese, J. "Discrimination is the disease." Australian Bahá'í
> Bulletin. B.E. 150, p.21, March 1994.
> 
> World Health Organisation. Weekly
> Epidemiological Report. Geneva, 14 January 1994
> 
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> — *Sex, Drugs, HIV/AIDS and Religion (Used by permission of the curator)*