Saturday, October 14, 2006

Policy for Safe Ministries

Children, Youth and Adults with Physical, Mental and Developmental Disabilities

Article I. Purpose Statement
Wesley Foundation @ Lincoln University is committed to the well being of each of its members and non-members, entrusted to us through our ministries and organizations. God calls us to make our churches safe places, protecting children and other vulnerable persons from all forms of exploitation and abuse. God calls us to create communities of faith where children and adults can participate in ministry in a safe and secure environment.

In accordance with the Child Abuse Prevention policy of the General Conference of the United Methodist Church, in April 1996. The Social Principles of the United Methodist Church state, “…children must be protected from economic, physical, and sexual exploitation, and abuse.” Thus, in covenant with all United Methodist congregations, we adopt this policy for the protection of children, youth and adults with physical, mental and or developmental disabilities.



Section 1.01 Definitions
(a) Youth, for purpose of disclosures of alleged abuse anyone under the age of 18 years old.
(b) Adults with physical, mental and or developmental disabilities will be referred to as Adults with PMD in this policy.
(c) Physical Abuse: Abuse in which a person deliberately and intentionally causes bodily harm to a vulnerable person. Examples may include violent battery with a weapon, burning, shaking, kicking, choking, and fracturing bones and any of a wide variety of non-accidental injuries to a youth’s body or adult with PMD.
(d) Emotional Abuse: Abuse in which a person exposes a vulnerable person to spoken and/or unspoken violence or emotional cruelty. Vulnerable persons exposed to emotional abuse may have experienced being locked in a closet, being deprived of parental affection, being constantly told they are stupid or bad.
(e) Neglect: Abuse in which a person endangers a vulnerable person’s health, safety, or welfare through negligence. Neglect may include withholding food, clothing, medical care, education, and even affection and affirmation of the child’s self-worth.
(f) Sexual Abuse: Abuse in which sexual contact between a vulnerable person and an adult (or another more powerful youth) occurs. The vulnerable person is never truly capable of consenting to or resisting such contact and/or sexual acts.
(g) DFS, Department of Family Services. An agency of the Department of Social Services in Missouri which investigates allegations of abuse against children/youth. The toll free phone number is: 1-800-392-3738. Any person with responsibility for the care of children is required to make a report to DFS if they have reasonable cause to suspect child abuse or if they have observed conditions that would reasonably result in child abuse.


Article II. Basis Procedures for Safe Ministries
(a) At all times during any church-sponsored program, event or ministry involving children under the age of 18 years old, at least two adult workers should be present. If possible one adult should be female and the other male. In situations where multiple youth groups are meeting at the church at the same time, the second adult may rotate among the different youth groups to ensure that two adults are present.
(b) When two adult workers are not available at all times in a room during church sponsored programs involving, children, doors to rooms used for such activities shall remain open, unless the interior of the room is clearly visible from the hallway.
(c) The adult worker who will be present and assume primary responsibility for a church-sponsored program involving youth shall be at least 18 years of age. For church-sponsored programs involving teenagers, the adult worker who will be present and assume primary responsibility shall be at least 5 years older than the oldest teen participant in the program.
(d) At least one adult worker in each church sponsored program involving infants, children and youth should attend a First Aid and CPR class.
(e) Adult workers in child and youth programs in the Church should participate in an annual orientation conducted by Grace UMC. This orientation will include a review of these policies and procedures, and a written covenant signed by all participants to uphold these policies and procedures.
(f) The parents of children and youth participating in church-sponsored programs will be given advance notice of expected activities for those programs. Parents will be provided with advance notice of variations in usual schedules and activities.
(g) Programs or events involving children, youth or Adults with PMD that use church property but are not sponsored by the church will be asked to sign a written covenant agreeing to uphold these policies and procedures.
(h) If an accident occurs, first seek medical attention, if basic first aid does not control the situation, parents or guardians must be contacted, and or medical emergency workers. The adult in charge must fill out an accident form and make 2 copies, one for the parents, and one to be put on file, in the church office. Accident forms are available in every room of the church.
Article III. Procedures for Volunteer Workers
(a) All volunteers, staff members or any person working in a church-sponsored program with youth will complete a volunteer application form providing their name, social security number and references to a designated person.
(b) The designated person may perform a police background check on all persons working with youth in any capacity. Exception to this is a person that is certified with the Missouri Area Conference Safe Sanctuaries program and can document it.
(c) All information obtained from the police background check will be held in strict confidence. The records will be kept in a locked file in the church office.
(d) Anyone with a prior conviction of any form of child abuse will not be eligible to work with youth, adults with PMD in any capacity.
(e) If the Pastor is aware of other at-risk behaviors, he/she shall discourage the participation of that individual in children/youth and adults with PMD related activities.
(f) Children under the age of 11 years of age are not permitted to wander the building unsupervised or to use rooms not assigned to them for use. Children under the age of 11 years of age must have an adult assigned to watch them.

Article IV. Basic procedure for responding to allegations of abuse of youth and adults with PMD.

(a) When an allegation of abuse is made, the first item is to determine, whether or not the person’s life is in immediate danger.
1) If the person is in immediate danger, the police, Sheriff’s Department and or DFS should be called, along with the child’s parent(s) or guardian(s). (In case of alleged abuse by parent, the parent in question should not be notified until the child is secured.)
2) If the person is not in immediate danger, the parent(s) or guardian(s) of that person will be notified immediately. The person who receives the report of the allegations of abuse will place the person who is the alleged victim of the abuse in a secure area, with the supervision of at least two adults not involved I the abuse incident, until the parent(s) or guardian(s) arrive.
3) The person who receives the report will determine if the victim’s injuries require administration of basic first aid. The person will complete the “Injury Report” form. Two copies will be made, one for the parents and the second on file in the Church office.

A. If the abuse allegation occurs on Church property or during a Church function off campus. The following procedures will follow after appropriate people have been contact. (see above)
i. The pastor will be notified immediately of the abuse allegation. The pastor will be responsible for notifying the appropriate authorities of the annual conference, the church’s insurance agent, the church’s attorney, and the church’s designated media spokesperson. (In case of alleged abuse by the pastor, the chair of the staff/parish committee shall assume this responsibility.)
ii. The alleged abuser will be told of the allegation immediately. This person will be removed from further participation in church-sponsored programs that involve youth or adults with PMD. Based on the final outcome of the abuse allegation, the person’s further involvement will be the decision of the staff/parish and the pastor.
iii. The person who receives the allegation of abuse will complete the “Report of Suspected Incident of Abuse” form within 24 hours of receiving the allegation. The completed form will be given to the pastor or designated person. The pastor will share the completed form with appropriate state and annual conference representatives to support the investigation of the abuse allegation. The form will be kept in a locked file in the church office.
iv. The church’s designated media spokesperson will make any necessary statements or responses to the new media. The identities of the person who is the alleged victim, the parents/guardians, and the alleged abuser will be kept confidential.
v. The pastor or a person designated by the pastor will prepare a brief statement about the allegation of abuse to share with the congregation. This statement will inform the congregation that an allegation of abuse has been made without giving unnecessary details, placing blame, or revealing the identities of the person, the parents/guardians, the alleged abuser or his/her family.

Concept for Peer Ministry to International Students

1-22-2004/Alan L. Joplin


Purpose:

• To welcome international students to the Christian community of the Wesley Foundation@Lincoln University.

• To assist international students in their spiritual quest.

Basic Activity:

Contact international students through a personal visit, by phone, or during special event and invite them to form a relationship with the Wesley Foundation.

Staff & Cost:

An International Student working 5–10 hours a week.

Resources for Contact

A. Coordinator International Student Programs
B. Other international students
C. Events hosted by international students

Attend International Events

A. Obtain a schedule of events sponsored by the international students and arrange to attend international events.

B. Be a learner at international events. Absorb as much as you can of the culture and the people to understand the international students.

C. Make yourself known to the international students community. (use the opportunity to exchange information and ideas at a deeper level).

D. Write your comments of contacts on the "International Ministry Weekly Report."

V. Student Volunteers

Enlist the help of student volunteers as opportunities for expanded ministry arise.

VI. Keep a Time Sheet on All You Do

A. Phoning
B. Visits
C. Journaling and other paper work
D. Attending international events

Peer Ministry Program: "Empowering Students to Help Peers"

Concept Paper


Peer Ministry is a year long experience designed to build Christian Leadership skills and enhance personal and spiritual awareness in it’s members, in the context of the Wesley Foundations overall ministry. Through training and development, prayer and shared dialogue, student’s ministers are enabled to meet their own spiritual needs at the same time that they render service and witness to their peers.

The Wesley Foundation is a community centered in the mission of Jesus Christ where young men and women of diverse interests and abilities are encouraged to learn, to work together and to think for themselves. The Wesley Foundation strives to provide an environment that fosters the values of a commitment to excellence, a spirit of respect and compassion, personal integrity, and a willingness to serve others. The mission of Campus Ministry at the Wesley Foundation is to enable the members of the University community to experience, claim and celebrate the rich tradition and spirit of God. Campus Ministry provides a context within which persons have the opportunity to appropriate in a critical fashion their own religious traditions, values, and beliefs.

As the pastoral expression of the University's identity, we are called to invite the community to gather, to celebrate, and to be confronted by the gospel of the risen Christ.

To gather to become a center of hospitality

We choose to share our journeys, our hopes, our fears, our gifts, our dreams.
We choose to actively build a community of hospitality, understanding and compassion.
We choose to be enriched by interfaith dialogue that values the wisdom of all faith traditions.
We choose to reverence God's presence among us and within us.

We choose to support one another through prayer, retreats, meaningful discussions and fun activities.

We choose to value collaboration and welcome the diversity of the gifts present in the University community.

To celebrate as a community

We choose to rejoice in the good news of the gospel of Christ.
We choose to share the Bread of Life in the Eucharist.
We choose to celebrate our gifts by sharing them with those whose needs are the greatest.




