The Neighborhood Podcast
This is a podcast of Guilford Park Presbyterian Church in Greensboro, North Carolina featuring guests from both inside the church and the surrounding community. Hosted by Rev. Dr. Stephen M. Fearing, Head of Staff.
The Neighborhood Podcast
Mary, Power, And The Missing Pages
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Presenter: Rev. Dr. Kit Schooley
A fragile manuscript, a private room, and a challenge that still stings: who gets to speak for Jesus when the records are broken and the crowd isn’t there to witness it? We unpack the Gospel of Mary against a Hellenistic backdrop where God is distant, matter feels suspect, and the soul struggles upward. Instead of a public miracle at Galilee, we hear a small circle wrestling with inner revelations, missing pages, and a mission that might stall before it starts.
Mary steps forward to interpret a post-resurrection conversation, sketching stages of ascent that sound more like shedding burdens than climbing a neat ladder. Andrew and Peter push back, questioning her credibility and the idea that Jesus could favor her insight. Levi (Matthew) answers with a sharp correction: if the Savior deemed her worthy, who are we to reject her? That moment reframes the episode from a gendered squabble into a strategy session for a young movement: stop piling on rules, stop gatekeeping spiritual status, and carry the message into a skeptical world. We connect these sparks to wider currents—anti-legalism, the break from Jewish norms, and the swirl of heterodoxy and orthodoxy that shaped the canon.
Across the hour, we trace why private texts struggled for acceptance, how early ascetic demands set impossible bars, and what “no new laws” meant for communities trying to grow without shrinking the table. Mary’s tears anchor the stakes: authority, trust, and the future of the mission. If you care about women’s leadership in the early church, the politics of canon, and the practical craft of evangelizing across cultures, this conversation opens a rare window into second-century tensions that feel uncomfortably current.
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Okay, here we are. Here we are a long way from the infancy gospel of Israel life. And let us count the ways. First of all, we're no longer in a Jewish culture. We're no longer in a culture that wonders about Jesus from age 5 to 12. They're over it, but they never did wonder about it. This is a Hellenistic culture where they now. Maybe the year 150. In a world, in a larger world that has a philosophy very different than Judaism, a different sense of creation, a different sense of just the way the world looks. Remember last week at the end, I mentioned that one of the things that was true about major parts of the world outside of the fertile crescent, as they say, outside of what we think of as Israel and Jordan and so forth, the world looked a little bit like this. That is, there was God, perfect, unchangeable, and then everything else was evil. Everything else was sin, whatever words you would like. But it's a very simple place. There's good and bad, and that's all there is. And then when you get humanity in there, humanity is all evil, it's like everything else, but let's just make a triangle to represent humanity in humanity. There's a little spark, and that spark is from God. And so if humanity's hope, dream, wish, goal is to get to God, but to get to God, you have to go through seven, maybe eight stages, kind of like a race, like a challenges, eight tests that you go through, and they're alluded here, but this may have been kind of so obscure as you read it, it kind of didn't make any sense. So let's talk a little bit about this gospel of Mary, presumably it's Mary Magdalene. One of the things I would like you to think about as we talk about whatever we talk about, is how are these ideas, concepts, conversations, how are they different from Matthew, Mark, and Luke, and even John? Because it gives you a sense of how far, not only geographically, but how far in roughly 100 or 125 years Christianity has come. At least these are some of the struggles we'll talk about today that Christianity has in, let's say, the year 150. So we have this gospel. The first thing you see is it's a whole bunch of fragments. The first six pages are missing. So we start on page six or seven. It's like reading a novel, and you don't get to read the first chapter or the first three chapters, and then we come to the middle, and the middle is missing, and we only get to the end. So it's a difficult thing to be working with. You have to guess what came before, and you have to guess what's missing in the middle. And that really isn't very helpful. But what we do have is kind of interesting stuff, a little odd. The difference between a gospel like this and let's say pick one, the Gospel of Luke, is the Gospel of Luke was written with a presumption about what the story was. And the presumption was it was a public story. It was a story that happened at the Sea of Galilee, or it happened in Capernaum, or it happened in Jerusalem. It was something that went on and has been being reported accurately, or as much as