The Town and Gown Phenomenon – Part 1

These words evoke images of quaint communities and velvet robes of the academy in thoughtful coexistence. Yet the flesh and blood reality of any relationship between a diverse town (i.e., city officials, community leaders, and residents with demographic influences related to socioeconomics, politics, religion, ethnicity, age, etc.) and a gown (i.e., a college or university replete with distinct attributes derived from institutional heritage and mission as well as community makeup) provides a window into the complexity involved in defining the scope of the exchange.

Often unions of paradox, such partnerships are wrought with challenge and intricacy based on vying viewpoints. Most, if not all, towns contend with the competing value of an elevated reputation and recognition derived from being home to a university versus the perceived cost affiliated with goals related to increased enrollment and construction plans. On the university side, administrators bristle at the seeming lack of the town’s willingness to comprehend the intrinsic value of the university and its commitment to local issues by virtue of proximity and outreach efforts.

Although aware of the prestige and perks offered by the university or college, townspeople are frequently annoyed by students who may be boisterous, incensed about building sites that contribute nothing to the city’s tax base, and aggravated by traffic gluts created by large bodies of students and faculty. Conversely, people in higher education institutions may feel the townspeople exhibit antagonism, do not appreciate their efforts to educate the populace, frequently do not support the college’s events or athletic offerings, and do not offer students or faculty special services.1

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How then can any city and institution of higher education forge mutually beneficial ties that speak to shared vision rather than self-serving agendas? How can both remain authentic to mission and committed to engagement?

For nearly 800 years, local politicians and campus leaders have attempted to answer these questions. The earliest descriptions of the town and gown relationship date back to 1249 and are characterized by rivalry, violent clashes, and looting.2 An infamous altercation between University of Oxford students and residents of the city that now bears the same name occurred on February 10, 1354, beginning with earnest celebration and ending in the death of several young people and ransacking of the colleges.3 Today’s town and gown landscape looks far calmer, but the issues that bind as well as divide are multifaceted. Beyond the tension that arises over a bustling campus, rancor erupts over the “perceived walls dividing insulated centers of higher learning (the ivory towers of the academia, the bubble) from the ‘real world’ of everyday life.”4 College critics also point to schools’ tax-exempt status (a real sore spot), classifying the standing as a free ride that reaps financial benefits for the institution without legitimate community activism or the application of university expertise to matters beyond the campus’ confines.5 Personalities can also fuel friction between municipality and university.

In response, academic representatives quickly cite the institution’s positive economic impact on the town. Although exempt from property taxes, Pennsylvania’s Bucknell University boasts about the almost $2 million paid in state income, local wage, and some property taxes on property not used for educational purposes, and estimates that as the city of Lewisburg’s second-largest employer, direct expenditures exceed $80 million.6 The University of Southern California’s figures are even more robust: $3 billion annually.

Economic impact aside, alleged elitism together with visible expansion efforts strain even the best relationships. Consider when Boston University, Boston College, and Northeastern University, Boston, attained national prominence in the 1970s and ’80s and embarked on aggressive development endeavors, displacing area residents and businesses in the process. “It wasn’t a case of [schools] simply moving into a neighborhood and becoming part of it – it was taking people who lived there and moving them out,” said Thomas O’Conner, noted Boston historian and Boston College professor.7 Similar scenarios played out across the country and continue to this day in Atlanta, Georgia, and Boulder, Colorado, among others.8

But many college presidents are committed to changing this assessment, enacting approaches that champion good stewardship, or as William Hednut III, senior resident fellow at the Urban Land Institute in Washington, DC, calls “good cityship.”9 Fashioning strong and mutually supportive connections with the community is feasible, according to Steven Sample, Ph.D., president of the University of Southern California, when following a few simple principles:

The first is having the willingness on both sides to make a full-fledged, no-holds-barred commitment to partnership. The second is localizing and focusing community outreach. The third is having a well-thought-out strategy. The fourth is having mutual respect for each other. And fifth is having a dash of entrepreneurial spirit looking for new ways to solve old problems, and taking some risks in doing so.

“Our neighborhood effort is not a matter of noblesse oblige,” said Sample. “Rather, it is an approach that says: We live here together. We are neighbors. We have some resources that can help the neighborhood.

