THE SEMI
SPR ING THREE APR IL TWENTY NINE
EDITORS NOTE
RANDALL FREDERICK
Creativity is mercurial. Whenever we think we’re being innovative, chances are someone else has already beat us to it. A few months ago, the publishing world had a handful of books on what it means to be creative - chief among them Jonah Lehrer’s Imagine: How Creativity Works and Susan Cain’s Quiet: The Power of Introverts in a World That Can’t Stop Talking. Both found success because they challenged some of our longheld beliefs about creativity and innovation (i.e. The Steve Jobs Model). In my own life, it’s a question I have been struggling with - is that okay to admit? that there are things I’m not great at, and am struggling with? - how to get to The Next Thing before anyone else does. If you have been around me for more than a
CREDITS Managing Editor Carmen Valdés Editor Randall Frederick Production Editor Matthew Schuler
Happy Hour, this is something that comes out of my mouth a lot - “The Next Thing” or the question, “What’s next?” It comes from an understanding that creativity isn’t always about skill, or even luck. It’s about who can get there first, the fastest, and put their bumper sticker on it. This issue comes consciously-unconsciously from that place, wanting to assemble a scattershot of ideas to inspire us to think about new challenges, new quarters of the great issues of our time, new ways to think and feel. Maybe our interview with author Anne Rice can inspire you to begin your own novel, or Charlotte Sandy’s challenging article on body image and weight will make you think about the ways that you are captive to and complicit in a false ideal. We need to always be thinking and rethinking, both engineering and reverse engineering, as we look for and move towards the next thing. Finally, it’s no secret that Fuller is transitioning to new leadership and, as part of that, The SEMI will soon replace Matt and I as creative designer and editor, respectively. We’re so excited about the next chapter of The SEMI and want you (yes, you!) to apply! We’ll be holding an informational meeting soon, so keep an eye on our Facebook page for more details.
LEGAL The SEMI is published bi-weekly as a service to the Fuller community by the Office of Student Affairs. Articles and commentaries do not necessarily reflect the views of the Fuller administration or The SEMI.
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anne rice an interview
exclusive
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Anne Rice holds a unique position in contemporary literature. Her works include horror, mythology, erotica, and in recent years, religious fiction with the Christ the Lord and Songs of the Seraphim series. Her writings have been translated in several languages including audiobooks, graphic novels, and Broadway productions but at the age of 71, Rice shows a renewed sense of purpose as she finishes up another novel, the forthcoming The Wolves of Midwinter. Her works have long had a cult following, with famed vampires Lestat and Louis as the first same-sex parents in vampire lore, a deep and abiding curiosity in the Catholicism of her childhood played out in virtually all of her works, and the underground success of works like The Sleeping Beauty trilogy and Belinda.
Anne, you have this long and wonderful career as a writer; what is going on with you now? Where are you at and what are you doing?
I’m in a new phase, enjoying good health for the first time in a long time. I had a period of grief after my husband died (in 2002) and the last few years, I’ve been writing with new excitement. I’m 71 and didn’t expect this. I feel like all possibilities are out there again! Last year, I went to Switzerland, and the year before that, I went to England and Brazil. I feel like the world is filled with wonderful possibilities and it’s really the best time of my life right now.
I have to ask, do you see writing as a spiritual act – be honest? This isn’t a loaded question and I’m not looking for a “good, Christian” answer.
Very much! It’s a vocation. An attempt to turn straw into gold, to make something meaningful out of bad experiences and trying times, something redemptive for someone else. It becomes an affirmative thing. We witness terrible things and so we write about them for someone else because we can save our souls that way. I want to do that for my own life. I want to make a coherent order. I’m resigned to the randomness of life, the meaninglessness, but when I write a book I try to extract the victory.
That’s interesting – writing can save our souls. Does that salvation extend to others?
Of course, wanting to save others as well. In this life, we are given the opportunity to share our love and to serve others, their rights, their growth and that’s the greatest ways to live life. That’s the best way to live life, is to give life to others and not destroy them.
