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22 - Founding Director of Centro Latino
No full textGeorge A. Gay
(1974-1990)
School of Theology
Founding Director of Centro Latino
Honoring the significance of racial equality brought to national prominence via the American Civil Rights movement, Fuller Seminary expanded the School of Theology to provide graduate theological education to Black and Hispanic ministers in the early 1970s. Fuller alumnus Dr. Gay returned to the Seminary as a member of the Hispanic Advisory Committee in 1973.
Eleven Hispanic ministers joined the Fuller community in Fall 1974. With Dr. Gay’s leadership, the program created the foundation for Fuller’s Hispanic Center, known today as Centro Latino. Today, Centro Latino has expanded to offer a Master of Arts in Theology and Ministry, a Master of Arts in Theology, and a Master of Divinity.https://digitalcommons.fuller.edu/exhibit_70thanniversary/1021/thumbnail.jp
23 - First Female Tenure-Track Faculty Member
No full textHendrika Vande Kemp
1976-2001
School of Psychology
First Female Tenure-Track Faculty Member
Heated debates and events at Fuller during the mid-1970s prompted Dr. Vande Kemp to dive into social justice issues and to provide spaces for students to do the same. Engaging with feminist theology and feminist psychology, Dr. Vande Kemp taught Fuller’s first seminars on Child Abuse and Domestic Violence. She also provided supervision and mentoring for Fuller’s psychology students within the Stop Abusive Family Environments (SAFE) program.
In the early 1990s, Dr. Vande Kemp helped revive an integration seminar on Psychological and Theological Aspects of Physical Disability and became an advocate for disabled Fuller students.
Dr. Vande Kemp’s personal high point—“[t]he dozens of students, both male and female, whose ideas [were] a constant source of stimulation.”https://digitalcommons.fuller.edu/exhibit_70thanniversary/1022/thumbnail.jp
Toward Effective Cross-Cultural Leadership Practices for Korean Missionaries in International Missions
No full textThe purpose of this study is to help Korean missionaries to be integrated into the international missions and practice their leadership more effectively in the multicultural context. This research examined how the cultural values of Korean missionaries in international organizations affected their integration and leadership practices in the multicultural context. I conducted focus group interviews, surveys and in-depth interviews in order to assist in extracting the data for this investigation.
The cultural values of the Korean missionaries had affected them in their integration into international organizations both positively and negatively. Koreans who integrated well in international missions have found it necessary to adapt to the international organization’s culture and system, and have modified or changed some of their own values in order to practice effective leadership. Through this process, they improved their flexibility to change their leadership styles to serve people in multicultural teams.
However, this process of adapting to the current styles of international missions must be pushed further. Many of them are still struggling with some international cultures and passively involved in leadership practices in the organizations. They adapted to international organizations, but their integration levels are still low. Assimilation and passive participation is comfortable; however, it limits the leaders’ capacity to practice their leadership effectively.
At the same time, Korean leaders recognize that they have cultural values that are useful and that could be shared with their colleagues from other cultures. These cultural traits have to be expressed in words and behaviors in ways that make those values helpful rather than being misunderstood. However, some Korean leaders are actively involved in their leadership roles and contributing their own values to their organizations. They have gone beyond just assimilating and have integrated into international organizations with their cultural values to practice effective leadership. As more Korean leaders grow and integrate more effectively, they will be able to contribute to the organizations and enable them to have a more diverse and flourishing community that would reflect the Kingdom of God (Revelation 7:9).
Mentor: Weaver, Alan R. Ph.D
A Practical Framework for Making Missional and Multiplying Disciples of Jesus Christ
No full textThis study seeks to offer a model for a disciple-making church in the California High Desert to give opportunity for people to become missional and multiplying disciples of Jesus. The study addresses the soteriological implication of discipleship emphasized gospel presentation as well a framework for effective apprenticeship.
The research was a three-prong approach to understand essential elements to develop a biblically inspired, pragmatically designed and focused model for disciple making that incorporates the entire church. Firstly, I researched the biblical meaning of the term disciple and surveyed the gospel narrative on the pattern of Jesus and his Twelve. Then, I evaluated three discipleship programs for determine best practices for effectiveness. And thirdly, I interviewed contemporary missional disciples to review their life history and unearth the factors that influenced their discipleship. The findings from these three areas informed the design of a disciple making model for a local church in Southern California.
