SspringE M14.5I
semi-coherent Editor’s Notes Here we are. The end of the road. Well, not really. This is the “last” issue of the year, but we will have two more printed over the summer, so no need to get sentimental over this one. Still, this is the last issue for some of you while you are a student at Fuller. With that said, we thought it would be a good idea to do an issue that focuses on what comes next. The life-after-death question isn’t bothering most of us is, rather: is there life after Fuller? What are our next steps as seminary graduates? Where do we go from here? We have two articles in this issue that address those very questions. President Mark Labberton—who also once had to graduate seminary—gives some brilliant wisdom as to self-care and intentionality as we leave Fuller. Albert Kim, a local pastor and Fuller alum, relates his own story of leaving the seminary and finding a job doing what he was trained to do. We also have the final installation of “At the Intersection of Science and Faith.” Dr. Joel B. Green, our resident Lukan scholar and soon to be Dean of the School of Theology, gives us a look at the historical disconnect between science and Scripture. As an alternative, he challenges us to think of the two together for a more robust understanding of God and his creation. We also are pleased to announce the formation of the Fuller Faith and Science student group, a group launched by Dr. Deb Shepherd, Drew Hanson, Michael Wiltshire, and myself with the help of Joel, focused on continuing the types of discussion found in the issues of this quarter’s SEMIs. As always, we hope you enjoy the amazing artwork of our production editor Rachel Paprocki and the efforts of our contributors. May this issue find you well and leave you better.
Reed Metcalf Editor
the SEMI
letters to the editor
Managing Editor Carmen Valdes Editor Reed Medcalf Production Editor Rachel Paprocki
The SEMI welcomes brief responses to its articles and comentaries on issues relevant to the Fuller community. All submissions must include the author’s name and contact information and are subject to editing.
legal jargon The SEMI is published every other week as a service of the Fuller community by the Office of Student Affairs at Fuller Theological Seminar. Articles and comentaries do not necessarily reflect the views of the Fuller administration or the SEMI.
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write for us
You read that correctly. Email us at semi@fuller.edu to add your voice to the SEMI.
in this issue
La fI t Fe Er
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A Fuller alum who had the happy accident of finding a career related to his degree of study shares his story with the editor. Albert Kim’s life after seminary suggests that if it can happen once to him, it can happen again for the rest of us post-seminarians.
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A recent addition to Fuller’s premiere group of higher-ups (and this guy is pretty high up) dishes out some advice to soon-to-be graduates. Dr. Mark Labberton’s words are seasoned with years of experience and a distinct familiarity with all that comes along with a degree from Fuller.
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The final installment of the SEMI’s faith + science series deals with the sometimes-problematic clash between ancient and modern texts in terms of epistemology and morality. Dr. Joel B. Green suggests that the clash might not be as terrible as it sounds.
well we will run, we will / well we will crawl Send Me on My Way, Rusted Root
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Thanks to our freshly-minted degrees, we know all about*
life after death. But is there
life after seminary? For those of us still trying to sort out student debt, find a job, and figure out all the other steps that follow finishing seminary, the future can vary between looking amazingly hopeful and terrifyingly impossible, sometimes in a matter of mere minutes. Is it possible for Average Joe or Jane to make it after seminary? Will we actually get to use our degrees in our chosen fields? I asked an alumus that very question. Albert Kim, a friend of mine, is a pastor at a local church and a Fuller alum, doing what he and many of us came to Fuller to be able to do: minister to people. Here he shares his experience of Fuller, the job afterward, and continual process of learning. -Reed Metcalf, Editor
*more or less. 4
Albert Kim: I attended Fuller from 2001 to 2009. I started with the MDiv degree and changed midcourse to Master of Arts in Theology, which is what I graduated with. RM: What are you doing now? AK: I am Executive Pastor at Christian Assembly Eagle Rock, which is a church 10 minutes west of Fuller. RM: Were you working in a church when you started at Fuller? How did that change throughout seminary? AK: I started in 2001 working on staff as a college pastor in a local church. They paid me with a stipend and by footing part of the bill for my Fuller tuition, something I am eternally grateful for. They encouraged me to go to Fuller—the head pastor had gone there as well as some of the other leadership. It was the seminary of choice, but it was by no means mandatory I choose Fuller over any other. They encouraged seminary, though, and I was very excited about that when I had jumped into ministry. I stayed on staff for another four years or so, but I left that church in about 2005. I didn’t get on staff again at another church, but I did stay involved as a volunteer for small groups and other ministries at other churches. I met my wife during my time at Fuller—she was doing her PsyD—and we had two kids while we were in school, so I downshifted from full time to part time at Fuller. There were some quarters where I took no classes. I took extension classes in Irvine when I was working a full time job down there. My pastoral job when I started at Fuller was part time, and I picked up another part time job to help pay for school. The latter became a full time job at a marketing company in Irvine, so I took what classes I could down there. My wife and I both finished in 2009, and we decided at that time to look for a full-time ministry role for me and follow that dream. Luckily enough—I’m not sure how—I got hired by Christian Assembly as a Community Life Pastor in Fall of 09, and here I still am.