Let’s talk about that. You’ve praised the work of N.T. Wright in the past. Can you explain what you appreciate about his writings, as one author reading another?
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Since I read Wright and have met him, I’ve left organized religion. I no longer believe the basic tenants of the faith system, but still believe Wright is a deep and profound theologian, that his writings are wonderfully persuasive. His works were very enlightening to me when I was reading the Bible. I still have many questions, but of all the believers, he was the most inspiring.
Do you see an evolution of your work over time? Are there some works of which you are ashamed?
No. There are some of my books that I feel less invested in; the fullness of what I was feeling wasn’t expressed at that time. I take full responsibility. When you write, you should tell all you know and I attempt to do that in every novel.
As an editor, I work with several aspiring writers. Any advice for them?
I give sort of the same standard advice over and over. You have to go where the pain is, go where the pleasure is, and you can’t be afraid. You have to write the book that you can’t find in the bookstore, the book that you really want to read. And you have to write a book that you yourself would love to read, and a book you want to live in, you want to be in. It has to be.
You could go and you could discourage any writer that ever wrote by saying, “Who 006
needs another novel? What makes you think you can be writing more about that?” But you’ve just got to just totally ignore it. The world always is hungry for a brand new way to look at something. Nobody could have predicted Interview With The Vampire would have been a hit. Nobody could have predicted Harry Potter would have been a hit. If you went and ran these ideas past an editor, they’d probably tell you to give up. You have to ignore people.
We recently published an issue on marriage and relationships, and it was received with mixed reviews. You and your husband had a long, enduring marriage of four decades. What advice would you give young married couples?
My advice would be conventional – realize the value of the long marriage, the long commitment to the husband or wife of your youth. Never throw that opportunity for trivial reasons. The value of the enduring relationship is something you can’t understand at first. It takes a while to figure it out and it really is a miracle to have a long, enduring relationship as you contaminate each other and love each other.
This, right now, is not getting enough credit in our society. For a long time, divorce was the rage because people needed permission to do it and you could divorce for any reason. I remember having friends and at the first sign of difficulty, they would say, “Why do you put up with that? Just
divorce him!” But now the pendulum has swung back and maybe people have begun to not take marriage so causally. I think that’s what will happen. When I was getting married there was pressure in California to get divorced at the drop of a pin. That was so much the talk in the air. I saw divorce all around me, and the whole thing brought darkness and chaos into our homes and the positive mythology around divorce became questionable.
Your favorite character Lestat seems for so long to have been stuck in that frame of mind – young, beautiful, irresponsible. It took a traumatic event to wake him out of it. What are your thoughts on that part of the twenty-something experience?
However, it’s not easy to be married for 40 plus years and not everyone can do it. I get that too.
to get over the grief of that. You don’t come out of that without wounds. I don’t agree that it’s a case of arrested development. I’m sympathetic. He’s recovering from a series of shocks. His visitation from Memnoch [the Devil] was a shock. He doesn’t know what happened – was he with God? He’s not sure.
I agree, this is one of the challenges I see in my own generation. Our inability to see things through, or even fight for the important things in life. I want to frame this question in terms of living through the “quarterlife crisis” of 25 to 30 years old.