The biblical reflection unearthed the pattern of Jesus that involved a clear call to a committed relationship with Christ and his community, the intentional training through instruction and practice and a broad commissioning to the world. Evaluating programs that had high impact in different decades and in three diverse cultures, reveals principles of evangelism, vision casting, mentoring, simplicity, empowerment and focus that transcends location and context for effectiveness.
The key findings of the long interviews and life stories included the understanding of non-program factors that impact the development of disciples and how to integrate those key themes in the design of a process that assimilates the newborn Christian, the nominal believer and the transitioning minister. One training program does not fit all.
The church model is fully implementable within the context of Life Church in Victorville California. The four phases are (1) Call, that includes a discipleship oriented evangelistic presentation and approach (2) Connect, that involves the systems and structures for Christ centered community; (3) Coach, that is the discipling training that facilitates mentoring and (4) Commission, that is intentional releasing into ministry that enhances the mission of God in the world.
Mentor: Elizabeth L. Glanville, Ph
Building a Multicultural Church: The Importance of Relationships
No full textIn a multicultural church setting is it possible to experience unity in the midst of diversity? In this research I present findings about the growth, health, and effectiveness of multicultural churches that have been impacted by globalization, through personal spiritual formation and glocal influence.
Quantitative data gathered through research conducted with members of the church I pastored confirmed the general lack of understanding and practice of spiritual disciplines, as well as minimal engagement in ministry and outreach endeavors. Interviews with several pastors of multicultural churches who were experiencing growth proved beneficial, and each of these pastors sensed the growth they were experiencing was organic or accidental. This qualitative data revealed several commonalities in leadership dynamics and community practices, as well as similar challenges and pitfalls they had encountered in leading and building community in their respective multicultural churches.
In the middle of the doctoral journey at Fuller I transitioned from pastoring a mega-church in Canada to a small church in Florida, but these churches shared a common ingredient, that being they are both multicultural in makeup. This move provided me with the opportunity to test the leadership dynamics and community practices while bringing healthy change to this new church setting, providing a solid foundation to initiate growth, spiritually, numerically, and missionally. Ultimately, the foundation for the ministry is centered on the words of Jesus (paraphrased) from Matthew 22:37-39: love God, love people. Relationship is everything.
Mentor: Elizabeth L. Glanville, Ph
COLLECTION 0012: Cutler Whitwell Diaries, an addition to the Charles E and Grace Payton Fuller Collection, 1927-1967
Get PDFThe Cutler Whitwell Diaries, an addition to the Charles E and Grace Payton Fuller Collection, 1927-1967 record the lives of Cutler Whitwell (1882-1968) and his wife Florence Nye Whitwell. The diares begin on December 31, 1927 and end June 8, 1968. The bulk of the content reflects the evangelical movement of those years. For example, the January 1928 entries refer to Gipsy Smith’s messages and M.G. Kyle’s lectures on archaeological findings, and a later entry on January 14th, 1941 reports the death of their friend Charles Trumbull, popular ‘Keswick’ preacher.