Notes from the Field: Ecuador, May 17

Hi! Well, it’s been awhile since our last update. We’ve been really busy this past week but it’s been very worth it. We have been working with the street kids since Monday and will be working with them through Sunday. They are an incredible group of kids and we have all grown to love them so much. I think that we are learning just as much from them as they are learning from us.

It has been so awesome to see how everyone’s talents are coming out and the joy that these kids can bring. In the mornings we do work in the building such as painting, building shelves, etc. and in the afternoon we have a time of VBS with the kids. Then we feed them dinner and spend some more time with them. Tomorrow we are taking a bus to another city and having a mini, one day retreat with them. That should be fun!

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We are all getting better, still a little sick but not as much as before. I think we will all be good for the jungle that is coming up next week. This has been a really long week so I think a lot of us are really tired.

We would appreciate your prayers for strength and rest and health. Thank you so much for your support and prayers. Your kids/friends love to hear when you’ve written and they all say, “Hi!” to you back at home.

Team Ecuador is Jacqueline Canon, Kerry Clark, Season Hammalian, Debbie Rhon, Amber Vandenraadt, and Amanda Vaus.

A Celebration of Scholarship

The night buzzed with excitement and joy. Friends and alumni talked and enjoyed refreshments as the sounds of Azusa Pacific University’s Jazz Band filled the decorated courtyard with song. It was that time again: Dinner Rally 2002 had arrived.

Azusa Pacific hosted its largest scholarship fundraiser, Dinner Rally, on October 25, 2002 in the Richard and Vivian Felix Event Center. This year’s event featured the theme “Simply APU.”

Throughout the course of the evening, guests saw simple people doing simple things that impact the world greatly. Part ask for scholarship dollars, part thank you to donors and friends, Dinner Rally highlighted the benefits and blessings alumni and friends had given to students through their generosity.

After the welcoming, Craig Wallace, director of alumni relations, presented the Distinguished Alumnus of the Year award to Ray Johnston ’75 and the Young Alumnae of the Year award to Wendy (Brown ’94) Fox, and Stacey (Blackburn ’94) Gesinger. Each of these alumni exemplified servanthood and leadership.

“Ray had a great experience at APU. He’s always bragging about what a good time he was blessed with. It’s good to be able to help others achieve the same experience,” said Carol Johnston, the wife of this year’s Distinguished Alumnus.

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After dinner, Campus Pastor Chris Brown, the master of ceremonies for the evening, interviewed students and intorduced videos that featured student-athlete Anthony Haggins ’02, Fulbright Scholar and APU faculty member Kimberly Battle-Walters, Ph.D, and student Diana Valenciano ’03. Their stories of scholarship and servanthood were highlighted.

During the meal and the program, guests watched four student-artists present their scholoarship: Nathan Huff ‘03, Erin Klaver ‘03, Jonathan Marrs ‘03, and Joe Milan ‘04 each painted one of the university’s four Cornerstones: Christ, Scholarship, Community, and Service. The paintings took shape as the evening unfolded. At the conclusion of the event, the pieces were available for a closer look and included in a silent auction.

“We’ve seen a lot tonight, and I think Jon Wallace has got a vision for the school that will allow it to thrive. Good leadership is key,” said Raymond Wells, an APU adjunct biology professor from 1967-69.

The school held its first Dinner Rally in 1950, raising $2,944. This year, the university set a goal to raise more than $250,000 to assist students in their academic career. As of today, $251,000 has been raised, $50,000 of it coming from APU faculty and staff, and $10,000 in donations from people unable to attend the evening.

For more information on how you can support the Azusa Pacific University Scholarship Fund, contact the Office of University Advancement at (626) 815-5333.