Lestat is suffering grief right now and he may come out of that. He’s lost Claudia, Louis and Akasha, people who he loved deeply, but all three tried to kill him. He has
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WHAT I MEAN BY FEMINIST
suffering
to love others
BY ASHLEY
S
Ashley McCleery (MFT, ‘14) is a southern girl, but after living in Pasadena for five years, she’s proud to call SoCal home. She spreads her time
MCCLEERY
between school, work at Fuller admissions, and practicum at La Vie Counseling Center. Dancing, guttural laughter, friends, fruit, polka
Her tears swell and spill down when reflecting on her past abuse, and I offer a tissue and warm, empathic words. A village thirsts for clean water, and I partner with the community to build wells. He exhales his last dying wish, and I stand alongside him, ushering him home in prayer. This is us- we are a community of 010
helpers, of doers. We are therapists, missionaries, pastors, chaplains, non-profit workers, and educators. We yearn to see the unseen, hear the unheard, and touch the untouchables. On paper, these professions appear idyllic and pure, not encapsulating the beautiful, messy art that is created when one wounded helps
another wounded. Stroke by stroke, our yellow mixes with their blue, our polka dots intertwine in their stripes. My creation and their creation becomes our creation. When I began studying in the Intercultural Studies program in 2008, I thought my ministry, my work, and, basically, my entire life was going to be spent hearing, helping, and healing. With every gripping tale of injustice and abuse, I became more
incessant that my life would be spent showcasing other’s art. Because, really, who was I anyway? That’s a great question, isn’t it? Who am I? As seminarians, we often answer with clever answers such as, “I am Imago Dei,” or “I’m a part of Missio Dei.” But even though I already knew these “Englatin” (EnglishLatin) answers would simply cover over the real question, my real pain, it is exactly what 011
I did in the name of compassion. I’m now studying to be a therapist in the MFT program, and we are wrestling with clinical virtues like humility, hope, peacemaking, and compassion. Ah. Compassion: “to suffer with.” A virtue I love because I believe it is my calling, and that I believe I do it well. I’ve sat with Swazi men and women dying of AIDS, listening, laughing, and crying with them. I’ve comforted South African teenage girls as they revealed horrifying experiences of sexual abuse. As a resident assistant at an eating disorder home, I have been a safe place for women to express their fear and anxiety around food and their bodies. I’ve even studied children at risk populations in
Essentially, I was using my compassion for others to hide from myself. I had no idea how to “suffer with” myself. When I realized this, I feverishly began scooping the sand off my baggage. Who am I? Scoop. Am I enough? Scoop. Am I lovable? Scoop. Do I love myself? Scoop. In my digging, I gave space and time to help myself, crying, raging, and grieving what was and what should have been and what will never be. By being authentic with myself, I then found it easier to be authentic with God, crying, raging, and grieving at God, with God. This was not a pity-party, nor was this self-centeredness. This was a way of living that embraced my trials and tribulations with the same patient understanding I was extending to everyone else around
I was using my compassion for others to hide from myself. I had no idea how to “suffer with” myself. depth, including girl-children, child soldiers, and street children, learning how to show my compassion by creating ministry programs and development goals. I’m now studying how to be present with my clients, which oftentimes means suffering with them through pain, anger, sorrow, and grief. At first glance, I appeared to be overflowing with compassion. But do not be deceived. In my good-natured desire to help, I was hiding. I was burying my issues deeper, so I could help others dig theirs up. Each shovel of sand I scooped up for others, I plopped on top of my pile, pushing my issues deeper into the earth. This seemed to work for a while, until I began noticing that each scoop revealed their baggage, which looked, to my dismay, a lot like mine. 012
me. I was giving myself grace to see and experience my own pain instead of belittling it, not to belittle another’s pain. In my digging, I discovered what it meant to have compassion for myself. Through this experience, I re-learned the essence of Mark 12:31: “Love your neighbor as yourself.” We often emphasize loving our neighbors, especially studying in seminary, but we glaze over a vital component of the verse: loving yourself. We cannot truly and fully love our neighbors until we have figured out what it means to love ourselves. And this is exactly my point. I could not love others and have compassion for others until I knew what it meant to love
myself and to have compassion for myself. Henri Nouwen actually believes that our connection to our own pain can be a source of healing for others and ourselves. In his book The Wounded Healer, he writes, “For a deep understanding of our own pain makes it possible for us to convert our weakness into strength and to offer our own experience as a source of healing to those who are often lost in the darkness of their own misunderstood sufferings (1972, p. 93).”
when it is understood to be a way to liberation. When we become aware that we do not have to escape our pains, but that we can mobilize them into a common search for life, those very pains are transformed from expressions of despair into signs of hope. (1972, p. 100).”
