Beyond the Immanentism of Grammar Are You Crazy?

. . . e tc . . .
Holding up a mirror to Regent college
October 27, 2009
http://www2.regent-college.edu/etcetera
Fall Issue, No. 6
Are You Crazy?
By Dana Arpin
A Review of the UBC Department of Theater & Film’s Production of: M. K. Wyzeck
By Dana Arpin
Is a person a human being if they
are the only human being in existence?
When God made humans He did so
as a gendered pair, as two distinct but
complimentary beings: humankind. Relationality may be an essential aspect of
being made in God’s image; maybe of
our ontology too.
In our modern world many of us are,
in practice, rationalists. Rarely do we
fault our mind for discrepancies between
what is perceived and what is. We tacitly assume a divergence will not exist between our perception and reality. Subjectivity we eagerly acknowledge, but
too often only in a partial way as simply
limiting our ability to communicate the
truth and not limiting our ability to perceive it. The modern mindset can dodge
this uncomfortable possibility with recourse to relativity, which dissolves all
anxieties that arise out of our relationship with reality, but, alas, this cannot
be a permanent solution. We cannot
dispense with some definition of what is
real in our evaluation of insanity. When
a person fails to think in accordance with
reality we call them insane: out of his or
her mind. The human mind is the reference point for sanity. We leave the problem of understanding the human mind
to the professional sciences. It is they
that are charged with the responsibility
of ascertaining the status of a mind in
particular and of human sanity in general. They do so by observing the mind’s
external effects: one’s brainwaves or behaviors are monitored and measured.
These effects are in turn measured
against the “norm” of human behavior;
essentially against the majority of other
minds. For logical positivists this is an
inherently sound approach. It is even
democratically appealing. Again, too often the consequential application is partial. Burgeoning numbers of mentally
ill people may force us to turn the tables
and call “normal human existence” into
question, but the real problem for Chris-
See: Crazy, p. 3
Beyond the Immanentism of Grammar
(Or, Why KC Flynn is a Nominalist) By Nomi Pritz
Three Thoughts on Language and Ethics: Beyond the Immanentism of GrammarResponse to
KC Flynn
Before I respond to KC’s article I should
first emphasize that I agree with much of
what KC has put on the table. We indeed
inhabit a world of moral unintelligibility,
where language is not expected to correspond (analogously) to truth, but is instead
a political means, a “technique,” and a will
to power. KC is also right to point out that
Christian speak and Christian action are
susceptible to the same disarray and power
plays, and therefore must submit to a community of prayer, as well as learn the “grammar of faith” from which truth-speaking
emerges.
However, in his proposed solutions, KC
is too ambiguous: First, what informs the
“grammar of faith” by which we speak?
Second, what constitutes the community of
prayer? In other words, by these questions I
am suggesting that what is severely lacking
in KC’s proposal is first, a metaphysic, and
second, a robust ecclesiology. In addition
to these two categories, allow me to add a
third: telos. We cannot hope to speak truthfully, nor act intelligibly, without a meta-narrative, without teleology (sorry postmodernism; sorry historical-critical method). In
its absence, to use Provan’s phrase, we are
hopelessly “middled and muddled,” and as
a result our Christian ethic will be confined
to a radical immanentism.
Telos: I realize that telos is a tricky word
in our present context, for it implies that as
Quotable
Christians we do, in fact, have a story to tell
this world about its destiny. Perhaps you can
call this a kind of hegemony (something KC
is rightly wary of), but in truth it can only
be seen as a violent imposition of a universal if in fact we are not bound by a common
humanity. If we are, then we share a common story. If we share a common story, then
we share a common grammar. I submit that
the meta-narrative is one that is intelligible
to those outside our “grammars,” precisely
because they are not exclusively ours. KC
might at this very moment be cringing, because implied in what I just said is a kind
of natural theology: the world is capable
of comprehending the Christian narrative
See: Response, p. 3
God whispers to us in our pleasures, speaks to us in our conscience, but shouts in our pains: It is His megaphone to rouse a deaf world.
-C.S. Lewis
. . . etc . . . 2
Spacious...and Sparse Lock Around the Clock
By Rudi Krause, MCS
I was grateful to see “Fostering Generous Spaciousness” in Oct. 6th’s ETC and
attended the forum led by Wendy Gritter.