To be a prophetic witness to the gospel of the risen Christ

We choose to embrace opportunities for volunteer service to the poor.
We choose to work to be responsible agents of peace and justice.
We choose to bring the message of the gospel to the moral and ethical challenges of our world.
We choose to be signs of hope and joy in our world.
We choose to discover and express our values in meaningful ways


What is Peer Ministry:
All programs are offered as volunteer opportunities for student participation. Most important, students demonstrate and experience the essence of Christian beliefs through their service to others.
• Peer Ministers works to promote, support, and enhance student life in the university community, with emphasis and attention to the individual. We welcome and invite all to share in our mission.

• Peer Ministry is an outreach program offered through the Wesley Foundation. It is a structured group which offers a variety of activities and opportunities for students.

• Peer Ministry will offer’s a variety of programs. Students may accept planning and leadership responsibilities

• Peer Ministry provides students an opportunities to meet new people.

• Peer Ministry emphasis self-exploration and community building. Involvement in peer ministry helps everyone step out of their "groups" and learn something new about themselves and others.

Training Opportunities

Peer Ministers will attend two training sessions in leadership, group facilitating, and listening and communication skills. The purpose of the training is to:

• encourage and facilitate opportunities for students to experience leadership by being of service to the university community, especially through the Peer Ministry Program. .

• enhance the student's ability to engage in liturgical celebrations with a cognitive understanding of sacramental celebration as well as prayer services and other celebrations throughout the year.






• consider strategies for fostering a consciousness of peer ministry for the university community as well as the community it serves.

• allow students to truly examine their stances of faith and postures of the heart so that the two may form a sound conscience for lives.

• appreciate the uniqueness and complexity of reflections upon issues of faith as well as incorporating faith in to the dialogue of social and cultural issues.

• examine and experience the concept of prayer leadership.

Duties of Peer Ministers:
Peer Ministers are students who have a desire to grow spiritually as ministers and witnesses, an openness to strengthen their relationships with others, and a willingness to commit to a life of Gospel-based spirituality. Peer Ministry is open to all who want to promote school spirit by helping their peers to adjust to the university environment and become active, responsible members of the Lincoln University community. Monthly meetings will be scheduled for discussion times and activities. Discussions encourage attitudes of honesty, integrity, and kindness. In addition to monthly meetings, Peer Ministers are asked to help plan and facilitate Wesley Foundation Program Activities.
Peer Ministers will:
• Help facilitate school-wide spiritual programs such as leading retreats and prayer/worship assemblies

• Develop their faith through leadership and organizational skills by planning and leading Liturgies and Prayer Services.

• Study the foundations of prayer, liturgy, and the formation of religious belief, as well as have multiple opportunities to contemplate their faith development.

• Continue their leadership role as veteran peer ministers serving the upcoming peer ministry classes as student mentors.









Proposed Programs

Campus Ministry Council: A group of committed students, who dream, listen, plan, evaluate and assist in the implementation of Campus Ministry activities. The group will meet once a month. Circle K
Soup & Scripture: During lunchtime (12:00-1:15 PM) on Thursday, all are welcomed to gather in the NU-Soul Café to share a meal and scripture reflection. The program begins in the Winter semester of 2004
Spirtitual Direction: The staff is available for spiritual guidence, pastoral counseling, and other sharing.
The Gathering in Faith (TGIF): Join Lincoln University Students on Tuesday evenings for food, fellowship, and faith sharing at the Wesley Foundation.
Peer Helpers Students are trained to provide support services to students entering the university for the first time. The formal training consists of skill development in the following areas: leadership, communication, understanding the nature of the helping relationship, conflict identification, anger management, adolescent issues, problem solving strategies, and interviewing strategies. These training sessions will be scheduled during lunch hours or evenings. Specific initiatives which the peer helpers are involved in planning and implementing are:
Peer Mediation Students in this program guide other students in conflict through the process of mediation. Students in this program are involved in an extensive training program. Formal skill develop is provided in various areas including the nature of conflict, the steps in mediation, conducting workshops about mediation, and developing programs for use in the general university population.

Peer Ministry to Internationals

Purpose:

To welcome international students into the Christian community, to be a friend to them and to assist them in their spiritual quest or development.

Basic Activity:

Contact international students by phone, through a personal visit, during a special event and invite them to discuss themselves, their land, culture and religion in a private one-to-one setting.

Staff & Cost:

One persons working 5–10 hours a week.. Students must be upper division (juniors and seniors) or graduate students. Applicants will be screened and interviewed by the campus pastor (others may participate in interviewing).

Guidelines to Peer Ministry

I. Resources for Contact

A. International Student Affairs Office
B. Campus Pastor
C. Other international students
D. Events hosted by international students

Once you receive the names of international students, make an index card and on the top left corner write down the student's name, address, and phone number. In the top right corner put your name. This is your student. Put the index card in the International Ministry file box and come back to each card after each visit or phone call with that students. Make any important notes on the card.

II. Phoning

A. Before you begin, pray.
B. Before you begin, have a calendar in front of you.
C. If they are in . . .
1. Identify yourself as a student. “My name is . . .”
2. “I'm working with Lutheran Chapel here on campus.”
3. “I'd like to get acquainted with you, to learn about you and your country, and your religion, and to tell you about me and my country and my religion. Maybe I can be of help to you. Can I meet you sometime this week?”
4. If the person is busy, ask “What about next week?”
5. If the person is willing to meet, give him/her the option of his/her room, the Student Union, or the lounge at Campus Center.
6. Once that is established, arrange a mutual day and time to get together.
7. If the student chooses your campus center, you may have to give directions.
D. If he/she is busy or no one answers, try again after you have completed other calls.
E. If the person is not at home but you reach a roommate, leave your first name and phone number and ask if he/she would return the call.
F. As a rule, international students are very studious. The best time to call is in the afternoon or evenings. The best time for a visit is usually the weekend.

III. The Visit
A. Take a few moments beforehand for prayer. Ask God to be with you and to let you see Him in the people you meet.
B. If the visit is at your campus center, find a place that is not busy and where you can be alone—the lounge, library, office, classroom, or kitchen. Do not use the chapel—at least for the first visit. If the visit is in the person's room and the roommate or other people are there, ask “Do you mind if we go to the lounge or somewhere where it is quiet and private so we can talk?” Do this not only for you, but especially for him/her. Use the opportunity to get to know the roommate before having a private visit with the person you came to visit.
C. Greet the person you came to visit. Be sure to repeat who you are and carefully listen to how he pronounces his name. Work with the pronunciation until you have reasonably mastered it. In greeting the person you may want to shake hands. Be at ease yourself and put your visitor at ease. The main purpose for your visit is to provide an atmosphere where the person can talk freely to you about himself, his family, his religion, and his needs and to inform the person of the opportunities that Lutheran Chapel has for him (especially if he is a Christian) and to analyze from the conversation what the chapel can do to continue to befriend this person. Extend to the person a personal invitation to worship, Bible study and other activities.
D. Questions to ask a person to help him/her open up and share.
E. (See attached form—International Survey) Note: if you want the person to share his/her life with you, you must be open to share your faith and life with him/her.
F. f the response to the visit, and especially if the survey warrants it, you might want to give the person a Bible or New Testament in his/her own language. Tell the student where to read in order to find out about Jesus Christ. You might also want to read through a tract about basic Christianity with the student.
G. When your visit is over, offer a personal invitation to worship with you if you have not done this already. If you are at the campus center, introduce him/her to the pastor, the secretary and any student who is in the building. In your introductions refer to the international student as your "friend." As you say your goodbyes, tell him/her you hope to seem them again soon and wish him/her well in their studies.
H. After the visit, spend 15-minutes or so in quiet reflection. Write a brief summary of the conversation in a journal (i.e., how you felt, what the attitudes were, etc.). Try your utmost to write in your journal as soon after the visit as possible while the answers and observations are fresh in your mind. You may wish to write some good words that apply to international ministry. If you have any good ideas for the program, write them in a journal also.
I. Remember to keep those whom you visit in your prayers. Do the follow-up paperwork.
1. On the back of the index card in the International Ministry file, write down the date you visited the student.
2. Check the student file cards in the secretary's office to see if there is information you can provide. Under "other comments" put down the date you visited the person and your initials. Entry would look like this: Visit, 4/46/94 REL. Put information you want to add or information for a student not in the file on a piece of paper for the secretary to add to the list.
3. Write your visit on the International Ministry weekly report sheet.

IV. Attend International Events

A. Obtain a schedule of events sponsored by the international students and arrange to attend at least two international events each month.

B. Be a learner at the international events. Absorb as much as you can of the culture and the people to understand the international students.

C. Make yourself known to the international students at these events. They are the hosts, and thank them for sponsoring the event. Tell them who you are, use the opportunity to set up an appointment for a visit in which you can exchange information and ideas at a deeper level.

D. Record in your journal immediately after the event the impressions you had, the important things you learned, the contacts you made, and whatever other observations you might have.

E. Write your participation in the event on the "International Ministry Weekly Report."

V. Student Volunteers

Enlist and supervise the help of student volunteers as opportunities for expanded ministry arise.

VI. Keep a Time Sheet on All You Do

A. Phoning
B. Visits
C. Writing in your journal and other paper work
D. Attending international events
E. Reading
F. Training

Peer Minister Job Description

Draft---Draft

Peer Minister Job Description
Wesley Foundation@Lincoln University

Qualifications

A student who has had evangelism, or ministry experience, or who is interested in reaching out to the Lincoln University community.

• This student should have a good working knowledge of organizational skills and the ability to coordinate patiently and perceptively both persons and activities and be sensitive to building one-to-one trust relationships.

• This student would be called upon to provide assistance in "sharing the love of Christ" and bringing interconnectedness to persons in University Community

• The student would be one interested in learning how to bring the international community and the local community together for both social and educational events.