Family Matters in the Harry Potter Novels

Early in the first book, Hagrid, the gatekeeper to Hogwarts School of Witchcraft and Wizadry, where all wizards and witches must take the core requirement, Defense Against the Dark Arts, explains to Harry why magic must be kept from non-magic people: “Everyone’d be wantin’ magic solutions to their problems.” Hagrid’s explanation reveals a basic appeal of such fantasy fiction: escape from the persistent problems of our mundane world into a world of marvels, beginning with special means of travel, from broomsticks to floo powder to apparating, instant movement from one location to another. Harry’s invisibility cloak lends further appeal to this fantasy world. Most appealing is the wizard wand, useful for everything from starting fires to making others obey command. Such elements of personal “power” not surprisingly appeal to adult as well as child readers, offering entertainment as well as escapism. And fantasy offers a third benefit to readers: moral insights into the world by witnessing behavior in the fantasy world. The Potter novels are true fantasy, clearly illuminating “lessons” for readers, old and young alike. For example, consider the importance of family and love. In the first book, Harry Potter and the Sorcerer’s Stone, 11-year-old orphan Harry learns that he is a wizard requiring proper training at Hogwarts. He also learns that only powerful parental love protected him from the death curse of Lord Voldemort (literally “death wish”). His lightning-bolt scar bears witness to that protection. Fleeting images of his family in the magic mirror of Erised (which reflects the desires of the onlooker’s heart) and a family photo album from Hagrid reinforce Harry’s need to learn of his parents’ love. At the climax of the novel, Harry has determined “not to go over to the Dark Side,” instead resisting the evil Voldemort and his personal Professor Quirrell, in part because, as explained to Harry by Headmaster Dumbledore:

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Your mother died to save you . . . to have been loved so deeply, even though the person who loved us is gone, will give us some protection forever. Quirrell, full of hatred, greed, and ambition, sharing his soul with Voldemort, could not touch a person marked by something so good.

This foundation of sacrificial love enabled Harry to survive 10 years of neglect and abuse from his Dursley relatives after his parents were killed. Such love may have contributed to his rejecting the Sorting Hat offer to place him in Slytherin House in order to seek greatness, preferring instead Gryffindor House, noted for the courage and bravery Harry must show in crisis after crisis throughout the novels. Nor is it only his parents’ love that offers Harry a basic immunity to evil’s power. Mrs. Weasley, caring mother of six children, also provides nurturing love and affection to Harry. In the second novel, Harry stays with the Weasleys after being rescued from the oppressive Dursleys by the Weasley twins and their brother, Harry’s best friend, Ron. Mrs. Weasley greets him warmly, “I’m very pleased to see you, Harry dear . . . Come in and have some breakfast.” No wonder Harry exclaims to Ron, “This is the best house I’ve ever been in,” because “everybody there seemed to like him.” At novel’s end, after rescuing the Weasley daughter, Ginny, from Voldemort, Harry is “swept into Mrs. Weasley’s tight embrace.” Late in book four, Mrs.Weasley bends down and puts her arms around Harry as he lies in bed, unable to sleep because he had not been able to save a fellow student from Voldemort’s power. At 14, Harry “had no memory of ever being hugged like this, as though by a mother.” The Weasleys, poor as wizard families go, are rich in love and caring, in contrast to the status-conscious Dursleys who are ashamed of Harry and his magical birthright. The Weasley parents’ love and nurture of their own children also contrasts with the proud Malfoys, who jeer at them and seek to protect their superior pure-blood lineage at all costs, even if that means serving Voldemort. The snobbery in the Malfoy family passes down to their son, Draco, the same “bad faith” their name means. They abuse servants, seek to remove Dumbledore as headmaster because he believes in second chances and allows mixed-blood students, and spoil their son as much as the Dursleys spoil Harry’s cousin Dudley – by overindulgence and ignoring his bullying tactics. No wonder Draco Malfoy uses bully friends Crabbe and Goyle to intimidate other students at Hogwarts, and becomes Harry’s enemy out of jealousy and family pride. The negative consequence of failed family values is conspicuous in Barty Crouch, who turned to Voldemort after his father’s ambition to advance in the Ministry of Magic caused him to neglect his son. When Barty is on trial for serving Voldemort, his father shows no mercy on him, responding to his pleas with the politically motivated phrase: “You are no son of mine! I have no son.” No wonder young Crouch wants to kill Harry so Voldemort, with whom he now presumes to be “closer than a son,” will reward and praise him. His loyalty to the evil father-substitute came about because they both had “very disappointing fathers,” suffered “the indignity of being named after those fathers,” then had “the very great pleasure . . . of killing [those] fathers to ensure the continued rise of the Dark Order!” These terrible words of revenge against fathers are confirmed when Voldemort counsels Harry to also join him. His justification for patricide offers clear evidence that Rowling’s novels actually affirm family values. Voldemort, like Crouch, was rejected by his father. He changed his name from Tom Riddle to Lord Voldemort in order to get rid of his “filthy Muggle [non-magic] father’s name,” “who abandoned me even before I was born, just because he found out his wife was a witch.” Raised in a Muggle orphanage after his mother died in childbirth, Tom Riddle vowed to take revenge on the father who went back to live with his parents because “he didn’t like magic, my father.” At Hogwarts, he dedicated himself to becoming “the greatest wizard in the world,” in part so he could go back and kill his father and grandparents, who had been “rich, snobbish, and rude,” Tom’s father even worse than his grandparents. Thus the fourth book of the seven-book series, at the heart of the story, discloses that all the cruelty of Voldemort, all the desire for power and the merciless demand for loyalty from his followers, can be traced back to a sense of rejection by the father he never knew. Instead of love, compassion, and a sense of right and wrong, Voldemort chose power. “There is only power,” he tells Harry in their first encounter. Yet his very quest for power is motivated by a need to requite his sense of having been wronged! No matter how much Voldemort denies it, there is right and wrong. And of course there is love, which he chooses to deny, given the great void in his life of either a mother’s or a father’s love. Both Crouch and Riddle/Voldemort reject family values in order to justify their lust for power, evidence of what is wrong at the center of evil, as Dumbledore explained to Harry: “If there is one thing Voldemort cannot understand, it is love.” Just such lessons demonstrated in the story line of the Harry Potter novels justify their being read and discussed. One more instance: the Weasley’s only daughter, Ginny, becomes Voldemort’s victim in the Chamber of Secrets because, out of loneliness during her first year at Hogwarts, she writes in a diary magically controlled by Voldemort to gain her trust. This offers a chilling parallel to the Internet connections young girls are making in our own world, to their equally great peril. And that this girl could experience such a sense of loneliness in a family as affirming as the Weasleys reminds us that parents are not perfect either.