Years after that class at Fuller, I am still using those tools today, and I even teach them to other staff members.
Reed Metcalf: What degree program were you in? When did you graduate?
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RM: How do you use your degree now in your everyday work? AK: I wish I could say that I bust out the Greek Lexicon and use it every day when I lead Bible study. But the classes that I use all the time are the praxis classes. For example, I took a class with David Augsberger that focused on family dynamics. That was one of the best classes I took at Fuller, and the proof is in the pudding—I still remember and utilize some of the material he taught us. Everything was biblically based, but the various diagrams and methods used to explain codependency and abusive cycles and all that stuff was so good and was so new to me. I hadn’t encountered it before, and it didn’t come up in the Asian American context where I was ministering, though I think that is changing now. We didn’t talk about this sort of thing in church: we didn’t discuss family tree dynamics or family systems or anything along those lines. But now years after that class, I am still using those tools today, and even share them with other staff members, and church members. Classes 6
along those lines—spiritual formation, leadership— those still get used daily when ministering in the local church. At the 10,000 foot level—like my theology classes with Colin Brown or Veli-Matti Kärkkäinen—it is difficult to say how you “use” those on a daily basis as a pastor. Those classes were great and I am grateful that I took them and retained some of that knowledge, but their benefit manifests itself in different ways. RM: Would you say those elements operate at the “meta” level? AK: Yes, very much so. They act as our guiding beliefs, but the average person we interact with is not operating up there. The systematic theology stuff becomes very evident when teaching certain passages, but not in the same way that the praxis stuff is used almost daily. RM: What was the most useful advice you got, from Fuller or elsewhere, about professional ministry?
AK: Going into Fuller, I was told by one of the leaders at my church to know what you believe as you head to seminary, but keep an open mind about the nonessentials that you can learn from others. Also be willing to dialogue about your core beliefs—whether defend or discuss—with your colleagues and teachers. That helped me stay away from both extremes— either clutching everything I ever heard at my church as the end all be all or just trying to absorb absolutely everything I encounter. I think that helped me land in a healthy place, and that is something that I think is important to have even as you move out into ministry: a willingness to dialogue. On the other side of the same coin, I was taught to be an active learner, both in the classroom and in the ministry field. I was always connected to a church while at Fuller, and that has helped me to view learning holistically; there is plenty to learn in both the seminary and in the church, but you can’t expect either learning to just fall into you. You need to be active in the learning
process in both places. You are responsible for your own learning curve. A lot of this came from my dad, who taught me in all areas to seek out knowledge from others. Go to lectures, find books, talk to scholars. This is a leader-driven model of church—the leader must be someone who tries to figure stuff out on their own and seek out sources of wisdom. And I would say that even those who are still at Fuller should do what they can (as impossible as it seems) to squeeze in some more learning that doesn’t necessarily happen in the assigned classes. RM: What would you change if you could go back and redo your transition out of seminary and into the local church? AK: When I left my old church and wasn’t working in ministry, I wish I had taken that extra time to have more dialogue with my professors, especially those who had spent time doing the sort of ministries I hoped to do. I had access to their experience, but I didn’t real capitalize on that. I wish I had gone to more events that focused
on ground-level ministry that connected us to local churches that heard from regular pastors or Fuller alumni. All of that could have helped so much. So could dialogue with students struggling with the same thing. I think it is easy to fall into the trap of thinking that we are alone in the job search. We think we are handling it well; we fast, we pray, we are deliberate with our resumes and applications, but there is almost this invisible wall that is keeping us from talking with others about this experience in an open and vulnerable way. We could be talking with teachers, pastors or fellow students who have experienced or are experiencing the same thing, but we don’t, and that is dangerous. You have to talk to others about these struggles. I wish I had done that even more.
