the semi winter 2014.1the New Year

Semi-CoherentEditor’s Notes

Reed Metcalf, Editor

The SEMIManaging Editor Carmen ValdésEditor Reed MetcalfProduction Editor Jonathan Stoner

Letters to the EditorThe SEMI welcomes brief responses to articles and commentaries on issues relevant to the Fuller commu-nity. All submissions must include the author’s name and contact information and are subject to editing.

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Write for UsYou read that correctly. Email us at semi@fuller.edu to add your voice to the SEMI.

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 Da-

vidson 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!

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Wordsearch. Justify it by saying you’re studying the Old Testament. Sort of.

W o r d P l a y

A F F A J T G E B R S G N I K V H S U D O X E Y S F J O B H L L H A I A S I N M H T M W A A E R L M I N H R E O O O H I M I V J C U S D U A S N L C M E K N I W P E F T A E I O H E N E R A T T R L H D A B S R H T Z H K H I F O F W K A F O E A E R A N P C Z V B G L O N N T K H M I R E U V E N Z G I I I U Q O C M M Z S O R P N C A O K E S M S E G D U J B O L V N K I D L I L R Z D D O S E T S A I S E L C C E S R C N S R E B M U N P Q A U J O B A A K I A G G A H N A H U M L J Z H I H C A L A M L A S P F Y S Y H

The Books of the Old Testament

GenesisExodusLeviticusNumbersDeuteronomyJoshuaJudgesRuthSamuelKingsChroniclesEzra

NehemiahEstherJobPsalmProverbsEcclesiastesSong of SolomonIsaiahJeremiahLamentationsEzekielDaniel

HoseaJoelAmosObadiahJonahMicahNahumHabakkukZephaniahHaggaiZechariahMalachi

3

5 (fi ve)fi lms

to see in 2014

REEL SPIRITUALITYpresents

4

5

1. THIS IS MARTIN BONNER

6

This 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. � e � lm is mod-est in every sense except in the complexity of its characters.

Martin is well past middle age with a degree in theology; he was � red from his job as the business manager for a church because of his recent divorce. � e Reno, NV based ex-con ministry is the only

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.

His charge (via happenstance, not assignment) is a man, Travis, who has just been released from a 12 year sentence for involuntary

manslaughter. He too is now so-journing in Reno and trying to re-assemble his life and relationships distant from his loved ones.

� is Is Martin Bonner is a � lm full of grace - of its characters for each other, of the story for its characters, and of the � lm for its audience. It’s the kind of � lm that suggests in form and content that the hope that really matters if found not in platitudes and easy � xes (of the kind we see in most � lms that are this complimentary of Christianity), but in being hon-

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

� is Is Martin Bonner is only 83 minutes long, it’s on Net� ix Instant, and you should watch it tonight.

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 MAT-

TERS IF FOUND NOT IN PLATITUDES AND EASY FIXES...

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2. THE PLACE BEYONDTHEPINES

8

In his book, Cinematic States, Gareth Hig-gins states that most American movies are

crime stories. If that’s true, then the most Amer-ican movie of 2013 might be � e 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.

Th e story is told in three parts. Th e fi rst is about a man, Luke (Ryan Gosling again as sto-ic 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 fi ctitious stories and especially these factual ones about men de-nied identity because there are no jobs to be had. Th ere are probably men like Luke and Walter in your community. Th eir distress at being out of work isn’t a sign of a lack of faith or humili-ty. Luke’s cry in this fi lm aft er his fi rst robbery haunts me. It’s the cry of a man denied a place in respectable society who must fi nd his place outside it.

Th e 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-

thing except ambition is an anathema. Th ough he is encouraged to do so by the ones he loves, he chooses ambition over humility in order to sur-vive, and eventually loses those closest to him.

Th e 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 fi rst. More kids want to be famous now than

they want to be anything else, and that trend isn’t particular to children. Th ey’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.