C.S. Lewis and the Potter Debate

Thinking about that question consumed an entire summer and resulted in two articles and three conference papers. Those interested may want to read the complete articles, one in Christianity and Literature and the other forthcoming in Christian Scholar’s Review. Space permits me to share only the highlights here. I began my research by reading everything I could find that had been written or said about Harry Potter, including many articles students brought to class. Some of these were insightful; most were not. For example, who could take seriously the “Harry Potter Books Spark Rise in Satanism Among Children” article that appeared in a satirical newspaper called The Onion? Many of my students did. I even received an email copy of this article from my own father, a committed Southern Baptist who got it from a concerned lady in his Sunday school. Among other things, this article claims that applications to the first church of Satan in Salem, Massachusetts have gone up from 100,000 to 14 million because children are reading Harry Potter! The London Times, allegedly cited in The Onion story, had to apologize for confusion to readers who did not grasp the material for what it was – a joke. Reactions to The Onion hoax suggest, albeit in exaggerated form, the real concerns of parents, teachers, and even professors of children’s literature about the most problematic feature of the series, which is its positive portrayal of witchcraft and wizardry. Although author Rowling has stated that she does not believe in magic the way it is portrayed in her novels and has claimed to be a Christian, the use of witchcraft and wizardry in Harry Potter is still problematic. Prohibitions against witchcraft in the Old Testament, especially Deuteronomy 18, along with New Testament warnings about not causing our brothers and sisters, and especially our children, to stumble (Matthew 18:3-7, Luke 17:1-2, Mark 9:42) cannot be taken lightly by a Christian

