The SEMI Winter 2014.1 by Fuller Office of Student Affairs

thetheNew Year semi winter 2014.1

Semi-Coherent

Editor’s Notes

Well, here we go again. Forget the New Year. It’s the new quarter. No time for post-holiday blues when the required reading lists begin piling up. Of course, with the new stresses of a fresh quarter come new insights, new formation, new information. School is great, but school is also stressful, especially when the term first kicks off. This time around at the SEMI, we decided to keep the load light for you. We have a great letter to the editor regarding our coverage of the Immigration Rally in November (sorry— Christmas break delayed our publishing of the response quite a bit) and a piece by me that discusses not giving up hope on those who walk away from the church. Most prominently, though, we have a set of five—count ‘em—five movie reviews to help you keep the stress levels down as things ramp up again on campus. The reviews come courtesy of Elijah Davidson and the Reel Spirituality Initiative from the Brehm Center. The movies look great, and Elijah’s article helps prime you to watch them with a theological lens; thus, you can rationalize the movie watching as supplemental school work. Here’s hoping the quarter is off to a great start for you. Enjoy!

Reed Metcalf, Editor

The SEMI

Managing Editor Carmen Valdés Editor Reed Metcalf Production Editor Jonathan Stoner

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Wo r d P l a y Wordsearch. Justify it by saying youâ&#x20AC;&#x2122;re studying the Old Testament. Sort of.

The Books of the Old Testament A H H L C P R O V E R B S S K I

Genesis Exodus Leviticus Numbers Deuteronomy Joshua Judges Ruth Samuel Kings Chronicles Ezra

F S A M U E L F B N P O E R I H

F U I I S F H W G Z N L T E A C

A D A N D T D K L G C V S B G A

J O S H U A A A O I A N A M G L

T X I R A E B F N I O K I U A A

G E N E S I S O N I K I S N H M

E Y M O N O R E T U E D E P N L

B S H O L H H A K Q S L L Q A A

R F T O C E T E H O M I C A H S

Nehemiah Esther Job Psalm Proverbs Ecclesiastes Song of Solomon Isaiah Jeremiah Lamentations Ezekiel Daniel

S J M H M N Z R M C S L C U U P

G O W I E E H A I M E R E J M F

N B A M K R K N R M G Z S O L Y

I H A I N A H P E Z D D R B J S

K L E V I T I C U S U D C A Z Y

V L R J W T F Z V O J O N A H H

Hosea Joel Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zechariah Malachi 3

REEL SPIRITUALITY presents

5 (five) ямБlms to see in 2014 4

THIS IS MARTIN BONNER

his Is Martin Bonner is a simple story about a man, the titular Martin Bonner, who works for an organization that helps men recently released from prison readjust to society, and a man in his care. The film is modest in every sense except in the complexity of its characters. Martin is well past middle age with a degree in theology; he was fired from his job as the business manager for a church because of his recent divorce. The Reno, NV based ex-con ministry is the only

manslaughter. He too is now sojourning in Reno and trying to reassemble his life and relationships distant from his loved ones. This Is Martin Bonner is a film full of grace - of its characters for each other, of the story for its characters, and of the film for its audience. It’s the kind of film that suggests in form and content that the hope that really matters if found not in platitudes and easy fixes (of the kind we see in most films that are this complimentary of Christianity), but in being hon-

THIS IS MARTIN BONNER IS A FILM FULL OF GRACE ... IT’S THE KIND OF FILM THAT SUGGESTS IN FORM AND CONTENT THAT THE HOPE THAT REALLY MATTERS IF FOUND NOT IN PLATITUDES AND EASY FIXES... organization that will hire him. He’s trying to piece back together his life and his relationships with his east coast-based children from far away.

est with each other, in being there when it matters most, and in helping others feel that they belong no matter where they’ve been.

