THE SEMI SURRENDER WINTER 02. JAN 10 2011
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CREDITS + CONTRIBUTORS ANDREW WHEELER
CYNTHIA GLASS
Andrew has just happily finished his MA in Cross Cultural, & hopes to never be in an academic setting again. “God has called me to be poor and to work among Muslims.” andy-wheeler. blogspot.com
Except for permutations of her name, the only nickname Cynthia (MAT, Theology & the Arts, 2yr) has ever had is “Becky.” When asked why, the person said, “You just look like a Becky.” Huh?
DAVE RINKER
CAMILLE TUCKER
JACQUELINE HUGGINS
Dave (MAT, 2 year) grows a beard often, loves cityscapes and says things like, “the trees get it.”
Camille (MAT, Theology & the Arts, 2 yr) is a filmmaker and Co-Director of Reel Spirituality. She’s celebrating life and mourning Sushi. “When the water’s deep, go in.” camilletuc@gmail.com
Jacqueline (‘10, MAICS) has been serving with Wycliffe Bible Translators in the Philippines since 1986. “It’s okay to tell God what you enjoy doing and then ask Him if he has a ministry for you in that field!” Cover artwork by Aaron Moore.
LEGAL JARGON The SEMI is published weekly as a service to the Fuller community by the Office of Student Affairs at Fuller Theological Seminary. Articles and commentaries do not necessarily reflect the views of the Fuller administration or the SEMI.
Letters to the Editor: The SEMI welcomes brief responses to articles and commentaries on issues relevant to the Fuller community. All submissions must include the author’s name and contact information and are subject to editing. 002 2
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SEMI CREDITS
Editor Janay Garrick
SEMI SWEET EDITOR’S NOTE THE VISION IN THE KITCHEN By Janay Garrick One of Martin Luther King, Jr.’s consistent prayers throughout his life was for God to save him from the “paralysis of crippling fear.” Who among us can’t relate to that? During King’s life, he often referred back to what biographer David Garrow calls “the vision in the kitchen.” This vision in the kitchen became a touchstone
of strength for King. On January 27, 1956, after receiving a death threat, the presence of Jesus in King’s kitchen cleared him “almost at once” of any fears and uncertainty. As King was crying out to the Lord in prayer, expressing fear, doubt, and weakness he heard an inner voice saying to him: “Martin Luther, stand up for righteousness. Stand up for justice. Stand up for truth. And lo I will be with you, even to the end of the world.”
AN OINT ED BY CAMILLE TUCKER
Loving Loving Loving Touching Healing No worries Leave it No hurts Throw it To the strong tower My power Broken skin No regrets Fish But no bones Bread Water Wine No hints Satisfied? Feel me, touch me, see me, hear me… Tommy?
When the trials of ministry come, most of us have likely been tempted to give up and walk away. King did not do this. He used the vision in the kitchen as a touchstone, a visceral reality to provide strength for the journey. King lived eclipsed by a bigger vision. His was a life laid down. This issue of the SEMI explores themes embodied by the life of Dr. King such as surrender, sacrifice, and the beloved community. ▪
This poem is Free Verse/Open Interpretation in the tradition of Nikki Giovanni, Wanda Coleman, Ntozake Shange, and Carolyn Forshe.
I am here I am every thing I am no thing I am noise Silently Next to you Beside you/Behind you/Beneath you/Above you In you I am a stirring Light feathers… vibrations … movement off the ground Drenched in soil --- lifting For you An/oint ed An/swer An/omaly Ab/sent/presence Will you? lean on/lean on/lean on… Did you see me? I miss you. An oint ing An oint ed Yes, you ▪
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UBUN I am an individual.
I have to be. I’m an American. But I live in a community. No, not the community of my neighborhood. I live in the community of humanity. The community of personhood. I learned the meaning of personhood my last quarter at Fuller. Many years ago, I had some serious altercations with a
with these feelings? Wasn’t my forgiveness complete? Is it true: you can forgive but you can’t forget? God forgets. Is it too much to ask to forget like God?
During that same quarter, a reading assignment for “Spirituality And Mission” included a book by Desmond Tutu, No Future Without Forgiveness. Bishop Tutu wrote about an African concept of forgiveness that
“A person with Ubuntu is open and available to others, affirming of others, does not feel threatened that others are able and good, for he or she has a proper self-assurance that comes from knowing that he or she belongs in a greater whole and is diminished when others are humiliated, or diminished, when others are tortured or oppressed.”
