Tuesday, May 24, 2016

Week 1



Your "Who is Jesus?" answers









Orientation to class and video on the three types of church visits that are acceptable for class:


 ---
I took this class. Like my typewriter?


The two questions of the class are:
the  

"Who is Jesus (in Matthew?)"

and

"What is Church?"



In Paraguay, I met the Julio of the toothless grin who broke my heart, and taught me how to pray.




He (photo, on left) had latched on to me, as I spoke Spanish to him...and was a big
kid myself .





"What are you building here?," he asked.




"A church."




"What's a church?"




"A place where people can worship Jesus."


Of course, I know now...well, knew then (but didn't take time for theological distinctions) that is ddecidedly the wrong answer: church as a place, edifice complex, etc...)





I gulped. I was guessing, dreading/hoping what his next question would be. 


It's one thing to hear that billions around the world have never even heard of Jesus, but I had just met my first.




Yep, he said it:




"Who's Jesus?"




Those are the two questions!

 
 
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Three worlds,texts and contexts 







:------------------------ 

  TEXTS. 
a TEXT is technically ":any message  in any medium, designed to communicate anything"
so obviously the Bible counts as a TEXT message.







Texts need contexts.
I'll have you  text me (cell phone) random text messages during class to illustrate that texts need contexts. 
Because several of the classes I teach have to do with how to read and interpret texts (particularly biblical texts) , contexts, and intertextuality...I actually encourage students to send me text messages in class.

They often look at me as if I am kidding, even afraid I will confiscate their phone if they do.

..

 How about this text message..cn u intreprt it?:

GODISNOWHERE:  is it GOD IS NOWHERE  or GOD IS NOW HERE?

How you read the text changes as much as everything.


How you read the text changes as much as everything.

Spaces matter.


Like this:

Professor Ernest Brennecke of Columbia is credited with inventing a sentence that can be made to have eight different meanings by placing ONE WORD in all possible positions in the sentence: 
"I hit him in the eye yesterday."




The word is "ONLY".

The Message:

1.ONLY I hit him in the eye yesterday. (No one else did.)
2.I ONLY hit him in the eye yesterday. (Did not slap him.)
3.I hit ONLY him in the eye yesterday. (I did not hit others.)
4.I hit him ONLY in the eye yesterday. (I did not hit outside the eye.)
5.I hit him in ONLY the eye yesterday. (Not other organs.)
6.I hit him in the ONLY eye yesterday. (He doesn't have another eye..)
7.I hit him in the eye ONLY yesterday. (Not today.)
8.I hit him in the eye yesterday ONLY. (Did not wait for today.)
                              -link 
Like this 'text message' from Jesus:
I SAY TO YOU TODAY, "YOU WILL BE WITH ME IN PARADISE.'
or is it,
I SAY TO YOU, " TODAY YOU WILL BE WITH ME IN PARADISE."

The original manuscripts of the Bible not only run all letters, all caps, together, but include no punctuation.

Punctuation matters.

Everything is  context.
Context is everything.



Everything is  context.
Context is everything.


By the way, that last statement was a chiasm (we'll define that later)..
 i..won't even mention the "but, cheeks" story (:   

 /span>
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We didn't cover this in class, but it is important:




Become familiar with the "Three Worlds"  concept/model, which we will use throughout the course. 
Here  below is how one student summarized the worlds, based on reading a textbook by Hauer and Young (not a textbook assigned for this class, but one your teacher will draw insights from)


Literary World--The literary world of the Bible is simply the text itself, apart from anything outside the text.  We mean the world (or, better, worlds) created by the text; the words on the page, by the stories, songs, letters and the myriad other types of literature that make up the Bible.  All good literature (and the Bible is, among other things, good literature) creates in readers' minds magnificent, mysterious, and often moving worlds that take on a reality of their own, whether or not they represent anything real outside the pages .



Historical World--The historical world of the Bible isthe world "behind the text" or "outside the text".  It is the context in which the Bible came to be written, translated, and interpreted over time, until the present.  In studying the historical world of the Bible, we look for evidence outside the text that helps us answer questions such as, who wrote this text, when was it written, to whom was it written, and why was it written.  We also probe the text itself for evidence that links it to historical times, places, situations, and persons (Hauer and Young 2)..