Our pain, then, becomes strength in connecting with others’ pain. Healing occurs when we understand pain as part of the shared human experience, bringing light and understanding through solidarity of pain. Conjoined healing ensues when I allow my pain to connect with your pain and your pain to connect with my pain.
to truly lend a shoveling hand. The true messy beauty is when our compassion for ourselves meets with our compassion for others, which then points back to our own need for compassion from ourselves, others, and ultimately God. Yellow and blue collide to make green. Polka dots and stripes intermingle to create a new pattern. Messy. Unique. Authentic. Masterpiece.
Not only does this type of connection protect us from developing a Godcomplex while in a helping role, it also points towards hope and healing. Nouwen explains the power of this shared experience with these words, “…A shared pain is no longer paralyzing, but mobilizing,
So maybe we can’t fully have compassion on others until we first have compassion on ourselves. Maybe it’s when we first see our own issues in the sand that we are able
Nouwen, H. The Wounded Healer: Ministry in Contemporary Society. New York: Random House, Inc. (1972)
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WHAT COMES OUT OF THE MOUTH:
The Letter v.
The Heart MICHAEL S. Michael Harmon (MDiv, ‘11) is originally from San Francisco. Currently in Riverside, CA, he’s a sucker for
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M
HARMON
baseball, old-time vocalists, a healthy dose of absolute nonsense, and darnnear anything with his son.
E
arlier this week, an article in Christianity Today by Carolyn Arends discussed the “trouble with cussing Christians.” In that article, the author seemed to have a valid heart behind the concern. Unfortunately, the argument made several dangerous errors. The first is that cussing is treated as a context-free situation. Language arises primarily from common usage. Cussing itself portends to accurately reflect something that is “off-limits” or inappropriate, deemed so by a given culture. For example, if a peace sign is given with the back of the hand to a recipient, we Americans might think of it as hip. Do that to an Australian (who speaks the same language, no less), and offense might ensue because it is the equivalent of “the f-bomb” here. Pay attention to that example, because offense is a part of the definition of a curse. Many people who “cuss” do not find it offensive, or use it so often that it becomes a part of natural communication; therefore, the offense-potential is lost, and “to cuss” no longer applies for such terms. In addition to that, people who use these words often will think not using them isn’t exactly about being a shining example, but in fact odd to the point of not taking someone seriously. Considering that we follow a God who deliberately incarnated in order to identify with us when He could have stayed in “nice, clean perfection,” it seems honestly ridiculous to shun something people might not even consider dirty anymore. Perhaps a more important flaw in the argument is that it demonstrated a worse kind of trouble - namely, that of the judgmental Christian. The root of this flaw was one that has seemed all too familiar: taking a negative approach to behavior instead of a positive one. How often did Jesus turn the familiar “thou shalt not” commands into “thou shalt” encouragements? One of Jesus’ favorite framed constructions is “You have heard
it said…but I say to you…” This is, in part, because he recognized the potential of working in tandem with God. So strong is the potential that Jesus rarely uses a negative construction, and two of the most known are to keep children free to come to him and the fact that “nothing is impossible” with God – both of which are clearly focused on maximizing the positive effects of a divine relationship. In other words, even if Arends is correct, the position contradicts its own intentions. It seems the worst misstep in Arend’s argument is the approach: as indicated by the subtitle of the article itself, there is a subtle implication that Christianity is “unique” because of her position. In reality, the core to Christianity’s uniqueness is Christ himself. It is a relationship that gently infuses a heart to behave in ways consistent with Christ’s values – not the least of which was using shocking language to confront ignorance and defend causes of justice. In final analysis, there may be wellintentioned content for Arend’s article; however, that content lacks in understanding and incorporating a fuller picture of the issue, areas central to Jesus’ own demonstrated life-example. The heart of language is the intent to communicate the way God would have us, in order to turn the world aright. The letter of language means we communicate how we would like, in order to maintain status quo. That core of God’s intentions over ours means that sometimes “cussing” will indeed be inappropriate. But other times, it can be and is in fact incarnational. God came to identify with us, to turn us around to positive social living, through all manner of things we considered “off-limits,” starting with birth as a fully human being. But unfortunately, it seems Arend’s argument ends up throwing the divine child out with the dirty manger. 019
MIRROR MIRROR
body image CHARLOTTE
P
Charlotte Sandy (Ph.D. in clinical psychology, 2016) is a practicum student at the Vanguard University Counseling Center, and she
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SANDY
works as a research assistant at The Bella Vita, an eating disorder treatment center in Los Angeles.