and seek sources of wisdom
The leader must be someone who tries to figure stuff out on their own
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...now what? advice from a guy who was once in your shoes BY DR. MARK LABBERTON 8
Commencement is just around the corner. Soon, graduates will be leaving
Fuller to start or continue ministries in every geographical and vocational corner of the world. Some will know exactly what the next chapter holds; some will still be in a process of discerning. All, however, will be leaving with some variation of the perennial question: Now what? Even those who will be continuing in the exact same ministry they were involved in when they first began at Fuller will experience a season of transition. The unique setting of the seminary will fall away, regardless of how connected we remain to classmates and professors through social media. The change for those beginning new vocations will find the change even more drastic. How can we handle all of this? How do we continue to be healthy and responsible ministers of the Gospel in all of God’s manifold ministries? Where do we go from here? My first thoughts turn to community. Humans are, at the bottom of it, relational creatures. God did not think it good for us to be alone, and even in our present day, who we are is a function of who we are with. This is a strong part of the Fuller experience, and it will continue outside of our campuses. Our next season will still see us as people dependent on and formed by the communities we interact with. As our graduates leave Fuller, I would implore them to be intentional instigators of community, not simply byproducts of where they find themselves. Community itself can often be a happenstance creation, but healthy community is most often deliberate; in the same way that a personal relationship must be intentionally cultivated to remain healthy, so community needs focused effort to thrive. I hope that the people who leave this institution are those who are truly “little Christs:� people who reflect the highly relational character of the Triune God revealed in Jesus of Nazareth. To be focused on community is to be focused on loving others as God has loved us.
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This calling to love and community can ultimately only be supported and sustained by our commitment and connection to God. This means that we will also need new spiritual practices—such as praying the psalms, fasting, praying the hours—for this new season. If there are practices already in place that are providing deep wells of nourishment, wonderful; continue in those practices. But I would also challenge us to pick up new practices that might teach us to listen to God in new ways. Again, this is about intentionality; we cannot hope that we will regularly stumble upon moments for communion with God. We must practice listening for God’s voice and guidance and make space for the Spirit of God to meet with us, comfort us, collaborate with us, and guide us to places where we will thrive and cause others to thrive. We believe that the Holy Spirit is a counselor and comforter to the people of God; how can we expect to be counseled or comforted when we allow ourselves to be overstimulated or overworked until deaf to the Spirit’s words? By taking up a new practice, we reorient ourselves to active listening for God’s direction and remembering our daily reliance on God’s mercies. This focus on God’s support should also help us overcome one of the greatest obstacles that awaits us in seasons of change: fear. Fear is not a productive emotion. It has its place, yes—a healthy fear can make us carefully weigh our options, can act as a preserving force that keeps us from
God is not in the business of forcing people into ministries they cannot stand, but instead transforming our old selves into resurrection people whose various talents are utilized to bring glory to God and new life to a dying world foolish choices—but it can also turn into a slave master over us. Do not let it define your future. Instead, hold fast to the words of Christ in the Sermon on the Mount: “Do not worry about your life…. Consider the lilies of the field, how they grow; they neither toil nor spin…. If God so clothes the grass of the field, which is alive today and tomorrow is thrown into the oven, will he not much more clothe you?” (Matt 6:25-30, NRSV). Letting go of our fear means clinging to the hope and trust that our good Father in heaven knows and is concerned about our needs. God will see that all those needs are met, and our resting in God’s promises will relieve us of the destructive forces of fear, anxiety, and worry. This resting in God is, in many ways, a way of observing the Sabbath. The Sabbath reminds us that God can stop working for a day and the world will continue to spin on its axis; we can certainly stop and not worry about our lives coming crashing down. And on this trajectory, I would like to challenge us to take a new Sabbath practice in times of transition: make space for play. Make space for creativity. The Sabbath was given to us specifically for times of anxiety; God knew we would feel the need to forever labor for our own preservation. The Sabbath instead invites us to 10
intentionally rely on God as we take time to enjoy the beauty of life. Let us take up new hobbies, new arts, restart old crafts. Such projects to create beauty and art will push us towards the end of relaxing, of hearing God, of enjoying the blessings of the Creator that surround us even in the times of our greatest anxiety and uncertainty. Life is not all work; life is trying to be fully human as God intended us to be, and being creators of beauty is a key part to living out the image of the Creator God in each person. Now, I know many reading these words will be skeptical of this advice. I understand. I too was once an overworked seminarian; I too struggled with the great “Now what?” Advice of any sort can be difficult to receive when the future looks murky at best and daunting at worst. I would tell those who are still discerning their call to embrace these practices as best you can, and as you commune, pray, rest, and create, reflect on what it is that motivates you. What is it that you find yourself