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professor of children’s literature. Yet I cannot agree that reading about witches and wizards in a work of literature is the same thing as dabbling in and/or encouraging others to dabble in the occult. A more sensible and perhaps more biblical approach is that of Connie Neal’s What’s a Christian to Do with Harry Potter? “If we want to have a positive influence and enter into meaningful discussions with kids who love Harry Potter, we’ll do well not to show signs of ignorance about what’s really in the books while seriously questioning or condemning them.” Moreover, since sincere, Bible-believing Christians seemingly led by the same Holy Spirit arrive at opposing conclusions, as Neal puts it, we need not expect consensus. Even Christians reading Christianly may disagree about Harry Potter. Since the representative fantasy text on my syllabus had originally been The Lion, the Witch, and the Wardrobe, and since Lewis gave serious attention to children’s literature, and fantasy in particular, it seemed appropriate to ask how Lewis might approach the Harry Potter debate. I studied Lewis. All literary criticism worth reading, says Lewis in “Psycho-Analysis and Literary Criticism,” begins with the critical question, “Why, and how, should we read this?” In A Preface to Paradise Lost, he states, “The first qualification for judging any piece of workmanship from a corkscrew to a cathedral is to know what it is – what it was intended to do and how it is meant to be used.” I have no doubt Lewis would have read Harry Potter as a narrative fantasy or fairy tale because that is what it is. To do otherwise would be to risk, as he says in another place, “miss[ing] what is there and think[ing] we see what is not.” Lewis would have accepted Harry Potter as a work of fantasy. He would have read it “lightly” for entertainment and pleasure. As an apologist for the faith, however, he would certainly have engaged the issues raised in the current debate. For Christians, the most disturbing issue is Rowling’s positive portrayal of magic and witchcraft. Interestingly, Lewis’ Narnia stories were and still are criticized for the same reason. Based on Lewis’ comments here, I imagine that unlike some conservative Christians, Lewis would give Rowling the benefit of the doubt and assume that however much research into the history of magic and witchcraft she may or may not have done in writing Harry Potter, she is not attempting to seduce children into the real world of the occult. What is meant lightly, we must take lightly or run the risk of missing what is there and thinking we see what is not. Lewis was drawn to fantasy for other reasons as well. All fantasy truly written, even when it is not Christian in intent, can “baptize the imagination,” says Lewis in Miracles, and impart a “real though unfocused gleam of divine truth.” We glimpse Kingdom principles and values – bravery, loyalty, honesty, faith, hope, love – in the truest fairy tales. In some tales, we even glimpse the King or at least His goodness and moral wisdom. Fairy tales and fantasy literature do not simply meet children’s psychological needs, then, as Bruno Bettelheim and other child psychologists suppose. Though they may do that, they also evoke, and to some degree satisfy, spiritual longings. As such, they have a role to play in bringing us to Christ. What about Harry Potter? Is it a true fantasy of the kind Lewis is talking about? I believe it is. Bravery, loyalty, and honesty are important values at Hogwarts, as Harry learns in the Sorting Hat ritual. Honest Gryffindors or conniving Slitherins – who will his role models be? Harry chooses Gryffindor and must continue to choose Gryffindor throughout the series. Interestingly, the Christian virtues of selflessness and love are not mentioned by the Sorting Hat as characteristic of any of the Hogwarts schools. But there are plenty of examples in the four novels published thus far to suggest that selflessness and love, as well as forgiveness, mercy, and grace, are virtues in Rowling’s fantasy world. In interviews, Rowling has said she read and loved the Narnia tales as a child. There she would surely have encountered “deeper magic,” which is Lewis’ metaphor for divine selflessness, mercy, grace, forgiveness, and love. According to Lewis, only when we realize we have broken the law of “deep magic” and deserve to pay the penalty, only then can the deeper magic of Christian atonement bring us to the point of conversion. Rowling does not go this far. “Deep magic” is implied, however, in the lessons Harry learns from Professor Dumbledore and the choices he has to make to become a wise wizard. Rowling actually uses the term “deep magic” in The Prisoner of Azkaban to describe the power that overcomes evil. Thus far in the series, this is not the “deeper magic” of Aslan in Narnia, or not exactly. Rowling’s “deep magic” lacks the incarnational element of Lewis’ Christology, the idea of a Master Magician intentionally laying aside His magical powers in order to defeat Evil once and for all, opening the way for Good to rule and reign. Perhaps we will see this before the series ends. Things may become so desperate that Dumbledore will have to give his life for Harry, or perhaps Harry will die for Dumbledore. In the end, I agree with Lewis; there are only two questions to ask about a work of literature: “Is it interesting and enjoyable?” and “Will this enjoyment help or hinder us towards all the other things we would like to enjoy or do or be?” Harry Potter is interesting and enjoyable. If Christian parents and teachers take it for what it is, a work of literary fantasy, it should not hinder and could even help children embrace and receive the true magic of the Gospel. With spiritual preparation, Harry Potter could at least call children’s attention to the battle between good and evil going on all around them, not in fantasy or fairy tales, but in the real world. If nothing else, Harry’s journey towards maturity as a wizard suggests that in the battle between good and evil, our choices are costly, to ourselves and others, and regardless of size, age, appearance, or ability, our choices matter. Finally, the magic in Harry Potter enlarges our being, as Lewis would say, to include the possibility of other worlds and the implicit promise that every one of us, the strong, the weak, the beautiful, the funny looking, the athlete, the geek, the nerd, can experience the “deepest magic” of all, which is to know we are accepted and special and deeply loved. In this, Rowling sets the stage for the Christian Gospel and provides her reader a “real though unfocused gleam of divine truth.”

