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CONWAY, S.C. - Travis Bader scored 19 points and Corey Petros posted a double-double with 14 points and 12 rebounds to lead Oakland (0-5) in an 84-75 loss to Louisiana (3-2) on Saturday in the mainland portion of the Maui Invitational inside the HTC Center.
The Golden Grizzlies were outscored 25-11 from the free-throw line.
Elfrid Payton and Shawn Long led the way for the Ragin' Cajuns. Payton finished with a game-high 32 points, adding seven rebounds, three assists and three steals. Long tallied a double-double with 24 points and a game-high 17 rebounds. Payton went 14-for-21 from the free-throw line, five more attempts than the entire OU team.
It seemed like OU was on cruise control in the second half. The Golden Grizzlies took a 12-point lead, 61-49, with just over 11 minutes remaining in the game. Then the Ragin' Cajuns held the Grizzlies to just one basket over the next three minutes to tie the game at 63 (8:04).
Oakland would manage just two field goals over the next six minutes as Louisiana built a double-digit lead with one minute remaining. The Ragin' Cajuns outscored the Golden Grizzlies 35-14 over the final 11 minutes of the game.
Oakland will take on St. Francis Brooklyn in the consolation game of the tournament at 12:30 p.m. on Sunday. The game can be heard on OU's flagship station WDFN-AM (1130).


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Explore Wedding Venues in Oakland Charter Township
Explore Wedding Venue Styles in Michigan
Re-do search in this area
Twin Lakes Golf & Swim Club
Oakland Charter Township, MI
Golf Course, Private Club, Park/Garden, Outdoor
Starting from $8,332 to $15,270 for 50 guests
Walk into Twin Lakes Golf & Swim Club and you will see why it's considered one of the most popular venues in Metro Detroit. Surrounded by rolling meadows and picturesque woodlands of Oakland County, it features stunning waterfront views and dreamy fields for your ceremony and wedding portraits. A ch...
Showing other similar Wedding Venues Venues in Michigan
Castle Farms
Charlevoix, MI
Barn/Farm/Ranch, Historic/Landmark Building, Park/Garden, Ballrooms, Vintage/Rustic, Outdoor
Starting from $5,680 to $14,060 for 50 guests
Unmatched service and beautiful architecture - there is so much to love about this Northern Michigan historic venue. Nestled in a beautiful resort town, Castle Farms features five unique reception spaces, each offering stunning views of manicured gardens and courtyards. Built in 1918, the Castle's ...
Bay Pointe
Shelbyville, MI
Ocean/Waterfront View, Banquet Hall/Restaurant, Hotel/Resort, Beach, Ballrooms, Outdoor
Starting from $4,450 to $4,700 for 50 guests
The day you'll always remember deserves a location you'll never forget! When you celebrate your wedding or special event at Bay Pointe, you and your guests will experience distinct personalized service centered around you and your dreams. Conveniently located between Grand Rapids and Kalamazoo or...
The Townsend Hotel
Birmingham, MI
Banquet Hall/Restaurant, Hotel/Resort, Event Center, Ballrooms
Starting from $12,346 to $12,960 for 50 guests
The Townsend Hotel is a Forbes Four Star and AAA Four Diamond venue that combines pure luxury and historic European elegance. Your wedding dreams will materialize in this beautiful, walkable suburban locale. Stroll into the expansive foyer to find sparkling marble floors, cherry wood trim and Wa...
Laurel Manor
Livonia, MI
Banquet Hall/Restaurant, Event Center, Ballrooms
Starting from $4,140 to $5,550 for 50 guests
Your dream wedding starts at Laurel Manor! Located in Livonia, Michigan, Laurel Manor is easily accessible to guests from all over Metro Detroit, as well as those arriving from the airport. You and your guests will enter the grand circular marble lobby with its twin-winding staircases and be swept ...