doing regardless of whether you are paid for it or not? Look closely at those things that bring you unparalleled joy, and mine that source. Dig deep to understand why it is that you take such joy in music or hospital visits or teaching or building; I think that prayerful reflection on these things that make you tick will help you more fully understand how God has wired you in a unique way. This fuller understanding of who God made you to be will bring with it a a deeper comprehension of how God designed you to use your individual talents in this world for you and those you encounter. God is not in the business of forcing people into ministries they cannot stand, but instead transforming our old selves into resurrection people whose various talents are utilized to bring glory to God and new life to a dying world. Trust that God is doing this in and through you. As you step out from this place called Fuller Seminary, walk with intentionality. Do not allow yourself to be battered about in life’s apparent randomness, but work instead with God towards those ends that God calls all of us to at all times: community, prayer, rest, creativity. Know that as you go, God is yet with you and will be faithful to care for all your needs and the needs of those you love. I do not promise you that the road is easy or showered with everything you want, but I know that God will walk it with you and provide for your needs, often in ways that you—and I— could never have predicted and might not even recognize. Now to him who by the power at work within us is able to accomplish abundantly far more than all we can ask or imagine, to him be glory in the church and in Christ Jesus to all generations, forever and ever. Amen. 11
th + science i a f f o n o i t c e s at the inter
For those who have followed the last two installments of this series, you know my story and passion for pursuing discussion about science and faith. Fortunately, I am not the only one. When I first dreamed up this series in the SEMI, I asked Dr. Joel Green to write the article that follows. An amazing scholar who has pursued education in neuroscience in addition to a remarkable career in theological studies, Joel seemed like the perfect person to discuss how faith can and should incorporate science. Not only was he willing to write for the SEMI, he connected me with Dr. Deb Shepherd, whose article appeared in our previous issue. Well, a short discussion with Deb led to both of us remarking how the world is still struggling to make sense of science and faith, and how both camps still see the other as a sort of enemy. We discovered that both of us have dreamed of a day when that would not be the case. We decided to do something about it. Deb and I have organized and will soon be launching the Fuller Faith and Science student group, with Joel signed on as our faculty advisor. We plan to host lectures by distinguished scientists and theologians, community education events, and trips to local science centers. We want to train current and future leaders of the church to see how we can incorporate science into our theological framework, leading people to a deeper understanding of God and his creation. All of this is aimed ultimately at showing churches that they need not be afraid of scientists, which will hopefully lead to scientists no longer being afraid of churches. We are not fundamentally at odds with each other, contrary to what some voices continually shout. At our first event featuring Dr. Jennifer Wiseman, we had a turnout of over a hundred people, and our group sign up has swelled to over sixty people. Our momentum is building, and we look forward to being able to do great things for the church, this seminary, and the wider world. For more information, contact us at fullerfaithscience@gmail. com. Deb and I, along with Vice-Presidents Drew Hanson and Michael Wiltshire, would love to hear from you and get you connected. For now, enjoy the last installment in this run of At the Intersection. -Reed Metcalf, Editor
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The ancients did not understand philosophy, religion, and science as different things. This means that the modern problem of how to relate science and religious faith is just that:
a
MODERN problem
BY DR. JOEL B. GREEN
For many people today, science and Scripture have nothing to say to each other. The best-case scenario might be that science answers questions about “what” or “how,” whereas Scripture tells us “so what” or “why.” For them, science and Scripture are not really in dialogue or conflict because they address reality in different ways. Others assume that science and Scripture either stand in tension or simply contradict each other, a view that leads them to choose Scripture over science or science over Scripture. When confronted with scientific data that seem to compete with the witness of Scripture, some reply, so much the worse for science. The reverse is also true, as some Christians surrendered Scripture’s authoritative status to science long ago. This warfare model – science against Scripture, Scripture against science – may be popular, but it is neither helpful nor accurate. This is because, for Christians at least, interaction between science and Scripture is inescapable. This judgment is grounded in the witness of Scripture itself, and in the unavoidable role of science in our reading of Scripture. 13
GMost OD ’Sof usTWO BOOKS studied science as a separate dis-
cipline in school. We studied language arts, then turned to history, and then to biology – one discipline after the other as one class period gave way to the next. It has not always been so. In the ancient world, philosophy, religion, and science were generally practiced by the same people. The ancients did not understand philosophy, religion, and science as different things. This means that the modern problem of how to relate science and religious faith is just that: a modern problem. After all, it makes no sense to examine the relationship of science and religion – Conflict? Independence? Dialogue? Integration? (Ian Barbour, When Science Meets Religion [New York: Harper, 2000]) – when one informs the other so organically that it is virtually impossible to identify where one stops and the other begins.