Emily Griesinger, Ph.D., is an associate professor in the Department of English. Portions of this article are taken from “Why Read Harry Potter? J. K. Rowling and the Christian Debate,” forthcoming in Christian Scholar’s Review. A more fully developed literary analysis of the “deeper magic” argument appears in “Harry Potter and the Deeper Magic: Narrating Hope in Children’s Literature,” Christianity and Literature, 51iii (Spring 2002): 455-80. egriesinger@apu.edu

Serving the Community

Over the years, APU has always encouraged students to get involved in local churches. In some cases, this involvement stretches beyond graduation, and develops into a lifelong ministry. This past weekend, a local neighborhood was touched through a handful of APU students and alumni who worked hand-in-hand with Neighborhood Christian Fellowship (NCF). The result: G.R.I.N.D. Skatehole (God’s Revelation in New Dimensions) celebrated its launch Saturday, November 16, 2002 from 11 a.m.-4 p.m.

“Our goal is to open up new doors to youth who would never set foot on church ground, and tell them about Jesus Christ on their level,” said G.R.I.N.D Director Tim Lee ’04. “It’s all about relationships here.”

“The church has put up barriers, emotionally and spiritually, between itself and the community,” said Gordon Coulter, NCF Pastor and APU professor in the Graduate School of Theology. “It’s time for us to move out into the neighborhood with a magnet and speak their language.”

Approximately 300 attendees celebrated the new outreach. The day included free stuff from Chrisitan Pro Skater Jamie Thomas and Zero; an Exodus Skate Demo; a skate competition; and live music which included Last Monday, Cal Logic, At Your Service, and 3 Point Circle.

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Jedidiah Clothing & Apperal, Immortal Skateboards, and Exodus Board Shop also came out to support the event. “Tim told me about G.R.I.N.D. and I knew we had to be involved,” said Rod Foster ’97, Exodus Board Shop owner. “The after-school program, the skating, that’s what we’re all about.”

The skatehole includes three four-foot quarter pipes, two flat banks, a three-sided pyramid with angled ledges, a fun box, a kicker ramp with a flat wedge, a grind bench, and several rails.

“It’s cool to know that the kids are here to have fun and skate, but they don’t even know what they’re in for,” said Julie Hall ’04, NCF junior high intern. “The outcome is going to be awesome.”

“At the end of the day there was a man all the way from San Fernando who stopped to thank me for providing a safe place for his son to come and play,” said Marlia Cochran ’98, NCF youth pastor. “He grinned and said, ‘I can tell God is here.’”

The skatehole will be open Wednesdays from 3-7 p.m. and Fridays from 3-7 p.m. Wednesdays are free and Friday sessions cost $2. All participants who are minors must have their parent or guardian sign a waiver before entering. For more information about G.R.I.N.D. Skatehole, contact Tim Lee, at (626) 915-6691 or email him at Grindskatepark@hotmail.com.

Short Acts, Big Laughs

The 2002 performance of An Evening of One Acts, performed from November 21-23, created three nights that were all laughter. The five short comedies ranged from 10 minutes to a half-an-hour, and included an act by the Drama Ministry team and a French absurdist piece.


APU Drama presents One Acts each year. According to Director Brian Mercer, it’s a good way for more people to get significant roles. This year, students in the Advanced Acting class put the production together, and all but 2 of the 21 cast members have been involved in other drama productions this semester.