The Harris Building
Grand Rapids, MI
Banquet Hall/Restaurant, Historic/Landmark Building, Event Center, Ballrooms, Modern
Starting from $6,111 to $9,687 for 50 guests
The Harris Building is an all-inclusive wedding venue located in Grand Rapids, Michigan. With its historic character, flexible event space, and dedicated staff, the venue guarantees a wedding experience that you and your guests will treasure, and talk about for a lifetime. We invite you to say &a...
Zingerman's Cornman Farms
Dexter, MI
Barn/Farm/Ranch, Private Estate, Park/Garden, Vintage/Rustic, Outdoor
Starting from $6,463 to $27,607 for 50 guests
Cornman Farms is a multi-award winning wedding venue and culinary destination nestled into the countryside outside of Ann Arbor, Michigan. With sprawling fields, lush gardens and historic buildings set on 27 acres of pastoral beauty, our estate offers a warm and inspiring atmosphere for your special...
FireKeepers Casino
Battle Creek, MI
Banquet Hall/Restaurant, Hotel/Resort, Event Center
Experience the day—and night—of your dreams. Choosing the site for your reception is one of the most important decisions you will make. Let our Wedding Team guide you and provide for you every step of the way. From the perfect room and ideal menu to the luxury accommodations for all of your guest...
The Iroquois Club
Bloomfield Hills, MI
Banquet Hall/Restaurant, Event Center, Ballrooms
Starting from $4,316 to $10,377 for 50 guests
Upscale, distinctive and refined -The Iroquois Club is the premier wedding venue in Oakland County. The decor of the Iroquois Club is understated, yet luxurious; the menu features classic contemporary American fare; and the white-glove service is impeccable, all together providing the discerning gue...
The Fillmore Detroit
Detroit, MI
Historic/Landmark Building, Event Center, Ballrooms
Starting from $25,460 to $48,116 for 125 guests
If you have been seeking a unique alternative to traditional wedding venues then you have found it here. Located in the heart of Detroit's entertainment district, The Fillmore Detroit is an elegant venue that offers a one-of-a-kind setting for your nuptials. From customized gobo lights, interactive ...
Grandville Banquet Center
Grandville, MI
Banquet Hall/Restaurant, Event Center, Ballrooms, Modern
Starting from $1,998 to $4,076 for 50 guests
Conveniently located just a short drive from the Grand Rapids City Center, Grandville Banquet Center sets itself apart from other wedding venues in the area with its dynamic banquet hall and comprehensive catering packages. With 8,000 square feet of space, it easily hosts up to 350 guests for an opu...
Cobblestone Farms
Traverse City, MI
Private Estate, Barn/Farm/Ranch, Bed & Breakfast/Inn, Vintage/Rustic, Outdoor
Nestled on ten picturesque acres just outside of Traverse City, Cobblestone Farms offers an unrivaled setting for your wedding celebration. Its stunning farmhouse, built in 1914, boasts beautiful craftmanship and country charm and offers up an amazing space for the bride and her bridesmaids to get ...
Grand Rapids Art Museum
Grand Rapids, MI
Museum/Gallery, Event Center, Outdoor, Modern
Starting from $5,025 to $6,106 for 50 guests
Intertwine art and love at Grand Rapids Art Museum! A one-of-a-kind wedding venue based in Grand Rapids, Michigan, the museum offers a stunning, sophisticated backdrop for your big day. With six locations to accommodate up to 400 of your guests, Grand Rapids Art Museum features both indoor and both ...
Willowbrook Mill
Northport, MI
Mansion, Event Center, Ballrooms, Vintage/Rustic
Weddings Receptions, Rehearsal Dinners and other Events at Willowbrook Mill~ A casually elegant destination wedding and event center in the heart of Northport, and a few steps from Grand Traverse Bay in Leelanau Peninsula wine country, Willowbrook Mill will bring romance and sophistication to you...
The Rust Belt Market
Ferndale, MI
Vintage/Rustic, Event Center, Ballrooms, Modern
Starting from $4,543 to $7,510 for 50 guests
The Rust Belt Market is home to Michigan entrepreneurs who've pioneered a path of small business in art, design and carefully collected goods. With 50 independent shops surrounding a 4,000 square foot event space, this scenic weekend marketplace will keep you exploring with fascination and engaged w...