The diaries repeatedly mention Charles and Grace Fuller as well as regular trips to the Long Beach Auditorium, the location of the Old Fashioned Revival Hour radio broadcast (1930s-1958). The 1948 and 1949 diaries also mention Fuller Theological Seminary. The 1950s diaries refer to Harold Ockenga, Wibur Smith, Carl Henry, Billy Graham, J. Vernon McGee, Charles Woodbridge, and Charles Fuller
Investigating the Hierarchical Structure of the Personality Psychopathology – Five (PSY-5-2) Scales
No full textThe purpose of this study was to investigate the hierarchical structure of the Minnesota Multiphasic Personality Inventory – Second Edition (MMPI-2; Butcher, Dahlstrom, Graham, Tellegen, & Kaemmer, 1989) Personality Psychopathology Five (PSY-5-2) scales as it relates to the proposed alternative model for personality disorder diagnosis in the Diagnostic and Statistical Manual for Mental Disorders – Fifth Edition (DSM-5). The study set out to accomplish 3 goals: (a) test the a priori theory that the PSY-5-2 is best represented as a 5-factor model through an Exploratory Factor Analysis (EFA), (b) examine the hierarchical factor structure of the PSY-5-2 using the “bass-ackwards” analysis method (Goldberg, 2006), and (c) compare the hierarchical structure of the PSY-5-2 to other well-established models of personality. The results of the EFA demonstrated that the 5-factor solution best fit the data. The hierarchical structure of the PSY-5-2 identified in the “bass-ackwards” analysis further supported the 5-factor solution identified in the EFA. I compared the hierarchical factor structure of the PSY-5-2 with other popular factor structures of personality disorder classification including the PSY-5-r of the MMPI-2-RF, the 5-factor model (FFM) of the Neuroticism Extroversion and Openness (NEO) family of instruments, and the proposed Personality Inventory of the DSM-5 (PID-5). Although there were some differences, the overall factor structure of the PSY-5-2 was quite similar to these models of personality disorder throughout the hierarchical levels. The results of this study provided construct validity for the a priori theoretical structure of the PSY-5 model and demonstrated convergent validity with other well-utilized models dimensional personality measurement. The findings of this study provided evidence for the use of the MMPI-2 as a comprehensive psychological assessment measure for syndromal as well as dimensional personality traits
COLLECTION 0144: Henry Fuller Collection, an addition to the Charles E and Grace Payton Fuller Collection, 1885-1915
Get PDFThe Henry Fuller Collection, an addition to the Charles E and Grace Payton Fuller Collection, 1885-1915 consists of personal and professional documents related to the Fuller family. Records include travel diaries, local newspaper clippings, correspondence, and weekly Sunday School lessons. Henry Fuller, namesake of Fuller Theological Seminary and father of its co-founder Dr. Charles E Fuller, established the Immanuel Missionary Fund Trust for the propagation of the gospel. The IMF trust helped to fund his son Dr. Charles E. Fuller’s Old Fashioned Revival Hour radio broadcast as well as the Fuller Theological Seminary
Transforming Lives at Westmont College through Solitude, Community, and Ministry
Get PDFMany Christian young adults enrolling in evangelical colleges have a limited understanding of what Scripture teaches or a solid grasp of what they believe. Often, they have not developed personal practices that make space for God, and are sometimes discouraged when attempting to spend time with him.
The college years are a time in life when students establish their own beliefs and apply them to the decisions that they make in the future. It is critically important that they are confident in their relationship with God and know how their lives connect with his purposes for reconciling the world to himself. This kind of knowing takes place when the inner life is shaped to conform to Jesus’ life so that the outer life and all of its relationships are transformed. This is spiritual formation.
Spiritual formation on a Christian college campus can take place in a variety of ways, but central to its efficacy are mentors who lead by example. This project offers a plan for building a spiritual foundation into students through solitude, small group community, and outreach ministry.
While specifically written for Westmont College, its design is applicable for other Christian colleges. Part One examines the spiritual quest of the millennial generation and the particular needs and challenges at Westmont. Part Two provides a biblical and theological framework for spiritual formation. Part Three outlines a strategy for contemplative retreats, small group study, and mission outreach, and it concludes with a method for evaluating outcomes.
At a time when the Church holds little interest for millennials, even though curiosity about spirituality is growing, evangelical colleges have a tremendous opportunity to provide spiritual training that will bolster their students’ academics and give them meaning and purpose long after they graduate
Who Am I and How Do I Become Myself: A Group Curriculum for Identity Development
No full textIdentity development, as proposed by Erikson’s psychosocial theory of development, is the critical task of adolescence. However, research suggests that this process of identity formation continues to occur beyond the adolescent years into the season of life defined as emerging adulthood. This transitional period of emerging adulthood is a distinct stage between adolescence and adulthood which involves the dynamic exploration and consolidation of key life experiences that contribute to one’s evolving sense of self. This is also a vulnerable stage in one’s developmental journey, which is often fraught with distress and confusion. Building on these findings and responding to the need for scaffolding of identity formation in the emerging adulthood years, I have developed a psychoeducational group curriculum to facilitate this crucial developmental process. In this curriculum, I utilize a creative and integrative approach that is based on Dan McAdams’ (1995) 3 levels of personality and framed within the metaphor of a tree. The purpose of the curriculum is to provide emerging adults with the opportunity to consolidate meaning from their past experiences, gain self-awareness in their present functioning, and learn new strategies for growth in their future. The curriculum is comprised of 8 one-hour modules that includes psychoeducation, video presentations, personal introspection, group discussion, mindful reflection, and concludes with a creative integration project