But I was saddened that it was sparsely attended - about half a dozen students and
no faculty. If you didn’t read the article, its
focus was on finding ways to overcome
or step out of the “polarized conclusions
and expectations” concerning the sexual
identities of our fellow human beings,
particularly same-sex attraction.
At the forum participants shared personal experiences, voiced serious questions, engaged in debate, listened to one
another respectfully in the “generous spaciousness” that Wendy models and is trying to foster in all parts of Christ’s Body.
A major theme became apparent during the conversations: the ambiguity and
uncertainty of reality. And the desire or
need for certainty. Why is it that some
people (individuals and communities)
seem to need certainty and others are
able and willing to live with ambiguity
and uncertainty?
As one who may or may not be “wiser” but is certainly “older and sadder,” I
acknowledge that we need the “warriors”
who identify the “enemy” (individual or
systemic sin and evil) and do battle with
injustice wherever and however it may
manifest itself. But part of being “sadder”
(and hopefully a little wiser) is the ability
to recognize that “the enemy is us (me)”,
the ability to admit one’s own blind spots,
and the willingness to accept others’ different ways of seeing and experiencing
reality and truth.
Some people question that reality is
ambiguous and uncertain; others may acknowledge that it may be - but it ought
not to be. We should not accept the uncertainties of life; we should strive to see and
act on certainty.
God’s world is not black and white, not
even gray. God’s world is multi-coloured.
As the light changes, so do the colours. As
we move through this beautiful, wonderful, sometimes scary world, our perception of things changes and shifts. As we
follow the call of the gospel we are not so
much expected to “take a stand” as to be
able to dance. As the beautiful, evocative
hymn reminds us: we follow one who is
the “Lord of the Dance.”
By Rick Smith
Facilities does their best to keep an eye
on all areas, but you can help by:
1.Keeping an eye out for anyone suspicious, report them to Facilities
(on a Saturday tell the Library and they
can page the person on duty)
2. Don’t leave anything you don’t want
to part company with in your locker.
3. If you do notice a locker that you
think was broken into report it right
away.
4. Don’t leave laptops unguarded anywhere in the school for even the shortest
periods.
I am going to also suggest that you
invest in a heavier duty lock for lockers.
They usually go under the name of tempered steel. Canadian Tire “Mastercraft”
series are usually good. They are likely
2- 3 times more expensive but if you get a
couple of cheap locks cut off…..
Tell the place where you buy the lock
that you want it bolt cutter resistant. This
means that it can‘t be cut by the average
bolt cutters, only heavy duty ones. Generally thieves
don’t carry these (now I know most of
you have already bought locks and if they
are cheap ones it is especially important
to not leave real valuables in the locker).
Don’t leave anything unattended anywhere at anytime. The very public nature
of our building makes many areas easy
targets.
Bikes are a popular target. The best
way is to watch out for others and use
ULOCKS rather than cables. Remove
your seats (if they are valuable) and you
will need additional locks for high end
bike wheels/tires (if not they could leave
your frame and take the rest). Sometimes
you can even lock your bike with a friends
and use a couple of locks.
Remember it will take a “combination”
or our efforts to stop this problem.
We do not want any thief “bolt cutting”
out of Regent with anything valuable!!
Any questions? Please feel free to contact me. (My office is by R231 or email
[email protected] )
Rick Smith
Facilities Manager
October 27, 2009
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October 27, 2009
Response continued from page 1
(so much more than a grammar). The reality of the Incarnation makes the Christian
story fundamentally a human story. What
Christians are called to, therefore, is an act of
“completing,” or a “filling in” what humanity is already created to understand. As St.
Thomas beautifully said, grace does not destroy nature, but perfects it.
This does not mean that all grammars are
compatible. Some grammars may in fact be
so unnatural that they are not compatible
with grace and must therefore be radically
re-oriented. Even so, I still submit that while
grammars may clash, the Christian grammar is one that remains intelligible across
cultures, religions, languages, and national
boundaries. But this brings me back to my
first response to KC: For the Christian grammar to remain truthful and faithful to its
source, it must be grounded in a metaphysic
and a robust ecclesiology.
