struggle. I am arguing that should mainline denominations fail or continue to be disrupted, campus ministry is too important to lose, and groups like the Lilly Endowment could potentially help sustain these ministries. I have discovered through a focus group, surveys, and focused interviews of some of the nation’s most prominent campus ministers that even they are not prepared to face the challenges ahead, especially concerning the issues of how universities are rapidly changing. This study has shown that campus ministers have few resources for professional development, find themselves isolated, face challenges of complexity, social justice, competition, and challenges related to their ecclesial nature. I have also noted that campus ministers have difficulty preparing for the future as they are burdened by the disruption of the church and demands of fundraising. I was also surprised to note that campus ministers did not address the complex and concerning issues of the changing nature of higher education. Moreover, I was also surprised at the level of isolation that campus ministers experience. As a result, I suggested that a national center for campus ministry be established and dedicated as a thinktank and resource to address these signifcant concerns. Thus, it could be argued that my hope with this project is to convince the naysayers that campus ministry is an abundant community, worth the investment, and critical to the Kingdom of God. In essence, I am arguing for campus ministry’s place in ecclesiological discourse. After all, where else in the world is the life of the academy and the life of the church aligned so well? Seminaries perhaps? However, seminaries come at a considerable cost and therefore are not easily accessible. Campus ministries, though, most often exhibit the three properties found in any competent community: They “focus on the gifts of its members, nurture associational life, and offer hospitality to the stranger.134 Perhaps only a national center for campus ministry would finally expose collegiate ministry as the abundant community and a project that matters. The “set of conditions,” in the words of Xxxxxxxx Xxxxxxx, is campus ministry’s obscurity and total dependence on a failing ecclesial structure. The “resources” could be the Lilly Endowment or some other financial structure that see the vitality of campus ministry as critical to the nature of the church itself. The “activities” would be the life-transforming work done with college studen...
struggle. The tide is coming in, crashing into the catacombs. The lighthouse trembles. Plaster and wood cracks. Dust falls from the ceiling. JP is trying to strangle Xxxxx. The phantom sailors awake and climb the steps to the lighthouse. Xxxxx is on the verge of passing out. JP means to kill him. The sailors enter the house. JP drops Xxxxx and the sailors press him back into the house. He escapes down the cellar steps. The sailors enter and follow him. He climbs into the dirt crawl space beneath the house and scrambles to the small windows there, opens one and squeezes through just as decayed hands claw at his feet. JP runs to the staircase and down to the beach. The lighthouse continues to fall apart. Silhouetted in the doorway of the lighthouse, Xxxxx looks on as JP makes his escape. JP arrives at the beach and recovers the row boat there. He drags it to the water edge. Xxxxx shrinks back into the lighthouse and closes the door. Behind him, in ghoulish form, Xxxxx xxxxx there to embrace him. False Victory The sailors descend on JP as he pushes the boat into the surf and he narrowly escapes them. Rowing into the open water, he looks up to see the lighthouse tremble and collapse under it's own weight into a pile of dust and debris. JP rows into the darkness. JP drifts on the open sea, baking to a crisp without shelter from the noonday sun. Later, storm clouds brew. Lighting flashes, thunder rolls. Suddenly, JP struggles in stormy seas. The boat crashes. The End Daylight. JP awakens on a deserted beach, surrounded on three sides by sheer rockface, the ocean at his back. In the distance he sees a mysterious young Woman. She doesn't answer his calls and disappears around the rocks. XX xxxxxxx up his satchel and follows her. CAMERA CRANES up to reveal the lighthouse perched atop the crags above. EXHIBIT “C” Description of Producer’s Use of Property Content: Objective to make PG-13 equivalent horror movie, no bad language, some violence, some sexuality, no explicit nudity, minor blood, fantasy make-up effects, overall scary tone. Script will follow provided treatment closely. Shooting dates: June 23 - July 6, will refrain from shooting 9am - 1:30pm on 6/26, 7/3, and all day 6/29 and 7/3 Shooting hours: typically 12-16 hours, some night shooting Cast/Crew on site: typical average 12-13 atypical maximum 20 Vehicles on site: As few as 5-6 if we shuttle people from the dirt parking lot outside the PG&E guard station. Drivers trained to safely traverse the road at night: 5-6 ...