I did not have ubuntu toward my colleague, but I wanted it. If that is what it would take to be rid of
“A PERSON IS A PERSON THROUGH OTHER PERSONS. MY HUMANITY IS INEXTRICABLY BOUND UP IN YOURS.” colleague on the mission field that affected our relationship. Eventually, we talked things out, asked forgiveness and forgave each other and continued on with what seemed a more positive relationship than before the altercations. But every now and then when a certain issue comes up, I could sense those old feelings trying to resurface. I would just suppress them and blame the Enemy. One of those moments occurred during my last quarter at Fuller. I was frustrated. What’s 004 4
was applied in dealing with the criminals of apartheid atrocities in South Africa. The concept is known as ubuntu. It has no English equivalent but addresses the very essence of being human: “A person is a person through other persons. My humanity is inextricably bound up in yours.” Michael Battle, ordained by Archbishop Tutu, describes a person with ubuntu:
those niggling feelings, then I wanted to be open, affirming and caring toward my colleague. All I said was, “God, I am willing.” I can’t describe the feeling of freedom and peace that came over me. It was so powerful that I began searching my mind for others toward whom I needed to feel ubuntu. Eventually, my ubuntu had to be tested. When that issue came up again, those old feelings of competitiveness were
NTU miraculously replaced with feelings of, What can I do to help you be the best at what you are doing? I think that is what Jesus meant when he said, “Love your enemies” (Matt. 5:44). He wasn’t talking about a pie-in-the-skyby-and-by kind of love. He was talking about a down-here-onearth affirming, caring, and compassionate kind of love for those outside of our in-group. Didn’t Jesus also say that if we are kind only to our friends, how are we different from pagans (Matt. 5:46-7)? Friend to friend kindness is merely a business transaction.
Battle poignantly adds what we have in store for us unless we look into the gift of community found in the concept of ubuntu: “Our planet cannot survive if we define our identity only through competition. If I know myself as strong only because someone else is weak, if I know myself as a black person only because someone else is white, then my identity depends on a perpetual competition that only leaves losers. If I know myself as a man only by dominating women, if I know myself as a Christian only because someone else is going to hell, then both my masculinity and my Christianity are devoid of content.”
A
Surrendered
Life
By Jacqueline
Huggins
Some might think, What’s wrong with being an individual apart from other individuals? Isn’t variety the spice of life? In response, there is a difference between being individualistic and being an individual. In fact, it is the concept of ubuntu that gives meaning and wholeness to being an individual. Ubuntu embodies the concept of both/and, not either/or as Battle explains:
when he realized English lacked the equivalent of some deep meaningful expressions in his language. In Fante, “akwaaba” means I extend my arms out and invite you into my home, village, setting, etc. Its English approximate is Welcome! The thanking expression in Fante, “mehdahsi” is rendered, I lay at your feet with my arms extended up toward you in gratitude.
“To become a healthy person we must be fully human both as a person in community and as a selfdifferentiated person…, the very act of self-differentiation is itself the beauty of Ubuntu. You cannot know you are unique or beautiful or intelligent without the reference point of community…” The concept of ubuntu is found throughout several African language families and is their alternative to seeking revenge. This demonstrates the interconnectedness of languages and cultures throughout the world. What one language lacks in teaching spiritual values, another can supply. A Ghanaian professional working in the United States for many years had all but forgotten his mother tongue. But a renewed interest sparked
I chose to write about ubuntu because I believe it was embodied by the life of Dr. Martin Luther King, Jr. He never compromised community for an individualistic concept such as revenge. He knew that true freedom comes from recognizing the God-given gift of community and personhood. MLK, Jr. taught that the way we treat others is a direct reflection of how we recognize our own humanity and personhood. Do you have ubuntu? Do you want it? All you have to do is ask for it and ubuntu will be given to you. In our sinful state, God had ubuntu toward us in sending Jesus to die in our place. In a word, ubuntu is all about surrender. It’s about surrendering our will for God’s will. And that’s a good thing. ▪ 005 5