Contemporary World--The contemporary world is the "world in front of the text" or the "world of the reader."  In one sense, there are as many contemporary worlds of the Bible as there are readers, for each of us brings our own particular concerns and questions to the text.  They inevitably shape our reading experience.  We are all interested in answering the questions of whether the Bible in general, or particular texts, have any relevance to our personal lives (Hauer and Young  ch3).
-Originally at www.stolaf.job

--  Here is a brief outline that relates specifically to Matthew:



·         Literary World

o   World within the text (the text itself)

(Who is Jesus in the text of Matthew?)

o   Literary structure, genre, literary conventions (metaphor, characterization, etc.), pericope in context of the book / NT / Bible

·         Historical World

o   World behind the text
(Who is Jesus in the context of 1st century Palestine?)
o   Who, when, where, why the text was written
o   People, places; social, political, economic & religious context
·         Contemporary World
o   World in front of the text (unique to each reader & generation: original and contemporary audiences)
(How might this (Matthew’s) Jesus be perceived by the first hearers of the gospel & how might this Jesus act today?)
o   the literary & historical world analysis point to contemporary application. 

In Fee & Stuart, the “three worlds” flesh out this way: (p. 27-33)
·         Exegesis =  historical context (historical world), literary context & content (literary world)
·         Hermeneutics = contemporary world  (the authors don’t use this word in its traditional definition)

Recognize that, for Christians who view the Bible as their scripture, the Holy Spirit is central to correct understanding and interpretation of the text, and that the 3 worlds approach doesn’t really address this. Both Kraybill and Fee & Stuart address the “three worlds” without calling it this.  Kraybill contains a great deal of historical world information.  Fee & Stuart focuses more so (but not exclusively) on the literary world.
MoveGuiding Question for the course:  "Who is Jesus?" . Read Matthew 16:13-20
The question “Who is Jesus?” is a guiding question for this course.  It comes out of Matthew’s gospel.



Note that during this course we will explore the question, “Who is Jesus?” by using the Three Worlds Model (explained above).  Note the focus on exploring the 3 worlds of Matthew’s gospel and the portrayal of Jesus found there. This class seeks to understand how the gospel of Matthew answers the question  “Who is Jesus?” and the significance of this portrayal of Jesus for us today.

The two questions and reading the geneaology in Matthew 1 for

"Who is Jesus?" :"One unafraid of outcasts in his family tree."

 ==




Three worlds,texts and contexts 
:------------------------ 


We went over all of the case studies: tentatively pick one now  (see syllabus)



I=

 Watch this lighthearted video with a serious point.  Note you will have to interpret the "text" of the video using "Three Worlds" skills:  Who made this?  Is this for real?  What genre is this?  Note: Sometimes it is important to decide what/who Jesus is NOT, in addition to who Jesus IS.







 Here are the individual episodes we watched.

 Jesus Video 1: Jesus doesn't have time for Peter

Jesus Video 2: Jesus gives rules for First Christian Church, and confronts a follower for missing prayer meeting for the Super Bowl:



Jesus video 3: Jesus tells all the disciples what they have recently done wrong:



Jesus Video 4: Jesus rides on a donkey, cleanses the temple,and steals money from Pharisees:




MORE that we didn't watch in class:

Misconceptions of Jesus 1: Jesus Club-Jesus Loves Righteous People:




Misconceptions of Jesus 2: Jesus Loves Red States:




Misconceptions of Jesus 3: Jesus Sells Insurance:




===

Thanks to Mike Furches, and his wonderful "Faith and Film" seminar, for the tip.

Watch South Park's "Do The Handicapped Go to Hell?" episode.
 here it is:

  It raise great questions about "set theory" and the two questions of the class//: 







--

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texts have tone and  context-ure:


------------

What continent is Israel on?

"What continent is Israel on?"
How did you answer the question? 
Answer it in your mind, and then scroll down.


There is only one right answer, obviously. 

 But every time I ask the question--in Israel or in class--people stumble, and tentatatively give the wrong answers: Europe?  Africa?  Middle East?
The only right answer is:


 Asia.
Does that sound surprising or shocking?
Sooo..that means: Jesus was Asian.
People laugh when you say that.  But it's true...and important that Jesus lived in Asia;  born and died there. That was his home. In our contemporary world, we think Asian means only Chinese, Japanese etc.
Jesus was Asian! Note I didn't say He IS Asian, as I believe He is bigger than that now, but while on earth as a human he was ethnically  Jewish...and  Asian.  So He thought and lived an Eastern, Mediterranean, Hebrew, Occidental, ASIAN worldview.  This will become important later in class.