• This student should have good command of the English language and be actively involved in the life of the Wesley Foundation.
The student to fill this position must have a passion for the Gospel of Jesus Christ and the way this relates to young people. To give expression to this passion we are looking for someone who
• knows and takes it as their first priority to "seek and to save the lost"

• holds discipleship in one-on-one and group contexts to be a high priority.

The person who fills this position must be:

• A self starter who is able to take a small student group and grow it.

• A strategic thinker who knows where to place their energies and skills and how to create links and avenues for students to explore, grow and mature in their faith.
Specific Focus
Formal contacts will be made to university students.
The Peer Minister's specific task will be to give structure to "developing the faith of those who have already made a commitment to Christ and sharing the gospel with those who haven't." Therefore they need to be creative in linking opportunities for young people in a variety of circumstances in order to:

• Introduce them to Jesus Christ and be comfortable in calling them to a commitment to Jesus Christ.

• Actively in knitting young people into Christian fellowship groups

• Actively bringing students into full fellowship and life of the church where they can express their faith and use their gifts within the body of Christ with growing maturity.

Qualities

• Commitment to the ministry at the Wesley Foundation
• Willingness to share his/her faith with people of the same or another culture.
• Be a good listener.

Accountability

The "Peer Minister" will be responsible to the Director/Pastor of the Wesley Foundation.

General

 Provide general support as needed for various activities, particularly when it is necessary to connect persons and resources for worship, programs, educational and Bible study needs. Coordinate the Campus Ministry Council. (see attachment)

 Communicate with university community seeking to interconnect people with one another and using their personal gifts and resources for effective ministry outreach.

 To encourage and enable Christian international students to share their religious culture and traditions, enabling us to deepen our understanding of the Church in the world.

Specific (with assistance and support of the Director/Pastor)

• Organize Bible studies at the Wesley Foundation that involve international and American students together.

• Offer workshops, retreats, cross-cultural educational opportunities.

• Set up a vespers or special worship service in predominant language group (or alternate cultures) once per semester,

• Encourage use of building for international community involvement.

• Provide once-a-month (or once a semester) movies or some kind of cultural awareness and encourage internationals students, both Christian and non-Christian, to share with us.

• Encourage social exchange with other Christian campus groups.

• Investigate the possibility of weekly lunches coordinated with area churches.

• Explore the possibility of opening the building three night a week for socializing and conversation

Work Schedule and Salary

An average of 20 hours per week spent in coordinating program activities. Meet with Director/Pastor once a week. Payment of Board will be provided per semester as "scholarship assistance."

Afro-Centric Bible Study/Working Document

Alan L. Joplin, Wesley Foundation Director

Introduction. The cultural integrity of any given faith community is highly dependent on the faith community’s ability to transmit its cultural and religious values to young people. Many African American churches complain that young people are not being adequately incorporated into the faith traditions of African American churches. In fact, in recent years there has been a proliferation of unchurched young people who are engaged in different lifestyles. Thus, churches find themselves struggling to figure out what role(s) they can and should play in the socialization of African American youth, and youth in general. The general mission of this program is to transform young people into Disciples of Christ and support decision-making processes that bring young people into greater harmony with the will of God.

Mission Statement. This Bible Study program seeks to implement and promote Bible Study from an African perspective using an Afro-centric lens.

Statement of Problem. The strategies used will shape the moral consciousness of African American youth and it will address two fundamental issues:

• the problem of identity among African American teen-agers and young adults.

• the increased number of unchurched African American teen-agers and young adults.

Accordingly, the challenge facing this program is how to work with formal and informal social structures within the African American community to enhance the student’s cultural, historical, and theological competence.

Overview. All who are interested in studying God's Word may attend.. We encourage each person interested in attending to seek God's will and direction before applying.
This Biblical Studies is designed to bring students and members of local congregations of the African diaspora, of the surrounding communities, and other interested persons together on a bi-weekly to respond to the critical challenges facing the Black faith and community from an Afro-Centric perspective.

During the study secession, they will be reminded of the value of the Christian education and the necessity of their own spiritual formation and growth, they are taught about Christian education from an African American perspective, and they are reminded of the church's role in the community and in society at large. Bible study leaders will be selected for each period and will lead an two hour long Bible study.

We are committed to:

1. Establishing Christians in the faith by:

a. developing a knowledge and understanding of the Word of God
b. teaching Christian discipline
c. providing wholesome Christian fellowship

2. Training students for Christian service by:

a. giving a working knowledge of the Word of God
b. giving an opportunities for practical experiences in Christian service

Program Design. The learning process will be highly interactive and will include participant engagement in independent study, assignments, discussions, daily devotions, and journaling. The general format for each session will include: Opening devotion; topic overview; presentation of key concept; group discussion (exercise); question/answers; and new assignments. Content experts will be brought in occasionally to speak on specific topics.

Goals and Objectives. Our goals is to equip teen-agers and young adults. with an education for life with Christian values by providing a forum where university student can learn the Word of God and learn to apply biblical concepts for daily living and social change, to help develop leadership in local congregations, to build bridges between the church, the community and the university, and finally to encourage persons of African descent to embrace their rich history and heritage
.
The specific objectives of this Bible Study are as follows:

• To nurture an appreciation for the traditions of the Black Church in the African American experience.

• To provide opportunities for students to enhance their capacities to nurture young people into the Christian faith.

• To assist students in developing their teaching, facilitation and discussion skills as well as their abilities to encourage and motivate there peers

Our goals are to provide::

• Bible study that is Christ centered.

• The regular, in-depth study of the Holy Scriptures in a manner that is prayerful, organized and dialogical.

• Bible study that points out, highlights and embraces African-American biblical scholars.

• Biblical study that inspires the discovery of God's present day message to African Americans.

• 5. Bible instructions that nurture individual, collective, spiritual and personal development through in-depth meditation that enables students to realize "Who they are and Whose you are!"

Results (Expected Outcomes). The primary goal of the Afro-Centric Bible Study is to examine the notion of lifecycle development as reflected in traditional African religion and the early Christian church. The intent of the study is to produce the following outcomes:

Outcome One: Knowledge of key theological concepts and their place in the development of faith. The Participants will

• Develop a working knowledge of key theological concepts (e.g., hermeneutics, exegesis, pneumatology, ecclesiology, eschatology, Christology, etc.)

• Increase their familiarity with biblical passages that are specifically related to the themes of Rites of Passage (e.g., birth, initiation, marriage, illness, and death) by focusing on how these themes are reflected in the lives and experiences of various biblical characters

Outcome Two: Understanding of the process by which Jesus imparted esoteric information to his disciples. The participants will:

• Develop an appreciation for how Jesus taught his disciples (i.e., marriage, family, children, kingdom of heaven, healing, demonic forces)

• Elect to renew their commitment to God, the church and the African American family

• Explain their theological justification for living a Christ-rooted and African-centered lifestyle.

Outcome Three: Awareness and knowledge of the role that the African worldview plays in the development of a faith. The Participants will:

• Increase their knowledge of the traditional African beliefs and values

Outcome Four: Skills to design program activities that will meet the cognitive and behavioral goals of a faith based Rites of Passage program. The Participants will:

• Develop an appreciation for the notion of life cycle development (i.e., birth, pubescence, adolescence, adulthood, and eldership)

• Increase their understanding of and appreciation for their own spiritual gifts


Outcome Five: Understanding of the use of rituals in facilitating a faith based Rites. The Participants will

• Increase their knowledge of the purpose of ritual celebration in a faith .

• Increase their appreciation for how rituals are reflected in the bible

• Develop an appreciation for the meaning and purpose of sacred space in a faith.

• Increase their understanding of the role the Black Church played in facilitating the cultural adaptation of Black people within the historical context of the United States

• Develop an appreciation for meaning of the Invisible Church during the Antebellum Period of American history.

• Heighten their awareness of the how the Black church minimized the effects of the slave mentality (which was peculiar to African American people)

Proposed Courses

September 11, 2003- Black Theology. Provides the foundation for black theology, exploring the black/African religious experience, and combining the black religious experience with the affirmations of the Christian Creed.
September 25, 2003-AFRICAN PRESENCE IN THE BIBLE - This course answers questions that help African-American Christians view the Bible through an Africentric lens.

October 2, 2003- Theologies of Liberation.. Critical examination of black, African, Latin American, and feminist theologies of liberation, interpreting models of action and reflection as the Christian faith confronts racism, classism, and sexism.

October 9, 2003-AFRICENTRIC CHRISTIANITY - Is it possible to be culturally Africentric and a devout Christian at the same time? This course will provides theological assessment of Africentrism and its relationship to Christianity.

October 23, 2003-UNASHAMEDLY BLACK & UNAPOLOGETICALLY CHRISTIAN - This course examines our doctrines as a local church, and the United Church of Christ as our denomination and its African-American witness.

October 30, 2003-THE MYTH & MEANING OF MALCOLM X - This class analyzes a selective group of writings by and about Malcolm X.

November 6, 2003- GOD’S WORD AND MY SALVATION - This class discusses topics such as salvation, sin, the trinity, along with answers to the frequently asked questions about speaking in tongues, conservatism, women preachers and many more.

November 13, 2003-WHAT MAKES YOU SO STRONG - This class is multifaceted. We learn about the patriarch of ancient Israel, the poets and prophets of the exile, a barren woman and a favored queen, a capricious judge and three devout young prisoners of war. This class reveals a candid snapshot of God.

November 20, 2003-SPACE FOR GOD - This course teaches students the practice of prayer, spirituality, meditation and the importance of journaling daily meditations.