Courtyard by Marriott Grand Rapids Downt...
Grand Rapids, MI
Banquet Hall/Restaurant, Hotel/Resort, Event Center, Ballrooms, Modern
Starting from $3,000 to $4,595 for 50 guests
The Courtyard by Marriott in Grand Rapids offers a cozy and convenient venue for a wedding ceremony and reception. The amenities will make you feel right at home, from the plush rooms to the welcoming lobby, with The Bistro. It's a place where you can relax with friends and family after a day of exp...
Freedom Hill Banquet & Event Center
Sterling Heights, MI
Outdoor, Event Center
Starting from $4,066 to $14,535 for 50 guests
The Freedom Hill Banquet and Event Center is a gorgeous and flexible space perfect for a sophisticated and elegant wedding ceremony and reception. Freedom Hill has a beautiful outdoor space ideal for a romantic outdoor ceremony. Imagine saying your "I Dos" in the shade of a quaint, intimate gazebo c...
The Grecian Center
Southgate, MI
Event Center, Ballrooms, Modern
Starting from $1,850 to $3,082 for 50 guests
The Grecian Center is a beautiful property that combines glamor with a dramatic flair for an unforgettable celebration. Exchange vows in Grecian Center Park, a lush, six-acre landscape filled with cheerful flowers and gardens, a pond and fountain, a quaint bridge, and a pavilion. The sunlight stream...
Michigan Union - University of Michigan
Ann Arbor, MI
Banquet Hall/Restaurant, Historic/Landmark Building, Event Center, Ballrooms
Starting from $1,910 to $10,960 for 50 guests
COVID-19 update: We are currently working remotely but are still responding to inquiries and booking for 2020 and 2021! Even though we can't visit the buildings right now we would love to chat with you about your wedding plans and share photos and video. Stay safe! Nestled in the heart of Univers...
Zingerman's Greyline
Ann Arbor, MI
Historic/Landmark Building, Event Center, Modern
Starting from $2,835 to $9,773 for 50 guests
Zingerman's Greyline is a chic event space in Ann Arbor that becomes whatever you want it to be. It dresses up nicely for the black-tie events, but loves a casual gathering, too. The design is sleek and contemporary, with minimalist décor and a dramatic setting in the high contrast between lights an...
Journeyman Distillery
Three Oaks, MI
Vintage/Rustic, Event Center, Loft, Modern
Starting from $3,589 to $10,372 for 50 guests
Housed in an old featherbone factory that dates back to 1883, Journeyman Distillery offers a beautiful, unique event space perfect for your elegant wedding celebration. Blending a traditional rustic ambience with modern amenities, this gorgeous venue features two distinct spaces. The first, Warren H...
Lake Doster Golf Club
Plainwell, MI
Golf Course, Banquet Hall/Restaurant, Outdoor
Starting from $2,672 to $5,787 for 50 guests
The wooded grounds of Lake Doster Golf Club offer a secluded, peaceful venue for your wedding ceremony and reception. With beautiful greenery and vibrant foliage on a 180 acre property, it has the adventurous, pure atmosphere of untouched nature. Have your wedding ceremony on the golf course amongst...
Basilica of Ste. Anne de Detroit
Detroit, MI
Church/Temple, Historic/Landmark Building
Starting from $1,600 to $1,600 for 50 guests
Celebrate with your closest friends and family at the Basilica of Ste. Anne de Detroit! With soaring ceilings, breathtaking stained glass, and a 100 foot aisle, you'll exchange your "I do's" and start your happily-ever-after journey in a uniquely special place. Our stunning church was built in 1886 ...