Th e fi nal part of � e Place Beyond the Pinesdeals with the repercussions of Luke and Avery’s lives on each of their sons. Th is segment is a little more convenient than the fi rst two segments, but the moral is worth mentioning. Perhaps because our country was founded on violent revolution and solidifi ed following an unimaginably bloody civil war, violence seems to be at the core of the American identity. It wasn’t long ago that a gen-eration 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 guaran-tee them a place in the world. So they chose Viet-nam, 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, off ended parties have to re-fuse to answer violence with more violence. “If you live by the sword, you’ll die by it,” warns Christ. In � e Place Beyond the Pines, a life seed-ed in violence reaps violence, and it’s only when one character genuinely apologizes and another shows mercy that the cycle is broken. Th e fi lm ends with a question mark, not knowing what comes next, and maybe that’s because we’ve been

running around the hamster wheel of violence for so long, we don’t know what a world without it might look like.

� e Place Beyond the Pines is available on DVD and Blu-Ray everywhere. I borrowed the copy I watched from my local library. Public li-braries are awesome!

“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.

9

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.

Computer 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 capa-ble of beating a human player at chess. It is also partially a surrealist nightmare about the terror of embarking into un-charted waters of human existence.

� is weird little black and white � lm juxtaposes technological and sex-ual experimentation and plays with the anxieties associated with both. It’s easy to see the physical and technolog-ical aspects of our lives as separate. � e technological is cold and rigid and au-tomatic. � e physical is warm and so� and unpredictable.

Computer Chess suggests, awkward-ly, that machines are nothing more than extensions of our physical selves. � ere is a man in every machine, and a ma-

chine will never replace a man. We will simply port more and more of ourselves into our machines. We will replace them with ourselves. � ey will become

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 � lm ele-vates human connections above all. If the � lm 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 � lm is set in the mid-80s, if people like him are now running our techno-logical world, I have hope.

Computer Chess is available on Net-� ix Instant. I couldn’t sleep one night and began watching it at 4 AM. I rec-ommend 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

awake or asleep or something in be-tween.

10

3. COMPUTERCHESS

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4. ABIGAILHARM

12

We’ve given Abigail Harmquite a bit of attention this

year, even screening it as part of our Fall screening series on Fuller’s campus in Pasadena. � e � lm was produced by Reel Spirituality co-di-rector Eugene Suen, so any kind of objectivity regarding this � lm is im-possible. As such, though it is one of my favorite � lms of the year, I ha-ven’t o� cially reviewed it. I’m not going to do that now either, but I would like to o� er a few thoughts on this unorthodox � lm, so that when you see it, hopefully, you’ll be better prepared to appreciate it like I do.

� e � lm is about a woman liv-ing in some sort of post-apocalyp-tic New York City, I think, who has

arranged her life so that she never truly interacts with another person. She reads for the blind. She avoids her father who is ailing. She tries her best to be invisible. Her insulat-ed life is disrupted when she saves a man who is some kind of angel. In thanks, he o� ers her the chance to

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

Abigail Harm isn’t built on cause and e� ect. � e � lm is elliptical, meaning scenes don’t really resolve as much as they simply establish tone or emotion and then end. Ul-timately, this weaves a tapestry of emotions related to love. It’s parts aren’t always pretty or easy to han-dle, but the overall e� ect, for me, is a feeling of immense freedom. Abi-gail learns about love and begins to empathize with those in her life. It’s not an easy � lm, 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.

Abigail Harm will be available to own and stream soon, I hope.

THIS [FILM] WEAVES A TAPESTRY OF EMOTIONS RE-

LATED 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 UNDER-

STANDING OF LOVE AND MY RESOLVE TO LOVE THE PEO-

PLE GOD HAS GIVEN ME TO LOVE WITH EACH VIEWING.

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5. FRANCESHA

14

[FRANCES] 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 PRO-

FOUND TRUTHS ABOUT WHAT IT’S LIKE TO BE

TWENTY-SOMETHING IN AMERICA TODAY.

The most enjoyable � lm on this list of � lms we originally overlooked

is easily this � nal one. Frances Ha is the story of a twenty-seven year old woman in New York City still trying to � gure out who she is. Yawn. I know. How many movies do we need about twenty-some-things having an identity crisis?

Well, we needed at least one more. Most � lms 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

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 insecu-rities 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 o� en reveal profound truths about what it’s like to be twenty-something in America today.

� at Frances is such an ebullient yet determined person and that Greta Ger-wig 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. � ere’s the promise of romance, sure, but she’s twenty-something. � ere’s

always the promise, even if she needs something more than fate to make her ready for life-long companionship. � is is just another way that Frances Ha is richer than most other stories like it.