struggle. In addressing struggle as a theme I shall focus on the themes of growth and demons leaving the self‐discipline of asceticism to the section on self. The theme of growth through conflict enjoyed great prominence in the early monastic world, with the purpose of the monastic life as providing a stable geographical and psychological local where the important battles could be fought (Xxxxxxxx, 1990 p96). Xxxxxxxx was the motif for both the red martyrs who died and the white martyrs who died to self, with the image of the athlete engaged in competitive struggle to gain self‐mastery in order to fight the enemies of Xxxxxx being inspirational (Louth, 2003 p47–8). Highly motivated Christians, they were ‘fighters, not escapees, pilgrims, not tourists’ (Xxxxxxxx, 2003 p9). Struggle was sought because it was considered to be a spur to growth, and necessary for salvation. It was often described in the language of temptation: Xxxx Xxxxxxxx encouraged disciples to seek adversity by saying: ‘Let us strive to enter by the narrow gate. Just as the trees, if they have not stood before the winter storms cannot bear fruit, so it is with us; this present age is a storm and it is only through many trials and temptations that we can obtain an inheritance in the Kingdom of Heaven’ (Xxxxxxxx 2). Xx Xxxxxxx said: ‘Whoever has not experienced temptation cannot enter into the Kingdom of Heaven.’ He even added, ‘Without temptation no one can be saved’ (Xxxxxxx 5). Where life became easy for the desert Christians more adversity was sought not for its own sake but in order to grow in faith and maturity which would bring an inner peace: ‘Abba Poemen also said that Xxxx Xxxxxxx, the priest of Scetis, spoke to the people one day saying, “Brothers, is it not in order to endure affliction that we have come to this place? But now there is no affliction for us here. So I am getting my sheepskin ready to go where there is some affliction and there I shall find peace”‘ (Poemen 44). The battle for the monks and nuns was with demons and struggle involved both the body – with the monk or nun following the self‐discipline of asceticism – and with the mind. Demons and angels, invisible seducers or helpers, were a pervasive presence in the world of the desert Christians. The demon was a fearsome enemy that could appear as a wild animal or even an angel. Understood psychoanalytically, they can be understood as products of repression, projection and persistent anxieties so that the appearance of demons e...
struggle. Struggle is a key theme in Cassian as an inescapable part of human life and essential for growth. Xxxxxxx’s downplaying of miracles and displays of power in his descriptions of desert elders points to his belief that there are no shortcuts via miracles to growth in love (Xxxxxxx, 1997 15.II.1–2). Xxxxxxx provides three accounts of the way in which adversity motivates growth related to vocation or God’s call. One relates to the beginning of the monastic journey where a person can be called by God through adversity; the second where adversity comes upon a person and the third where adversity is sought via asceticism in order that the struggle will produce growth. Adversity is the third of the three ways in which a person can be called to God and to growth. In Conference Three, On the Three Renunciations, Xxxxxxx identifies the three calls. The first is from God directly, such as the call of
struggle. When discussing risky behaviors and problems facing the community, fathers repeatedly expressed their desire for their children to have a better life than themselves. A recurring theme that the majority of participants spoke of was their wish for youth to “seguir adelante,” literally, to continue moving forward. This phrase was later brought up in group discussions to clarify what exactly it meant to the men of the Bañado. Interviewer: Some people say that they always tell their kids that they have to continue to push forward. We use that word a lot, “seguir adelante”. What does that phrase mean? Xxxxx: To be something in life, to obtain things so that they don’t have to go through what is happening to us…it’s the same story that our mothers told us before, you know? And that is what I don’t want it to be like that for them too. (Xxxxx: 316-320) All fathers wanted their children to “continue to move forward,” whether that meant obtaining a good education, continuing on with their studies, protecting themselves against unwanted pregnancy and sexually transmitted infections, avoiding the use of alcohol, tobacco, and drugs, not practicing violent behaviors, or pursuing a brighter future overall. Fathers all wanted their children to take advantage of the opportunities before them and follow their dreams. Interviewer: How would you describe the roles that fathers play in the Bañado, or the roles that you as fathers in the Bañado play in your home? Xxxxxxxx: Teaching, it has to be like that. Teaching them that they have to be something in life. That’s what we as fathers have to do, tell them not to be like us, and to aspire to be more than we are. (Xxxxxxxx: 51-55)
struggle. Instead, the state, as the owner of everything, “enlightens” and “advances” (ihya edici devlet) in addition to promoting justice.332 Thus, depending on the three notions of the state which have dominated the Turkish political culture, it could be said that having the state power or holding the means of the state is significant for different ideological lines. The peculiarity here is that although these understandings seem to convey the idea that the state is central and powerful, the underlying message that they give centers on the powerlessness or arbitrariness of the state at the same time. That is to say, the state is significant, but it must be owned by the true powerholders. Otherwise, it will be ruined under attacks by both external and internal enemies. Consequently, the state needs to be protected from falling into the wrong hands, which threaten its indivisibility and security. Here one point to note is that in the process of formation of Turkish nationalism and modernization, one of the most dominant political issues for the late Ottoman elite was ‘saving the state’ as a response to the crisis of legitimacy, and mainly because of the rising nationalist movements within the Empire. Therefore, ‘saving the state’ hence the nation, the leader, and the family has always been the central tenet of Turkish political culture. Consequently, the protagonists of nationalist action/adventure films, who could be taken as the idealized versions of loyal warriors, all have this cumbersome burden of saving and protecting the state, nation, family, and, of course, the leader from those “enemies of the state”333 who could be both inside and outside of the homeland.