Martin Luther King Day Symposium-2004
January 20, 2004-The Theology of Martin Luther King, Jr.. Treats King as a theologian, evaluating his understanding of Christian doctrines and examining his contribution to theological ethics.
January 20, 2004A Christian Spirituality of Restorative Justice In this course we will investigate a Christian spirituality of justice in which God’s aim for creation is not destruction—rather, it is restoration. Students will take seriously the meaning of Christian spirituality in this endeavour as themes of prayer and spiritual disciplines make sense of how God uses persons for restoration.
January 20, 2004Foundations of Emancipatory Theology.. Exploration of some of the factors which contribute to the Christian understanding of freedom, and the theological imperatives which inform the quest for human emancipation. Special focus will be placed on the biblical, historical, and contextual foundations of the theological discourse, with major emphasis on the Black experience.

Proposed Spring topics/2004


GOD’S WORD AND MY SALVATION - This class discusses topics such as salvation, sin, the trinity, along with answers to the questions about speaking in tongues and more

ABUNDANT LIFE –This course is designed to help Christians grow spiritually and possess the joy-filled Abundant Life Christ promises.

NEW TESTAMENT SURVEY - This course is an overview of the 27 books of the New Testament.

Religion in Africa. A study of religion in Sub-Saharan Africa. Attention is given to the nature and function of religion in the traditional societies and to the modern developments of Christianity and Islam in Africa
Black Theology and Black Church. A study of Black theological discourse in the United States and Africa. The course focuses on the composite causes of racial oppression and explores the relationship between black theology and "third world'' peoples, women's struggles, black families, and, most importantly, the praxis of black church ministry.
Womanist Theology. The course explores what Black women’s experiences in church and society suggest about the meaning of God and Jesus Christ.
Third World Theologies.. Examines the development of Christian theology in the non-Western world; theological developments and the process of contextualization and politicization of theologies in Latin America, Africa, and Asia, comparing them with black theology.
Ministries of Prayer and Praise A course that focuses on a study of the Black experience within our Christian worship heritage, with an emphasis on understanding social justice as liturgical action and individual gifts as the basis for developing ministries of prayer and praise.
Theology and the Black Experience The purpose of this course is to use the African-American experience and search for identity in America as a lens through which to understand the development of African-American theology in the context of the Christian tradition.
In Our Own Voices This preaching course will offer women the opportunity to explore and discern their own voices in preaching. Students will reflect on the historical, theological and biblical significance of women in the pulpit and will have an opportunity to participate in practical preaching exercises.
The Black Church and the American Experience Reflecting on the diverse character of American religion and its influence on American culture, this course explores themes of race, and the dynamics of race, gender, and politics in American history.
Theology, Ministry, and Public Life The goal of this area is to connect theological, biblical, ethical and ministerial study to the challenge of establishing and renewing the public life of the church and civil society. This courses will situate general theological study in relation to institutions, social groups and movements; and will examine issues such as how churches interact with other institutions, the role of religion in public discourse and association, and the potential public character of theological discourse.
The Meaning of the Sacraments This course is a theological examination of the sacraments and their place in the life, worship and witness of the church. Attention will be given to the place of ritual and gesture in Christian worship, the biblical basis for the sacraments, the historic debates and controversies as well as the more recent ecumenical discussions and agreements.

Theology and the Black Experience
Church, Community, and Ministry
Introducing Black Theology of Liberation.
African American Christian Education
Images of Church and God in Black Womens' Literature.
Sexual Issues in the Black Church and Community.

The Wesley Foundation@Lincoln University

The Wesley Foundation@Lincoln University
Non-Traditional/Commuter Student Services
Alan L. Joplin, Wesley Foundation Director

Lincoln University has a very diverse campus population which includes traditional and non-traditional/commuter students working together in classroom activities and in the community.

Non-traditional students are usually 30 years of age or older and have either never attended college or have taken a break in their formal education. The Wesley Foundation recognize the difficult hurdles that come with being a non-traditional/commuter student. To this end the Non-Traditional/Commuter Student Services are proposed.
Our Vision
To transform student experiences into learning opportunities.
Our Mission
The Non-Traditional/Commuter Student Services is committed to providing support, friendship, and guidance to Non-Traditional and commuter students at Lincoln University while encouraging them to become active in academic, social, and recreational opportunities on campus.
To engage students in learning and personal development by fostering connections within our diverse university community, promoting campus citizenship, and preparing students for current and future leadership roles.

Non-Traditional/ Commuter Student Lounge
A campus "home" for Non-Traditional/Commuter
Students at Lincoln University.

Non-Traditional/Commuter Student at Lincoln University) is located in the Wesley Foundation and offers a wide variety of services and programs to assist commuting students. A special effort will be made to establish a strong relationship with first-year commuting students who live at home.



The /Non-Traditional/ Commuter Student Lounge is designed to provide a quiet gathering place for non-traditional/commuter students to study, relax and socialize. The lounge is located inside the Wesley Foundation. A refrigerator, microwave and coffee pot are available for student use. .the area has spaces for meetings and social events and gives students an opportunity to socialize around comfortable furnishings with a pool table and television lounge. or simply sit and browse books, magazines or newspapers. Next door is a small quiet office with a computer which students can use if they need more quiet than the big lab offers.

Non-Traditional/Commuter Students Organization
Having a strong support group can be one of the best ways to ensure success in the university. The Non-traditional/Commuter Students Organization provides an outlet for social events as well as advocating for the needs and desires of adult learners.
Campus Ministry in the context of Non-Traditional/Commuter Students
Ministry is an ongoing process of accompaniment accomplished within a faith community. It is mindful of the developmental character of the human journey and functions to nurture, reconcile, guide, sustain, and heal individuals and communities.
Built on mutual trust, it engages the gifts, time, talents, and energies of every member of the community. Pastoral ministry is that activity of the university which offers the members of the university community an opportunity to integrate religious and moral principles with their academic study and non-academic activities, thus integrating faith with life.
In the setting of higher education in the 21st century, campus ministry takes place in a context of increasing diversity and globalization, aware of the opportunities and challenges these imply.
Campus ministry embodies four specific dimensions of activity:
• Pastoral ministry (care, counseling and presence)
• Liturgical ministry (ritual, sacramental, ecumenical and interfaith)
• Spiritual ministry (formation, reflection, prayer)
• Social ministry (justice, service)

Student Ministry Associate

The Wesley Foundation@Lincoln University
Student Ministry Associate


The Student Ministry Associate (SMA), formed in the Fall of 2004, serves as a significant opportunity for students to provide direct leadership to the Lincoln University Community and the Wesley Foundation Programs. Members of SMA can impact the events and experiences offered by the Foundation by conducting ongoing assessment and serving as liaisons between the students community, the university family and the Foundation Director and programs. By aiding in the creation and implementation of programming experiences, the members of the SAC helps Foundation programs, strive to attain a standard of excellence both now and in the future.

The SMA is an interfaith group of students involved in many aspects of university life. They meet regularly to advise the Foundations Director on programs, priorities, and student needs. They also help recruit student participation for Foundation’s events and will take a leadership roles in planning particular events.

The SMA has several important functions, all related to improving the quality of student life in the university. It surveys the student body and advises the Director on matters of student concern, supports and promotes social, scholarly and professional activities of students.

The roll of the SMA is to create a forum which open communication can take place concerning the enhancement of the student experience. The focus of SMA will be on the development and enrichment of the student experience.

The SMA will consist of a maximum of 15 currently enrolled at the University. The Director of the Foundation will serve as facilitators of this group. The SAC meets monthly when classes are in session with the Foundation Director to discuss current issues in the university. The group helps provide insight into the strengths and weaknesses of current programs, and bring new information into the University and Wesley Foundation.










Constitution of the Student Ministry Associates
Wesley Foundation@Lincoln University


Article I- Purpose of the SMA

Section 1. The purpose of the Student Advisory Council (hereafter SMA) is to provide a means for students to give input to, and be informed about, significant
Foundation decisions. SMA members will act in an advisory capacity to the Foundations Director.

Article II- Selection of the SMA

Section 1. Students must meet certain minimum eligibility requirements to serve on the SMA. Students must be seeking a Lincoln University (hereafter LU) degree or certificate and must have been registered for at least one course within the year prior to serving.

Eligible students must also have at least a 2.0 GPA. Any student who has violated the Code of Student Conduct and/or the Code of Civility is not eligible to serve on the SMA.

All members must be able to serve on the council for at least two years. However, if a member graduates in December, he or she can serve for the remainder of that year after graduation occurs. All members must have access to e-mail and the World Wide Web.

Section 2. The SMA will consist of fifteen members –

Article III- Term and Tenure

Section 1. The SMAl’s annual year shall be from September 1 through the following August 31.

Section 2. Each member shall serve on the SMA for two years.

Academic Standing In accordance with the initial requirement of SMA members to be in good academic standing, A review of academic records will occure each year. Any SMA members at any time whose GPA falls below the minimum GPA required by Article II, section 1.will be asked to resign.

Removal from the Council Absence from Fifty present of general meetings in a year shall also result in automatic removal of the member from the SMA. Exceptions may be made for military obligations.

Article IV- Selection of SMA Officers and Other Council Representatives

Section 1. The Officers of the SMA shall be Chairperson, Vice-Chairperson, and Secretary. Additional officers deemed necessary or essential to the operation of the Council may be established by the SMA at any time.

Section 2. The officers of the SMA shall hold office until the end of the year, their removal, or until their successors are elected. Vacancies in any office shall be filled in accordance with article IV, Section 2 of the Constitution.

Article V- Duties of the SMA Officers

Section 1. The Chairperson shall work in partnership with the Foundation Director to gather agenda items and facilitate the meeting.

Section 2. At the request, in the absence, or termination of the Chairperson, the Vice- Chairperson shall perform all of the duties of the Chairperson. The Vice-Chairperson shall also be responsible for distributing to all SMA members the agenda, date, time, and location for the upcoming meeting.