I could go on and on. I could hypoth-esize what’s at the base of Frances’ issues (An ill-advised conviction that she is es-pecially special? A proclivity to idealism that bleeds into foolishness? Arrogance? A lack of real struggle? A mistrust of au-thority? A preoccupation with self?), but to do so would be to needlessly simplify her character. She’s more than any of the

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 Net� ix In-stant. � e � lm is 86 minutes long. Sit with Frances for spell. Don’t judge her. Let her pour some una� ected honesty into you life. We all need more of it.

15

Elijah Davidson, Co-Director of Reel Spirituality, is a current student of Intercultural Studies and � eology and Art at Fuller � eological Seminary. He is keenly interested in all the di� erent 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

16

I 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

the vital signs of a healthy connection to the Triune God vanished.

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.

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 suck-er 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.

And so we do what anyone does with a massive wound: triage. We try some-thing 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 des-perate 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

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

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

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

AND SO WE DO WHAT ANYONE DOES WITH A MAS-

SIVE WOUND: TRIAGE. WE TRY SOMETHING TO STOP

THE BLEEDING IN OUR HEARTS, AND, WHEN WE ARE

NOT CAREFUL, WE TURN TO OUR OWN METHODS IN-

STEAD OF GOD’S. WE AMPUTATE AND CAUTERIZE

IN A DESPERATE ATTEMPT TO KEEP IT ALL TOGETHER.

17

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, look-ing 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

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 every-where. Even in Hosea—one of the most judgment-heavy books of the Bible—God raises his hand to rain destruction

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 ex-ecute 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 way-wardness, our piety, our efforts, our failures, despite everything. From the complaining under Moses to the rejec-tion of God as King, from idolatry un-der the monarchs to the compromise under the Romans, God across thou-sands of years has pursued a stubborn

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 de-votion from the God of Israel: that even

THE GOD WE SEE IN SCRIPTURE, FROM GENESIS TO

REVELATION, IS ONE WHO LOVES DESPITE...EVERY-

THING. 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.

18

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-

sen people through the death and res-urrection 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 “fol-lows” is really too weak a word to de-scribe 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 fol-low me,” but all other uses of the root rdp (רדפ) have a connotation of hunt-ing, 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

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

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, de-spite 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.

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.

1. John 15:62. 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 En-glish Lexicon of the Old Testament, with an appendix, containing the Biblical Aramaic. Hendrick-son, 1996 [1906], pg. 922-23.

Reed Metcalf (MDiv ‘13) is the Editor of the SEMI. He drinks too much co� ee.

19

RE: the coverage of the 11.18.13

Fuller ImmigrationReform March20

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 mourn-ing. If one knows his/her history, one knows that it was Native Americans who cared for the Pilgrims--the real fi rst immigrants--in that fi rst 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 Eu-ro-centric viewpoint. To me, that isn’t honest and, particularly, doesn’t respect the fi rst inhabitants of this country or recognize the fact that they still survive after such horrifi c treatment by the de-scendants of those fi rst 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 ser-mons 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 JungDecember 4, 2013

21

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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 � ll up quickly as there are only four couples in each group. Groups are � lled on a � rst come, � rst serve basis. Receipt of pay-ment 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 TherapyThe School of Psychology is once again o� ering up to 15 free couples therapy sessions on a � rst-come-� rst-served basis for quali� ed adults. This opportu-nity will be available during the Fall, Winter and Spring quarters of the 2013-2014 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.

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Questions? Contact Janice Chan at janicechan@urban-initiatives.org

Hey, Fuller!

22

• FIeld Ed Announcements

1. Orientation to Theological Reflection - Winter 2014

FE501 and FE533 students are required to attend the Field Education: Orientation to Theological Re� ection 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 1012:00 pm – 2:00 pmPayton 102

--------------------------------------------------------------------------------------------------------------2. Field Education Chaplaincy Internships for Spring ‘14

The following hospital and hospice chaplaincy internships* are being of-fered during Spring 2014:

Two-unit FE546 Hospital Chaplaincy internships are being o� ered at Glen-dale 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 o� ered through Roze Room Hospice and Mission Hospice.

These courses emphasize spiritual care training in a hospital or hospice set-ting. 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 O� ce of Field Education and Ministry Formation at 626-584-5387 or � elded@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 � nd 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, � elded@fuller.edu for more information.

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