Michigan League - University of Michigan
Ann Arbor, MI
Outdoor, Banquet Hall/Restaurant, Historic/Landmark Building, Event Center, Ballrooms
Starting from $2,445 to $18,247 for 50 guests
Tucked away on the University of Michigan's Central Campus, the Michigan League provides our couples and their guests with a breathtaking setting for a romantic big day! From intimate cocktail rooms to grand ballrooms, this facility has a little bit of something for every kind of occasion. Imagine e...
The Whitney
Detroit, MI
Park/Garden, Historic/Landmark Building
Starting from $5,930 to $11,406 for 50 guests
Once declared "Detroit's Most Romantic Restaurant," it comes as little surprise that The Whitney would be a favorite venue for hosting intimate weddings. Offering events of unrivaled elegance and sophistication, this beautiful restaurant is known for their singular atmosphere, flawless service, and ...
Skyline Club Southfield
Southfield, MI
Banquet Hall/Restaurant, Event Center, Private Club, City/Skyline View, Ballrooms, Modern
Starting from $4,050 to $7,419 for 50 guests
The Skyline Club is a chic wedding venue located in Metro Detroit. This unique site has a variety of wonderful rooms to choose from when hosting your special day. A reception with a stunning view is guaranteed at the Skyline Club. After you exchange vows head to a reception space for an intimate eve...
Fenton Winery & Brewery
Fenton, MI
Winery/Vineyard/Brewery, Banquet Hall/Restaurant, Park/Garden, Vintage/Rustic, Outdoor
Starting from $8,773 to $12,724 for 125 guests
The Fenton Winery & Brewery is a perfect location for a memorable wedding celebration. The building is all yours for the day with its spacious reception area, private bridal suite, groom's fitting rooms and outdoor patio. The reception area seats up to 280 guests and features a dance floor, indoor w...
The Community House
Birmingham, MI
Private Estate, Event Center, Park/Garden, Outdoor
Starting from $2,663 to $8,239 for 50 guests
Nestled right in the heart of Birmingham, Michigan, The Community House offers an extraordinary destination where people come come together to enjoy memorable experiences… including your wedding day! Originally developed in the 1920's as a non-exclusive community center, this charming place has sinc...
Planterra Conservatory
West Bloomfield Township, MI
Park/Garden, Event Center
Starting from $18,985 to $31,556 for 50 guests
"I must have flowers, always, and always." If you, like Claude Monet, are a flower fanatic and appreciate their fragility and elegance, Planterra Conservatory, located in West Bloomfield, Michigan, is sure to delight with its lush flowers and impressive glass-ceiling. It's an ideal setting that evok...
Broadview Christmas Tree Farm
Highland, MI
Barn/Farm/Ranch, Park/Garden, Vintage/Rustic, Outdoor
Starting from $1,348 to $6,828 for 50 guests
Two Wedding spots to chose from Pond Ceremony or In the Meadow. Pond Ceremony our wagons take you through beautiful green trees and wildlife to the perfect spot under a beautiful arbor overlooking a pond. Guests will be sitting on hand crafted tree benches as you enter your new life. Stunning ...
Riverhouse Banquet Center
Mt Clemens, MI
Outdoor, Banquet Hall/Restaurant, Event Center
Starting from $1,828 to $4,925 for 75 guests
It would be Riverhouse Banquet Center's pleasure to serve you on the biggest day of your life at a price that is unbeatable! When you have your wedding at this facility, experience outstanding cuisines carefully put together by professional chefs to suit every taste palate and superior service by st...
Black Star Farms
Suttons Bay, MI
Winery/Vineyard/Brewery, Banquet Hall/Restaurant, Barn/Farm/Ranch, Bed & Breakfast/Inn, Vintage/Rust...
Starting from $12,683 to $25,015 for 50 guests
The beautiful settings and accommodations offered by Black Star Farms will set your special day, corporate party or special gathering apart. Our experienced food service and events team understands the importance of being detail oriented, and our dedicated staff will professionally guide you during...