Section 3. The Secretary shall maintain a record of proceedings of all meetings of the SMA. The Secretary shall maintain the historical data that shall include all actions of the SMA. The Secretary shall ensure that all SMA information and documents are passed on to the succeeding Secretary. The Secretary shall maintain a current list of SMA members including addresses, phone numbers, and email addresses.

Section 4. Representatives to SMA will arrange the details of each meeting
including date, time, location.


Article VI- Council Meeting Structure

Section 1. The SMA shall meet twice during each standard semester. During the fall semester, it will meet once in September, October and once in November. During the spring semester, it will meet once in February March, April and once in May

Section 2. The SMA shall hold its regular meeting on the campus of LU. The
representative will arrange the exact location.

Section 3. An agenda for each meeting of the SMA shall be prepared by the Chairperson and distributed by the Vice-Chairperson.

Campus Ministry Council

The Wesley Foundation@Lincoln University

Campus Ministry Council



The Campus Ministry Council (CMC), formed in the Fall of 2003, serves as a significant opportunity for students to provide direct leadership to Wesley Foundation Programs. Members of the Advisory Committee can impact the events and experiences offered by the Foundation by conducting ongoing assessment and serving as liaisons between the students and the Foundation Director and programs. By aiding in the creation and implementation of programming experiences, the members of the SAC helps Foundation programs, strive to attain a standard of excellence both now and in the future.

The CMC is an interfaith group of students involved in many aspects of university life. They meet regularly to advise the Foundations Director on programs, priorities, and student needs. They also help recruit student participation for Foundation’s events and will take a leadership roles in planning particular events.

The CMC has several important functions, all related to improving the quality of student life in the university. It surveys the student body and advises the Director on matters of student concern, supports and promotes social, scholarly and professional activities of students.

The roll of the CMC is to create a forum which open communication can take place concerning the enhancement of the student experience. The focus of the advisory committee will be on the development and enrichment of the student experience.

The CMC will consist of a maximum of 15 currently enrolled at the University. The Director of the Foundation will serve as facilitators of this group. The CMC meets monthly when classes are in session with the Foundation Director to discuss current issues in the university. The group helps provide insight into the strengths and weaknesses of current programs, and bring new information into the Foundation.









Constitution of the Campus Ministry Council
Wesley Foundation@Lincoln University


Article I- Purpose of the Council

Section 1. The purpose of the Campus Ministry Council (hereafter CMC) is to provide a means for students to give input to, and be informed about, significant
Foundation decisions. CMC members will act in an advisory capacity to the Foundations Director.

Article II- Selection of the Council

Section 1. Students must meet certain minimum eligibility requirements to serve on the Campus Ministry Council. Students must be seeking a Lincoln University (hereafter LU) degree or certificate and must have been registered for at least one course within the year prior to serving.

Eligible students must also have at least a 2.0 GPA. Any student who has violated the Code of Student Conduct and/or the Code of Civility is not eligible to serve on the CMC.

All members must be able to serve on the council for at least two years. However, if a member graduates in December, he or she can serve for the remainder of that year after graduation occurs. All members must have access to e-mail and the World Wide Web.

Section 2. The CMC will consist of fifteen members –

Section 3. All LU students will have the opportunity to elect Council members. The procedures for the CMC election shall be as follows:

Request for nominations will be publicized via mailings and the Web. Students who wish to serve on the Council must submit their nomination materials. The nomination materials of students who meet the minimum eligibility requirements will be posted on the Web and in LU publications.: First meeting is held. Officers and other council representatives are chosen. (See Articles IV and V for the selection process and duties of the CMC officers.)

Article III- Term and Tenure

Section 1. The Council’s annual year shall be from September 1 through the following August 31.

Section 2. Each member shall serve on the Council for two years.

Academic Standing In accordance with the initial requirement of Council members to be in good academic standing, A review of academic records will occure each year. Ant Council members at any time whose GPA falls below the minimum GPA required by Article II, section 1.will be asked to resign.

Removal from the Council Absence from Fifty present of general meetings in a year shall also result in automatic removal of the member from the Council. Exceptions may be made for military obligations.

Article IV- Selection of CMC Officers and Other Council Representatives

Section 1. The Officers of the Council shall be Chairperson, Vice-Chairperson, and Secretary. Additional officers deemed necessary or essential to the operation of the Council may be established by the Council at any time.

Section 2. The officers of the Council shall hold office until the end of the year, their removal, or until their successors are elected. Vacancies in any office shall be filled in accordance with article IV, Section 2 of the Constitution.

Article V- Duties of the CMC Officers

Section 1. The Chairperson shall work in partnership with the Foundation Director to gather agenda items and facilitate the meeting.

Section 2. At the request, in the absence, or termination of the Chairperson, the Vice- Chairperson shall perform all of the duties of the Chairperson. The Vice-Chairperson shall also be responsible for distributing to all Council members the agenda, date, time, and location for the upcoming meeting.

Section 3. The Secretary shall maintain a record of proceedings of all meetings of the Council. The Secretary shall maintain the historical data that shall include all actions of the Council. The Secretary shall ensure that all Council information and documents are passed on to the succeeding Secretary. The Secretary shall maintain a current list of Council members including addresses, phone numbers, and email addresses.

Section 4.Representatives to CMC will arrange the details of each meeting
including date, time, location.


Article VI- Council Meeting Structure

Section 1. The Council shall meet twice during each standard semester. During the fall semester, it will meet once in September, October and once in November. During the spring semester, it will meet once in February March, April and once in May

Section 2. The Council shall hold its regular meeting on the campus of LU. The
representative will arrange the exact location.

Section 3. An agenda for each meeting of the Council shall be prepared by the Chairperson and distributed by the Vice-Chairperson.

The Wesley Foundation

Jesus said "Seek and Ye shall Find... Some of us seek for good food and fellowship, some wisdom and guidance and activities in which to be involved. Many people seek for just a place to belong... At the Wesley foundation at Lincoln University, you'll find a place to belong... You'll even find those other things too. :) So take a look around, the Wesley may just be what you've been seeking for.

The Wesley Foundation is a campus ministry University. All students, no matter their denomination or church background, are welcome at the Wesley Foundation. The Wesley Foundation encourages the growth of students by helping them to utilize the gifts that God has given them.

The Wesley Foundation is run by students. Any student that shows an ability for leadership is given an opportunity to lead at the Wesley Foundation. Come make new friends and share your talents today. Our doors are always open to the students of Lincoln University community.

Who Are We?
We are people of all kinds: students, faculty and staff, believers and non-believers. Some are searching for meaning and some feel they have found it. Some are Methodist, some belong to other Christian denominations and some are members of other faiths. You are welcome here, no matter where your faith or philosophy may now be centered.

The Wesley Foundation at Lincoln University is a Christian fellowship sponsored by the Mid-States Conference of the United Methodist Church. Our program includes opportunities for worship, service, fellowship, spiritual growth, and outreach.

We Are A Home.
We are located at Atachen Courn. The Wesley Foundation is a place for gathering for meetings (our space is available to other groups, as well), meals and relaxation. It is an informal place, offering space for reading and studying, for watching television or a video, looking at magazines or reading the newspaper. We are open seven days a week, 12 months a year, when school is in session. The Wesley Foundation is your place for many different things.

Our Mission

The Wesley Foundation at Lincoln University is a faith-forming Christian community where college students are encouraged to explore their relationship with God and discover God's unique plan and purpose for their lives through fellowship, study, worship, and service within a supportive community where questions are encouraged, doubts allowed, and each person matters.



Our Philosophy

The Wesley Foundation is a United Methodist campus ministry providing programs for all campus-related persons with an emphasis on the needs of students, both undergraduate and graduate. We are a community of persons committed to worship, learning, serving and growing with each other regardless of ethnic origin, gender, sexual orientation, marital or economic status, handicapping condition, or other human differences. Our common bond is God's love shown through Jesus Christ and lived in our human relationships, individually, in the larger society, and with all of creation.

The Wesley Foundation is a place where students come together to celebrate in worship, enjoy one another, search for answers, share frequent meals, work on community and overseas projects, study together or just relax in a supportive environment.

Whether you are a first year student or an upper-class student, you are welcome. Wesley exists to serve. You do not have to be a Methodist to join. Everyone is welcome! Come and bring a friend!


Reconciling Campus Ministry Statement



The Wesley Foundation Campus Ministry at Lincoln University, bring to our fellowship a love of God and of God's son, Jesus the Christ. We bring a respect for diversity in opinion and lifestyle, and an affirmation of beliefs and philosophies.

Everyone is welcome as a member of Wesley Foundation Campus Ministry regardless of denomination, race, gender, age, sexual orientation, ethnic community, or physical challenge. We see ourselves as a safe space where we are free to be who and whose we are, brothers and sisters of the risen Jesus.

Reconciling Congregations are those who have made a public statement of their acceptance of all of people, regardless of their age, sex, race, nationality, sexual orientation, or any other factor. We as a group make a point of creating a safe space for everyone. As a collection of individuals, we do not agree on everything, but we do agree that persons of all orientations should be welcomed and accepted without reservation, as fellow children of God.


Wesley Foundation is a spiritual home….a home away from home

Wesley Foundation proposed programming includes ...

Student Life Peace and Social Justice Issues
Sexuality World Hunger
Homelessness Multicultural Awareness
HIV/Aides Drug and Alcohol Awareness

The Wesley Foundation supports students at Lincoln University not only through mission and fellowship, but also through religious studies within the Wesleyan tradition. Many of our members participate in small-group studies outside of the usual Thursday Night Fellowship, and we are pleased to offer a variety of ways to explore and strengthen Christian belief.


Wesley Foundation also offers a weekly bible study. Topics for discussion and study relate campus life and bringing our faith to life.

Students wishing to participate in a more intense study (especially for those who wish to develop a deeper understanding of their spiritual experiences) are encouraged to participate in a Covenant Disciple Groups. These small groups commit to an intense course of study. Each group decides the particulars of the course and meets for prayer and discussion weekly.