Metaphysic: Our words and our actions always assume a metaphysic; they are ground-
. . . etc . . . 3
ed in a “more-than-historical” interpretive
framework. We all carry around a grand
interpretation, a big picture, that which
comprises our “first principles.” Whether
we acknowledge the existence of these first
principles or not, we assume them, we act in
them, we speak from them. Here I will have
to disagree with Rikk Watts. History is not
the primary ontological category, although it
is always the locus in which first principles
are translated into an intelligible worldview
of thought and praxis. For our truth-speaking to go beyond immanent story-telling, we
must be aware of a reality beyond history.
The Christian metaphysic, as Hans Boersma
argues, must be Trinitarian: Christological
and Pneumatological. Our grammar, ethic,
study of history, study of Scripture, truthspeaking, etc., must have Trinitarian doctrine
as a self-aware and explicit starting point.
Ecclesiology: The Christian grammar,
grounded in a Trinitarian metaphysic, has
its primary life in the Church, that is, the
Body of Christ (visible and mystical). What
the world needs, beyond our own individual
truth-speaking, is the witness of the prophetic and sacramental life of the Church. The
Church proclaims a teleology to the world
not only through its speech, but also through
its symbolic life, as a glimpse of the coming
Kingdom. This is what Lumen Gentium
(Vatican II) expresses when it states that the
Church is the world’s sacrament. In so far as
the Church is grounded in the reality of the
Trinity (through the sacraments), it will be a
means of grace and a blessing for the world.
It is, in fact, for the world that we must take
up the task of truth-speaking. Yet if our narratives are not grounded in a reality beyond
history (metaphysics), and if they are not
grounded in a reality that extends beyond
the subjective individual (ecclesiology), they
cannot hope to speak any differently than
the fragmented stories of the world. Individualistic and immanent narratives cannot
help but be a form of will to power. of the men, at first rejected by the American military was later, under lowered
standards, declared “sane” enough to
fight for his fellowmen and his Country’s
highest ideals in Vietnam. The privilege
confirmed his madness. Throughout the
play these men spoke and lived in reference to an oppressive notion of heaven
and hell, as many insane people do. Both
men are found sane and guilty and stand
before us as they are executed. The first
is shot shouting these words: “Father,
into your hands I commend my spirit.”
The last utters: “I forgive you.” At last
their insanity is confirmed for the modern mind, but this is no permanent solution either, not because science or justice
has failed—though they have, but because for someone who lives in a world
without Christ the awful “truth” is that
it is best for everyone that these men are
dead. We have failed one another.
Crazy continued from page 1
tians is far more fundamental. We know
that the Christian view of reality and the
modern Western view of “reality” are, to
put it mildly, out of sync. We also know
that the scientific method of evaluating
and defining persons is the near inverse
of a Christian mode: the former from external effects the latter in reference to the
Creator. Something else is amiss: are we
our brother’s keeper and is he ours?
These are the realities and questions
presented to Christians viewing the
University of British Columbia Department of Theater and Film’s first dramatic offering of the year: MK-Woyzeck.
It suggests that an insane person is not
simply missing a unity of mind and reality, but a community: relationships with
others. We watch two characters, drawn
from two real lives, operate out of fractured experiences perpetrate inhumane
crimes. Nice night out, I know, but
there is a reason for Christians to attend.
These men were never treated as innocent. Ever since birth they were served
with remorseless punishment. Today,
these men stand trial for murder, but
first their mental “fitness” must be established to see if capital punishment can
be enforced. Is this just? The question is
further complicated by the fact that one
4
. . . etc . . . October 27, 2009
Kenya (Part II) By J. Taylor Siegrist, MCS
Kenya is a story written by the wind into the
dust. Listen. The red swish and shift of grains
makes syllables, sighs, even a dry kind of laughter. Try to catch the motes as you would the ashes
of a butterfly, press them together between your
palms, and pray for flight. When you open your
hands, you will discover eroded kingdoms, the
crumbs of centuries, shattered tribes, mulched
vistas, all the storied, proud, or forgotten multitudes turned to chaff and soot. Kenya, Kenya.
The dark gossamer skies. The burning winter
sun. The cities and the savannas, beauties in red
rags. Kenya, Kenya...
We reached New Life Restoration Center. Pastor Paul’s church, by grace and
necessity, was also an orphanage and a
school. The buildings were wooden and
floored with concrete, more permanent
than most of the other red mud shanties
shoved down onto red mud foundations.