they could report it, as to what happened and people could remember it. Here we have a different setting. It's a setting of six or seven people. Doesn't say where they are, but they're in some quiet place where they can talk to one another. And nobody else but them had this experience. These conversations can't be verified elsewhere because only these seven people know the conversation. And you see what that does to what we call attestation. Can you attest that this happened? Well, there's six other people besides you that can do attest to it, but beyond that, it's not a public kind of conversation. And that was one of the reasons why this gospel struggled to get into the New Testament, and as you know, it didn't make it. And a lot of gospels, a lot of writings were kind of like this. Their attestation wasn't wide enough to win them followers and votes when the final vote was taken, so to speak. So you begin in the middle, you're dropped into a conversation for which you really don't have much background, and that conversation is about seeing life, it's essentially a conversation about this life, in which everybody in the conversation presumes that they had this perspective on the world. It's not a Jewish perspective. It's not what kind of a God, it's not a God who is with us. It's a God so different, so perfect, and we are so fallen and useless and evil. In a way, it's an easy world to understand, and frankly, don't all of us occasionally feel like we're living in that kind of world where God is so not like us? And why would God love me? So this is not like some alien philosophy. This is the philosophy parts of which we live out occasionally, mostly on our bad days, right? So here's Mary Magdalene talking with several of the disciples, not quite clear how many. And they are in the beginning talking to Jesus. So this is a post-resurrection appearance. Jesus is there, he's giving them instructions and answering their questions. And frankly, I'm not quite sure where that conversation is about. I mean, I've read it four or five times, and Jesus is saying there is no sin. There's things in there that you have to be sort of agnostic to follow. So I'm not going to dwell a whole lot on what they were saying. It's just that they're talking in ways that they would not have been talking in Jerusalem 100 years before. It's not a world view that fits with the gospels that we're so familiar with. So they're having this conversation, and then suddenly Jesus leaves, right? He disappears. And then they all look at one another and they are in trouble because they weren't really sure exactly what they were supposed to get out of that. Now, of course, we are familiar with that a little bit, that the disciples kind of are in a conversation with Jesus, and when it's over, they all kind of scratch their heads. Because they aren't quite sure, you know, what that's about, especially when Jesus talks in parables. So the disciples are scratching their heads, and lo and behold, who's there to help them? Mary. So they come out of this sort of interior discussion between Jesus and them, and Mary offers to be of hell. Now, one of the things that this gospel presupposes is that you've read a couple of other Gospels, not Matthew, Mark, Luke, and John, but other gospels of this era and of this place. There is a Gospel called the Gospel of Andrew and Peter. And I bring it up only because there's something there that is echoed here that will help you understand something here. In the Gospel of Andrew and Peter, it is suggested that the only way you can be a disciple, the only way you can be one of these six or seven people here having this conversation, is if you are not married or if you are you get rid of your spouse, your wife, probably, and secondly, that you are poor. So that would mean, of course, that those are pretty difficult criteria, or as it will be called here, difficult laws, because at one point they say, make no more laws. What is going on here is a sense that some of these things that are happening, such as don't be in a family, don't be married, and don't have any money, those kind of laws are pretty hard to follow here in the year 150. And so we get the echo of this, and this gospel is talking to other gospels that are in conversation because people reading this may have read some other one, may have heard of some other writing, and they're kind of collecting the stories and recalling what was said in each. So let's take on what Mary tries to explain to them. These eight levels. These aren't evil, you can add others. The first level, I guess I should put it at the bottom, because God is up here. The first level is darkness, the second level is desire. The third level is ignorance. The fourth level is death. The fifth is excitement. Sixth is kingdom of the flesh. And the eight is radical wisdom. All right. What do you make of that? These are the processions you're supposed to, the steps you're supposed to take to get to the ultimate, the ultimate goal. Any thoughts? I mean, come on, whatever you say is kind of interesting.
SPEAKER_00:So you got a da in there?
SPEAKER_03:In the middle.
unknown:Yeah.
SPEAKER_00:Okay.