POST the phrase "Jesus was Asian" on Facebook, Instagram or Twitter..or text or say it to at least three people. Then post below some of the responses you got.  Some people will accuse you of being crazy

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GENEALOGY:

We began looking at the genealogy of Jesus in Matthew 1, noting

kkkkk since "genealogy" is literally "genesis" ("beginning"), there is an inclusio from the first sentence of Matthew to the very last sentence ("till the end of the age"). Point:  Who is Jesus in Mathew?
He is the Beginng and End.

We also noticed that strikingly, against Jewish tradition, women were mentioned in the geneology.
Not only that, but most were controversial and GENTILES (outside the bounded set of Judaism.
We noted yet another inclusio from beginning of the gospel (Gentiles highlighted in the geneology in cghapter 1 and end of gospel ( "Go and make disciples of all nations [literally "Gentiles"] 28:18-20

  • not just women, 
  • but 5 (hmm, remember that number)  women,
  • and 5 women who had a "shady reputation".

That's no accident; we decided that  one way to answer "Who is Jesus in  Matthew?" is
"One who includes all types, even outcasts, in his family,  Very centered set, and we are only in Chapter 1.  (:
]




a chart revealing the "skipped" names from an article( link)

 "Matthew arranged the geneology to reflect the significance of the Hebrew gematria of King David's name which was the number 14 [D = 4, V= 6, D= 4; Hebrew was written only in consonants] and the significance of number symbolism in his division of the 42 generations from Abraham to David to Jesus the Messiah.  Matthew's manipulation of the genealogy is reflected in the fact that he dropped the names of the 3 Judahite kings in Jesus' line: Jehoahaz, Jehoiakim and Zedekiah [see 2 Chronicles 36:1-13], doubled the use of the name of both King David in verse 6 and King Jechoniah in verses 11 and 12 in the beginning of his 2 and 3 sets, and added the name of Tamar's other son Zerah (not in the line of descent) to make his list reflect the symbolism he desired in the total number of names/ males, and to produce 3 sets of 14 generations for a total of 42 generations from Abraham to Jesus of Nazareth.

Set #1
  1. Abrahamfathered    Isaac
  2. Isaacfathered    Jacob
  3. Jacobfathered    Judah
  4. Judahfathered    Perez



additional names of Zerah and Tamar (woman #1)
  5. Perezfathered    Hezron
  6. Hezronfathered    Ram
  7. Ramfathered    Amminadab
  8. Amminadabfathered    Nahshon
  9. Nahshonfathered    Salmon
  10. Salmonfathered    Boaz



Rahab (woman #2)
  11. Boazfathered    Obed



Ruth (woman #3)
  12. Obedfathered    Jesse
  13. Jessefathered

  14. David


There are 14 generations
         There are   3 names of gentile women
Set #2
      Davidfathered    SolomonUriah's wife
(note: David's name is repeated)
  1. Solomonfathered    Rehoboam
  2. Rehoboamfathered    Abijah
  3. Abijahfathered    Asa
  4. Asafathered    Jehoshaphat
  5. Jehoshaphatfathered    Joram
  6. Joramfathered    Uzziah(3 missing kings)
  7. Uzziahfathered    Jotham
  8. Jothamfathered    Ahaz
  9. Ahazfathered    Hezekiah
  10. Hezekiahfathered    Manasseh
  11. Manassehfathered    Amon
  12. Amonfathered    Josiah
  13. Josiahfathered    [see #14]
  14.Jechoniah

[deportation of Judah to Babylon]
            There are 14 generations (no repeats)
            There are 29 names of males total if you include Uriah
            There is      1 female mentioned 
Set #3 (after the deportation to Babylon; notice no restoration is mentioned)
1.JechoniahfatheredShealtiel
2.ShealtielfatheredZerubbabel
3. ZerubbabelfatheredAbiud
4. AbiudfatheredEliakim
5. EliakimfatheredAzor
6. AzorfatheredZadok
7. ZadokfatheredAchim
8. AchimfatheredEliud
9. EliudfatheredEleazar
10. EleazarfatheredMatthan
11. MatthanfatheredJacob
12. JacobfatheredJoseph
13. Josephhusband ofMary(the 5th woman) mother of
14. Jesus the Christ

(bringing true restoration to Israel)

--
Since "genealogy" is literally "genesis" ("beginning"), there is an inclusio from the first sentence of Matthew to the very last sentence ("till the end of the age"). Point:  Who is Jesus in Mathew?
He is the Beginning and End.