As we entered, John, one of the ministers,
washed our feet. The water ran black, and
a young man whisked it into the drain. The
orphans watched us from upstairs, dressed
in their Saturday clothes. Our workshops
were supposed to start, but almost none
of the Kenyan students had arrived. We
milled around for three hours. I mingled
with the orphans. One of them, Solomon,
stepped out from the rest, wearing a grey
Minnie-mouse hoodie, and took my sister’s
hand. He kept ahold of it for most of the
day. She said he must have remembered
her from before. Everywhere she went, he
shadowed her with a sweet sad look on his
face.
The wait agitated many from our team.
They didn’t like squandering any of their
good intentions. One of the grande dames
said, “Well, I guess we’re on CPT now.”
Megan, my sister, asked her to explain.
“Colored people time.”
Megan was shocked by her jokey racism. I was not. The grande dame was encountering something other in the Kenyan
understanding of time. Time, which meant
order and stability to her, was now liquified and coursing. There were plunges and
stalls, rapids and calms, waves and eddies.
Time was a dimension not an architecture.
An ecosystem not an economy. A weather
not a well-planned suburb. Containing its
own fortunes, its own demands. Kenyan
time—this changeling body which fluoresces into silver beneath the moon and
curves into fire beneath the sun. In Amer-
ica, time is money. A system. A geometry.
A thing to be bartered with or squandered,
earned or spent, not experienced. You can’t
waste African time anymore than you can
waste water by swimming in it. In the west,
we horde time, like misers, saving our
vacation days. Our lives equal X billable
hours with a few excursions into that wild
province of pro bono time. Our vacations
are valuable only because their time is, at
the very heart, non-commercial. And we’ll
spend obscene amounts to achieve, however fleeting, this feeling of non-transferable time, time lived beyond exchange and
measure on whatever sunset-singed shore
of experience. The factory clock has not yet
cut up Kenya’s time continuum into wage
allotments. A knife cannot yet cut water; it
is the water, by rust, that overwhelms the
blade. Much of what we call civilization is
simply this: an obedience to schedules, taxes, and road signs. We are officious, wellordered, divvied up, like our hours, into
demographics, cliques, sample sets, young
marrieds, old singles, tribes, cults. My personal space. My body. My style. My needs.
My time. My, my, my... versus the community of Kenyan time...
For lunch, we ate burnt rice and beans
with a little stewed meat splashed on top
just for us. The orphans got the last scrapings of the bucket. I saw one eating a black
disk of char like a potato chip. After lunch,
the workshops began. Most of the women
taught crafts or nutrition. Frank, Duncan,
and Wayne built a press which makes biofuel briquettes from a slush of sawdust, paper, leaves, coal flakes, and cardboard. My
father helped teach a water-purification
class. I was supposed to conduct a computer workshop which never materialized,
so I hung out with the orphans. We sang
some songs before passing out crayons
and paper. Soon, a motley of Josephs shimmered in wax-spangled dreamcoats. After
we finished, some of the older orphans
wandered out to other workshops. I began to make paper airplanes for those that
remained. A girl in a Supergirl sweatshirt,
Anne, began to watch me from the corner of her eye, the point of her red crayon
pressed down on Joseph’s chest as if to pin
him there. Was she thinking how absurd it
was for an oversized white man to spend
thousands of dollars and travel thousands
of miles to fold paper for a slew of slum
kids? Was she wondering why was I there?
What was it I thought I was doing?
Some answers are discoverable by effort, some by intuition, and some by the
assemblage of details which often, by luck
or skill, become a story, gathering its meanings as a snowball gathers mass. Maybe
every life is a journey homeward through
exile, and we travel as much by speaking
as walking. Silent, we remain unidentified,
untold, pilgrims without a pilgrimage,
humped and dull as hay bales in our separate anxieties, ploddings, despairs, and
dreams. Did I go to Kenya to tell my story,
whatever it is? Or did I go to Kenya to let
Kenya tell her story through me, a story
trawled up from the stormy deeps of time,
whether treasure or wreckage, a story epic
as the blond savannahs of Maasai Mara
or tiny and specific as a black ivory bead,
Kenya, a fable, a parable, a place as full of
curses and blessings as every true place?
Do I have ears to hear such subtle thunder?
Do I have words sharp enough to carve
anything resembling a country fierce and
vivid as a falling falcon? Kenya, Kenya...