SPEAKER_03:Yeah, it doesn't look like a natural progression. No, no, okay. It doesn't strike us as a kind of Western progression. These are higher levels of consciousness. They are more like stages of discarding the evil. The evil in you, and getting to this spark. This little bit of God in you. So these are the tests. Evidently. Obscure stuff. So on the one hand, we kind of know this, and on the other hand, we certainly don't conceive in these sorts of ways. So the first half of, if I can call it half, the first half of what we've got here is um, what would you say? We can't do much with it. We don't know what to do with it, other than to appreciate how far away we are from Judaism, how far we are from the Gospels and from what we think of as the New Testament. And yet here we have leaders, some of Jesus' apostles and disciples, theoretically, according to the writer. Here we have people who have now kind of moved out of that historic perspective, and they are out in the world, and this is the way the world thinks. And so it opens with them talking to Jesus about this new world they're in. And I'm not sure they can articulate it any better than you and I can. So this is the odd part of the gospel, but I want you to kind of know that this is a lot of what was. Thank you. I wonder where that was. Can't see this one, can you? No, not good. Thanks, though. Oh, where was I? So this is uh a world that the church is trying to set roots into. And this is a world they have to they have to figure out how to get from the Gospels that these people are just not familiar with at all. Imagine you're living in Syria, and this is the only Christian writing you have. I'm not sure how quickly you'd be attracted. So we get to the second half, and that's probably the more interesting half. So we get into this conflict of who Mary is and what she's doing, and whether she's got her head screwed on right or not. So Mary offers to help them out of their confusion. And she does. We get this allusion to this other gospel of Andrew and so forth. And then it kind of all falls apart because the men get over here in this corner. And the men say, would Jesus really love Mary more than us? And I'm sure it wasn't funny, you know. Um in philosophy there's probably a term for this, you know, in-group and out-group. It turns out it's men and women, but it could be any sort sort of thing. Um so Mary is not only being helpful, but Mary is sort of getting it more than the men are getting it. She's following, she's understanding, she's explaining. And in a small defense of the men, just a small one. What do I want to say that's small? Maybe I'll leave that for later. Um they get into this argument, and I'd like to pick up and read, read some of this so it can be alive here in the room. I'm gonna start on the one where it says at the top of the page, page nine. We start with the rules and laws thing that we already talked about. Don't lay down any rules other than what I have given you. This is supposed to be Jesus talking. Do not establish any more laws like the lawmaker, or else you too will become constrained with them. Once he had said these things, he departed. So we're left there, and we then go on to page 17 on the next sheet, the bottom, page 17, and I'm just gonna take the last, start with the last four lines that are on the bottom of the page. But Andrew, keep in mind, Andrew is one of those disciples who've been part of other gospels. So Andrew supposedly has his head screwed on, right? Supposedly, responds and says to the brothers and sisters, tell me, what do you think about all she has been telling us? Say what you will. But I, for one, don't believe that the Savior would have said such things. Certainly, these are unorthodox teachings. It all seems quite different from his way of thinking. Now, for those of you that have had an opportunity to read what went before, in which Mary is explaining things, does it strike you that somehow this was terribly different than what you'd heard, what you and I have heard in the New Testament? Um it seems like Andrew's complaint here is a complaint. What do they call that? You already have the conclusion, but now you have to draw the premise, and Andrew is setting up the premise because he knows where he's headed. He knows that Mary is just, you know, not going to be helpful. She's sort of a flying the ointment of us men here. And so he puts this question out.
SPEAKER_00:Could it also be you have to think of the time period that women were not valued?