This Is Martin Bonner is only His charge (via happenstance, 83 minutes long, it’s on Netflix not assignment) is a man, Travis, Instant, and you should watch it who has just been released from a tonight. 12 year sentence for involuntary 7

THE PLACE BEYOND THE PINES

n his book, Cinematic States, Gareth Higgins states that most American movies are crime stories. If that’s true, then the most American movie of 2013 might be The Place Beyond the Pines, a multi-generational story about the American Dream, socio-economic and racial oppression, crime, and the violence that erupts as a result of mixing all of the above. The story is told in three parts. The first is about a man, Luke (Ryan Gosling again as stoic as John Wayne but with a darkness the Duke only twice dared to show), trying to provide for his newborn son and his son’s mother by robbing banks. His is a story of economic desperation and maladjusted masculinity like Walter White’s in Breaking Bad. For generations now, we’ve been told that the worth of a man is in his ability to provide for his family. As our economic malaise continues, we need to pay attention to these fictitious stories and especially these factual ones about men denied identity because there are no jobs to be had. There are probably men like Luke and Walter in your community. Their distress at being out of work isn’t a sign of a lack of faith or humility. Luke’s cry in this film after his first robbery haunts me. It’s the cry of a man denied a place in respectable society who must find his place outside it. The second story is about another man, Avery (Bradley Cooper), the cop who is instrumental in stopping Luke’s robberies. His story is about a man trying to do right in a world where any-

they want to be anything else, and that trend isn’t particular to children. They’re just, perhaps, the most honest about it. We err when we equate fame with success and forget that success is the product of diligence, and diligence does not care about or depend on fame. Avery’s story is tragic - he loses everything that really matters - and his story threatens to become our society’s story if we don’t wise up. The final part of The Place Beyond the Pines deals with the repercussions of Luke and Avery’s lives on each of their sons. This segment is a little more convenient than the first two segments, but the moral is worth mentioning. Perhaps because our country was founded on violent revolution and solidified following an unimaginably bloody civil war, violence seems to be at the core of the American identity. It wasn’t long ago that a generation of Baby Boomers was lamenting the fact that they didn’t have a war like the World War of their parents to prove their maturity and guarantee them a place in the world. So they chose Vietnam, because better an unjust and ill-advised war than no war, and therefore no identity, at all. Violence moves in cycles. It feeds itself. For the cycle to break, oﬀended parties have to refuse to answer violence with more violence. “If you live by the sword, you’ll die by it,” warns Christ. In The Place Beyond the Pines, a life seeded in violence reaps violence, and it’s only when one character genuinely apologizes and another shows mercy that the cycle is broken. The film ends with a question mark, not knowing what comes next, and maybe that’s because we’ve been

“IF YOU LIVE BY THE SWORD, YOU’LL DIE BY IT,” WARNS CHRIST. IN THE PLACE BEYOND THE PINES, A LIFE SEEDED IN VIOLENCE REAPS VIOLENCE, AND IT’S ONLY WHEN ONE CHARACTER GENUINELY APOLOGIZES AND ANOTHER SHOWS MERCY THAT THE CYCLE IS BROKEN. thing except ambition is an anathema. Though he is encouraged to do so by the ones he loves, he chooses ambition over humility in order to survive, and eventually loses those closest to him. The tension between ambition and diligence is at the heart of the American Dream. We’re taught that if we keep our heads down and work hard, we can be anything we want. In recent years, it seems greater emphasis is being put on the later part of that equation at the expense of the first. More kids want to be famous now than

running around the hamster wheel of violence for so long, we don’t know what a world without it might look like. The Place Beyond the Pines is available on DVD and Blu-Ray everywhere. I borrowed the copy I watched from my local library. Public libraries are awesome!