An alternative social place to gather, study, have fun, enjoy quiet
The Wesley Foundation provides social opportunities to students. Our students regularly gather for picnics, movies, and hiking.
time, eat, make new friends
an extended family
movie nights, theater performance
hayrides, tailgating
sporting events
pizza parties


An open, affirming, Wesley Foundation affirms ...
spiritual growth and personal development
service projects, locally and nationally
social life and recreation
all God's people through unconditional love
diversity in faith traditions and theology

Welcoming and reconciling ministry



A chance to serve and help others…Wesley Foundation truly "Brings Faith to Life."
Community Service Projects
Volunteer in Mission Spring Break Work Trip
The Wesley Foundation's most visible face is our outreach to the local and national community. Our members are active in a great number of services individually and in groups.

To the Members of the Board:

March 7, 2003

Members of the Board
Wesley Foundation
805 Atchison Court
Jefferson City, MO 65101-3527


To the Members of the Board:


At a recent board meeting I notified you that I asked not to be returned to the position of Director of the Wesley Foundation at Lincoln University once this school year is over. I think it only fair to explain to you my reasons for reaching this difficult decision.

I can sum up the reason in a short explanation – I have been made to feel like the Invisible Man, as described in Ralph Ellison’s eloquent novel. Since my arrival at Lincoln last summer there has been little interest in my personal well-being or job satisfaction. I have not received appropriate, necessary support from the board, especially the Chair. Perhaps Ms. Klein and I got off on the wrong footing when we first met, I’m not sure, but that is my perception.

This lack of support falls into three main categories: professionally, programmatically and my personal well being. On the professional side, I have asked numerous times for basic general office supplies such as paper, pens and other necessary materials like postage stamps. I have also asked for standard building supplies such as toilet tissue and paper towels. To date these requests remain unfilled. I have also not been provided necessary, basic information such as the Foundation charter or a list of the Wesley Foundation accounts with local businesses. It took seven months for me to receive a list of Foundation board members. And, after seven months, still no decision has been made about how the building is to be cleaned and maintained, or by whom.

On a personal level, I still do not have keys to the home the Foundation has provided, despite many requests. Even more importantly, I have been continuously given misinformation about my salary being handled through direct deposit. I have asked the Chair on numerous occasions about this vital issue and she has misled me – emailing me that I had direct deposit, when in fact, she had not arranged this. Ms. Lynette Bush, an employee of the bank called my attention to this situation. This situation has caused me financial difficulty on several occasions – thinking there was money in my account when in fact there was not. Additionally, it has taken many months to receive travel reimbursements due me.

As far as programs, even though I have not received support, in the past seven months I have increased the visibility of the Foundation on campus and in the community, increased student participation and been active in University life, from interacting with faculty to counseling students. Imagine what I could have accomplished had I enjoyed the support of the Board, specifically the Chair.
In the many months I have been here, no board member has shown an interest in holding regular meetings so that we may all participate in creating goals and objectives to move the business of the Wesley Foundation forward – fulfilling its mission of XXXXXXXXXXXXXXXXXXXXXXXXXXXXXXX.

Especially disturbing and frustrating to me has been the lack of a civil, working relationship with the Board Chair. As I stated previously, perhaps she and I got off on the wrong footing when I first arrived. While this is only speculation on my part, the Chair’s actions seem to lend credence to this belief. In the seven months since my arrival, Ms. Klein has refused to meet with me on numerous occasions. I have requested these meetings with her to discuss the Director’s position and how my skills and experience could best be applied to the success of the Foundation, as well as to discuss other pertinent Foundation business. I believe that she has demonstrated a definite lack of interest in giving me the support of the Board Chair that is necessary to do my job.

Over the past seven months I have come to the realization that I am in an untenable situation where I have been working with a Board Chair who seemingly has no focus or commitment to either my success or that of the Wesley Foundation. This is disheartening to me both on a professional and personal level.

By her actions, I do not feel that Ms. Klein is interested in my professional success as the Director of the Wesley Foundation. On a personal level Ms. Klein has not even risen to a level of civility or compassion. She has not responded to my emails, nor has she ever even made the minimum inquiry about how I was adjusting to life in Jefferson City or living in the house the Foundation provides, etc.

Perhaps another person in the role of Director would be more successful in developing a better working relationship with the current chair, and thereby become more effective in fulfilling the mission of the Foundation and moving it forward. While Ms. Klein might have good intentions for the workings of the Foundation I believe that perhaps the lack of a good working relationship between us has not allowed those intentions to be brought forward.

As I said in the beginning of this letter, I feel like the Invisible Man, and I do not believe that God has called me to the ministry to be invisible. I sincerely believe God has called me to spread His word in the best way I know how, relying on my considerable life experience and many talents. My time as Director of the Wesley Foundation at Lincoln University has not allowed me to do this, nor have I felt encouraged, welcomed or appreciated. I have tried my best to succeed in this environment and I do not think that it is possible given the current conditions. That is why I am choosing not to continue in this position.


Yours in the service of the Lord,


Reverend Alan L. Joplin

Afro-Centric Bible Study

Wesley Foundation@Lincoln University-


This Biblical Studies is designed to bring university students and members of local congregations, and other interested persons together weekly to respond to the critical challenges facing the Black faith and community from an Afro-Centric perspective. During the study secession, they will be reminded of the value of the Christian education and the necessity of their own spiritual formation and growth, they are taught about Christian education from an African American perspective, and they are reminded of the church's role in the community and in society at large. Bible study leaders will be selected for each period and will lead an two hour long Bible study. The general format for each session will include: Opening devotion; topic overview; presentation of key concept; group discussion (exercise); question/answers; and new assignments. Content experts will be brought in occasionally to speak on specific topics.


Courses
September 18, 2003-Black Theology. Provides the foundation for black theology, exploring the black/African religious experience, and combining the black religious experience with the affirmations of the Christian Creed.
September 25, 2003-AFRICAN PRESENCE IN THE BIBLE. This course answers questions that help African-American Christians view the Bible through an Africentric lens.

October 2, 2003-Theologies of Liberation. Critical examination of black, African, Latin American, and feminist theologies of liberation, interpreting models of action and reflection as the Christian faith confronts racism, classism, and sexism.

October 9, 2003-AFRICENTRIC CHRISTIANITY. Is it possible to be culturally Africentric and a devout Christian at the same time? This course will provides theological assessment of Africentrism and its relationship to Christianity.

October 23, 2003-UNASHAMEDLY BLACK & UNAPOLOGETICALLY CHRISTIAN.-This course examines our doctrines as a local church, and the United Church of Christ as our denomination and its African-American witness.

October 30, 2003-THE MYTH & MEANING OF MALCOLM X. This class analyzes a selective group of writings by and about Malcolm X.


November 6, 2003-GOD’S WORD AND MY SALVATION. This class discusses topics such as salvation, sin, the trinity, along with answers to the frequently asked questions about speaking in tongues, conservatism, women preachers and many more.

November 13, 2003-WHAT MAKES YOU SO STRONG. This class is multifaceted. We learn about the patriarch of ancient Israel, the poets and prophets of the exile, a barren woman and a favored queen, a capricious judge and three devout young prisoners of war. This class reveals a candid snapshot of God.

November 20, 2003-SPACE FOR GOD - This course teaches students the practice of prayer, spirituality, meditation and the importance of journaling daily meditations.

Martin Luther King Day Symposium-2004
January 20, 2004-The Theology of Martin Luther King, Jr. Treats King as a theologian, evaluating his understanding of Christian doctrines and examining his contribution to theological ethics.
January 20, 2004-A Christian Spirituality of Restorative Justice. In this course we will investigate a Christian spirituality of justice in which God’s aim for creation is not destruction—rather, it is restoration. Students will take seriously the meaning of Christian spirituality in this endeavour as themes of prayer and spiritual disciplines make sense of how God uses persons for restoration.
January 20, 2004-Foundations of Emancipatory Theology. Exploration of some of the factors which contribute to the Christian understanding of freedom, and the theological imperatives which inform the quest for human emancipation. Special focus will be placed on the biblical, historical, and contextual foundations of the theological discourse, with major emphasis on the Black experience.
For further information contact:

Reverend Alan L. Joplin, Director
Wesley Foundation@Lincoln University
805 Atchison Court
Jefferson City, Missouri 65101-3527

Phone: 573.636.9680
573-257-1802/cell

Email: wesleylu@socket.com

Conversation With An at-Risk Population

Conversation With an at-Risk Population was made possible by a Grant
from the Office of Minority Health, State of Missouri for Black Church
Week of Prayer for the Healing of Aids March 2-8, 2003

Concept Creator:
Reverend Alan L. Joplin, Director
Wesley Foundation@Lincoln University
Jefferson City, Missouri 65109

Dr. Violet Kanonuhwa, Grant Contact/Office of Minority Health
Elizabeth Miller, Program Host, Conversation With an at-Risk Population /American Red Cross
Larry Thomas, Cameraman/Department of Health, State of Missouri

Student Participants

Shara Kennedy, Student Lincoln University 230-9808
Darryl B. Manning, Student Lincoln University 638-6495
Jameel R. Malone, Student Lincoln University
Stephanie R. Price, Student Lincoln University 638-6396
Katari Key, Student Lincoln University 638-6474
Tanisha O’Neal, Student Lincoln University 636-9656
Kristin Turner, Student Lincoln University 636-6328
Marcio Jackson, Student Lincoln University 638-6618
DaSha Wade, Student Lincoln University 638-6334
Kelsey Favor, Student Lincoln University 638-6618

Introduction and Philosophical Overview
Acquired Immunodeficiency Syndrome (AIDS), virtually unknown twenty years ago, has become a leading cause of death among America’s largest minority groups. In less than two decades the AIDS pandemic has reached such levels among African Americans that it is silently stealing the next generation. The pattern of infection and disease within minority communities clearly indicates that colleges and universities have a role and responsibility to address the concerns of students from these communities.
Even though African Americans comprised only 12 percent of the total United States population in 2000, the Centers for Disease Control and Prevention report that of the more than 700,000 AIDS cases reported through 1999, African Americans accounted for:
• 30 percent of all reported acquired immunodeficiency syndrome (AIDS) cases in the United States.. While the total number of reported AIDS cases historically has been highest among whites, racial/ethnic minority groups in the United States have always been overly represented in proportion to population size, and the numbers continue growing.

