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LONDON (Reuters) - The dollar fell and world stocks gained on Friday as fresh economic data signaled that the euro zone's downturn has eased and China's growth was on track, but moves were limited as investors await a U.S. jobs report.
American employers are expected to have added 160,000 new jobs to their payrolls in January, a marginal rise on December's 155,000 gain, and a stronger number could knock the safe-haven dollar further as it would signal a strengthening recovery.
U.S. stock index futures pointed to a higher open on Wall Street on Friday <.n>, reflecting the hopes for jobs growth, while the dollar languished at a 3-1/2 month low against a basket of currencies <.dxy>.
MSCI's world equity index <.miwd00000pus> added 0.5 percent to stay close to its best level since May 2011.
Earlier, shares moved higher across Europe when euro zone factories recorded their best month in nearly a year during January although remaining mired in recession, according to the Markit Purchasing Managers' Index (PMI).
"Providing there are no further setbacks to the region's debt crisis, these data add to the expectation that the euro zone is on course to return to growth by mid-2013," said Chris Williamson, chief economist at data compiler Markit.
The euro hit a high of $1.3657 after the data came out, its highest level since November 2011, before settling to show a gain of 0.5 percent at $1.3643.
The common currency also hit a 33-month high against the yen, rising more than 1 percent to 125.96 yen.
The pan-European FTSEurofirst 300 index <.fteu3> extended its recent gains by 0.2 percent to 1,166.67 points, near a 23-month high after solid rally since the start of the year. London's FTSE 100 <.ftse>, Paris's CAC-40 <.fchi> and Frankfurt's DAX <.gdaxi> were up between 0.5 and 0.8 percent.
Earlier, China's official PMI for January eased to 50.4, but held above the 50 mark which separates expansion from contraction, while a separate private survey showed growth in the manufacturing sector had hit a two-year high, underlining hopes the nation's economic recovery is slowly gaining momentum.
The mixed reading left MSCI's broadest index of Asia-Pacific shares outside Japan <.miapj0000pus> little changed.
A report from the Institute for Supply Management, due out at 10 a.m. ET, is likely to show that American factories joined in the modest global expansion in January.
Both the euro and European stocks trimmed some of their gains when the European Central Bank said the region's banks would return only 3.5 billion euros ($4.75 billion) of its emergency 3-year loans in a second repayment window next week.
The banks, which borrowed over one trillion euros of the cheap money at the height of the euro zone crisis, have another two years to pay it back if they want but took the opportunity this week to return a surprisingly large amount of the loans.
The quicker-than-expected repayments have triggered a rise in money market interest rates
For Europe's struggling countries and the ECB this is not an ideal situation, effectively tightening monetary policy and creating unwanted stress just as economies are showing fragile signs of improvement.
It also comes as the Federal Reserve is undertaking a massive monetary stimulus in the United States and the Bank of Japan has come under strong pressure from the new government in Tokyo to add liquidity to boost its economy.
"The perception is that the ECB is being less supportive and is not providing as much liquidity as the other central banks are," said Andrew Milligan, head of Global Strategy at Standard Life Investments.
The approach of the U.S. jobs report was limiting moves in commodity markets which were generally supported by the rising confidence in the outlook for global growth.
Gold was up 0.2 percent at $1,665.91 an ounce, silver was up 0.1 percent at $31.43 an ounce and three month copper on the London Metal Exchange rose to $8,199 a tonne, up 0.4 percent.
Iron ore, which is particularly sensitive to economic growth, climbed to its highest level in more than two weeks to around $152.50 a tonne <.io62-cni> .
"The impression is that things are improving slowly on the macroeconomic front. The data seems to be moving in the right direction and we have had more positive surprises than negative surprises," said Robin Bhar, a metals analyst at Societe Generale.
In the oil market the rising economic optimism coupled with tension across the Middle East, the world's biggest oil producing region, has put Brent crude on track to its biggest weekly gain in two months, while U.S. crude is set to rise for an eighth straight week.
Brent oil was up 33 cents to $115.88, although U.S. crude futures slipped 27 cents to $97.22 a barrel.
(Additional reporting by Marc Jones,; editing by David Stamp)
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I accidentally recorded this commercial in Oct. 1998 from the cable TV. By that time I knew TO THE SEA video and at first I thought this is a music video but when I turned the volume up I was shocked by the sound of the unknown YELLO's track. I was expecting this track as SHAKE AND SHIVER (because of the Dieter's whispering "shake it" or smth like that) on forthcoming album "Motion Picture" but it appeared 6 years lately on the album "THE EYE" under title "TIGER DUST".
http://www.youtube.com/watch?v=9jxi2PSx ... e=youtu.be
sorry, for quality...i did my best in FCP.
Tiger Dust 1998 version
Talk of anything YELLO
2 posts • Page 1 of 1
- Ilya Petrov
- Posts: 34
- Joined: Fri Jun 11, 2004 4:31 am
- Location: Vancouver, BC, Canada
Re: Tiger Dust 1998 version
Have you checked out the Tiger Dust version that is on the Expanded "Touch Yello" release.
http://www.discogs.com/Yello-Touch-Yell ... se/2036619
MUCH better than the original version on The Eye
http://www.discogs.com/Yello-Touch-Yell ... se/2036619
MUCH better than the original version on The Eye
2 posts • Page 1 of 1
Return to "General YELLO Talk"

subset: commoncrawl


text:
Translation Disclaimer
Call the Berkeley Animal Shelter -- Monday thru Saturday -- 8:00 to 4:30
Sunday -- 8:00 to 3:30
Phone Number & Voicemail -- (510) 981- 6600
An animal control officer will respond to the scene and take a report.
After hours call the Berkeley Police Department at (510) 981- 5900
Here are some steps to take prior to the officer's arrival:
If your pet bites:
The Berkeley Municipal Code(10.04 160) requires that the animal be quarantined and either impounded at the animal shelter, veterinarian or a home quarantine.
Rules of quarantine will be reviewed at the time of quarantine.


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Andrew Boston (Loyola High) has been named head coach of the Uganda men's team as the nation works toward its international debut in next summer's Federation of International Lacrosse World Championship.
Boston, who played at the University of Delaware and is now in the Peace Corps, will team with offensive coordinator Tom Schreiber of Princeton, defensive coordinator Tanner Scales of Virginia and Casey Lavallee of Hebron, Conn., an 18-year-old who will be among the youngest people ever to coach at the world games. The event will be held July 10-19 at Dick's Sporting Goods Park in Commerce City, Colo.
Boston has worked with the Peace Corps in northeastern Uganda for the past two years. Before that, he led recovery efforts at an internally displaced people's camp in Haiti following the 2010 earthquake there.
"First and foremost, Coach Boston has serious leadership credibility as a man that cares about the people of Uganda," Maurice Sserunkuma, secretary general of the Uganda Lacrosse Union, said in a news release. "His efforts to support education and development in some of the most impoverished corners of our country are noble and give him instant respect from our team. These experiences, coupled with his knowledge of the game and ability to speak Luganda, make him a perfect fit as the first ever head coach of Team Uganda."
For more information on the Team Uganda initiative, visit dream2014.org.