another Table of the Divine Word, and the greater Bible: For indeed, in either Volume there is no high point, which requires not the care, or refuses the industry of an Interpreter; there is no Page certainly which shews not the Author, and his Power, Goodness, Trust, and Wisdom” (The Anatomy of the Brain and Nerves [Birmingham: McGill-Queens University Press, 1978 (1681)], 51-52). If God made the world, then it is only to be expected that the world would display God’s character (and thus his power, goodness, faithfulness, and wisdom). Already in the twelfth century, theologian Hugh of St. Victor had written: “For the whole sensible world is like a kind of book, written by the finger of God…and each particular creature is somewhat like a figure…instituted by the divine will to manifest the invisible things of God’s wisdom” (Didascalion 7.4).
Today, “science” refers to the disciplined, systematic examination of the universe by means of empirical observation. This approach locates God outside the purview of science, but this does not rule out the possibility that science can tell us something about God and God’s ways. In fact, the combination of God’s two books – the Bible and the natural world – was a regular fixture in the emergence of the “new science” in the 1600s. The father of modern neuroscience, Thomas Willis, identified his research as an examination of “the Pandects of Nature, as into
For our predecessors, this perspective on the natural order is rooted in words like these from Paul: “This is because what is known about God should be plain to them because God made it plain to them. Ever since the creation of the world, God’s invisible qualities — God’s eternal power and divine nature – have been clearly seen, because they are understood through the things God has made” (Rom 1:19-20, CEB). Long before Paul, the psalmist had declared: “Heaven is declaring God’s glory; the sky is proclaiming his handiwork” (Ps 19:1, CEB); and this
Science must be taken seriously because our theology of creation demands it 14
sentiment is expanded in Catholic and Orthodox Bibles: “All humans who don’t know God are empty-headed by nature. In spite of the good things that can be seen, they were somehow unable to know the one who truly is. Though they were fascinated by what he had made, they were unable to recognize the maker of everything” (Wis 13:1, CEB). Jesus speaks similarly. Are not flowering plants and wild birds lessons about God’s gracious care for his people (Matt 6:25-34)? In short, even if God’s self-disclosure reaches ultimate expression in Jesus Christ (“the light of God’s glory and imprint of God’s being” [Heb 1:3, CEB]), God has nonetheless spoken through all that he has created. For Christians, then, science must be taken seriously because our theology of creation demands it. The natural world is not the only way we have access to God’s self-disclosure, nor does it give us decisive access to God’s character and purpose. For this, we turn to Jesus: “Whoever has seen me has seen the Father” (John 14:9, CEB). Moreover, Scripture itself tells us about this God: the God of Abraham, Isaac, and Jacob; the God who liberated Israel and raised Jesus from the dead. Yet this same God has born witness to himself through the world he has created. Study of God thus encompasses exploration of all testimony to God’s character and design. This includes study of God’s two books, both of them: Scripture and the natural world. Additionally,
If God has born witness to himself especially in Scripture and in the universe, then it follows that we who serve him remain always open to the possibility that our understanding of God may be sharpened, even correc ted, through ongoing exploration of these means by which he mak es himself known if God has born witness to himself especially in Scripture and in the universe, then it follows that we who serve him remain always open to the possibility that our understanding of God may be sharpened, even corrected, through ongoing exploration of these means by which he makes himself known to us. That PScripture reS CRI T U R E and A N science D S C IareE Ninseparably CE
lated is true for additional reasons, too. First, we are incapable of coming to Scripture without bringing with us our assumptions about the world. Readers of the Bible have always read the Bible from within their own scientific understandings. This is true even though our understandings of “science” have shifted. Second, ancient scientific views can be found in the Bible itself, as the biblical writers drew on scientific views present in their times to speak of God and God’s engagement with the world. It seems obvious, then, that the