Our culture’s thin ideal is everywhere. While emaciated models line the runways and fashion magazines, the average American woman is 5’4” and weighs 165 pounds. The average Miss America winner is 5’7” and weighs 121 pounds. The average BMI of Miss America has decreased from around 22 in the ‘20s to 16.9 in the ‘00s (when the World Health Organization classifies a normal BMI as falling between 18.5 and 24.9.[1] Shocking, isn’t it, that only 5% of women naturally possess the body type that is often portrayed by Americans in the media?[2] One study conducted by Finnish researchers looked at whether given the emaciated nature of mannequins, whether it would be possible for a woman who had the figure of a mannequin would even be able to menstruate, as women should have at least 17% of their weight as fat and 22% to have regular cycles. They concluded that mannequins have become significantly smaller since the ‘40s, and given the size of current mannequins, most modern mannequins would not have sufficient body fat to menstruate. [3] However, the thin ideal is increasingly becoming emphasized in younger and younger ages. We live in a world where there is an infant onesie for sale that reads, “Nothing tastes as good as skinny feels.”[4] This phenomenon can also be seen in scarily slimmed down Disney characters[5] and Barbie’s unrealistic features that have become increasingly slenderized in recent years.[6]
A 2011 children’s book called Maggie Goes On A Diet is about a fourteen-year-old “who goes on a diet and is transformed from being extremely overweight and insecure to a normal sized girl who becomes the school soccer star.”[7] It is then that she develops a “positive body image.” According to U.S. News, approximately 40 percent of American girls ages 9 and 10 report being or having been on a diet to lose weight.[8] Another study by Smolak (2011) suggests that, by age 6, girls especially start to express concerns about their own weight or shape, and 40-60% of elementary school girls are concerned about their weight or about becoming too fat. [9] One consequence of dieting behavior that can result from body image issues, and the cultural promotion of a thin ideal is eating disorders. Eating disorders are complex biopsychosocial disorders that cannot be reduced to one simplistic factor of culture, but culture is definitely a contributing factor in the development of eating disorders. My eating disorder developed shortly after my 13th birthday. I will admit that I laughed along with my friends who made fun of “fat” classmates in middle school (many of whom, I later found out, had hit puberty early). Somewhere between getting guidance from my liposuction-obsessed middle school nutrition teacher, getting weighed in public during gym class, and a short story in English 023
class about futuristic people going into a machine to have their fat zapped off, I got the idea that being fat was a horrendous social evil. However, I didn’t fully internalize my fear of fat until a dance recital in eighth grade, when I nonchalantly told a girl how I had eaten three Krispy Kreme donuts for breakfast. I remember her staring at me in astonishment and giving me a onceover. “How can you be so thin and eat that much?”
disorders describes the irony that fashion models are esteemed and idealized, while people with the same height and weight are being hospitalized with anorexia nervosa.[10] Eating disorders are harmful, but more alarming news is that they are becoming more prevalent in different populations. Studies have shown the increase in eating disorders for people of various ethnicities - including NativeAmerican, Asian-American, and African American populations.[11] The incidence
I was speechless. How could it be? Maybe with my current eating habits, the occasional pseudo-binge and consumption of a large amount of candy, I would get fat. In that moment, I was terrified. I had to defeat my sweet tooth and control my hunger. For me, her comment was the first in a long line of triggers that matched up with my genetic predispositions. At age 13, to motivate myself to eat less, I would draw pictures of a person with a huge stomach and write on it, “Do you want to look like that?”