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Presuming you are all serious genealogists, you have a few books, right? Like good looks and dollars, "you just can't have enough of them."
My library has been building throughout my 40 or so years of snooping into the past business of persons before us, to about 4,000 volumes, primarily on genealogy and local history. I still buy books every time I go to a seminar or genealogical gathering, or wander around a used book shop, or enter a store that specializes in Out-of Print and Rare Books. Lately I have also been purchasing some on-line through eBay and some other sites, that are on CD-ROM, and they are very handy.
Remember, we are genealogaholics, and even though there is a twelve step program cure, no one has ever taken it yet.
This collection might seem excessive, however most of the hard copies were gathered back when "gas was cheap" so to speak, and it has been a huge comfort to be able to reach on the shelf and pull down an old friend to look up some tiny detail that I might not otherwise bother to take the time to do if I were in a large library.
Well, I have mentioned this before in other Blogs, but this past weekend I spent some time downloading many excellent old and very rare books in full, for absolutely no cost whatsoever, other than a high speed Internet connection.
www.books.google.com has been posting hundreds of thousands of books on-line since I last mentioned it. It seems like they may some day have "EVERY" book on-line! The ones I downloaded were primarily on
The books that I received (for "FREE" remember,) came from three different university libraries, Stanford,
You can obtain snippets of books that are still in copyright, of which you may copy the exact title, and author, and there are links to be able to either locate a library that has this book or links to sources where you may purchase a copy.
The best method is to look for books that are "out of copyright," and search for books by key words, using the "Full view books" search block. What that means is that the books that are returned by your search term are totally free to be able to download to your own hard drive, or to put on disk or a thumb drive, CD-ROM, or whatever. The downloads will be in pdf format and you will need Adobe Reader or what ever pdf viewer you prefer.
These books will be yours to keep to use at any time. FREE, FREE FREE…!
You will be able to build a reference library in a few weeks, to have instantly at your fingertips, that took serious researchers scores of years previously. Here are just some of the titles that were obtained most recently:
FRENCH, Joshua V.H., "Historical and Statistical Gazetteer of the State of
BARBER, John and Henry HOWE, "Historical collections of the State of
JONES, Thomas, "History of
WOOLSEY, C.M., "History of the Town of
HALL, Edward Hagaman, "The Sons of the American Revolution,
BENTON, Nathaniel S., "A History of
HOUGH, Franklin B., "A History of
RICKETSON, S., "An Account of the Times and Places of Holding the Meetings.
These downloads were not all without glitches. The ISP that I use is through a satellite system formerly called DIRECWAY and now is HUGHES NETWORK, but is really a very poor system. The weather affects it greatly and half way through a download the system will burp in one way or another and the file will be corrupted and you have to start all over again.
There is no way that I could ever recommend a satellite system. It is crummy at best, but where I am now there is nothing else available, (yet.) If you have a broadband connection through a cable service or through DSL on your telephone system this will be an excellent way to build a reference library that you can keep for ever and ever.
So put Joshua V.H. FRENCH around your neck, on a thumb drive necklace, to be able to have and use at any computer you might run across while doing your research, I'm sure Josh would be happy, if he only knew…Dick Hillenbrand
Upstate New York Genealogy


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Sky Bet Championship: Yeovil Town beat Sheffield Wednesday 2-0
Yeovil Town boosted their chances of Sky Bet Championship survival with a 2-0 home win over Sheffield Wednesday.
Last Updated: 08/03/14 6:17pm
Striker Ishmael Miller struck either side of half-time to end the Owls' impressive away run and earned the Glovers back-to-back wins at Huish Park for the first time this season.
Yeovil came into the game buoyed by a run of four league matches unbeaten, including a heroic point at Reading last weekend despite having three players sent off.
Manager Gary Johnson was forced to shuffle the pack as a result and handed Spanish midfielder Roman Palazuelos a first start in place of the suspended Joe Ralls, while Miller returned to the starting line-up at the expense of Kieffer Moore.
Miller's return could not have come at a better time for the Glovers with a congested March fixture list ahead, and the Nottingham Forest loanee took only 10 minutes before he stung the fingertips of Owls goalkeeper Damian Martinez with a powerful drive.
Away-day specialists Wednesday, who were unbeaten in nine matches away from Hillsborough before the trip to south Somerset, hit back and came close when Jacques Maghoma's strike was palmed away by Marek Stech.
Owls striker Leon Best received a good reception from the home faithful on his return to Huish after enjoying a prolific spell with the Glovers in 2006/07, scoring 10 goals in 14 starts to fire Yeovil into the League One play-off final.
However, the former Newcastle United man endured a first half to forget with service from wingers Chris Maguire and Maghoma severely restricted by a resolute Yeovil defence.
In contrast, Miller saw plenty of the ball and nearly notched the game's opener on 15 minutes when he combined with James Hayter to fire home, but was denied by the linesman's offside flag.
Wednesday slowly found their feet in the Somerset sunshine and could have snatched a lead when Giles Coke's effort looked goal-bound, but cannoned off Glovers defender Shane Duffy and out for a corner.
However, the relentless Glovers finally forced a deserved breakthrough three minutes before the break when Miller latched on to Tom Lawrence's flick to rifle the ball home.
The 1,569 travelling Wednesday fans expected a much-improved display from their side in the second half, but their hopes were dashed inside six minutes when Miller angled an unstoppable 20-yard strike into the top corner.
The visitors turned to substitute Jermaine Johnson to rescue the game - and despite looking lively down the right flank, the tireless hosts kept the backdoor firmly closed.
Wednesday almost reduced the deficit in the final 10 minutes when Glenn Loovens headed over, but their torrid afternoon was completed moments later when Sam Hutchinson was sent off for a second bookable offence.