I made orphan Anne a paper swan and
set it in front of her. She looked at it as if trying not to smile at some secret joke. Then,
after a few false starts, I made a paper balloon. The boys giggled when I blew into an
origami star and it inflated. When I threw
it up, they erupted out of their chairs,
scrambling to hit it like a volleyball. One
kid headed it soccer-style. When I turned
back to Anne, the swan was gone, and her
eyes were full of that shy secretive humor.
Poetry
By Heidi Rist
The leaves have turned gold
feathery flames falling
and forming tapestries of rich hues.
Saffron, amber, and copper
jewels encrust the earth,
rising into flight as a footfall flushes
a partridge from her hidden hollow.
Fluttering, a breath catching them,
rising, waltzing in wind
Free.
October 27, 2009
. . . etc . . . Pacific Theatre - Your Kind of Theatre!
By Duffy Lott Gibb
matinee production of The Lion, the
Witch and the Wardrobe was seen by
over 10,000 students, including more
than 1,000 from Vancouver’s Sunrise Area schools whose tickets and
personal copies of the novel were
paid for through an innovative partnership with the Vancouver Public
Schools Foundation and CIBC Wood
Gundy Caring for Kids Fund.”
For this year’s holiday season, our
good friends at Pacific Theatre brings
back the popular classic The Lion, the
Witch and the Wardrobe, which runs
from November 13 through January
2 Pacific Theatre is proud to bring its
adaptation of The Lion, the Witch,
and the Wardrobe home! This splendidly theatrical invention preserves
all the magic of the twentieth century’s best-loved fantasy classic. Four
young adventurers passed through a
doorway to a land in the grip of an icy
queen, where it’s always winter and
never Christmas –but Aslan is on the
move! Captivates the adult imagination as powerfully as a child’s with
its rich themes and unforgettable images. Starring Donna Lea Ford (Cariboo Magi) as Lucy and Kyle Rideout
(Farndale… A Christmas Carol) as
Peter. Directed by Kerry van der
Griend (Chickens).
For the students among you who
are fiscally challenged, the preview
corner on
Thursday, November 12, 8pm,
is PAY-WHAT-YOU-CAN at the
door—you can’t beat that! ($11
advance). The whole lot of you
should be lining up around 7:30
to get seats especially as the show
promises a nice break from CTC
studies. For those theatres keeners,
you can contact Pacific Theatre.org
for ushering opportunities. And for
those who like to hear a little more
from the Director and actors, don’t
miss the Talk Back Night – discussion with artists Friday, November
20. For the rest of you, the shows
run Wednesdays-Saturdays 8pm,
with Saturday matinees at 2pm.
You can still subscribe for a mere
$61 for the four remaining shows
including The LION, THE WITCH,
AND THE WARDROBE – an amazing deal and a great way to support
good live theatre! The shows are
not to miss so put them on your calendar: THE PASSION PROJECT by
Reid Farrington January 27- February 6; REFUGE OF LIES by Ron
Reed April 9 - May 1; and rounds
off with GODSPELL a vibrant musical by Stephen Schwartz & JohnMichael Tebelak running May 28
- July 3.
For tickets or more information,
call 604.731.5518 or pacifictheatre.
org.
The Lion, The Whitch and the Wardrobe
the arts
Pacific Theatre was founded in
Vancouver in 1984 by a group of actors (alum Ron Reed, with the encouragement of Loren Wilkinson)
who wanted to establish a nonpropagandist professional theatre
where they would be free to explore
work having particular meaning to
them as Christians. Since that time
the company has worked with many
Vancouver theatre artists, regardless
of their faith orientation, mounting
productions of established works as
well as premiering many new plays
such as Espresso, A Bright Particular
Star, Prodigal Son, Tent Meeting, and
Cariboo Magi, many of which have
gone on to subsequent runs at other
professional theatres around the continent.
A member of the Greater Vancouver Professional Theatre Alliance, the
Alliance For Arts & Culture and an
Affiliate Member of the Professional
Association of Canadian Theatres,
Pacific Theatre is a mid-size, professional theatre company located in a
dynamic 126 theatre on the corner of
W. 12th and Hemlock in the basement
of Holy Trinity Anglican Church. The
company “aspires to delight, provoke and stimulate dialogue by producing theatre that rigourously explores the spiritual aspects of human
experience. We foster new work and
established plays, develop emerging artists, create an artistic home
for established practitioners, and engage the community at large. At the
beginning of the 2008-2009 Season,
the company has mounted seventy
professional mainstage productions
including fourteen commissioned
original world premieres.