omputer Chess is one of the oddest movies I’ve seen this past year. It is partially a Christopher Guest style mockumentary about a mid-80s competition to build a computer capable of beating a human player at chess. It is also partially a surrealist nightmare about the terror of embarking into uncharted waters of human existence. This weird little black and white film juxtaposes technological and sexual experimentation and plays with the anxieties associated with both. It’s easy to see the physical and technological aspects of our lives as separate. The technological is cold and rigid and automatic. The physical is warm and soft and unpredictable. Computer Chess suggests, awkwardly, that machines are nothing more than extensions of our physical selves. There is a man in every machine, and a ma-

more and more subtle extensions of our physical selves. Furthermore, in Computer Chess, human touch is more powerful than any program, and though it is perhaps the epitome of eccentric, the film elevates human connections above all. If the film has a central character, it is a young graduate student negotiating new worlds of machine and machine, human and machine, and human and human interaction all at once. Since this film is set in the mid-80s, if people like him are now running our technological world, I have hope. Computer Chess is available on Netflix Instant. I couldn’t sleep one night and began watching it at 4 AM. I recommend a more orthodox start time, though, given its surreal elements. Watching it in such a bleary-eyed state did make me question whether I was

COMPUTER CHESS SUGGESTS, AWKWARDLY, THAT MACHINES ARE NOTHING MORE THAN EXTENSIONS OF OUR PHYSICAL SELVES ... IN [THE FILM], HUMAN TOUCH IS MORE POWERFUL THAN ANY PROGRAM, AND THOUGH IT IS PERHAPS THE EPITOME OF ECCENTRIC, THE FILM ELEVATES HUMAN CONNECTIONS ABOVE ALL. chine will never replace a man. We will simply port more and more of ourselves into our machines. We will replace them with ourselves. They will become

awake or asleep or something in between.

COMPUTER CHESS

ABIGAIL HARM

e’ve given Abigail Harm quite a bit of attention this year, even screening it as part of our Fall screening series on Fuller’s campus in Pasadena. The film was produced by Reel Spirituality co-director Eugene Suen, so any kind of objectivity regarding this film is impossible. As such, though it is one of my favorite films of the year, I haven’t officially reviewed it. I’m not going to do that now either, but I would like to offer a few thoughts on this unorthodox film, so that when you see it, hopefully, you’ll be better prepared to appreciate it like I do.

fall in love with another of his kind. She takes him up on his offer and gets to experience the heights and depths of true love.

Abigail Harm isn’t built on cause and effect. The film is elliptical, meaning scenes don’t really resolve as much as they simply establish tone or emotion and then end. Ultimately, this weaves a tapestry of emotions related to love. It’s parts aren’t always pretty or easy to handle, but the overall effect, for me, is a feeling of immense freedom. Abigail learns about love and begins to empathize with those in her life. It’s The film is about a woman liv- not an easy film, but it’s one that has ing in some sort of post-apocalyp- enriched my understanding of love tic New York City, I think, who has and my resolve to love the people

THIS [FILM] WEAVES A TAPESTRY OF EMOTIONS RELATED TO LOVE. IT’S PARTS AREN’T ALWAYS PRETTY OR EASY TO HANDLE, BUT THE OVERALL EFFECT, FOR ME, IS A FEELING OF IMMENSE FREEDOM ... IT’S NOT AN EASY FILM, BUT IT’S ONE THAT HAS ENRICHED MY UNDERSTANDING OF LOVE AND MY RESOLVE TO LOVE THE PEOPLE GOD HAS GIVEN ME TO LOVE WITH EACH VIEWING. arranged her life so that she never God has given me to love with each truly interacts with another person. viewing. She reads for the blind. She avoids her father who is ailing. She tries Abigail Harm will be available to her best to be invisible. Her insulat- own and stream soon, I hope. ed life is disrupted when she saves a man who is some kind of angel. In thanks, he offers her the chance to 13