We also noticed that strikingly, against Jewish tradition, women were mentioned in the geneology.
Not only that, but most were controversial and GENTILES (outside the bounded set of Judaism.

We noted yet another inclusio from beginning of the gospel (Gentiles highlighted in the geneology in chapter 1 and end of gospel ( "Go and make disciples of all nations[literally "Gentiles"] 28:18-20).

By the way, how many controversial Gentile women show up here?

5...hmm. Must be no accident


Who is Jesus in Mathew?

The One who is not ashamed to include  four triple outcasts:  gentile/women/people with a shady reputation in his family tree.  The fifth woman was Mary, who fit all three categories except "Gentile".  All women have a) a ":sexually suspect" reputation
and were surprisingly and sovereignly used of God.
Birth/Christmas/manger scene:
 -



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 Birth
Remember our manger scene test.
How many of you could win  big money on this bet on what the text message of the Bible really says:
  • It nowhere says there were three.
  • It no where says they were wise
  • It nowhere says they were men.
And we know for a fact they weren't at the manger.

But the real shocker:



We know for a fact they were not Jews.  Uh, oh, RED FLAGs.
Hhhhmmm..and we are only in chapter 1!

Notes from faculty Camp/Roberts:


compare the birth narratives and genealogies in Matthew and Luke to each other and to the way the Christmas story is often presented today.//should gain an understanding of the different emphases in the two birth narratives and should recognize that this points to larger hermeneutical issues. Each of the gospels is answering the question “Who is Jesus” in a unique way, given the author, audience, and purpose.

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Two of the four NT gospels (Matthew & Luke) contain narratives about Jesus birth...Ffrst explore the text and make their drawing (see below). Then move to discussion of their findings and draw from the notes below.
Activity Matthew 1:18 - 2:12, half to Luke 2:8-20.
1.    Discuss and list significant events in the order in which they occur in this passage.
2.    Try to determine the writer’s emphasis by identifying:
a.       Who is Matthew or Luke declaring Jesus to be?
b.       What kind of people are present or involved?
c.       What is missing when compared with how we usually tell the Christmas story? Be prepared to give feedback to the larger group.
d.       On the newsprint provided, draw a scene from the story, being careful not to include anything in the drawing that is not expressly mentioned in your story.