The Henry, Autograph Collection
Dearborn, MI
Hotel/Resort, Ballrooms, Modern
Starting from $4,033 to $8,875 for 50 guests
Experience the Art of The Celebration at The Henry. Whether your wedding is an intimate affair or a grand event, the dedicated staff will transform your dream wedding into a reality. Choose from a delectable array of menu options and elegant locations for your ceremony and reception. This venue feat...
River Crab
St Clair, MI
Ocean/Waterfront View, Banquet Hall/Restaurant, Outdoor
Starting from $1,961 to $4,711 for 50 guests
Find romance along the St. Clair River at Blue Water Inn's River Crab! The perfect home away from home, it presents a cozy and chic backdrop as you exchange your vows and celebrate with your closest family and friends. Specializing in succulent seafood, tender steaks and pasta specialities, River Cr...
Crystal Mountain Resort
Thompsonville, MI
Park/Garden, Hotel/Resort, City/Skyline View, Ballrooms, Mountain, Outdoor
Starting from $5,544 to $9,090 for 50 guests
Crystal Mountain blends northern Michigan charm with modern elegance. Located in Thompsonville, Michigan, the resort offers some of the finest Midwest accommodations year-round. Choose from captivating mountain top ceremonies accessed by chairlift rides, to natural forest escapes at the MI Legacy Ar...

subset: commoncrawl


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If Your Dog Could Talk, Who Would It Sound Like?
All dogs bark, but have you ever stopped to think about who your pooch may sound like if it actually could talk?
A new survey has found that 35% of owners with female dogs think their pet would sound like Whoopi Goldberg if it had a human voice. A total of 26% with male dogs said their animal would sound like Morgan Freeman.
Dog owners like to chat with their pets (75% admit they use a 'doggie voice' when talking to their pups), so much so that 48% of them claim to be able to tell their pooch has a different bark when they want something to eat.
They also think good company is important when it comes time to chow down. That's because 24% would want their dog to share a meal with Regis Philbin.
And while girlfriends and boyfriends may come and go, the love of man's best friend is a constant. Forty-one percent of respondents who are currently dating someone say they communicate better with their dogs than their human love.


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UNCW Launches Intercollegiate Athletics Review Committee
Wednesday, February 06, 2013
Chancellor Miller Appoints IARC to Examine, Strengthen University's Athletic Program
Wilmington, N.C. - UNCW Chancellor Gary L. Miller has initiated a comprehensive review of the university's athletics portfolio. Conducted by the newly formed Intercollegiate Athletics Review Committee (IARC), the review is part of UNCW's effort to bolster the university's existing athletics program and explore new ways to support its student athletes, optimize its fiscal health, and engage with the community, the university announced today. The committee, which will begin work immediately, will be comprised of faculty, staff and student representatives, as well as members of the UNCW Foundation and Board of Visitors, as appointed by Chancellor Miller.
"UNCW's athletics program simply cannot reach its peak level of competitiveness, operational efficiency, and community engagement without first taking a hard look at our portfolio and determining where our strengths and weaknesses lie," commented Chancellor Miller. "We have come a long way over the past few years, and with a reinvigorated commitment to making our program a vital part not only of the university but of the community, we have many more wins ahead - literally and figuratively. I have total confidence in this committee and am eager to hear their report later this spring."
The announcement comes on the heels of Chancellor Miller's January report to the Board of Trustees, in which he reiterated his commitment to a stronger fundraising infrastructure and more community outreach for the athletics program. Last week, UNCW announced the hiring of the athletics program's first-ever major gifts officer, who will support the program's development efforts, including prospect identification, major donor relationship cultivation, solicitation and stewardship.
Chancellor Miller has circulated a memo to IARC appointees, outlining the committee's charge. Next steps will include the creation of a website to monitor the committee's progress and a report on recommendations in May.
Media Contacts:
Andrea Weaver, Office of University Relations, email@example.com or 910-962-7631
Joe Browning, Senior Associate A.D./Athletic Communications, email@example.com or 910-962-3236


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Johan Santana re-tears shoulder capsule, could miss season
An MRI on Mets pitcher Johan Santana's surgically repaired left shoulder capsule showed a re-tear, general manager Sandy Alderson announced on a conference call with reporters Thursday.