of men with eating disorders has risen as well, and approximately 5-15% of people with anorexia or bulimia are male.[12] New research by Bulik and colleagues from UNC Chapel Hill has also found that eating disorders are common in older women.[13]
Carolyn Costin, a renowned speaker, author, and therapist specializing in eating 024
In addition to diagnosed eating disorders such as anorexia and bulimia, another dietary concern is obesity. Related to body image concerns are how obesity is understood and portrayed. “Fatness” is not a new concept. In prior times and cultures, fatness was seen as beautiful and healthy. However, for America in the middle of the 20th century, fatness has now become the
epitome of gluttony and sloth.[14] Saguy, whose book, What’s Wrong With Fat? takes a critical look at how we perceive and portray obesity, defining obesity as “an understanding of fatness at as a medical problem.” Obesity is most often portrayed as a medical problem, public health crisis, and an epidemic. According to the Center for Disease Control, more than 1/3 of U.S. adults
Concerns about health overlap with issues of class and race. Thinness is a way by which contemporary elite in rich nations signal their status.[17] The fear of obesity might also contribute to further stigma and disapproval of fat. Prejudice against overweight or fat people can be seen in a study done at Yale in which male jurors didn’t administer blind justice when it came to overweight women. This finding was present for men, and especially lean
are obese, and obesity is associated with conditions such as heart disease, stroke, type 2 diabetes, and some types of cancer. [15] I am here to dispute the existence and consequences of obesity, but the way we perceive obesity and fatness not is relevant in the discussion of body image issues and stigma. Fat is so feared in our culture, and people are seen as more credible if they are thin. Saguy defines the “thin privilege” as people attributing positive traits to other thin people solely based on body weight. As a researcher who does work relating to obesity, she is considered more objective and credible than if she were obese.[16]
men, who were more likely to label an overweight woman guilty and label her a repeat offender.[18] Previous studies had found similar disturbing findings. 50% of doctors found that fat patients were “awkward, ugly, weak-willed and unlikely to comply with treatment,” and 24% of nurses said they were repulsed by their obese patients. Around 30% of teachers said that becoming obese was “the worst thing that can happen to someone.”[19] A study at Brigham Young University found that women who were shown pictures of overweight strangers triggered activity in a part of the brain that processes identity and self-reflection. These women felt scared 025
of being overweight, even though they would not have expressed that sentiment consciously.[20] The women in this study had no history of eating disorders and did not specify particular body image issues. Eating issues, whether they are clinical eating disorders, disordered eating, or chronic dieting, are a potential harmful consequence of body image and sociocultural issues, but there are other implications of body image concerns, including the prominence of plastic surgery and appearance preoccupation in general. However, despite the many cultural issues associated with appearance, thinness, and stigma regarding fatness, there are many organizations and advocators combating these difficulties.[22] A recent example of promoting counter cultural portrayal of women against the thin ideal started with Women’s Rights News on Facebook that posted a picture of full-bodied mannequins from Sweden with the caption, “They look like real women. The US should invest in some of these.” The post went viral, collecting 50,000 likes and 16,000 shares in a few days.[23]
Despite the knowledge I have about these topics, body image is still a struggle for me. I have drank the thinness Kool-aid for over 12 years, and restricting my food intake is like a familiar groove in my brain, and to go against that poses striking difficulty. I have heard it said that in eating disorder recovery, body image is the last thing to come. Like the recent video done for the Dove Real Beauty Campaign indicates, I am still critical of my body, every feature, line, and crease. I struggle to have a realistic self-perception, and when something happens, it is still too easy to blame my body. My goal is to be a role model for others, but often my own actions indict me on such a quest. I am saddened to see my cousins’ daughters grow up in a world in which they are at risk of hating their bodies and getting inundated by messages that they are not good enough or beautiful. Real Beauty alarms, sobers, and motivates me to work to advocate for a world in which people will not receive the message that their worth is based on body size and to help create a counter cultural movement of health, freedom, love, and acceptance. Sources online.