Put order of events on paper, note differences in the two accounts, make comparisons... explain  drawing, and the choices involved.
Matthew 1:18 - 2:12
Mary and Joseph engaged
Mary pregnant
Angel appears to Joseph and explains
Fulfillment of prophecy: virgin, Emmanuel
Joseph marries Mary
Jesus born in Bethlehem
Magi come from east asking, “Where is child born king of Jews? We come to pay homage.”
Herod freaks, asks about Messiah, told to be born in Bethlehem (quotes Mic. 5:2)
Herod asks magi when star appeared to them, says go find him so I can pay homage
Magi follow star to where child was, are overjoyed
Magi enter house and see child with Mary
Magi kneel, pay homage, give gifts
Magi warned in dream about Herod. They return home by another way
(No real story of the birth, no shepherds and angels, no stable or manger, no # of magi)
Who is Matthew declaring Jesus to be? Emphasis? Type of people involved?
          Luke 2:8-20
Shepherds in field watching flocks
Angel appears, glory shines, shepherds terrified
Angel speaks: no fear, good news, savior Messiah Lord born. sign--wrapped in cloth, manger
Multitude of heavenly host praising God: glory to God, on earth peace
Angels leave
Shepherds: let’s go to Bethlehem and see this thing Lord has revealed to us
Shepherds go with haste, find Mary, Joseph, baby in manger.
Shepherds make known what was told them about child; “all” (?) who hear it are amazed
Mary treasures the words of the shepherds, ponders them
Shepherds return, glorifying God for all they heard and seen
(No magi, no animals, so stable named, no date)
Who is Luke declaring Jesus to be? Emphasis? Type of people involved?
What do we make of two very different presentations of Jesus’ birth? Two main concerns/issues:
1.  Nature of the gospels
Birth narratives give us two different perspectives on Jesus’ birth, varying considerably in emphasis and even in the people and events they describe. This is true throughout the four Gospels--no two are identical. The Gospels give us four different perspectives on Jesus’ life, four portraits of person and work of Jesus. Some use the example of four witnesses to accident or four men and elephant (leg=tree, trunk=snake, tail=rope, side=wall). The Gospel writers give us different perspectives on the person of Jesus; no one person can know everything there is to know about another person, especially about Jesus it seems.
2.  Distinctives in birth narratives/genealogies
The differences are also due to another factor, that of the purpose of the Gospel writers. For example, the birth narrative in Matthew includes the magi, Joseph’s experience of dreams and visions, and Jesus’ kingly, messianic credentials are emphasized. In contrast, the birth narrative in Luke includes shepherds, Mary’s experience of dreams and visions, and Jesus as savior and bringer of peace. The different perspective of each is tied to different emphasis of each. Matthew concerned to show Jesus as fulfillment of OT Scripture prophecy (structure of 5 quotes), expectations of Messiah. Focus is on Joseph receiving dreams and his reaction to the divine intervention in Mary’s life (1. 18f, 2.13, 2.19f). Joseph as devout Jewish man who is led by dreams to do God’s will. Matt is concerned with showing Jesus’ credentials as Messiah in the line of David. He does this through giving Jesus’ genealogy.  Matthew’s genealogy first, note emphasis on David, character of ancient genealogies, 3 groups of 14 as way of structuring Israelite history, interesting inclusion of 5 women [controversial, unexpected people God uses], change in grammar with Mary and Joseph.
Luke The genealogy is actually another place where we see very clearly the different emphases of the Gospel writers. (Overhead with Luke’s genealogy revealed.) Note “the son, so it was thought.” Note the numbers are different 77 vs. Matt’s 42, just a running list, reverse order not Abram to Jesus but Jesus to Adam, still through David is important, but back to Adam first man and calls him son of God. Jesus as universal savior. Comes at different place in gospel—after baptism (this is my son) and before temptation (if you are the son). Luke seems to emphasize Jesus as savior, and the prominence of lowly, regular people. Luke’s gospel focuses on liberation for the poor and oppressed and Jesus as the light to the Gentiles (vs. Jewish messiah). Luke is part of Luke/Acts, which shows mission to the Gentiles. The prominence of lowly people like shepherds and women is part of this Universalizing. Luke focuses on Mary’s dreams and visions and her response--not Joseph as righteous Jewish man but women as figures of faith in Luke—Mary (vs. Joseph), Elizabeth (vs. Zechariah), Anna (vs. Simeon).
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..............................................................................
Set theory
fuzzy set

 jjjj

==

Chiasm


HIASM:

Here are some of the examples we gave in class;


  •  
  • "I am stuck in Band-Aid, and Band-Aid's stuck on me"
  • "When the going gets tough, the tough get going"
  • "God is good all the time, and all the time God is good"
  • "Reject acceptance and accept rejection" (Ray Bradbury)
  • "Ask not what your country can do for you, but what you can do for your country" (JFK)
  • Texts have contexts.
    Contexts have texts
  • "Never let a fool kiss you, or.."

  • "The first shall be last, and the last shall be first" (Jesus, Matt. 19 and 20)
  • "Whoever humbles themself will be exalted, and whoever exalts themself will be humbled"  (Jesus, Matthew 23:12)
  • "The sabbath was made for humans, not humans for the sabbath"  (Jesus, Mark 2:27)
  • "I need to be baptized by you, yet you come to me?"  (John the Baptist, Matthew  3
  • "You do unto others, as you would have others do unto you"  (Golden Rule, Jesus, Matt. 7:12)
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  •  chiasm(definition) once you are attuned to seeing them in Scripture (and most ancient literature) it seems they are everywhere.

    Sometimes they are.
    Who can argue that "the first shall belast/
    the last shall be first" is a chiasm?
    A-B-B-A, X pattern.


    (and this one, because it's in Matthew (20:16), will be important
    for our class.
    But often the chiasm is wide enough to spotlight and intended embedded theme in between the endpoints.

    And to really help us get what the Spirit is saying...structurally.