FRANCES HA

he most enjoyable film on this list of films we originally overlooked T is easily this final one. Frances Ha is the

story of a twenty-seven year old woman in New York City still trying to figure out who she is. Yawn. I know. How many movies do we need about twenty-somethings having an identity crisis? Well, we needed at least one more. Most films like this one frustrate me. As a person in my late twenties, I probably see too much of myself in the characters, and the complications and resolutions featured in other stories like Frances Ha’s

always the promise, even if she needs something more than fate to make her ready for life-long companionship. This is just another way that Frances Ha is richer than most other stories like it. I could go on and on. I could hypothesize what’s at the base of Frances’ issues (An ill-advised conviction that she is especially special? A proclivity to idealism that bleeds into foolishness? Arrogance? A lack of real struggle? A mistrust of authority? A preoccupation with self?), but to do so would be to needlessly simplify her character. She’s more than any of the

[FRANCES] IS PLAGUED BY THE SAME INSECURITIES I’VE KNOWN, AND THOSE INSECURITIES ARE ROUNDED OUT IN HER CHARACTER WITH REMARKABLE NUANCE. LISTEN FUNNY

CLOSELY ONE

SHE

LINERS

SPEAKS.

OFTEN

HER

REVEAL

VERY PRO-

FOUND TRUTHS ABOUT WHAT IT’S LIKE TO BE TWENTY-SOMETHING are too convenient and don’t ring true to my own experience. Frances is real, not “really real,” of course, but narratively so. I’ve known people like her. I’ve dated her. I’ve been her. She is plagued by the same insecurities I’ve known, and those insecurities are rounded out in her character with remarkable nuance. Listen closely as she speaks. Her very funny one-liners often reveal profound truths about what it’s like to be twenty-something in America today. That Frances is such an ebullient yet determined person and that Greta Gerwig portrays her so winsomely helps this coming of age story rise above other more maudlin fare. Frances is her own manic pixie dream girl, “undateable,” as the movie reminds us, but better for it since a romantic partner isn’t what Frances needs. There’s the promise of romance, sure, but she’s twenty-something. There’s

AMERICA

TODAY.

things I might suppose about her. She’s just not sure what that “more” is yet. Like I said before, I know Frances. I’ve dated Frances. I am Frances. And Frances turns out ok. Frances Ha is available on Netflix Instant. The film is 86 minutes long. Sit with Frances for spell. Don’t judge her. Let her pour some unaffected honesty into you life. We all need more of it. Elijah Davidson, Co-Director of Reel Spirituality, is a current student of Intercultural Studies and Theology and Art at Fuller Theological Seminary. He is keenly interested in all the different ways the Kingdom of God is expressed, and particularly how it can be expressed among those with no previous conception of it. Sharing a good meal with friends and soon-to-be friends is his favorite way to spend an evening, though sharing a bowl of popcorn is a close second. He also really likes pie. Elijah’s article is reprinted in part with permission from Reel Spirituality. View it in its full glory at http://www. brehmcenter.com/initiatives/reelspirituality.

The

GOD

who pursues us

Relentlessly by Reed Metcalf

will never forget discovering that a dear friend of mine had walked away from the faith. Granted, there was still an intellectual assent to the claims of Christianiaty as true, a willingness to defend the Bible, Christ, and Church as weighty, relevant, and authoritative, but it was all just lip service. No more church attendance, no prayer life, no Bible study, no commitment to any sort of Christian ethic or activism. All

And so we do what anyone does with a massive wound: triage. We try something to stop the bleeding in our hearts, and, when we are not careful, we turn to our own methods instead of God’s. We amputate and cauterize in a desperate attempt to keep it all together. We say, “The road is narrow… and thus few take it.” We sing, “Though none go with me, still I will follow.” We write off our brothers and sisters. We cry over

AND SO WE DO WHAT ANYONE DOES WITH A MASSIVE WOUND: TRIAGE. WE TRY SOMETHING TO STOP THE BLEEDING IN OUR HEARTS, AND, WHEN WE ARE NOT CAREFUL, WE TURN TO OUR OWN METHODS INSTEAD OF GOD’S. WE AMPUTATE AND CAUTERIZE IN A DESPERATE ATTEMPT TO KEEP IT ALL TOGETHER. the vital signs of a healthy connection to the Triune God vanished.

them. We pray for them. But slowly, we accept the fact that they are gone.