ARTVENTURES 2013
MASTERS THESIS
PRESENTATIONS
MAY
16 - 17
WWW.BREHMCENTER.COM
Ministry
Enrichment Field Education Chaplaincy Internships for Summer ‘13 and Fall ‘13! The following hospital, hospice, and correctional institution chaplaincy internships* are being offered during Summer and Fall 2013.
Hospital Chaplaincy internships (FE546) are being offered at Glendale Adventist in Glendale; St. Joseph Medical Center in Burbank; and Providence Holy Cross in Mission Hills. Hospice Chaplaincy internships (FE548) are being offered through Roze Room Hospice and Mission Hospice. A Correctional Institution Chaplaincy internship (FE556) is being offered at Men’s Central Jail in Los Angeles (available to male students only). These two-unit courses emphasize spiritual care training in a hospital, hospice, or correctional institution setting. Students will learn how to be present to patients and/or their families during
a crisis, as well as learn the preliminary steps in performing a spiritual care assessment. Before registering for a chaplaincy course, interns must be interviewed and accepted by the prospective chaplain. Start the process early! Depending on the site, the approval and orientation process can take from 3 to 8 weeks. Contact Field Education and Ministry Formation at 626.584.5387, or fielded@fuller.edu for more information; or visit the Field Education website, which can be accessed through the School of Theology, Field Education tab, on Portico. *These are not CPE internships. If you are looking for CPE internships, you may find that information on our Field Education website.
the
hillhurst review
CHRISTIAN BOOK REVIEWS.
hillhurstreview.com 026
April
18 12pm
April
18 6:30pm
PUBLIC THEOLOGY AND ACTIVISM IN A LIFE OF MINISTRY
PUBLIC THEOLOGY AND THE SACREDNESS OF HUMAN LIFE
Payton 101
Travis Aud
A Brown Bag Lunch Conversation. Part of the JPI mini-conference on public theology and the sacredness of human life.
A Panel Discussion.
April
24-25 10am
SPRING PAYTON LECTURES
Part of the JPI mini-conference on public theology and the sacredness of human life.
The lectures are free and open to the public. See pg 22.
19 7pm
UNCOMMON SOUNDS Travis Aud A documentary screening exploring songs of peace and reconciliation among Muslims and Christians. A Brehm event.
April
20 8:30am
EMPOWERED BY GRACE PRAYER RETREAT Meet at Catalyst Come enjoy a morning of rest and renewal in the beauty of God’s creation with the Fuller Prayer Retreats at the Los Angeles Arboretum. Retreats are led by Chris Murphy. For more information please contact the Office of Student Affairs.
April
May
May
6:30pm
7pm
7pm
30 CREATION CARE MINICONFERENCE
Travis Aud Speaking at the Spring Payton Lectures will be Ellen Davis, the Amos Ragan Kearns Distinguished Professor of Bible and Practical Theology at Duke Divinity School.
April
JPI will be hosting a series of events with Dr. Matthew Sleeth, MD. A former emergency room physician, Matthew resigned from his position as chief of the medical staff and director of the ER to teach, preach, and write about faith and the environment.
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TALK OF GOD, TALK OF SCIENCE This conference will focus on how preaching can be an agent in helping integrate, encourage, and challenge conversations where faith and science can be brought together.
6
ART OF PEACE Spring Festival of the Arts! Details coming soon!
April
22 9:30am
PASTORAL MINISTRY IN THE POSTCHRISTENDOM AGE Payton 101 KDMin Theology & Ministry Lectures (Korean translation will be provided). Dr. Ryan Bolger Mark Branson
May
10 7pm
ALL NATIONS BANQUET Come experience over 30 different ethnic tastes! Celebrate diversity at Fuller’s All Nations Banquet!
$100 $25 (student)
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