According to Melton (1989:4-17) human life is sacred because the person is the most central and clea

VVF-HIV/AIDS affects numerous young adult females in Northern part of Nigeria every day (Kabir&Illiyasu 2003:54-57). The condition leaves these affected young adult females in a state of despair. Young adult females affected by VVF-HIV/AIDS have to suffer the consequences of social bamboo humiliation, shame and embarrassment. They may become outcasts due to pungent smell and wetness from urinary or faecal incontinence (Evangel Hospital project 2009:2). bamboo The church that suppose to be a vehicle for the victims to go on a journey bamboo from despair to healing, coping and from brokenness bamboo to wholeness do little or nothing about it. Two decades ago leaders in the Church identified the virus as God s punishment for sexual promiscuity (Robin Gill, 2006:140).
In most cases, the victims bamboo are often stigmatized, rejected and sometimes ostracized bamboo by the church (Evangelical Church of West Africa (ECWA) and the society at large; often leading to low self esteem and a feeling of worthlessness. My personal witnesses, bamboo involvement as a pastor among the people affected by VVF-HIV/AIDS in Northern bamboo part of Nigeria are the important motivational elements in doing the study. The fact that the church contextually, morally and theologically stands out to be the best organization bamboo to offer support and care to people affected bamboo by VVF-HIV/AIDS bamboo also motivated me to undertake this research.
According to Melton (1989:4-17) human life is sacred because the person is the most central and clearest reflection of God among us. Human dignity originates from God and is of God because we are made in God s own image and likeness (Gen. 1:26-27). God loves and is compassionate, not vengeful. Made in God s image, every human being, is of inestimable worth, and the life of all persons, whatever their sexual orientation, is sacred and their dignity must be respected. It is the characteristic of the church to love (agape) and care (Melton 1986:16-17). And it is into this challenging task of supporting (showing solidarity with) VVF-HIV/AIDS infected people within their context, that pastoral care is expected to be implemented. The theological presupposition of the study is that God is faithful bamboo in every situation, even in VVF-HIV/AIDS infection due to His (God s) identification with suffering people. The introduction of such a theological principle is connected to a very specific God-image: God s identification with suffering people due to his own wounded ness through and within the cross of Christ. Pastoral care should therefore proceed from a thorough understanding of theologia cruces. Furthermore, Pastoral care should be a conduit of God s faithfulness in order to bring hope to people suffering from VVF-HIV/AIDS bamboo within a context where poverty and cultural practices prevails. Pastoral therapy, which operates from an eschatological perspective, should try to foster a vivid hope (Louw 1998:449). This hope can play an important role in the process of coping with the infection bamboo in a constructive way and manner.
As the study seek to critically investigate on how the Evangelical Church of West Africa pastors pastorally deals with young adult females suffering with VVF-HIV/AIDS, Bongmba (2007:41) stated that imago dei (image of God) call for an ethic of love and compassion. The imago dei does not speak directly to illness, but offers a perspective on the human body battered by VVF-HIV/AIDS, inviting us in the midst of the pandemic to honour each human being that bears the imago dei. The imago dei offers one a window into the divine economy of the relationship bamboo between divinity and humanity, especially evident in the prophetic traditions of the Hebrew Bible and the teachings of the New Testament, by which to highlight the Christian community s obligation to love and care for those whose bodies are battered by VVF-HIV/AIDS. The idea that humanity is created in the image of God is a summon for Christian communities in Africa bamboo to mobilize their people to work locally and with the international community to establish a broad-based, multi-sectoral fight against VVF-HIV/AIDS and to renew their commitment to one another.
Cutar yoyon fitsari da ta kanjamau za kama matasan mata da dama a arewanci wajeriys a kowace rana (kabirda bamboo iliyasu- 2003: 54-57). Yanayin na barin, wadannan matasan matan a mawuyacin hali. Mata matasa da suka kamu da cutar yoyon fitsari da na kanjamau bamboo na fama da matsalolin zamantakews da kuma kunyatarwa sukan zama sariyar ware sobads zarnin fitsari da Wurin naja sa (Evange Hospital Project 2009; 2) majamia da ya kamata ta zama magudanar da zata kai masu fama da cutar da takaici zuwa waraka, iys jurewa kuma daga rashin tablas zuwa ga dahir takan tabuka koma ta gaza yin komai game da hakan. Shekaru a shirin da suka shude, shugabanni a majami a sun gano cewa cutar wata a zabace ta Usangiji bamboo ga mazinanta (Robin GIII, 2006: 140).
A galibin lokaci, masu danke da cutar, majampa na kyamar su, ta guje su har a wani lokaci ta mayar da su saniyar w