My heart breaks even now. Did not— does not—Jesus say, “Whoever does not abide in me is thrown away like a branch and withers?”1 I am so scared, so sad.

We mourn them and try to �ind closure, because to do anything less hurts far too much.

But what are we supposed to do? How do you approach that �ine line of calling a brother or sister back when you know one poorly chosen word could break the last vestiges of faith? I am haunted even yet by mistakes made when I was a youth leader at my church in Orange, and I still struggle to love others back into their commitments to Christ and neighbor. We all know that pain when a friend, a sibling, a hero leaves the church: it’s like a sucker punch to the gut, like a wound that opens inside us. We have tasted and seen, and we know they leave behind the One who is the source of life itself.

Seasons pass and the cauterization stops aching, though we still feel a twinge of pain now and then; we still look through a mist of sadness when we see them outside of church, and we wonder, “Can anything bring them back?” Jesus once held a small child in his arms and asked his disciples, “What do you think?” “If a shepherd has a hundred sheep, and one of them has gone astray, does he not leave the ninety-nine on the mountains and go in search of the one that went astray?”2

Jesus is on his way to Jerusalem and death. As they go, Jesus teaches his apostles what this church of his—what the Kingdom of Heaven—is to be like. How to reprove someone gently, how to forgive, how to treat children. And now this story of a shepherd that goes after one out of many. Here is a glimpse at the ruler of the Kingdom of Heaven: a God who chases us down. We stand among the murmuring apostles, looking at Jesus and the kid he holds, and it slowly comes upon us all as a hearth pushes the chill from a room. “Here is the Son of God,” they say to each other. “Here, in our midst. Has he not already decried us as an ‘evil and adulterous generation?’3 Has he not displayed disappointment at our lack of faith?4 Has God Himself not sent nation after nation to conquer us for our sins

from the heavens and stops himself at the thought of his beloved children: How can I give you up, Ephraim? How can I hand you over, O Israel?...My heart recoils within me; my compassion grows warm and tender. I will not execute my �ierce anger; I will not again destroy Ephraim; for I am God and no mortal, the Holy One in your midst, and I will not come in wrath.5 The God we see in Scripture, from Genesis to Revelation, is One who loves despite. Despite our sin, our waywardness, our piety, our efforts, our failures, despite everything. From the complaining under Moses to the rejection of God as King, from idolatry under the monarchs to the compromise under the Romans, God across thousands of years has pursued a stubborn

THE GOD WE SEE IN SCRIPTURE, FROM GENESIS TO REVELATION, IS ONE WHO LOVES DESPITE...EVERYTHING. FROM THE COMPLAINING UNDER MOSES TO THE REJECTION OF GOD AS KING, FROM IDOLATRY UNDER THE MONARCHS TO THE COMPROMISE UNDER THE ROMANS, GOD ACROSS THOUSANDS OF YEARS HAS PURSUED A STUBBORN PEOPLE CALLED ISRAEL. and failures? And yet he is here, telling us that he will not stop searching until the last one of us is found.” “Is this not Good News?” Failure after failure, betrayal after betrayal, Israel always �inds God still mercifully searching for her everywhere. Even in Hosea—one of the most judgment-heavy books of the Bible— God raises his hand to rain destruction

people called Israel. When all else fails, He appears in the �lesh to knock on their doors, to sleep in their gardens, to eat at their tables, to call them back to Him. God will not let them go. It is here that we �ind our hope. God’s reckless devotion to his own people makes up the scraps we Gentiles hope to eat as they fall from Israel’s table.6 We hope to one day have the same devotion from the God of Israel: that even

when it seems that we have crossed the �inal line, we see God, shepherd staff in hand, come rushing over the hill to bring us back. And how ecstatic are we when this becomes a reality, when God makes a way for us to become part of the cho-

community. He is the God Who Pursues Us Relentlessly. Until our last day, He will dog our steps with love. I think of my friend and so many others who are now living apart from the �lock. I �ight the temptation to stop the pain, to stop the feeling by writing