An Evening of One Acts is unique in that it gives students the opportunity to direct. Four of the plays were directed by students. “Sure Thing” was the first main stage play Stephanie Clark ‘03 has directed. “I enjoy directing as much as I do acting,” Clark said. “It’s a different kind of art, but in a way, you get to act through the people you direct.”

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Some from APU Drama even got involved in writing one acts. “Dog Eat Dog Disaster” was written by Janell Zimmerman ’04, and Brian Mercer wrote “Remember What?”


According to Mercer, one of the difficulties involved in producing these brief plays is that performing multiple one acts in a single evening requires “completely different set needs” for each. The challenge facing the writer of a one act is to develop characters, create a climax, and bring the scene to a resolution in 20 minutes. And for the actors, it can be difficult to connect to the characters, as they tend to be on the quirky side. For the audience, however, An Evening of One Acts was a simply “a lot of fun.”


For a schedule of upcoming productions, please visit APU drama’s website.

From Russia, With Love

The Holy Spirit uses our weaknesses to bring glory to God. This truth was never more evident as a team of APU alumni ventured this summer into what was once enemy territory. The team arrived in Russia, unable to speak the native language and unsure of the adventure that awaited. Led by Rick Givens ’83, associate director of the Office of Alumni Relations, and Valery Zhakevich ’96, Media Center coordinator, the team included Jennie Larsen ’00, Rebecca Brannon ’98, Katie Colonna ’00, Jodi Visser ’03, Bruce Baloian, Ph.D., professor of religion, and myself.

Equipped with hearts ready to serve and minds open to the journey ahead, we were dependent on God for so much. Only through His provision would we make an impact on the lives of our Russian brothers and sisters. While on the plane heading for Moscow, there was an unspoken realization that we were completely in the hands of our Maker.

In the weeks that followed, we were treated with a grace and kindness that can only come from God. Church members took us into their homes and served us with their very best. Vladimir and his family hosted us for lunch the day we arrived in Bryansk. Their eight daughters, Alena, Lena, Olya, Ina, Yana, Dina, Marina, and Natasha, greeted us at the door and led us upstairs to a makeshift dinner table. On the table was a grand feast. As we stood to pray for our meal, we realized the table was set only for us, their honored guests. The daughters, ranging in age from 6 to 18, would hurry about, serving plate after plate of fabulous food. We depended on them for food, shelter, and safety, and they became God’s servants to us. We witnessed His infinite love and longing to provide for His children in the way we were treated.

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“We witnessed His infinite love and longing to provide for His children in the way we were treated.”

We spent our days encouraging the churches in the cities of Smolensk, Disnagorsk, Orel, Igorifskaya, and Bryansk. This encouragement took the form of children’s ministry, preaching, singing, and talking. More importantly though, was the ministry of our presence. As St. Francis of Assisi is noted, “Preach without ceasing. If you must, use words.”

Sometimes as we traveled from city to city, we would stop in small villages along the way. On our journey back from Igorifskaya, we stopped to visit a family in the village home. This family came to know Christ at the church in Igorifskaya and now are the only Christians in their entire village. They wanted to share with us their vision for reaching their neighbors. With witchcraft as the prevailing “religion” in their village, the people see them as traitors because of their belief in God. They asked us to pray for the persecution they face everyday.

As we sat around the dining room table, listening to their stories and prayer requests, God was real and present at that moment. We were in the midst of a spiritual battle. How honored we felt to be asked to share in their struggle and pray to God on their behalf. We gave testimony to God through every smile, gesture, and hug offered to strangers who began to feel like family. Our lives became sermons to God’s unique work in us, a team of individuals whose common bond was Christ and the Azusa Pacific University community.

Lisa Hoffman is the events coordinator in the Office of Alumni Relations.

First Professor to Embark on Trek

“Oh God don’t let anyone ask me to go on the winter trek. I am not physically prepared. I am 56 years old. I haven’t put my body under that kind of stress in many years.” This was my prayer and my excuses when I arrived at Bass Lake to teach the Art History course of the Great Works Program in January of 2003. The students arrived ready for a rigorous academic and physical schedule. They are so young and filled with so much energy was my thought. Was I like them when I was in college? Oh well, if I am real lucky I can bluff my way through any invitation to attend the trek. Twenty-five miles carrying 35 pounds in the snow, in a tent at night. I don’t think so.