In addition to its mainstage resident theatre the company toured for
five years The Dragon’s Project, theatre primarily for young audiences.
Over 650 school and community performances reached an audience of
160,000 students and adults in British
Columbia with plays encouraging
students to avoid substance abuse
and challenging the addicted to seek
recovery. Pacific Theatre’s 2003 school
5
6
Conference
Fund Fun...
By Mathew van Leeuwen , MCS, RCSA VP Academic
How you can get money from the
RCSA: The Conference Fund
Last month, at the Meet the Faculty
session during the Regent Retreat, Sarah Williams shared a story about her
visit to Oxford this past summer. She
told us of how nervous she was as she
returned to this place where she had
spent so much of her academic career,
nervous that she would fall back in love
with the place and not want to come
back to Vancouver. Upon arriving there,
she met up with her former department head and one of the first things he
asked was, “So, how are your students
over there at Regent College?”
Without hesitation, as a kind of gut
response, she responded, “They’re better than yours.”
Sarah went on to tell us that Regent
students may not necessarily get better GRE scores, but what they do do is
bring to their scholarly work a third dimension which is generally lacking in
the rest of academia, namely, a knowledge of what reality is really about.
With Christ as the centre point of all we
do, our work is actually more coherent,
more honest, more purposeful.
With this as a background I would
like to introduce the RCSA Conference
Fund. This fund is meant to support
students who attend academic conferences. It is our belief that Regent students’ participation in academic conferences is an important aspect of Regent’s
mission to live out the Gospel not only
in our words and actions but in our academic and professional work as well.
Participation in academic conferences is a valuable experience for students
who are considering further academic
work. Academic conferences are an important feature of the academic profes-
. . . etc . . . sion as it offers scholars the opportunity
to engage with new ideas and network
with others who share a common interest. The Conference Fund is set up so
that Regent students might get a first
taste of such conferences in the hopes
that participation will provide a lasting, positive impact on their academic
careers.
Not only this, students who attend
academic conferences work as ambassadors of Regent College to the broader
scholarly community. By fully participating and making valuable contributions to such conferences, students
further establish Regent’s voice and
reputation within the broader academic
community.
From this, it is also our sincere desire that Regent students would use
these opportunities to act prophetically
within the scholarly community. The
RCSA is sending students not just so
that they might jump through a hoop
on their way to an academic career or
so that they can make Regent’s name
great in the world (we all know where
that tends to lead...). Sarah Williams
has pointed out on several occasions
that modern academia is in crisis and
that there is so much up for grabs in our
postmodern age. We are living in a time
of great change and the church needs
to be prophetic, in the academic community as well as elsewhere. So, it is
our hope that students who attend academic conferences would act as prophets, uncovering the lies of our age and
bringing a message of hope. We do not
think this is too grand an ideal as many
Regent students are already doing this
kind of work in a variety of areas.
So with that in mind, I invite you to
apply to the Conference Fund.
We are giving away up to nine
October 27, 2009
awards of at least $500. We invite those
who have attended or will attend a
formal academic conference between
May 1, 2009 and April 30, 2010 to apply.
Formal academic conferences are conferences where scholars formally share
their work, mainly through the presentation of papers, and discuss it with
their peers. Thus, these do not include
pastors’ conferences, youth conferences, leadership conferences, church
conferences, worship conferences, or
conferences of this sort.
Applications are available on the
bulletin board outside of the RCSA
Office downstairs (Room 012). Please
submit completed applications to the
RCSA Office during office hours (they
are posted on the door). The application deadline is noon on November 18,
2009. All applications will be examined
by an RCSA subcommittee. We will
favour applicants who present papers
at the conference they attend. Successful applicants will be asked to submit
proof of their attendance
Do bear in mind that RCSA gives
out these scholarships every academic
year, so if you are not planning on attending a conference this year, we will
give them out again next year.
If you have any questions regarding
the Conference Fund (or any question
relating to the academic side of Regent
life), feel free to email me at rcsavpac@
regent-college.edu.
Anglican Communion
Thursdays @ 11
In the Prayer Chapel
Bring $5 For Chinese Food