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NO HANDS DAVE RINKER Hagar names the One who spoke to her at the well. “You are El-roi,” a name meaning god of seeing. To name something is to give it meaning, ascribing value that is only found in the experience you have with the Other. This is the place where her eyes were opened and so whatever god was there is a god interested in seeing, bringing people to new places where things are colored with new light. Just before this, Hagar has bore a son who is named Ishmael, meaning God hears. God hears and God sees. In a very significant way, this is a helpful word. God hears, God sees. I woke up, wide eyed at 4:12 this morning. Just three hours before, I had laid my head down, eagerly throwing my orange blanket over myself and thinking through the day that had just passed. Days pass faster and faster, I am learning, when I’m not hearing and seeing. Drew and I were talking about distractedness while we enjoyed the porch this morning. It left me wondering
if disruption rather than distractedness was a medium God prefers to use in shifting us into new ways of seeing. Eric and I talked last night of a Death Cab song critiquing the idea of telling God your plans. The beautiful thing is, plans, these directing— often themed concepts—that we throw out in front of us, bate reality and invite God to reorient our trajectory. It seems, as soon as you image out loud, the One who hears turns an ear. This attention, characteristic of a good listener, is God entering the conversation with new insight— for this is the One who also sees. On the refrigerator there is one of those “I feel [blank]” magnets in our house. I reached for a yogurt this morning and moved the selection to lonely. I feel alone with the text this morning and even alone with my thoughts. This is nothing a coffee date can fix or a great conversation might transcend, it is what it is. The Hebrew word for alone is transliterated as b’ad. It’s what the first human felt in Genesis, but I think what I
am describing is more nuanced. It is like Hagar having a child and then hearing and seeing a God who is in the disruptive moments of experienced reality. These moments are lonely moments, when we give birth to something—the creative process is one where we feel abandoned, loved and remade in a kind of whirlwind of an embrace. In some ways I wait at a well like that woman in John 4 and like Hagar here. I wait as I ride my bike wandering through town, content yet wanting some disruption in this comfortable space. The other night I rode up to Sierra Madre in the dark, as a “midnight bike rider trying to fly.” I looked back as I hit a corner, looking up the hill as it wound away. I was chasing my dreams into what was before me. I was looking back hearing a motorcycle—wishing I could be faster, yet under the street lights echoed by the football stadium’s glow, I settled to go no hands. ▪
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URBAN RETREAT BY JANAY GARRICK On my way to an urban retreat ignoring my Dad’s “Isn’t that an oxymoron?” i go agro on a pisspoor lane changer, honk and call out, “Jackass!” He responds in like kind and quickly, the sacred flies out the window.
How do you retreat from who you are? At the mall, i position myself next to the “city center” – a waterfall, a sanctuary of sorts, its centripetal mission pulling people in like a whirlpool. People who never talk, do, because their children chase pigeons together And community forms for one, sacred, moment.
My body, the temple i desecrate with lips that utter such – would MLK, Jr. approve of such violence of tongue and deed? i know i need to retreat, but am dubious it can be done in an urban shopaholic mall – won’t i be distracted by my judgment, my cynicism, my need to shop? i walk away from my small group, taking in the sounds of the city: the coo of pigeons the splash of dancing waters the sweet-smelling pipe smoking through a crisp farmer’s market alleyway – And I want to smoke. i make my way through crowds, Coffee Bean cup in hand, mind jumping to the last place of my missional living – How do you retreat in the urban chaos of Addis Ababa? How do you retreat in a city where the spotlight follows you, where the whistles and hisses of strangers become familiar refrains? “Excuse me, do you have – ” “Hello, madam. Hello, pretty lady…” “Marry me, please!” How do you retreat in a city in which belongings must be hip-attached or carried off in foreign hands? Where you feel the threat of being “other”? Where you are a cross-cultural chameleon without the ability to blend and that dis-ability never ends?