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Verbum et Ecclesia
versión On-line ISSN 2074-7705
versión impresa ISSN 1609-9982
Verbum Eccles. (Online) vol.35 no.1 Pretoria ene. 2014
The ethics of absolute relativity: An eschatological ontological model for interpreting the Sermon on the Mount
Andre van Oudtshoorn
Department of the Dean of Academics and Research, Perth Bible College, Australia
Jesus' imperatives in the Sermon on the Mount continue to play a significant role in Christian ethical discussions. The tension between the radical demands of Jesus and the impossibility of living this out within the everyday world has been noted by many scholars. In this article, an eschatological-ontological model, based on the social construction of reality, is developed to show that this dialectic is not necessarily an embarrassment to the church but, instead, belongs to the essence of the church as the recipient of the Spirit of Christ and as called by him to exist now in terms of the coming new age that has already been realised in Christ. The absolute demands of Jesus' imperatives, it is argued, must relativise all other interpretations of reality whilst the world, in turn, relativises Jesus' own definition of what 'is' and therefore also the injunctions to his disciples on how to live within this world. This process of radical relativisation provides a critical framework for Christian living. The church must expect, and do, the impossible within this world through her faith in Christ who recreates and redefines reality. The church's ethical task, it is further argued, is to participate with the Spirit in the construction of signs of this new reality in Christ in this world through her actions marked by faith, hope and love.
Christian ethicists have long battled with the absolute character of Jesus' demands in the Sermon of the Mount and how these may and should apply in the ever-changing cultural context in which believers find themselves. This tension clearly relates to the problem with the Biblical text - that it has 'an inexhaustible hermeneutical potential' (Hays 1996:1). As Richard Hays points out, careful exegesis of the Biblical text may only exacerbate the problem by heightening our awareness of the cultural difference between us and the context of the text as well as the ideological diversity that may be found amongst the various writers of the Bible (Hays 1996:3). In order to make sense of our exegesis, we need a broader integrative framework within which to interpret the meaning and significance of our exegesis.
In this article, I propose an integrative theological-hermeneutical model to help Christians engage meaningfully with the text of the Sermon on the Mount. There have been many attempts at devising an intra-textual or intra-canonical theological framework to help us understand the Biblical text. Whilst none of these Biblical theological frameworks, such as salvation-history, promise and fulfilment and the covenant, on their own have succeeded in providing a final integrative framework for the Bible as a whole, they have all proven useful in bringing some coherence to a number of seemingly divergent texts. They did this by exposing the theological presuppositions which may have operated in the original context to create meaning for the original author and the readers. Whilst the Biblical-theological frameworks help us to understand the world of the text, a hermeneutical approach is required to create a similar meaning within different contexts. Such a hermeneutical approach implies a critical analysis of the cultural constructs and dominant ideology operating within any particular context which may influence the relevance of, and meaning created from, the text by readers. It also implies devising ways of replicating the relevance and meaning of the first context into the new. The difficulties we experience in dealing with the imperatives within the Sermon on the Mount, however, transcend both these standard approaches. The radical injunctions of Jesus seem to stand in a place of its own. Who can truly live by giving to anyone who asks things of them? Who can relinquish all self-defence? Who can live without being concerned about what they will wear or eat? Who can be truly perfect? These questions become even harder when we apply them to governments and society as a whole. Can we truly live without a police force that will use violence to apprehend murderers and rapists? Can a Christian king really give everything away because people from other nations may ask it of him? What sets the imperatives of the Sermon on the Mount apart, however, is not the mere fact that they are seemingly difficult, if not impossible, to obey today but that they must already have seemed impossible to obey within the original communication situation in which they were first given to Jesus' disciples and to the first readers of the gospels. The imperatives of the Sermon on the Mount call for a critical theological analysis of Jesus' underlying understanding of reality that forms the basis for his injunctions. This understanding is so much at odds with the underlying ontology informing a variety of cultural definitions of reality across time and place. I will propose a dialectic model of relative absolutes and absolute relativity based on the different ontological presuppositions that may form the basis from which an ethical framework for Christian living in this world may be developed, an ethical framework that does justice to both the radical demands of Jesus and the reality in which we find ourselves. Because the church encounters the injunctions of Jesus as part of a text, it is important to consider the theological function and role of the Biblical text for the construction of an alternative interpretive reality by which to live in this world. The construction of interpretive realities takes place in the context of a cultural paradigm. For this reason, we shall briefly consider the inter-relationship between culture, texts and the Bible before discussing the Sermon on the Mount and constructing an alternative ontological model for understanding Jesus' imperatives.
Cultural definitions of reality
According to Berger and Luckmann (2011:50-63), humans produce society in response to a biological need to order their existence and keep it from falling into chaos. This society, as an externalising of their subjective consciousness, becomes an objective reality which, in turn, has the power to shape the world of the individual. Hans Georg Gadamer has pointed out that no one can ever stand apart from reality and interpret it objectively (Gadamer 2004). We are, on the contrary, always subjectively involved in the process of interpretation in that we always interpret reality in terms of our everyday experiences. These everyday experiences can, for their part, only be interpreted in the light of certain presuppositions (or assumptions) that we hold about reality.1 Our presuppositions concerning reality are, for their part, formed by the tradition in which we find ourselves. Tradition, again, is the result of a historical and on-going inter-personal discussion about reality and how it is to be interpreted. In the final analysis, according to Gadamer, our interpretation of the world is always mediated by history and our relationships with other people.
This mediating inter-personal relationship by which we interpret reality can be defined as culture.2 Laurence Kincaid (1987:15) describes culture as an open system, comprising of a communicational network of relationships which facilitates the exchange of information.3 The more information4 is processed within a group, the more the group will also be drawn together or converge, and ipso facto, the less information being processed, the more divergence there will be within the group. Extensive convergence leads to a common world-view, beliefs, values and behaviour, which Lloyd Kwast (in Dorr, Graham & Koch 1999:C3-C6) describes as the basic layers of culture. These 'cultural layers' form the broad framework (or cultural paradigm) by which individuals organise experiences to finally make sense of reality and the events in everyday life.
Berger and Luckmann, in their book The Social Construction of Reality (2011), agree with the premise that all interpretations of reality are finally determined by social forces. They take this insight somewhat further, however, by pointing out that interpretation is always the product of interaction in a particular time and place and in a particular social milieu. As a result, our understanding of events also changes as our particular social context changes. Even if we stay in one place, our social context still changes through time. But how does the movement of 'time' influence our interpretation of events? In this regard, insights from the Centre for Contemporary Cultural Studies at Birmingham, which stress the point that 'particular' social contexts usually function as the bearers of particular ideologies may help us. Stuart Hall (2004), the leader of the movement in Birmingham, argues that culture is never static or homogeneous but, rather, in a constant state of flux. This, according to Hall, results from the fact that, within any particular culture, multiple ideologies exist side by side in dynamic tension with each other.5 Rather than just viewing culture as simply existing, we should rather see culture as dynamic and changing - being constantly produced anew through a struggle for cultural dominance amongst different sets of ideologies. Cultural dominance by any particular ideology is always a temporary phenomenon, which explains the fact that cultural changes take place over time.
These insights enable us to define culture more closely as a progressively changing inter-relationship of small, specific, inter-personal communication clusters (or sub-cultures), each with its own cultural variations and ideological agendas, but each of whose deviation from the presently generally accepted, cultural standard is not large enough for it to be construed as a counter-culture. The diachronic informational inter-change and inter-play between various sub-cultures eventually result in a different general cultural standard being recognised and a distinctly new culture developing.6
Culture, text and interpretation
So far we have dealt with culture as a living, ever-changing structure in which new information is constantly generated and absorbed. In examining the role of texts in this process of cultural formation, we find a hermeneutical circle. Texts are the products of particular socio-cultural contexts and are able to function as the carriers of deviant ideological perspectives which can challenge the dominant culture. In order to so, however, texts must be able to transcend their own immediate socio-cultural contexts and world-views and participate within the dominant culture. The further a text is able to transcend its own particular context, or in other words, the more and longer it can be used as a relevant ideological tool in the ideological battle for cultural dominance, the more the text will grow in stature. The more it grows in stature, however, the more it will function in the service of the dominant culture which grants it its relevance and the less it is, therefore, able to challenge the dominant world-view. The text loses its own 'life' and becomes more and more reliant on the use to which it is put in the ideological struggle for dominance. It is prone to obscurity, unless utilised by being granted relevance.7 The text, thus, has become 'frozen' or 'fossilised' speech (parole parlee), a passive potential rather than an active participant (parole parlante) in the ideological debate of cultural formation. In this sense, Derrida (in Bloom 2004:84) is correct in arguing that the text is a 'complex network of unfinished meanings'.
Paul Ricoeur (1976) sees the interpretation of texts as the movement between explanation and understanding. Explanation is empirical and analytical and always deals with the text as text. In the process of explaining, the exegete, therefore, searches for patterns, repetitions, et cetera in the text in order to define the limits of possible meanings that can be deduced from the text.8 In contrast, understanding, according to Ricoeur, is the process by which the interpreter gives meaning and significance to the text as a whole in the light of the interpreter's own life-world. We can, thus, describe understanding as the conscious evaluation of the potential of a text to function as an ideological tool in the cultural life-world of the interpreter.
The socio-cultural rootedness of the text demands 'explanation' and, thus, objectifies and distances the text from the reader whilst the quest for significance renders the text vulnerable to the ideological power of the dominant culture of the reader.
Culture, text, scripture and interpretation