I made it through the first few days of excitement and settling in. The trek wasn’t even mentioned, but we were still two weeks away and the students really weren’t thinking that way yet. Then it happened, the dreaded question, the heart stopping moment that I feared would eventually occur. “Hey Tom, have you thought of the trek yet,” Don Lawrence inquisitively asked. “Well Don, ah, ya know I would like to but, I am not physically prepared, I am 56 years old, I haven’t put my body under that kind of stress in many years.” You see, I had planned my response just in case “the moment” would happen. “Oh Tom, it’s really not that far or that hard,” Don said with this funny little smile on his face. I have since learned about Don Lawrence and his ways. “Well, let me pray about it” was my response. I have been a pastor for 20 years and I’ve learned that throwing in spiritual responses are good for a few days of reprieve and usually people will forget about things after a little time has passed, especially if I just turn around and walk the other way when they come up to me.

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Well, to make a long story short, I got blindsided one evening when a few students pleaded with me to go. A student even promised to carry my gear if I couldn’t make it all the way. Now, a 220 pound football player that offered to do that would be one thing, but it was a 105 pound freshman girl that made the offer. Now my pride is in this thing and with trepidation I blurted out, “You bet I am going, this has been on my heart for weeks. I can’t wait to get out on that snowy path.” There, I said it, now I was committed and I couldn’t possibly fail to attend; the humiliation would be too great to face for another 13 weeks.

The big day arrived, my pack was filled, my boots were on and off to my right, was Don Lawrence with this funny little grin on his face. We climbed into the vans and we were off to the drop zone for four days in the High Sierra wilderness. Over those four days I learned a lot about myself, my team and God’s beautiful creation. I learned that I could accomplish most anything if I just didn’t give up. I learned that with a team of friends and encouragers I wasn’t alone, they were my greatest cheerleaders. I learned that God made a beautiful world for me to enjoy. His wilderness was a special gift to me for those few days. We saw the rays of sun hit Fresno Dome in the early morning. We walked on untouched snow and crossed crystal clear streams of water needing each other to do it successfully. We saw mountain lion tracks almost the size of our hand and we enjoyed each others’ fellowship around the campfire. I also learned about my tent partner’s funny little grin. It was Don’s way of saying, Tom, I have absolute confidence in you, your team and your God to get you through this physically hard time.

Well, four days later and 25 miles under my feet I walked back to the cheers of 44 students that had also made the trek. I did it, I didn’t wimp out and nobody had to carry my pack. I was physically spent, every bone and muscle hurt, my feet were cold, I smelled really bad along with everybody else, but I did it. My fears were unfounded and I wish I could explain how good I felt inside. It was an experience I desire to repeat over and over again if I have the opportunity. You see, I learned that we must be pushed to our limit to understand the all sufficiency of God. To remain in the comfort zones keeps us bound to the ordinary and I don’t believe God has called us to be ordinary. I believe we are called to be unordinary and unusual people that have chosen to follow the most unordinary and unusual man that ever lived on earth.

Jubilant Sykes Visits APU

The setting was intimate and allowed Sykes to connect with the audience, by taking time between pieces to explain a little about the context and meaning of their lyrics. The music ranged from Brazilian and Portuguese compositions, to Schubert and Gershwin, to traditional spiritual ballads. Sykes brought each piece to life with a superbly artful voice and a focused intentionality of expression.

Sykes grew up in Los Angeles where his vocal experience and love for music began. Being classically trained both in California and abroad, his career has led him to perform with groups such as the Metropolitan Opera, Boston Symphony Orchestra, and Los Angeles Philharmonic, as well as in many music festivals and concert halls in Europe.

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Sykes attributes his talent to God, and said that his “commitment to Christ is foremost.” To Sykes, faith and art are inseparable parts of his life. “Not all songs are ‘sacred,’ but yet hopefully everything I do has a God-consciousness to it. While I’m singing and while I’m picking material, I’m hoping there’s some truth in it someplace.”

On Wednesday, January 29, the School of Music held a discussion forum with Sykes which gave voice students a chance to learn more about life as a vocal performer. Sykes said that his key advice is “to strive to be excellent, and that the great temptation is to strive to be successful. And those two don’t always go together. God has called us to be excellent. I think that’s our highest calling.”