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One tiny boy on the pigeon chase draws from me a deep, wide smile. For an instant, i have retreated from myself and into another. And I am blessed. Yet, at other times i am distracted by the need for a manicure and people who stare and people who invade my space. What makes it mine? Can others steal the holy and make it profane? Dare i claim a space which belongs to God or community or both? Does not all our breath create climate, not simply, and arrogantly, mine? Lonely strangers like to talk if only you just, but, smile and start with a good opener, preferably a common complaint and you’ll become fast friends. She likes my handwriting, wishes me “Good day” and with stained teeth, ambles away. i see her lonely heart and i am moved with compassion. Ever felt sorry for a stranger? Ever wept over a city as Jesus wept over Jerusalem? Does someone feel sorry for me? Just now? Sitting alone? Jesus is here. i wish people could see him. ▪
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Feb 25 AFRICAN AMERICAN FAITH AND FILM SCREENING Travis Auditorium, 7 - 9p reelspirituality.com, brehmcenter.com 9
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ALBUM IN REVIEW BY CYNTHIA GLASS
Released on September 25, The Gilliam Grannum Project’s debut inspirational/ worship music project “Perfect Peace” squarely fits the bill of “soul food”—the type of spiritually nourishing musical experience that Grannum strives to create. And even though gospel music isn’t something to which I automatically gravitate, once I realized what the true thrust of this album was, I quickly warmed to its comforting and familiar phrases. Grannum sings of God’s faithfulness, grace and mercy—and of course, “Perfect Peace.” “‘Perfect Peace’ describes one of the most awesome aspects of God,” Grannum writes. “God is Peace, and only through God can we find perfect peace. Peace does not depend on our circumstances or situation; peace depends on our unique perspective as children playing at the feet of our loving Maker.” As the album strives to communicate this peace, it is packed with all the classic features of contemporary gospel music: climactic key changes, dramatically swelling melodies with tightly harmonized backup singers, as well as a full band complete with synth, electric guitar and lots of treble percussion to underscore the music. Though the vocals are strong throughout, I think my favorite part of this CD was the instrumentation—especially the opening solo piano track “Prelude to Perfect Peace (The Storm Before the Calm) that sounds like something straight out of Rachmaninoff, as well as the killer flute part on the Latin-jazz flavored “I Love to Love You.” With hardly a track out of place, this CD does exactly what it aims to do: sing songs of joy that will strengthen listeners in the midst of their lives. “We are called to be peacemakers,” Grannum says, “which means that we are sent into conflict to make peace out of chaos. We can only make peace in these situations if we are bringing it with us . . . Peace must be at our very foundation.” Grannum is a native of Philadelphia and 2nd year Fuller student in the Brehm Center’s Worship, Theology and Arts program. Currently, she plays bass with Agape, an all-female gospel group with whom she has toured internationally. Find “Perfect Peace” on iTunes and reverbnation.com/ thegilliangrannumproject. ▪ 010 10
BOOK IN REVIEW BY ANDREW WHEELER
As you can imagine from the title, this book is a reflection of the vision toward the beloved community as envisioned by Martin Luther King Jr. One way King describes it is, “The end is reconciliation, the end is redemption, the end is the creation of the beloved community” (17). The process toward the beloved community is through actions of reconciliation and redemption. As stated before, this book is a reflection on the beloved community through the eyes and experience of Charles Marsh, a professor and historian, and John Perkins, an activist, community developer and inspiration to millions of people like me. This book is a wonderful inspiration and motivation for people who are seeking greater and lasting transformation in their community and are willing to step out and take it upon themselves to make the change happen. In a chapter titled “The Next Great Awakening,” John Perkins notes that he sees this awakening coming from a generation of youth that seek for a transformed church where instead of there
being a weekly gathering to recharge the individuals personal faith, there will be a seeking of “authentic relationships in a reconciled community” (82). I agree with this assessment of the future of the church. As I was reading this, though, I thought of the news of Ann Rice rejecting the forms of church that she is aware of due to its anti-gay, anti-democrat stance. Obviously, there is a church that this is a large part of, but I see a much larger body of Christians that are seeking these authentic relationships. What is missing is the reconciled community. As Perkins notes earlier, “The world needs a church that does something to interrupt business as usual where we are” (48). There is so much division and mistrust of each other in this world. It is so much easier to remain in the safe and secure homogenous communities we form, but is this what is best for the world around us? Instead, I agree with MLK, Perkins and Marsh that what is needed (and hardest to do) is to step into the void toward people in true and desperate need and seek this reconciled community through the creation of authentic relationships. I appreciated one of the latter sections of the book where John Perkins refers to Zechariah as a prophet that God spoke through in a very applicable way to urban situations today. Zechariah is one of the post-exilic prophets, so he is prophesying to a people that are back in the land God gave them and they are dealing with all the issues that come with a broken city and society. In Ch 8, Zechariah is prophesying over the desire of God toward the city. He states:
Thus says the LORD: I have returned to Zion and will dwell in the midst of Jerusalem, and Jerusalem shall be called the faithful city, and the mountain of the LORD of hosts, the holy mountain. Thus says the LORD of hosts: Old men and old women shall again sit in the streets of Jerusalem, each with staff in hand because of great age. And the streets of the city shall be full of boys and girls playing in its streets (8:3-5). Both the old and the young (the most prone to neglect and abandonment in times of distress) will be cared for. Laughter, wonder, the passing of wisdom and love will permeate the society from the most powerful to the lowest. For there shall be a sowing of peace. The vine shall give its fruit, and the ground shall give its produce, and the heavens shall give their dew. And I will cause the remnant of this people to possess all these things (8:12). God will provide all that is needed as the people respond in faithfulness and peace. And as you have been a byword of cursing among the nations, O house of Judah and house of Israel, so will I save you, and you shall be a blessing (8:13). “If we are faithful, God will be faithful, and we will become a blessing to the nations” (112). As we strive to become a blessing to others, we follow the path set forth by Martin Luther King’s vision of The Beloved Community. ▪
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AFRICAN AMERICAN FAITH IN FILM: REMEMORIZING In the Akan language of Ghana sankofa means, “go back and take.” As a young, aspiring filmmaker in Los Angeles, one of the old heads (as we called them) turned me onto a film called Sankofa. Written and directed by Ethiopian-born Haile Gerima, the story follows Mona, a narcissistic African American fashion model, who is posing for a fashion shoot amidst the beautiful scenery of Africa, when she is transported back in time to a slave plantation. Let me first say, if you’ve seen Alex Haley’s “Roots,” this is the NC 17 version. Undiluted, raw and unapologetic, it was a film that caused me to look at my own identity. “History and memory are integral to self-identity,” Emilie Towns writes in Womanist Ethics and the Cultural Production of Evil. In other words, we know what we know about ourselves because of what is passed onto us through words, images and stories. So whether you’re Irish, Korean, German, Mexican, or Native 12 012
American (or a myriad of other ethnicities)—memory and history can give you a sense of pride or shame. What is unique about the African American experience, though, is that a journey to the past often leads to an ice-cold trail. I’m reminded of the story a cinematographer friend told me about his trip to Goree Island, Senegal. He was in the House of Slaves, once a prison for slaves boarding ships to America. He walked up to the “Door of No Return.” It is a door placed right at the edge of the ocean. The slave had no choice but to board the ship, or be eaten by sharks. As instructed by the docent, my friend touched the walls. At that moment, waves of deep unbearable pain swept through his body. What had he gained? Memory. What do Mona, my cinematographer friend, and I all have in common? Broken memory. This is why film is so potent and significant in my life. Film can give us history and memory. Stories of hope and redemption can heal nightmares from the past. And despite this, even film cannot give us what God and community can. That is
why we love to watch movies together. That is why we love to discuss how what we’ve seen and heard can shape us. For this reason, I ask you to join Reel Spirituality and the African American Studies Program for the African American Faith & Film screening on Friday, February 25 in Travis Auditorium at 7 pm. What will we be screening? And what will we be discussing after ward? I can tell you two things: 1) Dr. King would be proud and 2) it will be communally satisfying. As the Ghanaian proverb says: “Se wo were fi na wosankofa a yenkyi,” which translates to, “It is not wrong to go back for that which you have forgotten.” I hope it will be a night we don’t soon forget. ▪ For updates on the African American Faith & Film screening, please go to: www.reelspirituality.com.
INTRO
personal experience to this position.”
This column exists because we believe in laughter, and not taking oursevles so seriously at seminary. Now on to sacred cows and their tipping.
The Fuller course schedule has Reeves slated to teach classes on World Religions, Barth & Buddhism, and Tantric Yoga this fall. Richard Gere is expected to enroll in at least one.
Disclaimer: This column does not reflect the views of the Fuller administration or the SEMI.
EPISODE FOUR:
Recent Graduate Hired as Adjunct Prof After Converting to Buddhism
In a fashionable display of open-mindedness, the Fuller School of Intercultural Studies extended an offer of professorship to a recent graduate, Oliver Reeves, upon his conversion to Buddhism. The school cited the opportunity to create a faculty “as religiously diverse as it is ethnically diverse” as a key factor in their decision. One member of the search committee stated, “We’re more concerned with building a free dialogue with other religions in our diverse community than Bible-beating existing students. Oliver brings both fresh perspective and unique
Reeves grew up in a typically conservative Southern Baptist church, and carried the faith he found within through both college and seminary. Upon graduation though, he found himself staring at a digital debt pile. Reeves stated, “Jesus took care of my eternal debt, I had to look elsewhere to satisfy my student loans.” As any diligent Christian wishes they did, Reeves placed his burden under God’s care in the form of prayer. Three months later, he met a Buddhist outside Amoeba Music offering a credit card with an annual APR of 15.9% upon conversion to Buddhism. It was at this moment Reeves realized both God’s active presence in world religions and provision in the form of an affordable interest rate. His conversion also ended his year-long bout with unemployment. Thus, he feels this serves as an indicator he acted in accordance with God’s will.