Turning to Scripture, we have to ask ourselves whether the same pattern can also be applied to the Biblical text. In other words, to what extend does the Bible lose its own voice and ability to challenge the dominant culture. Karl Barth (2004) has made the point that the Bible, as the Word of God, is never given to us as an object, an ideological tool that we can manipulate and use at will. We can, of course, and often do treat the Bible in exactly the same way as any other text, that is to serve our own ideological agendas.9 But, then, according to Barth, we are not really dealing with the Bible as the Word of God.
What designates the Bible as the Word of God is the fact that the Spirit uses it as his instrument to focus our attention first of all on Jesus who alone is the Word of God.10 Failing to recognise this dynamic movement towards Jesus, the true Subject of the Bible, Barth (2004) argues, turns the Bible into something that it is not, that is, just another text rather than the acknowledged Word of God.11 In philosophical terms, we can say that, for Barth, Jesus is the sole ontological reference point of the Bible. This means that Jesus is the only One who truly exists as the Word of God. The Bible, thus, does not have existence and meaning in, of and for itself. Scripture always refers us to a subject beyond itself - to Jesus who alone is the Word of God.12 To put it somewhat differently yet again: The Biblical text is not a depository of meaning but rather a mediation of meaning.13 The Bible can neither be explained objectively nor understood subjectively in order to generate meaning for today. It can only be explained and understood in faith as the instrument of Jesus, its true subject, who graciously chooses to use it as his message to the reader.
This means that the Bible's authority is a derived authority. It only functions with authority in the church because in and through its message the church encounters Jesus. At the same time, however, it must be recognised that the church can know and worship no other Jesus than the Jesus she meets through the message of the Bible. There is no other way to encounter Jesus than through this contextually structured interpretation of him. To stress this point, the church has always confessed the divine inspiration of the Biblical text. When the confession of the divine inspiration of the Bible, however, is divorced from its relationship to Jesus, who alone is the absolute truth, theology often falls prey to literal fundamentalism in which the human and contextual elements in Scripture are ignored. Jesus, as the final and absolute truth, does not annul the truth claims of the Bible. The Bible retains its truth value, but it is a truth value that is relative to the absolute truth found only in Jesus.
Whilst on earth, Jesus operated exclusively in terms of his own definition of reality - a definition that did not accommodate the ontological broken structure of the world in any way. Jesus operated with the definition of a perfect world of love, joy, peace and wholeness - a world reshaped in and through his presence to be part of the Kingdom of God. It is to be noted that where the world or given reality resisted this new definition of it, Jesus did not change his definition of reality - he changed reality! This process can be described in terms of speech act theory as a 'world to word fit'. In the same way as the declarative statement, 'I now pronounce you man and wife', changes reality in the light of the words that are uttered, so too did Jesus' declaration (and his actions in the light of that declaration) about the in-breaking of the Kingdom of God in this world change the world around him. This explains the purpose behind the various miracles that we find recorded in Scripture. The world becomes different in the light of the presence of the absolute truth. The world has to change, be transformed, to fit into this new authoritative definition of reality. Jesus' death on the cross is seen by Paul as the ultimate counter-cultural act of the absolute Lord by which he condemned and destroyed the broken world as it existed in opposition to God. In this act, Jesus, once and for all, did away with the old age, the old reality, the old cultural paradigms as it existed - and still exists for us and we for it - and inaugurated the eschatological new age in which we participate through the Spirit and according to which we are now called to understand and redefine our world. All culturally constructed truth claims have an ontological substructure: They are grounded in existence, and they are an ultimate definition and explanation of what 'is'. Berger and Luckmann (2011:87-88) describe four stages in constructing such a cultural 'world'. In the first stage, the world is described objectively. In the second stage, presuppositions and basic theories to support that reality are developed. In the third stage, specific theories (domains of knowledge) are created, and in the fourth stage, a symbolic universe is developed. The symbolic universe, as Geertz (quoted in Fager 1993:91-94) pointed out, is based on shared meaning that transcend the everyday world and that is not always directly experienced by the individual. These meanings are transmitted through the symbolisation of objects, persons and events which are able to convey the abstract conceptual meanings and thus link the transcendent with experienced reality. Fager (1993:18) states: 'Again, we see a dialectic process in which humans both create the methods of mediating the meanings of the social world and are shaped by those methods of mediation.'
The ontological sub-structure that underpins the world's definition of reality also directly informs the life-world of the believers. Believers are called to live in 'this world'. This means that believers have to continue to structure their lives according to the way this world works. They have to accept and live within the socio-cultural definition of reality into which they were born. This definition of reality says that, in this world, one cannot walk on water, heal the blind or raise the dead directly by means of or in obedience to a 'word'. Instead, our words inter-act with the physical structure of reality as a given to create an experience of reality that is interpreted to construct a socio-cultural world of 'meaning', according to which we then shape our lives and actions.
The imperatives that confront us in Scripture (such as the claims of the Sermon on the Mount) claim absolute authority and demand absolute obedience. At the same time, they do not refer directly to this reality or world. They refer, first of all, to Jesus and the new reality in him. They flow from the indicatives, and the indicatives are statements about Jesus and what he has done in, through and with our reality. Until the return of Jesus, when he will finally change this reality forever, the new age is, therefore, reality. It is, however, a reality that is only accessible by faith in Jesus: It does not exist in and by itself; it cannot be realised in this world. Jesus as the last or final human presented an eschatological existence through his words and deeds. In him, the future was made present. Through his death and resurrection believers are invited to participate in this same eschatological existence. Willi Marxsen (1993) states:
Christianity deals with eschatological existence, more precisely, wherever eschatological existence happens we can call it Christian. The term eschatological is to be taken literally. The plural ta eschata means 'the last things', that is, the things that have to do with the turn of the aeon and whatever follows it. In apocalyptic thought this always means future things. Eschatological existence, however, always happens in the present. Thus people who are living eschatologically are anticipating the future. (p. 74)
As we have pointed out, this eschatological existence is not directly open to experience in the same way that the world is directly experienced. It is open to experience only indirectly, through faith in Christ. It is, however, marked by an expectation that, in future, it will be experienced directly. The church has to embrace the 'not yet' fully in order to do justice to the eschatological character of the new reality in Jesus. At the same time, she cannot relinquish the claim that Jesus has 'already' changed reality and that the believers are called to structure their lives according to the Kingdom that has come in Christ.
In practice, Christian believers have often sought to overcome the tension between the two domains (the new reality inaugurated in Christ and the old reality as defined by culture) by choosing for one domain at the expense of the other. Methodists, for instance, often contended that all true believers are able to live in, and according to, the domain of perfection whilst still within this world. According to them, the Christian life should, thus, be characterised by victory over sin and the world. This could, however, only be maintained by stripping the Biblical imperatives of their radical nature. Presbyterian believers, in contrast, often placed great stress on the inherent sinful nature of the believer and the brokenness of the world in which they live. This often led to a radically pessimistic view of this life, characterised by guilt, the threat of judgement and the confession of sin. This position often stripped the indicatives of their radical nature. Martin Luther wanted to maintain both realities. The only way that he could do so was by separating these two realities from each other. His doctrine of the 'orders' separated the 'spiritual or private order' from the 'secular or social order'. According to this view, the absolute imperatives of the Sermon on the Mount belong to the inner personal world of the believer (the spiritual order). It is not possible to act according to them in the public order (secular world), and the Christian must not even endeavour to do so. Luther insisted that the secular order (or government) is as much ordained by God as the spiritual Kingdom and that it should be allowed to operate according to its own rules to limit evil and do the will of God. This, ultimately, led to the place where the two orders - church or personal piety and the government or secular society - became radically isolated from each other.14
In his classic book, Christ and Culture, H. Richard Niebuhr (1951) distinguished five possible relationships between Christ and culture that ultimately determine Christian ethical behaviour: (1) Christ against culture - as found in 1 John, Tertullian and Tolstoy, (2) Christ of culture - as found in Locke, Ritschl, Rauschenbusch, (3) Christ above culture -as found in Clement and Aquinas, (4) Christ and culture in paradox - as found in Paul, Luther and Kierkegaard and (5) Christ the transformer of culture - as found in the gospel of John. Niebuhr saw 'compromise' as the only way in which to deal with the tension between the 'already' and the 'not yet'. The ultimate perfection of love for everybody cannot be reached in this broken dispensation and believers thus have to settle for 'justice' as the only achievable form of this perfect love.
These different relationships between Christ and the world, and thus also the church and culture, need to be maintained simultaneously in such a way that they complement rather than exclude each other. The church's very existence presupposes a clash between different definitions of reality that contradict each other. Figure 1 illustrates the field of relativity generated by the eschatological claims of Christ upon this world.
Thesis one: The church and the Bible's claims to be absolute are relativised by Christ the living Lord. The Biblical injunctions in the Sermon on the Mount point to and are dependent on their relationship to Christ as the external reference of the text. (Arrows moving from 1-2 and 2-1): The underlying definition of reality (Number 1 - here called gospel indicative) which operates in Sermon on the Mount refers to the new age that has been inaugurated in Jesus (2) who through his resurrection from the dead stands outside of the text as the living Lord. The gospel indicative is relativised by its purpose, which is to bring about a living relationship with Jesus. The movement of the arrow from 2-1 indicates that Jesus is the same Jesus whom we meet in the text of the gospel. The work of the Holy Spirit in the church, indicated by the number (5) in the context of the church, is to focus our attention through the textual indicative (1) onto the living Lord (indicated by 2). The arrows from Christ (2) to the church (5) indicates that the church only exists as church through the presence of Christ as the Spirit within it.
Thesis two: The absolute demands in the Sermon on the Mount reflect the new creation and must be met in this world but are relativised because they are only met in Jesus, and outside of Jesus, they will only be met in the context of the new creation realised at his return. (Arrows moving from 1-3 and 3-1): The absolute imperatives (indicated by number 3) are relativised by the fact that they are always the result of the indicative of the new age (1) which is found in Jesus alone (2). They never operate in, of and for themselves but only refer back to Jesus.