• Racial and ethnic disparities in AIDS incidence are more striking for women and children than they are for men:

• Of adult and adolescent blacks reported with AIDS in the United States, 21 percent are female. In comparison, among the general U.S. adult/adolescent population, 12 percent of people reported with AIDS cases are female.

• Six of every ten U.S. children with parentally acquired AIDS are black. More than 2,500 AIDS cases have been reported among black U.S. children under the age of 13, and 95 percent of them acquired HIV infection from their mothers during pregnancy or at birth.
The data on STD/HIV infection unequivocally show the youthful trend in the STD/HIV and AIDS pandemic, with the consequences for women much more serious than for men. It is my conviction that the academic community has a responsibility to students from these communities.. In analyzing social and cultural issues we must recognize there is no monolithic or homogeneous African American community in the United States. The diversity within these communities is considerable and one must be mindful of internal differences as well as broad similarities. Campus professionals must be careful not to make sweeping generalizations that perpetuate unfortunate stereotypes. We must also understand that a trend or pattern typical of a group may not apply to any particular individual from that group.
Campus professionals are very likely to encounter resistance or resentment from students who fear being stigmatized by negative connotations of race and substance abuse as well as suspicions they may be potential carriers of a dreaded disease. Any statement or attitudes confirming such fears may elicit a passive or perhaps hostile reaction. Campus leaders can build strong ties to African American students through full disclosure and effective communication.
Developing Prevention Approaches on a University Campus
Campus programs that reach out to African Americans must be fully cognizant of the social and cultural contexts of the groups and combine that knowledge with an awareness of the internal heterogeneity of each group. Such programs must also reflect the unique culture and structure of the institution. These emphases mean that student affairs professionals face daunting challenges as they endeavor to deal with one of the most critical issues facing the African American communities.
The basic goal of the programs should be to promote healthy behaviors among college students -- including the reduction in risk-behaviors related to HIV and AIDS. This should include knowledge about testing for STD/HIV and AIDS and information about treatment for students who may be positive.
The most effective and sustained campus-based STD/HIV and AIDS prevention programs must be integrated into the entire campus through partnerships between Student Affairs, campus constituencies and community organizations. These partnerships can be developed in a variety of venues including:
• Community organizations -- Within the surrounding communities, such organizations as the, the Red Cross; The office of Minority Health for the State of Missouri; NAACP; 100 Black Men, are promoting heightened emphases on STD/HIV and AIDS knowledge and prevention. Campus professionals can build coalitions with such groups in planning programs for students. The result can be greater access of the academy to the general community as well as stronger campus programs.

• Greek organizations -- Delta Sigma Theta, an African American sorority, has made STD/HIV and AIDS prevention a central issue. In addition, members of the fraternity Alpha Phi Alpha have expressed concerns to us. Both organizations have asked us to provide seminars and workshops on STD/HIV and AIDS prevention for their members.

• Women student groups -- Awareness of the rapid spread of STD/HIV and AIDS has heightened the concerns of women about the possibility of infection. Programs that not only educate, but also empower women students will have a broad impact on the campus.
In these efforts all of the educational materials must be carefully designed and tailored for the specific African American on campus, with an intuitive sense of the stigma as well as racialized context of the programs. When such understanding is present it will contribute to a vigorous response by students. Lack of such understanding can lead to more obstacles and barriers.
The dramatic rise in STD/HIV and AIDS in the academy and the African American community, along with heightened knowledge of the disease and fears of infection, have created a critical opportunity for the academy. The conditions are very favorable for programs that will promote healthy behavior and STD/HIV and AIDS prevention among students. However, creating effective programs will require leadership that has a clear vision and an extraordinary level of sensitivity and understanding.
Cooperative programs can be built with administration, faculty, students and external communities. The fear of stigma can be overcome and the code of silence broken through thoughtful strategies that are centered in the campus environment. The profound need as well as the community desires, make this an opportunity that should not be missed.
Approach
There has been an increasing awareness in the health professions that many of the major health issues facing college students stem from lifestyle choices and behaviors, such as diet and exercise, consumption of alcohol and other drugs, and in this case unsafe sexual practices. This awareness has led to a greater focus on prevention efforts as a means for insuring good health. Prevention efforts are generally much less expensive than providing treatment later.
Young adults are at the centre of the STD/HIV /AIDS epidemic. The extent to which the services and information they receive, their behavior can help determine the quality of life of millions of people. Young adults are particularly susceptible to HIV infection. In the African American community, AIDS is shattering there opportunities for healthy adult lives. Nevertheless, it is young adults who offer the greatest hope for changing the course of the epidemic. More than half of those newly infected with HIV/AIDS are 15 to 24 years old, making young adults an essential focus of any HIV prevention efforts. We must also in a meaningful manner engage them in the fight against STD/HIV /AIDS.
Many prevention efforts in colleges and universities integrate peer involvement. In their "Bridges to Healthy Communities" for example: College service learning activities involve peer education programs to encourage students to adopt healthier lifestyles. Peer’s providing information about STD/HIV /AIDS is the focus of this project. TV is a powerful educational tools and this project will utilize it to expose students to the reality of HIV, AIDS, and other STDs. Community outreach and service-learning are two ways in which students can be educated about this issues.
By moving into more intensive and integrated efforts for health promotion such as peer education, and service learning opportunities, we are attempting to incorporate peer education as a focus of our programming efforts.
Building Community Coalition

(Wesley Foundation, Lincoln University, American Red Cross and the
Office of Minority Health for the State of Missouri).
The purpose is to develop a coordinated community response to STD/HIV /AIDS. The Coalition will fosters collaboration among service providers and university students in assessing and prioritizing unmet needs, sharing resources, and developing strategies for HIV prevention through the use of a video production, Conversation With An At-Risk Population.
The goals of this Video is:
• To prevent the spread of STD/HIV infection.

• To reach at risk populations identifying at risk populations and effective strategies for HIV prevention.

• To promotes an effective strategy for reaching underserved African Americans university students, with prevention education.

• To provide a forum in which students can work together to maximize the use of scarce resources to address the complex prevention issues and needs surrounding STD/HIV /AIDS.


HIV Prevention Fact Sheets

Does HIV Cause AIDS?
Research has revealed a great deal of valuable medical, scientific, and public health information about the human immunodeficiency virus (HIV) and acquired immunodeficiency syndrome (AIDS). The ways in which HIV can be transmitted have been clearly identified. Unfortunately, false information or statements that are not supported by scientific findings continue to be shared widely through the Internet or popular press.
HIV and Its Transmission
Research has revealed a great deal of valuable medical, scientific, and public health information about the human immunodeficiency virus (HIV) and acquired immunodeficiency syndrome (AIDS). The ways in which HIV can be transmitted have been clearly identified. Unfortunately, false information or statements that are not supported by scientific findings continue to be shared widely through the Internet or popular press. Therefore, the Centers for Disease Control and Prevention (CDC) has prepared this fact sheet to correct a few misperceptions about HIV.
How HIV is Transmitted
HIV is spread by sexual contact with an infected person, by sharing needles and/or syringes (primarily for drug injection) with someone who is infected, or, less commonly (and now very rarely in countries where blood is screened for HIV antibodies), through transfusions of infected blood or blood clotting factors. Babies born to HIV-infected women may become infected before or during birth or through breast-feeding after birth.
In the health care setting, workers have been infected with HIV after being stuck with needles containing HIV-infected blood or, less frequently, after infected blood gets into a worker's open cut or a mucous membrane (for example, the eyes or inside of the nose). There has been only one instance of patients being infected by a health care worker in the United States; this involved HIV transmission from one infected dentist to six patients. Investigations have been completed involving more than 22,000 patients of 63 HIV-infected physicians, surgeons, and dentists, and no other cases of this type of transmission have been identified in the United States.
Some people fear that HIV might be transmitted in other ways; however, no scientific evidence to support any of these fears has been found. If HIV were being transmitted through other routes (such as through air, water, or insects), the pattern of reported AIDS cases would be much different from what has been observed. For example, if mosquitoes could transmit HIV infection, many more young children and preadolescents would have been diagnosed with AIDS.
All reported cases suggesting new or potentially unknown routes of transmission are thoroughly investigated by state and local health departments with the assistance, guidance, and laboratory support from CDC. No additional routes of transmission have been recorded, despite a national sentinel system designed to detect just such an occurrence.
The following topics specifically address some of the
common misperceptions about HIV transmission.