Reeves now believes that everything comes full circle and, in his next life, he expects to be raised Buddhist and end up Christian, negating any possible ill-effects of his decision. Welcome to the Fuller family, Oliver, we look forward to seeing the ways in which you will touch people, and their lives. As always, we’re aware of you.
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UP NEXT Jan 12 Travis Auditorium, 10a CHAPEL: MLK, JR. CELEBRATION DEUS EX MACHINA The Fuller Arts Collective is excited to revive the student literary magazine Offerings as a part of the Spring Festival of the Arts. Submit your photos, poems, fiction and creative nonfiction to fullerartscollective@gmail.com from now until March 1. Feb 16-17 SOP INTEGRATION SYMPOSIUM: REFLECTIONS ON GOD AND MENTAL ILLNESS Speaker: Dr. Stanley Hauerwas christinetzeng@fuller.edu Feb 19 Travis, 8:30a-4:30p FORMING HEARTS WORSHIP CONFERENCE $65, $25 (student), $40 (group 3+) brehmcenter@fuller.edu Feb 25 Travis, 7-9p FILM SCREENING: CRY FREEDOM African American Faith in Film brehmcenter.com June 20-30 JUST PEACEMAKING COURSE IN ISRAEL jacobcook@fuller.edu
ADVERTS STRONG MARRIAGES/ SUCCESSFUL MINISTRIES Is your marriage ready for ministry? Groups begin winter quarter. Two spots left for students in the Asian/Asian-American group, Tuesdays, 7-8:30p, for 9 weeks. Non-Asian students interested in spring groups, enroll now. Cost: $40. Contact: Sharon Hargrave, sashargrave@aol.com
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FULLER STUDENT WIVES GROUP All student wives are invited to join SUPPORT, the Bible study, prayer and fellowship group just for you! We have two distinct meeting times, so choose the one that is best for you or come try both. Wed, 9-11a, Pasadena Presbyterian Church, 3rd floor, (Colorado Blvd & Madison Ave), Childcare for 0-5 yr olds. Thurs, 7-9p, Chang Commons (N. Madison), Theme Room 2, (enter Oakland side, through tot lot), No childcare.
of their own self-care. How can we understand that taking time for rest is as critical for ministry as more active service? Practical strategies will be shared. Feb 3 Payton 101, 1-3p “Pastoral Care of Military Veterans” Panel: Jason Barraca, (MDiv & Iraq vet), Dr. Miner (FTS Psych & Fam Svcs), Dr. Hsia (PsyD) Caring for post-deployment military veterans within our congregations and reintegrating them into our church communities. Identifying signs and symptoms of PTSD and how to access valuable resources in assisting veterans & their families.
Lyndsay Pina: lyndsaylauren@gmail.com TAX TIME Tax preparer, licensed and bonded, e-filing available, specializing in ministers, Fuller students, and staff. Reasonable rates. Serving Fuller since 1989. Ask for Tom Dunn at 818.352.8237.
MINISTRY ENRICHMENT SEMINARS fielded@fuller.edu Alejandra Mattoni: 626.584.5387 Jan 25 Geneva Room, 3-5p “Recognizing and Helping Those with Mental Illness in the Church” Speaker: Rev. Dr. James Stout As pastors and church leaders, how can you recognize mental illness and better understand those who have it? Hear the testimony of a pastor’s journey with depression and bipolar disorder and gain practical tools for ministry. Jan 31 Conference Room 220 (2nd Floor, 490 E. Walnut St.), 11a-1p “Self-care for Pastors: Attending to the Mind, Body and Spirit” Speaker: Dr. Alexis Abernethy Pastors give so generously to others sometimes at the expense
Jan 18 - Feb 15 NEW BREHM LAB: CREATIVE WRITING Tuesdays, 5-7p $70 (students/alum) brehmcenter@fuller.edu This class will introduce students to a few forms of creative writing — short story, poetry and creative non-fiction/ personal essay — while also providing a foundation for thinking and talking about literature from the point of view of a person of faith. We will discuss the creative process, and consider different ways of “filling the well” of creativity. The goal is to inspire students to write creatively and focus on a writing project they are interested in, something they will complete over the 5-week period and be able to submit to the Fuller literary magazine, Offerings.
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