Thesis three: The world can no longer exist as if Christ has not inaugurated a new creation. (Arrows moving from 3-4 and 4-3): The culture of the day (4) is relativised by the fact that God has inaugurated a new existence (1) which stands in direct opposition to the cultural interpretation of existence in this world. The way the world is in and of itself (4) is not the ultimate word on how it is in Jesus (1) and how it is to become (3) as a result of the actions of Jesus (1, 2).
Thesis four: Culture is a dynamic interpretation of reality and is thus always changing but remains constant in that it remains an interpretation of reality as an unchanging and unchangeable given. The church exists within this world and must operate according to the world. (Arrows moving between 4-6, 4-5): This indicates different ideologies struggling to become the dominant interpretation of reality. The church exists within and as part of the reality of the world outside of Christ (4-5).
Thesis five: The church has to challenge the world's interpretation of existence through her obedient actions in order to reflect her faith commitment to the new creation in which she participates in Christ and which is made possible through the eschatological presence of the Spirit within her. (Arrows 5-2 and 5-4): The message of the new age (1) in Jesus (2) with its demand to live according to a new reality (3) instead of the reality interpreted by culture (4 and 6) calls the church to challenge the dominant culture in which she finds herself and to put up signs of the new creation within the old. The signs of the new creation are impossible within the world and are only made possible through the presence of the Spirit (2-5) in the church and by faith in Christ who has already made everything new.
The church as a sub-culture marked by faith, hope and love
The church exists within the limitations imposed by the present cultural context. The people in the church are the people of the world, unable to do the will of God. The church owns the brokenness of the world, defining itself as sinners saved by the gracious act of God in Christ alone. The difference between the church and the world is that the church knows and confesses that she is unable to live according to the absolute imperatives of God in this world and yet continues to stand under the calling to obey these imperatives because the grace of God has made her believers partakers of the Kingdom of light. In this sense, the church exists as a sub-culture with a counter-cultural agenda.
The presence of the Holy Spirit within the church points her to both the indicative of the Kingdom of which they are a part in Jesus and the world of the believers that still resists the Kingdom but that is nevertheless the object and focus of God's redeeming work. The church, in faith, cannot let go of either its new status in Christ or of its broken reality. The work of the Spirit forces the church constantly to challenge its world and its own inadequacy to do the will of God in the light of the message of Scripture. The church is not to seek a compromise with the world but to seek opportunities to radically do the will of God despite the structure of the world. The church is able to embrace these opportunities to live according to the new definition of reality in the light of the Kingdom both spontaneously, because of what she is in Christ and because the Spirit of Christ who lives within it, and in obedience to God's loving will and intention for the world.
The church, however, knows and confesses that she will only live fully in the new reality with the return of Christ. The church's acts of obedience by which she puts up signs of the new Kingdom of Love in this world is always marked by faith. Faith only operates where the impossibility of the event is fully accepted, but despite that, the new definition of reality in Christ is invoked. These works of faith are then miracles in the full sense of the word. The works as well as the effects of these works are transitory. They do not change the world completely but only point to the future when the Kingdom will finally be realised. The church is called to remain committed to the hope for this final future and also the hope for such miracles to continue to occur in the world. The church's existence as a community of love, the people of God, is a reality that she has to embrace by faith in Christ and in hope. The faith, hope and love of the church belong to the indicative of the gospel. The church is allowed to freely participate in faith, hope and love through the work of Christ and the presence of the Spirit. Faith, hope and love accompany the church as enduring eschatological signs of the new creation that the church knows will only be fully realised with the return of Christ.
It is clear from Figure 1 that the different relationships that Niebuhr had identified between Christ and culture all have their rightful place. The church in Christ is both beyond culture (2), against culture (3), a part of culture (5-4/4-5), in a paradoxical relationship to culture (4-5/2-3-5) and committed to transforming the existing culture as signs of the in-breaking of the Kingdom of God (5-2-3-4).
The church has always struggled to apply the Biblical ethical injunctions in the Sermon on the Mount directly to the life-world of believers. This life-world is the product of cultural formation which, in the church, takes place through her contemplation of the Biblical text in the light of her current context. Texts, however, may end up being used to maintain the dominant cultural world-view. The Biblical text can also become just another ideological tool in the battle for ideological dominance. Only when the church relinquishes her claim to possess absolute truth because of her faith in Jesus, her absolute Lord, is she able to take the world seriously. The 'world' as a socio-cultural definition of both an ontological given and a cultural interpretation of this givenness cannot accommodate any other claim to the absolute. In as much as Christians participate in the same ontological sub-structure of this broken world and interpret reality in the light of their own cultural definition of it, they are unable to live according to the imperatives of the gospel. In as much as Christians believe in the new existence in Christ, however, they are also unable to accept the world's definition of reality and participate in its modes of existence. In this article, a model is constructed to show how the radical eschatological 'relativisation' of everything that is considered 'absolute' in the light of the Lordship of Christ enables the church to develop a critical sub-culture that is simultaneously against, for, above, paradoxical to as well as the transformer of the dominant culture through its obedient actions marked by faith, hope and love.
Competing interests
The author declares that he has no financial or personal relationship(s) that may have inappropriately influenced him in writing this article.
Barth, K., 2004, Church dogmatics: The doctrine of the Word of God, vol. 1, Part 2: The revelation of God; Holy Scripture: The proclamation of the Church, Continuum International Publishing Group, London. [ Links ]
Berger, C.R., Roloff, M.E. & Ewoldsen, D.R., 2009, The handbook of communication science, SAGE, Thousand Oaks, CA. [ Links ]
Berger, P.L. & Luckmann, T., 2011, The social construction of reality: A treatise in the sociology of knowledge, Open Road Media, New York, NY. [ Links ]
Bloom, H., 2004, EPZ deconstruction and criticism, Continuum International Publishing Group, London. [ Links ]
Dockery, D.S., 2000, Biblical interpretation then and now: Contemporary hermeneutics in the light of the early church, Baker Book House, Grand Rapids, MI. [ Links ]
Dorr, D.R., Graham, D.B. & Koch, B.A., 1999, Perspectives on the World Christian Movement: A reader, Authentic Media, Milton Keynes, UK. PMCid:PMC2014214 [ Links ]
Edwards, D., 1996, 'Christ and Culture - some preliminary reflections', Colloquium 28(2), 84. [ Links ]
Fager, J.A., 1993, Land tenure and the Biblical jubilee: Uncovering Hebrew ethics through the sociology of knowledge, Continuum International Publishing Group, London, UK. [ Links ]
Gadamer, H.G., 2004, Truth and method, Continuum International Publishing Group, London. [ Links ]
Giles, H., Coupland, J. & Coupland, N., 1991, Contexts of accommodation: Developments in applied sociolinguistics, Cambridge University Press, Cambridge, UK. http://dx.doi.org/10.1017/CBO9780511663673 [ Links ]
Goffman, E., 1974, Frame analysis: An essay on the organization of experience, Harper & Row, London. [ Links ]
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Andre van Oudtshoorn
56 Lilburne Road, Duncraig, WA6023, Australia
Email: email@example.com
Received: 11 June 2013
Accepted: 28 Oct. 2013
Published: 12 Mar. 2014
1. Erving Goffman (1974) has pointed out that what is real for us is determined by our definition of the situation.
2. There are of course many definitions of culture. The cultural anthropologist Cyril Hally (as quoted by Don Edwards 1996) stated that there are more than 250 definitions of 'culture' in anthropology. As definitions are always the result of a specific, underlying meta-theory, we shall proceed to develop our own definition here in terms of certain communicational and theological presuppositions. Paul G. Hiebert (in Dorr et al. 1999:C9) defines culture as the integrated system of learned patterns of behaviour, ideas and products characteristic of society which also presupposes such inter-personal relationships.
3. In systems theory, open systems are those in which new information are processed, and they are thus open to change and adaptability. Closed systems, in contrast, have no inter-change with its environment which inevitably leads to the disintegration of the system. In this sense, Kincaid is following the work of Peter Monge (1987, in Berger, Roloff & Ewoldsen 2009:239-270), 'The network of analysis' who describes networks as groups that are connected to one another through a process of communication.
4. It is generally recognised that 'information' is not the only contributor to group convergence. Giles, Coupland and Coupland (1991:1-68) pointed out that convergence is also facilitated by perceptions of power and the search for approval.
5. For a discussion, see Littlejohn and Foss (2008:235).
6. There are obviously many other definitions of culture. If we focus on behaviour, for instance, culture can be defined as a cluster of cooperative behaviours. In this definition, the individual, through his or her small group inter-action, is, thus, a determining factor in the formation of culture. The structuralist view, in which reality is defined in terms of an objective supra-personal structure and in which man is nothing more than a temporary, relational element, is thus denied without, thereby, denying the fact that humans, in turn, are co-determined by the objective supra-personal structure that they create, live within and sustain.
7. 'Utilised' refers to the act of understanding the text to be of ideological significance.
8. Because explanation only concerns itself with the text, it can be described as a synchronic or text-immanent activity, a term used in South African structural or rhetorical analysis, which stresses the importance of surface structure literary analysis of the text.
9. Barth is quite adamant that Biblical hermeneutics is not essentially different from any other form of hermeneutics. For Barth, the subject matter of the text should determine our understanding of the text. It is only when the freedom of the Subject of the Bible (Jesus Christ) is not recognised that Biblical and general hermeneutics have to part company (see Provence in McKim 1999:241-262).
10. Conservative evangelical scholars have always felt that this implies a relativisation of the Biblical text as the Word of God and that is thus totally unacceptable. Many of these same scholars would, however, agree with the statement that the Christian faith encompasses more than just having information about Jesus but, rather, having a personal relationship with him.
11. Note Barth's insistence on prayer as the prime hermeneutical tool (see Provence in McKim 1999:241-262).
12. The universal hermeneutical rule applies that a text can be read, understood and expounded only with reference to and in the light of its object (Barth 2004:546). We can, perhaps, describe the Bible as the door through which the Spirit leads us to come to know Jesus.
13. Gadamer as referred to by Dockery (2000:168).
14. This led the church in Germany to accept the Nazi regime with the call for believers to obey the secular order that God has instituted in and through the state. Luther's insistence on the goal of the state - to bring about a society in which evil is curbed so as to make a peaceful life possible - and his stress on the need for 'love' to operate as the criterion for 'what is right' in both the secular and spiritual spheres should have been a limiting factor in the right for the state to do as it wished (see Thielicke & Lazareth 1979:359-378).