IN THIS I TAKE COMFORT. HE IS FAITHFUL EVEN WHEN WE ARE NOT. WHEN WE WALK AWAY, THE SHEPHERD FOLLOWS US...GOD REFUSES TO GIVE UP. EVER. ON US, ON THOSE WHO LEAVE THE CHURCH, ON THOSE WHO HAVE NEVER BEEN PART OF THE COMMUNITY. HE IS THE GOD WHO PURSUES US RELENTLESSLY. UNTIL OUR LAST DAY, HE WILL DOG OUR STEPS WITH LOVE. sen people through the death and resurrection of Christ? We are now part of the �lock, part of the one hundred. Should even one of us—any one of us— go astray, the Shepherd will begin his searching again. In this I take comfort. He is faithful even when we are not. When we walk away, the Shepherd follows us. But “follows” is really too weak a word to describe this. The Psalmist tells us that “Surely His goodness and steadfast love yirdĕpûnî all the days of my life.”7 We tend to translate yirdĕpûnî as “will follow me,” but all other uses of the root rdp (‫ )רדפ‬have a connotation of hunting, pursuing, even persecuting.8 “Surely His goodness and steadfast love will pursue me relentlessly all the days of my life.” God refuses to give up. Ever. On us, on those who leave the church, on those who have never been part of the

them off, by saying that they have made their choice and that is that. Such thoughts are not from God. His thoughts are the ones I must grab. His thoughts are yet turned to them, despite the pain, despite the rebellion, despite the waywardness. He picks up his staff and begins his pursuit, over hill and across desert, until each one is brought back. I cry with joy at the thought that the Shepherd has still not given up on any one of us. I wipe my tears and follow in his steps. Reed Metcalf (MDiv ‘13) is the Editor of the SEMI. He drinks too much coffee. 1. John 15:6 2. Matthew 18:12. 3. Matthew 12:39; 16:4. 4. Matthew 14:31. 5. Hosea 11:8-9. 6. Matthew 14:21-28. 7. Psalm 23:6. 8. Brown, F., S. R. Driver, and C. A. Briggs. A Hebrew and English Lexicon of the Old Testament, with an appendix, containing the Biblical Aramaic. Hendrickson, 1996 [1906], pg. 922-23.

RE: the coverage of the 11.18.13

Fuller Immigration Reform March 20

Dear SEMI Staff, Thank you for the great coverage of the immigration/justice rally. It was exciting to be there and even more exciting to relive it in your photo coverage. Also, I wanted to say thanks to Reed for his editor’s notes in the same issue and connecting Thanksgiving to the issues of justice. I’m writing to offer further thoughts on this issue. I grew up between the reservations of two Native American tribes--the Cheyenne and the Sioux. Thanksgiving, to them and to many Native Americans, is not a joyful holiday, but a day of mourning. If one knows his/her history, one knows that it was Native Americans who cared for the Pilgrims--the real first immigrants--in that first winter by giving them food and, in the subsequent spring, by teaching them farming techniques for a very new and different land. They were rewarded for that graciousness by the eventual decimation of millions of their people. We so often only teach the history of Thanksgiving from a Euro-centric viewpoint. To me, that isn’t honest and, particularly, doesn’t respect the first inhabitants of this country or recognize the fact that they still survive after such horrific treatment by the descendants of those first Pilgrims. Today in chapel, Dr. Labberton talked about “not whining” but speaking honestly of the reality of circumstances. If we don’t do that in our own publications and sermons and writings, will we do that in our own lives or ministries? In my experience, there are always at least two sides to every story. And the work of justice that Christ has called us to do really only begins when we give voice to every side of the story. Thanks for listening! Sincerely, Karleen Jung December 4, 2013