Santana flew to New York to receive the MRI and meet with team doctor David Altchek. By request of Santana's agent, Altchek consulted with baseball-injury experts James Andrews and Lewis Yocum, who confirmed the diagnosis. Alderson called surgery "a strong possibility" for the left-hander.
Santana's prior surgery sidelined him for the entire 2011 season, so if he goes through with surgery, it's unlikely he'll ever pitch for the Mets again. Santana agreed to a six-year, $137.5 million contract with the Mets upon his trade to the team in early 2008.
Alderson said the team does not know exactly when Santana sustained the injury. The 34-year-old pitcher showed a lack of arm strength upon arriving to spring training in 2013, but at the time both pitcher and team insisted his shoulder was healthy. He did not pitch during the exhibition season, and the Mets will start the season using Jeremy Hefner in Santana's stead.
"At this point, we had expected that Johan would be on the disabled list at the beginning of the season, so our rotation was set with that in mind," Alderson said.
Santana returned from the first career-threatening anterior capsule surgery in 2012 to pitch extremely well through the end of June, including the franchise's first no-hitter on June 1. But he struggled in July and August until the Mets shut him down for the season with lower back stiffness.
"Johan has had an exceptional career," Alderson said. "We all hope that career will continue."


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Smile! You're in GREAT hands! Call today to book your appointment! We look forward to seeing you!
Welcome to Steven Kobayashi Dental, where you'll find comfort and premium dental care. Our doctor and staff are dedicated professionals who provide personalized care to help you acquire and maintain optimal oral health. But don't just take our word for it, check us out on Yelp and like us on Facebook (links are at the bottom)!
Throughout this website, you will find an abundance of information about our practice, procedures we provide, and dentistry in general. Feel free and learn as much about dentistry and our services as you desire. We believe our patients should have as much information as possible in order to make important, informed decisions regarding their oral health and treatment options.
Our patients are our most important asset, and we strive to develop long-lasting, trusting relationships with all of our patients. Your referrals are welcome and appreciated.
Our office welcomes everyone! Aside from English, our talented staff can also speak Spanish, Portuguese, and Mandarin!


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i made CLIQUEman shirts last year. you guys missed out on those.
new shirts. different shirts.
buy a dudeguy shirt designed by me: nice 100% cotton shit, agent orange dude with a gan green background.
$25 (USD not lave dollars), SMALL MEDIUM AND LARGE ONLY
send me a email on jonirons on gmail.com or say hello on @jonirons on twitter so i can start logging your social media activity. i take paypal (that means you tbcr ) or domestic UNITED STATES checks but won't ship until the funds clear. i know some of you can't afford non-macintosh computers so this is probably asking a lot


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Ben Meadows:
- Price:
- $395.00
- Description
- Specifications
- Reviews
List Price: $408.20
Includes automatic level, aluminum tripod, and 16' level rod. Compact, lightweight, and rugged, these automatic levels feature Nikon's world-renowned optics to provide bright, clear images. Because the optics let in more light, you can see more detail with less distortion, particularly in low-visibility conditions. The superior optics allow you to aim more precisely and are also easier on your eyes to make long workdays more comfortable. Easy to set up and use, all models feature a friction brake that eliminates the need for horizontal alignment clamps and allows for rapid rotation. Each model can be attached to a either flat- or spherical-head tripod (sold separately). The AS-2 is shock-resistant, waterproof, and airtight for use in the most humid, wet environments. The automatic air-dampened compensator prevents magnetic interference. An endless horizontal fine drive ensures smooth, precise pointing and angular measurement. You can find your target quickly through the optical sight lens, and a mirror with a pentaprism allows you to view the circular bubble as an erect image during setup and sighting. The AS-2 includes adjusting pins, lens cap, and carrying case. The AP-8, AC-2S, and AX-2S models are water-resistant and feature a built-in magnetic-dampened automatic compensator to level the line of sight. Horizontal tangent knobs with an unlimited range provide smooth, precise pointing and angular measurement. The AP-8, AC-2S, and AX-2S each include an objective lens cap, built-in angle circle, adjustment tool, vinyl dust cover, and carrying case.