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BETHLEHEM, Pa. – The York College men's cross country squad opened up their defense of their two-year streak as Capital Athletic Conference champions, competing at the Lehigh Cross Country Invitational Saturday morning. In their first event of the season, the Spartans took seventh out of 14 teams.
"I am happy with how the team worked together and everyone was able to have a strong last 1k of the race," Spartan head coach Stephen LoBianco said. "(Our) freshman looked solid. Running a paced race today paid off in the end. I am excited for the first 8k in two weeks at the home meet on September 14."
Senior standout Tim Hartung (Mohnton, Pa. / Governor Mifflin) proved the first finisher for the Green and White as the 2012 All-American crossed the line at 20:23.41. Racing against numerous Division I student-athletes, Hartung placed 41st out of 184 competitors.
Newcomer Matt Hayes (Drexel Hill, Pa. / Cardinal O'Hara) completed the 6k course just two spots behind Hartung to post 43rd in his first collegiate race at 20:26.30.
Nabbing 45th overall, Michael Stetson (Old Bridge, N.J. / Old Bridge) traversed the course in 20:33.35 while freshman James Gonzales (Baltimore, Md. / Dundalk) recorded a 50th-place 20:37.72 to kick off his Spartan career.
York returns to action on Friday, September 6, as they travel to Shippensburg. The Galen Piper Cross Country Challenge begins at 8:00 pm.
PHOTO: Tim Hartung competes at last season's NCAA Division III Mid-East Regionals.