SPEAKER_03:Yeah, it was a very easy thing to say. Because it was probably said a hundred of times a day on other subjects. And so to attack the woman, well, we've been doing that for a long time, right? So, in a sense, but in another sense, the history, the history that we bring into this is that all the disciples are men. And so, leaving the misogyny aside, we're now in a world of Christianity in which it is trying to decide what can women be disciples? Can women lead the church? Can women be able to interpret Jesus just as well as anybody else? And it's a kind of watershed moment. We haven't quite reached it in church history, but we're almost there. And if you want to hear the end of the story, the end of the story is for about 300 years, women and men operated equally in the church until about the year 400, and then all that was taken down, and it was only men, and we were familiar with that. So this is the opening of an unusual period in the history of the church. A period in which someone is writing suggesting that Mary is just as good as Thomas or Philip or Peter or Andrew. And I don't think it's a trial balloon, I think it's something that's been going on, and the writer is picking that up. Because that's probably what's going on in local congregations. It's interesting, just kind of randomly put, if you read all the letters of Paul, you know the people he names most? Women. So here we are in the year 50, 55, 100 years before this writing. Here we are in Paul writing his letters, and almost all the people he talks about are women. As far as Paul's concerned, you know, they're kind of the crooks. They're kind of the foundation of the church. And so, in a way, we're out in this Hellenistic world, which probably is not as, what would you say, welcoming of women as Paul presumed it would be. And we're out there, and now the writers are testing the waters. Are testing about, well, we have all these prejudices, people coming into our churches, but I'm gonna write stories that I've heard, gonna write them down about how Mary was just like one of the twelve. So evidently there were stories around about Mary and maybe other women. How many went to the tomb if you read John's Gospel? The three Marys. So that's there, and it's now being sort of tested out here, five, six hundred miles from Israel, from Judea. We're testing the waters, we're trying to say, you know, yeah, we understand you're pretty prejudiced against women, but it's also this these things also can be true. So let's read on. So Andrew brings up this business about did Jesus really love her more than us? Oh my goodness. And after some consideration, I'm now on page nine. Peter responds totally, oh Peter, he doesn't get it either. He questioned the brothers about the Savior. Did he really speak secretly with a woman? And not openly, so that we could all hear. Do you see how sort of thin, how fragile this thesis is he's got? If he had just spoken to her in public, it would have been fine, but he spoke in secret. Therefore. So and we just going to turn around and listen to her. Did he really choose her and prefer her to us? Surely he wouldn't have wanted to show that she is more worthy than we are. And on the one hand, you can get exorcised about this and furious. On the other hand, it's just sad. It's just. I can't imagine theoretically Jesus was there a few days before, and yet that's sort of gone, you know.
SPEAKER_01:Sibling rivalry.
SPEAKER_03:Yeah, that's a nice way to put it. Sibling rivalry, all the boys here. You know? And we're competing, and we're worried we're not good enough in the eyes of God. We're also worried about that. There's a there's a certain element to it that we recognize. Uh on the surface, it's about this silliness between men and women, but underneath is the worry you have we don't understand Jesus, really, and we may never understand Jesus, and we may never get up here. We may never run the gauntlet in their perspective, the writer's perspective.
unknown:Maybe they will also Pardon? Maybe they will also never forget the fact that Mary was the one who saw the resurrected Jesus.
SPEAKER_00:Mary was the one who saw the resurrected Jesus when he's being transformed. And that probably bothered them too. Why did she get to see him first? She was the one who came and told them, and they really didn't believe her.
SPEAKER_03:Yeah.
SPEAKER_00:You know, so she really, God elevated her.
SPEAKER_03:Unfortunately, what we don't know is who has heard that story. We don't know here 700 miles from the crucifixion site, and 120 years later, who has read Matthew, Mark, Luke, or John. That makes this, all of this conjecture sort of seem, you know, like it's it's hard to nail anything down. But what we do know and we stand on is that three of the Gospels talk about the women. It seems to us like, yeah, that did happen, even if out here in this period they may not. They certainly haven't read four Gospels. But maybe they've seen one of the others, and that would be enough to make that story carry water. Alright, so let's finish up. I'm on page 18 and 19. And so what happens when the men get like this? What happens? Mary kind of is overwhelmed. And she cries, she weeps, it says. She's been kind of isolated, cut off from what she thought was like minds, people that could work together, because this gospel is suggesting the whole point of this is to go out and evangelize, to go out from here. And Mary's thinking, if these don't see me as worthy, can I go out from here? Should they go out from here? Should I go and they stay? I mean, there's all sorts of uh you know different versions that could happen. And Mary says, it's interesting here, who comes to the rescue? Mary says to Peter, who's just said all this stuff, what are you thinking? Do you really believe I made all this