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We can learn from his message even though we discount his scientific understanding
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question is not whether science will be taken into account, but rather: Which science? Whose science? Here is a follow-up question: Will we allow certain scientific perspectives on the world to parade as “timeless truths”; or will we continue to study and learn? Let me give one example. In Luke 11:34-36, we hear these words from Jesus: “Your eye is the lamp of your body. When your eye is healthy, your whole body is full of light. But when your eye is bad, your whole body is full of darkness. Therefore, see to it that the light in you isn’t darkness. If your whole body is full of light – with no part darkened – then it will be as full of light as when a lamp shines brightly on you” (CEB). What might this mean? Clearly, Jesus uses darkness / light as metaphors of ethical life. To press further, we need some background in ancient ophthalmology. Two views were popular. Extramission, the view Jesus assumes, was also held by Plato and Galen, who regarded the eyes as channels for the release of the body’s own light. Intromission, Aristotle’s view, holds that eyes detect light from outside the body and serve as the first stage in visual perception. In extramission, the eye is like a flashlight. A good eye radiates good light whereas a bad light radiates bad light (or no light at all). Jesus thus thinks of the eyes as channels that direct the body’s light outward. The critical question, then, is whether the eyes are sick or healthy, for this tells us whether a person is full of darkness or full of light. Here is the point: As Luke tells the story, Jesus uses a once-popular eye-science to characterize faithful life. We can learn from his message even though we discount his scientific understanding. (Actually, his message makes good sense when understood within this ancient, faulty physiology!) Using an obsolete ophthalmology, Jesus identifies a sick eye as a signpost to inner darkness and a healthy eye as evidence of inner light, and this illustrates for us how biblical texts – and not only biblical interpreters – are implicated in scientific understanding. For Christians, science and Scripture are not separate “things,” but are actuWHAT WE NEED
ally entangled and mutually informative. What the church needs, then, are people, lay and clergy, more and more of them, who refuse to imagine that Scripture and science serve fundamentally different interests or that Scripture and science occupy different worlds, and who work to think science and Christian faith together. After all, Scripture itself presents the natural world as God’s good creation and commends the cosmos as a means to understanding something about God, God’s character, and the shape of faithful response to God.
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Hey, Fuller! CHECK THIS OUT! ORIENTATION TO THEOLOGICAL REFLECTION - SUMMER 2014 PLEASE NOTE: This summer’s Orientation to Theological Reflection has been cancelled. We ask that you instead view the Orientation via Moodle. FE501 and FE533 students are required to view the Field Education: Orientation to Theological Reflection in the “A” Quarter of their internship. All FE500 students are required to view the Orientation during the quarter they are doing their practicum.
SUMMER 2014 CHAPLAINCY INTERNSHIPS The following hospital and hospice chaplaincy internships* are being offered for Summer 2014.
Two-unit FE546 Hospital Chaplaincy intern-
ships are being offered at Glendale 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 offered through Roze Room Hospice and Mission Hospice.
These courses emphasize spiritual care training in a hospital or hospice setting. 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. *These are not CPE internships. If you are looking for CPE internships, you may find that information on the Field Education website.
Contact FEMF at 626-584-5387 or fielded@fuller.edu for more information. 18
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FIRST Evangelical CHurch Arcadia Our church in Monrovia is looking for a Fuller student with AWANA experience to help run our children’s program. Possible paid position. Please contact Pastor Wat (626) 249-0090 or email Chiver.wat@fecarcadia.org.
Stop by Hubbard Library and leave your mark! Suggest anything and everything that might improve your library experience.
Field Education Announcements
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