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04 - Old Fashioned Revival Hour in Long Beach Municipal Auditorium
No full textCharles Fuller preaching with choir in background.
Fuller Archives is currently digitizing its collection of broadcast recordings of the Old Fashioned Revival Hour.
Interestingly, the collection is missing most of the WWII era recordings - most likely a result of home front recycling efforts.https://digitalcommons.fuller.edu/exhibit_70thanniversary/1003/thumbnail.jp
21 - Expanded SIS with 7 New Faculty Members
No full text1983-Present; Dean 1992-1999
School of Intercultural Studies
Expanded SIS with 7 New Faculty Members
J. Dudley Woodberry serves as one of the foremost evangelical scholars of Islam. He engaged with socio-political issues as a consultant to President Carter, the State Department and USAID.
Against the backdrop of the Iran-Iraq War (1980-1988), Dr. Woodberry’s passion for international and social engagement inspired him to create new opportunities for Fuller students. As dean, Dr. Woodberry hired seven faculty members with emphases in urban ministry, ethnomusicology, Korean studies, Latin American studies, history, and global leadership.
“He has some wild stories...It’s worth taking him just to hear about his life.”
- Alumnihttps://digitalcommons.fuller.edu/exhibit_70thanniversary/1020/thumbnail.jp
25 - Founding Faculty of Korean SIS Program
No full textTimothy Park
1996-Present
School of Intercultural Studies
Founding Faculty of Korean SIS Program
Currently serving as Director of Global Connections and Professor of Asian Missions, Dr. Park collaborates with missiologists in church planting, evangelism, and discipleship efforts.
With 15 years of missionary service in the Philippines, Dr. Park desired to expand Fuller’s continuing education program for missionaries. As a result, he helped develop the program into the Korean School of Intercultural Studies. Dr. Park served as the Director of the Korean Studies Program until 2015.
KSIS boasts four degree programs, with over 280 graduates and approximately 450 students around the world.https://digitalcommons.fuller.edu/exhibit_70thanniversary/1024/thumbnail.jp
31 - Chunma-Chong Gold Crown
No full textReplica, Old Silla Dynasty, 5th - 6th century C.E.
Former President Mouw (1993-2013) strengthened Fuller’s ties with the church in Asia. He noted that “the kind of kingdom service that we prepare people for...has to be in the context of an awareness of the global church.”
Visiting South Korea in 2003, Mouw was presented with this crown replica to honor Fuller’s service to the Korean church. The original artifact has been designated a Korean national treasure.https://digitalcommons.fuller.edu/exhibit_70thanniversary/1030/thumbnail.jp
08 - Fuller Seminary\u27s Founding Faculty at Cravens Estate Library
No full textPictured from left to right: President Harold John Ockenga, Wilbur Smith (Apologetics & English Bible), Carl Henry (Theology), Harold Lindsell (Missions), Everett Falconer Harrison (New Testament)
In May 1947, Fuller and Ockenga and these four other evangelical scholars met in downtown Chicago to discuss the feasibility of launching a new theological seminary. The participants were convinced that God was leading them to establish Fuller Theological Seminary.https://digitalcommons.fuller.edu/exhibit_70thanniversary/1007/thumbnail.jp
Cultivating a Lifelong Learning Community among the KCCC Missionaries
No full textThis study concerns KCCC missionaries’ practice of self-development in the mission field and it argues that they need to cultivate a lifelong learning community in the mission field.
This study also establishes that as part of member care, there is need for KCCC missionaries to practice self-development. The review of the literature focuses on the importance of the missionary’s practice of self-development during the on-field stage. This study also examines Korean sociocultural values, which have influenced relationships and impacted the missionaries’ practice of self-development in the mission field. It also discusses the four main Korean religions that influenced and shaped Korean cultural values, as well as Hofstede’s theory of cultural dimensions.
Throughout the analysis of the data, this study discovers that KCCC missionaries are aware of the necessity of practicing self-development in the mission field, and they want to develop and equip themselves for personal growth so as to respond to the changing needs in the mission field. KCCC missionaries are also aware that Korean sociocultural values affect them while practicing self-development in the mission field. The discussion of data implies that KCCC missionaries need to think of creative approaches in order to create an environment in which to practice self-development in the mission field.
One of the approaches is to describe a realistic future state by adopting the theory of adaptive change; then, it also proposes suggestive dynamic change strategies in the context of KCCC missionaries. This study also assessed their skills and qualities as missionaries, encouraging each of them to consider their personal goals and to set definitive steps to reach these goals so as to realize and maximize their potential as a missionary. Finally, this study concludes with an emphasis that self-development should be a way-of-life for KCCC missionaries.