up? Or that I would tell lies about our Savior. It's painful and it's kind of cutting stuff, too. Just not that you're saying women can't be equal, but you're also saying that our word has no validity, has has no weight. And so it's it's a nice response because we aren't just playing this at you know at the boys' club level. We're playing this at what does it take to go out and evangelize? And you would think I would go out there and lie about our Lord and Savior. And that's that's a pretty profound challenge to these others to think whatever they think. So then Levi, or we know him as Matthew, steps in. And he turns to Peter and he says, Peter, you have always been hot-tempered from the beginning. So we have a little psychological insight here that maybe we didn't get from the Gospels. I will build my church on you, rock. And then Matthew says, But Peter, you're a pretty hot-headed guy. I think that's just fascinating. Do you really believe? Wait a minute. Peter, you've always been hot-tempered. And now we see you arguing against this woman as though you were her adversary. Yet if the Savior deemed her worthy, indeed, if he himself has made her worthy, then who are you to despise and reject her? Surely the Savior's appraisal of her is completely reliable. And then this sentence, I wish he hadn't said, that is why he loved her more than us. Brothers. I like this sentence. We should be ashamed of our behavior. So this is the story of them in this place talking with one another, but it's written for a bigger story, and that is that when you get out there to evangelize, here are the things you need to be thinking and saying. This business of uh, you know, us disciples know more than anybody else, and we have a corral of wisdom. And we can't let anybody else who thinks like us really, really join our little group. We can't have that because when we go out into this world out here, um there's going to be these temptations to get three or four or five and gather us together and say we're Christians, then it's us against the world. We're here to build a fortification and build an outpost for Christianity that is like a fort which expects the enemies to come, and everybody else, you know, we'll do a little evangelization and we'll get a church and then we'll stop. We won't continue on. We won't fight the hard fight, in other words. And so Matthew is not only challenging Peter, but Matthew is creating a kind of roadmap, a kind of playbook for what we're gonna have to do, and it's gonna be hard because it's already been hard. We know it's hard. We've gotten this far and we're bogged down in these struggles. We've got to get over these and move on. So let us cloak ourselves with Christ, ourselves with true humanity. We too can follow his instructions, cultivate this in ourselves. Let us do as we were instructed, proclaim the good news the Savior taught, never laying down any rules or laws. Gets us again, no rules or laws beyond what he himself gave. And after Matthew said these things, they started going out to teach the gospel. So, in a sense, it looks successful, but what we have here is the kind of playbook, the kind of way that they struggled to figure out what would work in this culture. Because they're gonna bring in what? They're gonna come out with a gospel, with a story. Where should we put it? Let's put it over here. Oh dear. Shouldn't use the red, should I?
SPEAKER_00:I'll get it on.
SPEAKER_03:Do I spin on it? What do I so they're gonna talk about a world that is built more like this, where God comes down, intersects, joins, is present. And we we can be with God. We aren't really talking about heaven here, we're talking about the relationship we have with God. And we'll get into that more next week when we get to Hermes the Shepherd. But they're going to present a philosophy that may not make any sense to the people where they're proselytizing. And so these arguments that you've heard here probably are useful, kind of organizing you up here, getting you ready to go out into this world where at least if the presumption is these five or six disciples are the original disciples bred in a Jewish culture and a Christian worldview, um they're indeed found here because there's very few that carry those philosophical perspectives. All right, that's that enough. What do you think?
unknown:Tell them all talk at once. It's really all right. I have a question.
SPEAKER_04:Before she started crying and reacted, yeah, had she not sort of embraced them and just said, Plus, you're hard.
SPEAKER_03:In a way, yeah. I want to help. I know you're confused. I can see how you're confused. Let me let me tell you what I think. I presume that was kind of the sense of what was going on here. Yeah, yeah. And not just the male-female thing, but this whole business of us as followers of Jesus being out wherever we are, whether in Rome or whether in Damascus, wherever we are, being out in a culture that we have to kind of weave ourselves into, have to become part of. And so, from I I'm taking it from Mary's perspective, she's she's wanting to make this thing work. She's wanting to get it as clear as we can because there's going to be a lot of doubters that we're going to encounter. So, this writing, more than probably most of the others, is about how we try to spread the gospel in the world and what the struggles are in doing that. What else do you think?
SPEAKER_01:I think it's interesting that first Peter, I mean, he's the one that asks her to explain. He says, Sister, we know that you are greatly loved by the Savior more than any other woman. And then when she explains it, then he turns around and goes, Well, who are you?
SPEAKER_03:It's almost like a setup. Yeah. Okay, Mary, tell it.
SPEAKER_01:Bang.
SPEAKER_03:Yeah.
unknown:He didn't like that the way she was saying it.