    People remember how to perform a piece of music by using musical notations on scale. A similar solution to the problem of remembering how to perform a piece of dance has been solved with the use of Labonotation. In antiquity, it seems most written documents were intended to be read aloud, hence to be performed. The purpose of writing wasto facilitate remembering how the document went when one read it aloud. But how did one make paragraphs or mark off units in a document read aloud? It seems that the main way to mark off a unit was to use repetition of words and/or phrases at the beginning and end of a unit, either alone (as in Matt 5:3, 10,"...for theirs is teh kingdom of heaven) or in parallel bracketing fashion (as John 1:18). The Greeks called such parallel brackets a chiasm, after one half of the letter "chi" (our 'X"), thus ">."-Social Science Commentary on the Gospel of John, p. 295, emphasis mine.. a free read online here. 

    "So far, we have looked at small chiasms, where the parallelism is "literally" in the words ("First shall be last" etc.)...but look how  even that chiasm grows:
    Matthew 20... But we note how important is was NOT to go with standard chapter division, but start one verse before, so the grand chiasm (s)  below emerged.  "Literary world" is crucial (without it, we succumb to Verse-itis):




    But many who are first will be last, 
                         and many who are last will be first.

    For the kingdom of heaven is like:  a landowner who went out early in the morning to hire men to work in his vineyard.
    He agreed to pay them a denarius for the day and sent them into his vineyard.
    "About the third hour he went out and saw others standing last in the marketplace doing nothing.
    He told them, 'You also go and work in my vineyard, and I will pay you whatever is right.'
    So they went. "He went out again about the sixth hour and the ninth hour and did the same thing. About the eleventh hour he went out and found still others standing around. He asked them, 'Why have you been standing here all day long doing nothing?  'Because no one has hired us,' they answered.   "He said to them, 'You also go and work in my vineyard.' "When evening came, the owner of the vineyard said to his foreman, 'Call the workers and pay them their wages, beginning with the     last ones hired and going on to the first.' "The workers who were hired (last), about the eleventh hour came and each received a denarius. So when those came who were hired first, they expected to receive more. But each one of them also received a denarius. When they received it, they began to grumble against the landowner. 'These men who were hired last worked only one hour,' they said, 'and you have made them equal to us who have borne the burden of the work and the heat of the day.' "But he answered one of them, 'Friend, I am not being unfair to you. Didn't you agree to work for a denarius? Take your pay and go. I want to give the man who was hired last the same as I gave you. Don't I have the right to do what I want with my own money? Or are you envious because I AM  generous?' 
                So the last will be first,
                                   and the first will be last.



     here are some links to these literary devices we talked about:

  • Chiasm and inclusio: an intro

  • "Chiasm led me to Christ"

         (a great story from a recent FPU grad)
  • Detecting chiasm
  • Chiasm in the Bible



Grab your Kraybill book, and watch this.  What to call the  teacher and why
 

"as the sign of highest personal respect, call me by my first name"

Kraybill, The Upside Down Kingdom:
  • "In one stroke, Jesus erases titles (Matt. 23:8-10). Tagging each other with titles has no place in the upside-down kingdom where everyone stands on equal ground" (226).
  • "Titles are foreignto the body of Christ. Terms like Doctor and Reverend perpetuate status differences unbefitting the spirit of Christ."  Titles pay tribute to position, degree and status rather than to personhood.  Members of flat  kingdoms call each other, as the sign of highest personal respect, by our first names" (239, emphasis mine)
  • "We call each other by our first name, for we have one Master and one Lord, Jesus Christ" (256).



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Remember important numbers in the Bible?:




==

This is Casey, one of my Thursday
night students at Fresno Pacific University Bakersfield Center, She just did something in Bible class I've been waiting years for someone to do. Can you guess? Clue: she's not waving — with Casey Boone, Maricruz Elizabeth Aguilar and Elma Adelina Barraza at Fresno Pacific University Bakersfield Center.
 Casey Boone Love this. Great video!! Thanks for mentioning me. I am so happy that I was able to get the number correct. Best teacher besides Jesus is Dave Wainscott. Thanks Dave. Loved your class!!


  • you can skip the Wonders and Mighty Deeds worksheet 
  •  
  • If you can't see videos on Moodle, download the Video Lan Player here
  •  
  • -----------------------
  • Dinner next week, week 2:

    everyone bring their own dinner 


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