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An off site storage space is primarily used when there is little to no remaining storage space within a building or home. Many storage facilities offer excellent locations and depending on the size it can also be cost efficient to store materials and items as opposed to getting rid of them.
Thank you for visiting our RV Park website. Please contact us with any questions or comments about our RV Park products or services.
Willow Creek RV Park and Storage
16421 Hwy 290 E
Elgin , TX 78621
We would love to solve your RV Park needs and provide you a Service unlike any other company in Point Venture, TX could.


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If the word "seductive" could be applied to just one car brand, it would be Jaguar. The sultry curves of a Jag are like no other car on Earth. Add in the ferocious power harbored behind the headlights, and it's hard not to bend to the Jag's sweet call.
Like any seductress, though, there are potential drawbacks, the biggest being the question of long-term reliability.
With the new Jaguar XFR-S, Jag hopes to take on the likes of the Audi RS 6 (unavailable in the U.S.), Mercedes-Benz E63 AMG and BMW M5.
As great as the XFR-S might be, can it seduce buyers way from the competition?


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This year OMI was privileged to take part in west coast's largest modern design event, Dwell on Design. It is a multi-day festival of modern design featuring a design conference, exhibition, home tours, and special events that was held from June 24th-June 26th at the LA Convention center. The OMI Terra mattress was chosen to be displayed in the Modern Living house by ecofabulous! Eco expert and founder of ecofabulos Zem Joaquin along with talented designers, architects and interior designers team up to bring the latest and greatest in sustainability and eco design for your home, creating a modern dweller's 550 sq. ft. eco-friendly dream home!
"The MODERN LIVING Showhouse is a fantastic, innovative example of a highly-functional, beautiful, and affordable execution of residential design using reclaimed and sustainable materials. This is what happens when creativity and good design work together for the greater good of the environment." – Michela O'Connor Abrams, President, Dwell Media LLC
The show was a huge success and so much fun! OMI was honored and excited to be surrounded by so many wonderful eco products and design. Thank you Zem and everyone at ecofabulous and Dwell on Design for such a great experience.
To learn more about Dwell on Design and the Modern Living house visit the Dwell on Design website HERE and check out Zem's wonderful tips and advice on stylish eco-living at the ecofabulous website!


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Calibrating Hubble Space Telescope: Post-Servicing Mission, May 1995
A workshop on calibrating Hubble Space Telescope Data after the servicing mission was held at the Space Telescope Science Institute in Baltimore from May 15th to May 17th 1995. Read the email announcement, which includes the rationale and the workshop schedule.
Papers and posters relating to the other instruments will be added to this site as time permits. Currently, only FOS materials are available.
Paper copies of the Proceedings are no longer available.
- FOS Instrument and Calibration Status: 1993 - 1995, A. Koratkar (Postscript, 109 Kb)
- Post-COSTAR FOS Flat Fields, C. D. Keyes (Postscript, 491 Kb)
- Pre-COSTAR FOS Aperture Transmissions for Point Sources and Surface Brightness of Diffuse Sources, R. C. Bohlin (Postscript, 1673 Kb)
- The FOS Dark Count-Rate: Preliminary Analysis for Cycles 1 through 4, J. J. E. Hayes (Postscript, 332 Kb)
- Post-Costar Internal FOS Wavelength Calibration, M. Dahlem (Postscript, 119 Kb)
- FOS Filter-Grating Wheel Repeatability Measurement, A. Koratkar and S. Martin (Postscript, 83 Kb)
- Repeatability of the FOS G130H Grating External Wavelength Zeropoint, A. Koratkar and I. N. Evans (Postscript, 76 Kb)
- FOS Dead and Noisy Diodes Update, J. A. Christensen and S. E. Martin (Postscript, 49 Kb)
- Y Location of FOS Spectra, S. Martin and A. Koratkar (Postscript, 179 Kb)
Organizing Committee:
Anuradha Koratkar (Chair) Chris Blades (New Instruments) Tony Keyes (FOS) Mario Lattanzi (FGS) Claus Leitherer (GHRS) John MacKenty (WFPC2) Antonella Nota (FOC) Micheal Rosa (ST-ECF) Brad Whitmore (Analysis)


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gFr21 is an application designed primarily for companies in the furniture sector, lighting or similar. To be directed to specific sectors are taken into account all the details of this type of SMEs, thereby we managed to adapt the program to the company and get out of widespread programmes which obviously do not solve the peculiarities of this type of company, so we have teamed up with the experience of professionals in the sector. You can carry out a project, run it, check it and collect it requires to manage suppliers, items, inventory, purchases, payments, clients, sales, collections, cash. So since that we do a budget,
What's New in gFr21
Version 18.104.22.168: Release notes were unavailable when this listing was updated.
Requirements for gFr21Mac OS X 10.4 or later
Similar Software
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This entertainment blog showcases crazy news, pictures, and celebrity gossip. Occasionally, I talk about my life as well. Consider it slapdash if you will, I prefer to describe my actions as... Across the Board. Updated whenever I feel like it.
Thursday, July 07, 2005 | Permalink
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Find Ramsey online at:
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Across-the-Board Blog, keeping you up-to-date on the most random entertaining shit online.


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Frutiger supports up to 50 different languages such as Spanish, English, Portuguese, German, French, Italian, Dutch, Swedish, Finnish, Danish, Irish, Basque, Luxembourgian, and Icelandic in Latin and other scripts.
Please note that not all languages are available for all formats.
In 1968, Adrian Frutiger was commissioned to develop a sign and directional system for the new Charles de Gaulle Airport in Paris. Though everyone thought he would want to use his successful Univers font family, Frutiger decided instead to make a new sans serif typeface that would be suitable for the specific legibility requirements of airport signage: easy recognition from the distances and angles of driving and walking. The resulting font was in accord with the modern architecture of the airport. In 1976, he expanded and completed the family for D. Stempel AG in conjunction with Linotype, and it was named Frutiger. The Frutiger™ family is neither strictly geometric nor humanistic in construction; its forms are designed so that each individual character is quickly and easily recognized. Such distinctness makes it good for signage and display work. Although it was originally intended for the large scale of an airport, the full family has a warmth and subtlety that have, in recent years, made it popular for the smaller scale of body text in magazines and booklets. The family has 14 weights and 14 companion fonts with Central European characters and accents. Another 14 Cyrillic companion fonts are available as well.See also the new revised version Frutiger Next from the Linotype Platinum Collection.