SPEAKER_03:Yeah, and let's let's say a word about how I didn't, oh, it's only quarter of. Oh, we got all kinds of stuff. Um we don't is the writer of this gospel relaying a story that the writer has heard? A story in which maybe the writer presumes this happened back in Galilee or Judea, and now all these years later, the writer is relating this story and putting Mary into the story as an illustration of what you have to struggle with out here, because if the writer is aware, as it's been suggested, that we knew the Marys were pretty important people to Jesus, and they were they were interwoven with the disciples and did things together. Um the writer is trying to set up this issue that's alive in that culture where the writer is writing, and that is, he takes this story, and then he sets up Peter to critique Mary, because maybe that's been going on out there. On the other hand, is the writer just creating a story that expresses some of the issues, and it doesn't matter whether the story is historic or not, it's just written for the purpose of evangelization. That we don't know.
SPEAKER_00:Any other thoughts? I just think it's amazing that we that we reach this point in the Bible. That we survived.
SPEAKER_03:Yes. Yeah. Yeah. Yeah. And just when we think we survived, we find out, you know, what's breaking out over here. We gotta go over here and try to.
SPEAKER_02:Yeah. All right. I want to say something that struck me when when you get past the personality conflicts. Yeah. Yeah. At the beginning, on the top of page nine, it says, do not establish more laws like the lawmaker, or else you'll be constrained by them. I think you're talking about the Pharisees and the Sadest. And then Matthew on the last page, one of his parting comments is never laying down any rules or laws beyond what he himself gave. Yeah. So there's some emphasis there that I found interesting.
SPEAKER_03:And what I failed to mention, and you remind me of it. We are now into a period in the Christian development of the Christian church where everything is anti-Jewish. We've lost contact with whatever before we just accepted as that's the way things are. Now we're in a period in which the Jews, it's hard to say as if this is a universal thing, but we reached a period where we no longer are getting Jews converting to Christianity. And especially out in the hinterlands, we won't have that going on. And what gradually grows up, and you see a little hint of it here, what gradually grows up is those Pharisees, and that's more than just the Pharisees, you know, are in the way. And so you don't get a frontal kind of attack on the Jews, but you get all these things. Let's not let the Jewishness get in here. Let's not fall prey to all these rules that Jesus came to contradict, to set apart, set the faith apart from the rules, and you get a lot of that in Matthew. So yeah, that's one of the other things going on in this, you know, along with everything else going on. You can see there's a lot going on. You've only gotten to read, you know, a couple hundred words. But you see, there's a lot going on.
SPEAKER_02:I took it one step farther, though, and that's why we have all the divisions in Christianity today, it's over rules.
SPEAKER_03:Yeah, the word is orthodoxy or heterodoxy. That's the great one. I'm not quite sure what the church thought heterodoxy meant, but I think you're sort of illustrating. And one of the reasons this book was not allowed in the Bible, it was said to claim a heterodox God. In other words, a God who resembled a little bit Christianity, and maybe a little bit of the Babylonians, and a little bit of the Greeks, and a little bit of the Romans. And we can't have that kind of a god, the church said. So yeah. So next week we're going to take out Hermes the Shepherd. Well, it's actually Hermes and the Shepherd. I'm not sure why the book is called Hermes the Shepherd, because Hermes is not the shepherd. So don't get confused by that. And this is a book I chose because it's one of the last standing writings that didn't make it. You know, it's like if you had the top ten, this was 11th. That kind of thing. Hermes the Shepherd was read in the Eastern Church and the Western Church. It was well known. And the great leaders of the church in the second century all praised it. I discovered this week, and getting ready for next week, that it is longer than the book of Revelation, plus maybe one of Paul's letters added on top just for a little charity. There's a lot there, and we aren't going to go through all of it, but we're going to have a look like we did today at the culture, at the issues that seem to be present that it's adopting. And then this fascinating story that comes at the end is a fairly long story. It's a parable. When you read it, you'll kind of say, okay, I know a story not like this one, but I know these kinds of stories because Jesus was pretty good at them. So you're going to get that kind of a story at the end. It's a little reward. You don't, what I've given you there, oh, it's probably a hundred pages long if you wanted to print it out from your computer. And I've given you, I don't know, seven or eight of them. So, like this gospel, we're only going to see parts of it, but it's a little less obscure in parts and a little more like something even you and I might say, I could see that in the New Testament. Maybe, yeah, maybe. So we'll look at next week at one that gets close, and then the week after, we'll look at one that some say should have been in the New Testament. But we'll get to that then. So next week, Hermes the Shepherd. I hope there's enough copies on the back table. If not, let me know and I will email it to you.
SPEAKER_04:Thank you.