What body fluids transmit HIV?
These body fluids have been proven to spread HIV:
• blood
• semen
• vaginal fluid
• breast milk
• other body fluids containing blood
These are additional body fluids that may transmit the virus that health care workers may come into contact with:
• fluid surrounding the brain and the spinal cord
• fluid surrounding bone joints
• fluid surrounding an unborn baby
HIV in the Environment
Scientists and medical authorities agree that HIV does not survive well in the environment, making the possibility of environmental transmission remote. HIV is found in varying concentrations or amounts in blood, semen, vaginal fluid, breast milk, saliva, and tears. (See page 3, Saliva, Tears, and Sweat.) To obtain data on the survival of HIV, laboratory studies have required the use of artificially high concentrations of laboratory-grown virus. Although these unnatural concentrations of HIV can be kept alive for days or even weeks under precisely controlled and limited laboratory conditions, CDC studies have shown that drying of even these high concentrations of HIV reduces the amount of infectious virus by 90 to 99 percent within several hours. Since the HIV concentrations used in laboratory studies are much higher than those actually found in blood or other specimens, drying of HIV-infected human blood or other body fluids reduces the theoretical risk of environmental transmission to that which has been observed--essentially zero. Incorrect interpretation of conclusions drawn from laboratory studies have unnecessarily alarmed some people.
Results from laboratory studies should not be used to assess specific personal risk of infection because (1) the amount of virus studied is not found in human specimens or elsewhere in nature, and (2) no one has been identified as infected with HIV due to contact with an environmental surface. Additionally, HIV is unable to reproduce outside its living host (unlike many bacteria or fungi, which may do so under suitable conditions), except under laboratory conditions, therefore, it does not spread or maintain infectiousness outside its host.
Households
Although HIV has been transmitted between family members in a household setting, this type of transmission is very rare. These transmissions are believed to have resulted from contact between skin or mucous membranes and infected blood. To prevent even such rare occurrences, precautions, as described in previously published guidelines, should be taken in all setting "including the home" to prevent exposures to the blood of persons who are HIV infected, at risk for HIV infection, or whose infection and risk status are unknown. For example,
• Gloves should be worn during contact with blood or other body fluids that could possibly contain visible blood, such as urine, feces, or vomit.
• Cuts, sores, or breaks on both the care giver's and patient's exposed skin should be covered with bandages.
• Hands and other parts of the body should be washed immediately after contact with blood or other body fluids, and surfaces soiled with blood should be disinfected appropriately.
• Practices that increase the likelihood of blood contact, such as sharing of razors and toothbrushes, should be avoided.
• Needles and other sharp instruments should be used only when medically necessary and handled according to recommendations for health-care settings. (Do not put caps back on needles by hand or remove needles from syringes. Dispose of needles in puncture-proof containers.
Kissing
Casual contact through closed-mouth or "social" kissing is not a risk for transmission of HIV. Because of the potential for contact with blood during "French" or open-mouth kissing, CDC recommends against engaging in this activity with a person known to be infected. However, the risk of acquiring HIV during open-mouth kissing is believed to be very low. CDC has investigated only one case of HIV infection that may be attributed to contact with blood during open-mouth kissing.
Biting
In 1997, CDC published findings from a state health department investigation of an incident that suggested blood-to-blood transmission of HIV by a human bite. There have been other reports in the medical literature in which HIV appeared to have been transmitted by a bite. Severe trauma with extensive tissue tearing and damage and presence of blood were reported in each of these instances. Biting is not a common way of transmitting HIV. In fact, there are numerous reports of bites that did not result in HIV infection.
Saliva, Tears, and Sweat
HIV has been found in saliva and tears in very low quantities from some AIDS patients. It is important to understand that finding a small amount of HIV in a body fluid does not necessarily mean that HIV can be transmitted by that body fluid. HIV has not been recovered from the sweat of HIV-infected persons. Contact with saliva, tears, or sweat has never been shown to result in transmission of HIV.
Insects
From the onset of the HIV epidemic, there has been concern about transmission of the virus by biting and bloodsucking insects. However, studies conducted by researchers at CDC and elsewhere have shown no evidence of HIV transmission through insects--even in areas where there are many cases of AIDS and large populations of insects such as mosquitoes. Lack of such outbreaks, despite intense efforts to detect them, supports the conclusion that HIV is not transmitted by insects.
The results of experiments and observations of insect biting behavior indicate that when an insect bites a person, it does not inject its own or a previously bitten person's or animal's blood into the next person bitten. Rather, it injects saliva, which acts as a lubricant or anticoagulant so the insect can feed efficiently. Such diseases as yellow fever and malaria are transmitted through the saliva of specific species of mosquitoes. However, HIV lives for only a short time inside an insect and, unlike organisms that are transmitted via insect bites, HIV does not reproduce (and does not survive) in insects. Thus, even if the virus enters a mosquito or another sucking or biting insect, the insect does not become infected and cannot transmit HIV to the next human it feeds on or bites. HIV is not found in insect feces.
There is also no reason to fear that a biting or bloodsucking insect, such as a mosquito, could transmit HIV from one person to another through HIV-infected blood left on its mouth parts. Two factors serve to explain why this is so--first, infected people do not have constant, high levels of HIV in their bloodstreams and, second, insect mouth parts do not retain large amounts of blood on their surfaces. Further, scientists who study insects have determined that biting insects normally do not travel from one person to the next immediately after ingesting blood. Rather, they fly to a resting place to digest this blood meal.
Businesses and Other Settings
There is no known risk of HIV transmission to co-workers, clients, or consumers from contact in industries such as food-service establishments (see information on survival of HIV in the environment). Food-service workers known to be infected with HIV need not be restricted from work unless they have other infections or illnesses (such as diarrhea or hepatitis A) for which any food-service worker, regardless of HIV infection status, should be restricted. CDC recommends that all food-service workers follow recommended standards and practices of good personal hygiene and food sanitation.
In 1985, CDC issued routine precautions that all personal-service workers (such as hairdressers, barbers, cosmetologists, and massage therapists) should follow, even though there is no evidence of transmission from a personal-service worker to a client or vice versa. Instruments that are intended to penetrate the skin (such as tattooing and acupuncture needles, ear piercing devices) should be used once and disposed of or thoroughly cleaned and sterilized. Instruments not intended to penetrate the skin but which may become contaminated with blood (for example, razors) should be used for only one client and disposed of or thoroughly cleaned and disinfected after each use. Personal-service workers can use the same cleaning procedures that are recommended for health care institutions.
CDC knows of no instances of HIV transmission through tattooing or body piercing, although hepatitis B virus has been transmitted during some of these practices. One case of HIV transmission from acupuncture has been documented. Body piercing (other than ear piercing) is relatively new in the United States, and the medical complications for body piercing appear to be greater than for tattoos. Healing of piercings generally will take weeks, and sometimes even months, and the pierced tissue could conceivably be abraded (torn or cut) or inflamed even after healing. Therefore, a theoretical HIV transmission risk does exist if the unhealed or abraded tissues come into contact with an infected person's blood or other infectious body fluid. Additionally, HIV could be transmitted if instruments contaminated with blood are not sterilized or disinfected between clients.
Safe Sex
There is a theoretical risk of HIV infection from any behavior that study has failed to show resulted in HIV infection, but in which a body fluid which is known to contain HIV comes in contact with a partner's mucous membranes or blood stream. There is a known risk of infection wherever a behavior has been documented to result in HIV transmission by case series or prospective, epidemiological study.
There is a low risk of infection when prospective, cohort-style studies have failed to demonstrate a statistically significant relationship between the behavior and infection, but case reports continue to suggest a correlation. There is a high risk of infection when prospective cohort-style study has established a relationship and the risk is deemed substantial by the Subcommittee.
Effectiveness of Condoms
Condoms are classified as medical devices and are regulated by the Food and Drug Administration (FDA). Condom manufacturers in the United States test each latex condom for defects, including holes, before it is packaged. The proper and consistent use of latex or polyurethane (a type of plastic) condoms when engaging in sexual intercourse--vaginal, anal, or oral--can greatly reduce a person's risk of acquiring or transmitting sexually transmitted diseases, including HIV infection.
There are many different types and brands of condoms available--however, only latex or polyurethane condoms provide a highly effective mechanical barrier to HIV. In laboratories, viruses occasionally have been shown to pass through natural membrane ("skin" or lambskin) condoms, which may contain natural pores and are therefore not recommended for disease prevention (they are documented to be effective for contraception). Women may wish to consider using the female condom when a male condom cannot be used.
For condoms to provide maximum protection, they must be used consistently (every time) and correctly. Several studies of correct and consistent condom use clearly show that latex condom breakage rates in this country are less than 2 percent. Even when condoms do break, one study showed that more than half of such breaks occurred prior to ejaculation.
When condoms are used reliably, they have been shown to prevent pregnancy up to 98 percent of the time among couples using them as their only method of contraception. Similarly, numerous studies among sexually active people have demonstrated that a properly used latex condom provides a high degree of protection against a variety of sexually transmitted diseases, including HIV infection.
How long does it take for HIV to cause AIDS?
Since 1992, scientists have estimated that about half the people with HIV develop AIDS within 10 years after becoming infected. This time varies greatly from person to person and can depend on many factors, including a person's health status and their health-related behaviors.
Today there are medical treatments that can slow down the rate at which HIV weakens the immune system. There are other treatments that can prevent or cure some of the illnesses associated with AIDS, though the treatments do not cure AIDS itself. As with other diseases, early detection offers more options for treatment and preventative health care.
Why do some people make statements that HIV does not cause AIDS?
The epidemic of HIV and AIDS has attracted much attention both within and outside the medical and scientific communities. Much of this attention comes from the many social issues--homosexuality, drug use, poverty--related to this disease. Although the scientific evidence is overwhelming and compelling that HIV is the cause of AIDS, the disease process is not yet completely understood.. This incomplete understanding has led some persons to make statements that AIDS is not caused by an infectious agent or is caused by a virus that is not HIV. This is not only misleading, but may have dangerous consequences.
Before the discovery of HIV, evidence from epidemiologic studies involving tracing of patients’ sex partners and cases occurring in persons receiving transfusions of blood or blood clotting products had clearly indicated that the underlying cause of the condition was an infectious agent. Infection with HIV has been the sole common factor shared by AIDS cases throughout the world among homosexual men, transfusion recipients, persons with hemophilia, sex partners of infected persons, children born to infected women, and occupationally exposed health care workers. Recommendations to prevent HIV involve guidance to avoid or modify behaviors that pose a risk of transmitting the virus as well as the use of tests to screen donors of blood and organs.
The inescapable conclusion of more than 15 years of scientific research is that people, if exposed to HIV through sexual contact or injecting drug use, may become infected with HIV. If they become infected, most will eventually develop AIDS.