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RPM International Inc. owns subsidiaries that manufacture and market high-performance coatings, sealants and specialty chemicals, primarily for maintenance and improvement applications.
RPM employs more than 14,500 people worldwide and operates 145 manufacturing facilities in 26 countries. Its products are sold in approximately 170 countries and territories.
Fiscal 2018 sales were $5.3 billion, with 67 percent to industrial and specialty markets worldwide and the remaining 33 percent to consumers mainly in North America.
Shares of the company's common stock are traded on the New York Stock Exchange under the symbol RPM and are owned by more than 593 institutional investors and 138,000 individuals. RPM's track record of 45 consecutive annual cash dividend increases places it in an elite category of less than half of one percent of all publicly-traded U.S. companies. Approximately 82% of RPM's stockholders of record participate in its Dividend Reinvestment Plan.
RPM's industrial customers are served by products sold in approximately 170 countries and territories. They include:
RPM's consumer products are sold primarily in North America, Australia, South Africa and the United Kingdom, with an increasing presence on the European continent. They include:
RPM's specialty brands serve a broad range of industries and have leading positions in niche markets that typically do not compete with RPM's traditional peers. Products include:
RPM International (NYSE: RPM)
Price quote as of 6:30:00 PM ET. Supplied by EDGAR Online.
Media KitDownload the RPM media kit for background information on the company, financials and more
RPM International Inc. Corporate Identity GuidelinesDownload the Corporate ID Guidelines and logos
RPM International Inc. (NYSE: RPM) owns subsidiaries that are world leaders in coatings, sealants, building materials and related services. From homes to precious landmarks worldwide, their brands are trusted by consumers and professionals alike to protect, improve and beautify. Among its leading consumer brands are Rust-Oleum, DAP and Zinsser. Learn more about RPM brands >>
RPM is a compelling long-term investment.
The percent by which RPM's 10-year total return has bested the S&P 500. More reasons >>
Get the latest news and financial information on why RPM is a good investment Download investor kit >>
This website uses cookies and other tracking technologies (also known as pixels or beacons) to aid your experience (such as viewing videos), as well as "performance cookies" to analyze your use of this website and to assist with marketing efforts. If you click the "Accept All Cookies" button or continue navigating the website, you agree to having those first and third-party cookies set on your device. If you do not wish to accept cookies from this website, you can choose to not allow cookies from this website by updating your browser preferences. For more information on how we use Cookies, please read our Privacy Policy.


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Use the links below to find out more about the courses offered at Redcliffe.
Some modules are also offered in other countries within the European Training Network.
MA in Field Linguistics
Gain the knowledge and skills necessary for field linguistics in minority language environments, especially in the context of Bible Translation.
Other components can be studied as individual courses, providing the applicant fulfils the course requirements.
Gain a thorough preparation for planning and developing literacy and education programmes using minority ethnolinguistic communities.
Essential preparation for anyone engaging in-depth with a language and culture in a remoter part of the world. Often followed by
Assignment Related Training.
A wide range of courses on aspects of work with minority ethnic communities.
Ask a question
How to apply
MA in Contemporary Missiology
MA in Leadership in a Complex World
MA in Member Care
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German Shorthair Pointer - Heart Ornament
German Shorthair Pointer - Heart Ornament
Santa Paws is coming to town! What better way to get into the spirit than by trimming your tree?These ornaments are our most popular items, and make great gifts for any one with a love for animals!
The profile of this beautiful German Shorthair is shown on this ornament. With its strong scenting abilities, this dog will have no trouble sniffing out hidden or fallen holiday treats! A single snowflake is on either side of the dog.
The ornament is trimmed in a festive red glaze, and hangs from a gold ribbon dotted with small brown paws. Each ornaments ribbon is hand tied into a tight bow to ensure a strong hold with a cute look! Made of stoneware pottery so it's sturdy but not indestructible. Stoneware; lead free, microwave/dishwasher safe.
Customers, please note:
1. Our shop is based in the United States, but we ship internationally, at cost. **If you live outside of the United States, prior to purchase, please contact us (with your shipping address) for a quote on shipping costs.**
2. Yes, we can customize all of our bowls, ornaments, treat jars and plates! We can add your pet's name for an additional $5-$10. All other forms of customization are free of charge. Be advised that it may take 2-3 weeks for us to make and ship the item to you.
3. ALL of our products are handmade stoneware, lead free and dishwasher and microwave safe! Everything in our shop is a one of a kind, inspired by a love for animals.
4. Ornament Sizes (standard):
- Circle ornaments measure about 3 inches wide (7.62 cm W).
- Heart ornaments measure about 3 ½ inches wide by 3 ½ inches high (8.89cm W x 8.89cm H).
- Star ornaments measure about 4 inches wide by 3 7/8 inches high (10.16cm W x 9.8425cm H).
- Bone ornaments (held vertically) measure about 2 ¾ inches wide by 4 ¾ inches high (6.985cm W x 12.065cm H).


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Learn how MacUpdate Desktop can install apps on MacUpdate with the simple click of the icon. Plus, keep all your apps updated.
Personal Lexicon is language learning software that helps students with virtually any language. It allows them to easily track what they learn in class and effortlessly retrieve what they need when they need it. The software supports a wide variety of testing features that can be used to create both audio and written exercises. Students can share data with each other and teachers can share lessons and/or assignments with their students.
To start, students create a lexicon specifically customized for the language they are studying. Next, lexical items are added. These are words, phrases, or expressions with their
What's New in Personal Lexicon
- Full support for monolingual dictionaries


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Review: Gosling's Black Seal
Posted by Arctic Wolf on April 26, 2011
This Tuesday I continue what I began last Tuesday, with my re-posting of old reviews which may have been missed by my more recent readers. Goslings Black Seal is a rather famous dark rum produced in Bermuda by Gosling's Rum. The taste profile is quite unlike anything else I have tried and it has found a nice place on my rum shelf for when the nights turn Dark and Stormy. Here is an excerpt from my review:
"…First off I will say that the rum looks a little foreboding. I thought the bottle was darkly colored, but when I tipped the bottle I saw that instead it is the rum which is dark. Inky dark with red tones. Almost wicked looking….."
You may read the full review here:
Review: Gosling's Black Seal
Please Enjoy this early review of mine!
Sorry, the comment form is closed at this time.


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We stock a fantastic range of brands but don't currently sell all of them online. If you can't find what you're looking for, please call us on 01728 452229 as we may have what you're looking for in our Aldeburgh store.
It's possible that you followed an out of date link.
If you are having trouble finding the product you are looking for try our sitemap or contact us