Mentor: Elizabeth L. Glanville, Ph
Whole Children for the Whole World: A Transformational Narrative Model to Move American Families to Serve and Grow
No full textThis dissertation describes a “transformational narrative model” (TNM) for American families to serve and grow.1 Serving catalyzes discipleship for those in a strategic faith window, age birth to 17, when 85 percent of decisions for Christ occur. Serving children, specifically, may break cycles of poverty, as comprehensive care during a child’s early years promotes flourishing.
American parents of faith sway children’s wholeness; they are primary faith influencers for their own children and the most generous givers of time and money to others’ children. But, these families are also busy, fragmented, and increasingly walking away from church. What narratives may move American families to serve children in poverty while they also grow spiritually?
The TNM’s building blocks were quarried from literature in the fields of theology, missiology, American demographic and psychographic studies, relief and development, service-learning, and narrative-based behavioral change. Leaders of 15 church-and-parachurch organizations lent their decades of applied experience to refine the TNM.
To test the model, I developed a TNM-based curriculum (Compassion International’s Step Into My ShoesTM; SIMS) that has reached more than 30,000 families. Pretest research, including computer-aided pre-and-post surveys, suggested refinements to the TNM. More than 200 survey respondents reported they served and grew by doing SIMS.
The final study aimed to understand why and how the TNM may have advanced serving and growing. All twenty-one parents and pastors interviewed reported that SIMS influenced them to serve and grow. When talking about this experience, they mentioned growing more than when they talked about other resources that inspired them or even about times they actually served. SIMS gave pastors language to inspire families to serve in intergenerational faith communities and opportunity to provide a next-step way to serve.
I conclude by identifying this research’s contribution and limitations. Its applications include the RestoreyTM serving and growing accelerator and the Restorey Principles for Serving and Growing (Appendix H). I aim at wholeness for God’s children by equipping leaders to contextualize serving that spurs growth for families in their care.
Mentor: Elizabeth L. Glanville, Ph.D.
Footnotes
1Serve and grow. By “serving,” I include giving of time, talent and treasure. By “growing,” I refer to new or increased spiritual disciplines
The Role of Church Influence and Social Context on Selected Pentecostal Christians in the Political Leadership of Nigeria
No full textThis research seeks to explore the political stories of Pentecostal Christians involved in the political leadership of Nigeria. I have interviewed seven principal research subjects and corroborated their stories through a mixed research methodology; then, I conducted a semi-structured interview with nominees by these principal research subjects, followed by focus group discussions in four out of the six regions of Nigeria, namely Sokoto, Abuja, Enugu/Ihite, Uboma and Lagos. I concluded by conducting a random survey to test the data presented by the research respondents. In addition, I consulted with archival reports focused on the involvement of the PFN in political leadership in Nigeria to identify their espoused theory, comparing it with the theory in use.
Two pilot groups were set up in Sokoto and Lagos to discuss and test the change strategy needed to respond to the values gleaned from the data presented by the principal research subjects. The conclusion is that the PFN should learn adaptive dynamics in order to meaningfully engage the Pentecostal Christians in Political Leadership in Nigeria.
Mentor: Sherwood Lingenfelter, Ph
Mutuality of Belonging: Toward Harmonizing Culturally Diverse Missions Groups
No full textOver the past four decades, the global evangelical missions community has experienced increasing involvement by missionaries from new sending nations. The resulting cultural diversity has multiplied complexity in missions groups, often creating relationship tension. A major source of tension is located in the collectivism/individualism values dimension identified in social psychology. This study seeks to show how a mutuality of belonging can be developed in that tension, for the benefit of group members and groups as a whole. A transformative process is introduced as a means to harmonize relationships in missions groups, with both Collectivist and Individualist ways of knowing being affirmed and synchronized in counterpoint.
The research explicates relationship attributes drawn from life story narrative interviews with Māori Christians as a Collectivist perspective. Individualist relationship assumptions evident in the missions community are identified from an analysis of post-1990 missions literature that specifically references culturally diverse relationships in the missions community. These attributes and assumptions are then counterpointed to show how each can enhance the other in missions groups.
Outcomes of the transformational process include a growing intercultural hybridity in group members and a deeper mutuality or unity in missions groups, so that the world will know the Father lovingly sent the Son (John 17:20-23). Sensitive leadership is required to guide this process and leadership traits are highlighted.
The study concludes by showing how principles from the findings are applied to the Missions Interlink New Zealand community to affect change through the use of non-coercive leadership, coherent narratives and simple symbols to foster and reinforce a deeper sense of mutuality of belonging.
Mentor: R. Daniel Sha