- Item requires an additional handling charge.
We encourage our customers to let us know what experiences they have had with our products, whether good or bad. By submitting a review, you can share your experiences with others and also provide valuable feedback to us as well. With just a few simple steps, you can add your review of this product.
Ask a Question


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One way to make the outside of your home look fantastic is to learn the basics of landscaping. All homeowners want their landscapes to stand out but most don't really know where they should begin. The article below will be of help. Read on for some helpful information on how you can become a great landscaper.
Gain the best results from your efforts in landscaping by designing yourself a multi-seasonal garden. Choose a variety of plants that bloom in the spring, summer, fall and even winter, as appropriate for your region. To make your yard look interesting throughout the year, you can employ evergreens or trees with unusual foliage.
When planning your landscaping, try more than just a couple kinds of plants. This will be helpful in the case your yard gets invaded by a disease of insect. If plants of the same type are used, they may all perish in such an episode. Diversity is key when planning a landscape project.
Measure and get a rough estimate of the square footage of your yard before you buy plants and materials at a landscaping center. Knowing your measurements will help you understand how many plants you need, rather than guessing incorrectly at the store. This simple step can ensure you do not end up with either a shortage or surplus of materials.
It is not necessary to make sure you get every grass clipping off your lawn after mowing. The decomposing grass is great for your lawn, and it cuts down on your fertilizer bill.
You get what you pay for. Cheaper option will not always give you a suitable quality. Specialty stores might be able to offer you useful advice if you are a novice.
Now that you know a few different things about landscaping, you can start practicing them. Your landscaping prowess will improve with practice. Use what you've just learned to create a beautiful landscape.
Landscaping Ideas, Tips And Tricks For Your Property


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Ece Cokca-Swan Bath Multifunctional Bath Complex
At Design Interviews
Interview with Ece Cokca : Frank Scott: What is the main principle, idea and inspiration behind your design?. Ece Cokca : The main idea is to combine the separate bathroom elements in one multifunctional unit. I am inspired by the swans for their esthetic curling lines . .Frank Scott: What has been your main focus in designing this work? Especially what did you want to achieve?. Ece Cokca : The main focus was to combine separate bathroom elements in an esthetical single unit and to save space in a bathroom. I wanted to achieve a neat bathroom which can be more hygienic and easy to clean. In this design the utility lines can be gathered in one cylindrical shaft. I want this design to facilitate people's lives and make life more joyful. .Frank Scott: What are your future plans for this award winning design?. Ece Cokca : I want this design to be realized by a prominent sanitaryware company. .Frank Scott: How long did it take you to design this particular concept?. Ece Cokca : The design idea came to my mind on January 2010 and the detailed design took about two months. It was completed on February 2012. .Frank Scott: Why did you design this particular concept? Was this design commissioned or did you decide to pursuit an inspiration?. Ece Cokca : The design was a persuit one of my inspirations. .Frank Scott: Is your design being produced or used by another company, or do you plan to sell or lease the production rights or do you intent to produce your work yourself?. Ece Cokca : My design is not produced, my intension is to lease or sell the production. .Frank Scott: What made you design this particular type of work?. Ece Cokca : I wanted to design a peculiar product for people who are seeking for extraordinary designs. .Frank Scott: Where there any other designs and/or designers that helped the influence the design of your work?. Ece Cokca : No. .Frank Scott: Who is the target customer for his design?. Ece Cokca : People who are looking for an extraordinary design for their bathrooms would be my target customer. .Frank Scott: What sets this design apart from other similar or resembling concepts?. Ece Cokca : Similar projects have separate units installed next to the walls of a bathroom but my product is installed in the center of the bathroom in one unit. .Frank Scott: How did you come up with the name for this design? What does it mean?. Ece Cokca : The name of this design influenced by the curling shape of the swans. .Frank Scott: Which design tools did you use when you were working on this project?. Ece Cokca : I have used autocad and 3ds max programmes. .Frank Scott: What is the most unique aspect of your design?. Ece Cokca : İnspite of the similar projects separate units installed on different walls of bathroom, my project is in the center of the bathroom in one unit. .Frank Scott: Who did you collaborate with for this design? Did you work with people with technical / specialized skills?. Ece Cokca : No. .Frank Scott: What is the role of technology in this particular design?. Ece Cokca : There is no special technology which influenses my design. .Frank Scott: Is your design influenced by data or analytical research in any way? What kind of research did you conduct for making this design?. Ece Cokca : No. .Frank Scott: What are some of the challenges you faced during the design/realization of your concept?. Ece Cokca : The stability of the unit supported by the cylindrical column was a challenge during my design. .