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• Strong Marriages/Successful Ministries Winter Groups Now Open

Enrollment is open for the Strong Marriages/Successful Ministries groups for the Fall Quarter. Strong Marriages/Successful Ministries is a small group psycho-educational opportunity to enhance your marriage. Groups meet one evening per week for 9 weeks starting week two of the Winter quarter (week of January 13). The groups fill up quickly as there are only four couples in each group. Groups are filled on a first come, first serve basis. Receipt of payment will reserve your spot in the group. Total cost is $40 per couple. Contact Melinda Talley at melindatalley@fuller.edu to sign up. Winter quarter Strong Marriages/Successful Ministries groups: Mondays 7-8:30p Led by Sharon Hargrave Tuesdays 7–8:30p Korean-speaking group led by Sarah Jin English-speaking group leader TBA

• Free Couples Therapy

The School of Psychology is once again offering up to 15 free couples therapy sessions on a first-come-first-served basis for qualified adults. This opportunity will be available during the Fall, Winter and Spring quarters of the 20132014 school year. (Couples will see a therapist during one of these quarters). All therapy will be conducted by MSMFT masters students under the direct supervision of Dr. James Furrow and Dr. Terry Hargrave. Each session will be conducted under direct video supervision. Please contact Amy Drennan in the School of Psychology at (626) 204-2009, (amydrennan@fuller.edu), to set up a brief phone intake.

• Help End Homelessness

Theology, Faith and Practice: Be a part of Pasadena’s plan to end homelessness. Volunteer with Fuller’s Office for Urban Initiatives to help conduct the 2014 Pasadena Homeless Count and Subpopulation Survey. Sign up through www.phhn.org. Questions? Contact Janice Chan at janicechan@urban-initiatives.org

• FIeld Ed Announcements 1. Orientation to Theological Reflection - Winter 2014

FE501 and FE533 students are required to attend the Field Education: Orientation to Theological Reflection in their “A” Quarter of their internship. All FE500 students are required to attend during the quarter they are doing their practicum. This Winter 2014, Field Education will hold one session: Friday, January 10 12:00 pm – 2:00 pm

Payton 102 -------------------------------------------------------------------------------------------------------------2. Field Education Chaplaincy Internships for Spring ‘14 The following hospital and hospice chaplaincy internships* are being offered during Spring 2014: Two-unit FE546 Hospital Chaplaincy internships are being offered at Glendale Adventist in Glendale, St. Joseph Medical Center in Burbank, Children’s Hospital of Orange County and Providence Holy Cross in Mission Hills. Two-unit FE548 Hospice Chaplaincy internships are being offered through Roze Room Hospice and Mission Hospice. These courses emphasize spiritual care training in a hospital or hospice setting. Students will learn how to be present to patients and/or their families during a crisis, as well as the preliminary steps in performing a spiritual care assessment. Before registering for a chaplaincy course, interns must be interviewed and accepted by the prospective hospital or hospice chaplain. Start the process early! Depending on the site, the approval process can take from 3 to 8 weeks. Contact the Office of Field Education and Ministry Formation at 626-584-5387 or fielded@fuller.edu for more information; or visit the Field Education website. *These are not CPE internships. If you are looking for CPE internships, you may find that information on our Field Education website. -------------------------------------------------------------------------------------------------------------3. Understanding Hospital Chaplaincy: How to Prepare for CPE Rev. Cheri Coleman, Chaplain at Methodist Hospital, Arcadia, California Tuesday, February 11, 1:00-3:00pm 490 E Walnut Street (Conf. Room 220, 2nd Floor) A Fuller graduate and a current Clinical Pastoral Education (CPE) supervisor at Arcadia Methodist Hospital will be sharing important tips on how you can best prepare for your CPE experience. Contact FEMF at 626-584-5387, fielded@fuller.edu for more information.