Ece Cokca-Swan Bath Multifunctional Bath Complex Images:
End of the article, click here to go back to previous page, or alternatively go back to Design Newspaper homepage.
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text: Don?€™t let anything get in the way of you representing your Wolverines. If some smart aleck badmouths your favorite team just pull out your MP3 Player and pop these UMich stereo ear buds in your ears to get away from such lameness. Lightweight easy to use and comfortable to wear these premium-quality buds will match your UMichigan outfit and make sure your team spirit is always there to rescue you from boredom. These bad boys are adaptable with smart phones PDAs and MP3/MP4 players so get your pair today!


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"Two Hearts Become Soul Mates" Topaz & Garnet Engraved Ring
Heart-shaped white topaz and garnet gemstones form the centerpiece of this personalized ring. Solid sterling silver with 18K-gold plating. Gift box.
Available in sizes 5 to 12 (includes half sizes)
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In die Skriflig
On-line version ISSN 2305-0853
Print version ISSN 1018-6441
In Skriflig (Online) vol.47 n.1 Pretoria Jan. 2013
Ho eschatos: The eschatological Christ and the future of reformed theology
Ho eschatos: Die eskatologiese Christus en die toekoms van die gereformeerde teologie
Callie F.C. Coetzee
Department of Dogmatology, North-West University, South Africa
The doctrine on Christ brings us to the heart of our Christian faith and also that of dogmatics and theology in general. It is therefore not strange that theological research throughout history, and even more so today, focuses to a great extent on Christology. The problem statement of this article is that the traditional reformed doctrine on Christ, and in close connection to that the traditional doctrine on eschatology, is threatened. The aim of the article is to investigate a certain aspect of the current debate from a South African point of view in order to determine what the road ahead should be for reformed theology. This is done from within the paradigm of the Calvinistic-reformed tradition. Apart from a short historical overview, the article deals with the viewpoint of four South African theologians, namely Spangenberg, Van Aarde, Müller and Bosch, whose viewpoints clearly illustrate the difference between a more confessional, Scriptural approach and a more critical approach, especially with regard to the divine nature and the resurrection of Jesus Christ. One's view on the resurrection of Christ has implications for one's view on eschatology. It is the task of the reformed theology, in the interim period between the ascension and the second coming of Christ, to proclaim and glorify the risen, eschatological Christ.
Die leer aangaande Christus bring ons by die hart van ons Christelike geloof en so ook by die hart van dogmatiek en teologie in die algemeen. Dit is daarom nie vreemd dat teologiese navorsing dwarsdeur die geskiedenis, en ook vandag, op die Christologie fokus nie. Die probleemstelling van hierdie artikel is dat die tradisionele reformatoriese leer aangaande Christus, en in noue verband daarmee ook die tradisionele leer oor die eskatologie, bedreig word. Die doel van die artikel is om 'n bepaalde aspek van die huidige debat te ondersoek vanuit die Suid-Afrikaanse konteks ten einde te bepaal wat die toekomstaak van 'n reformatoriese teologie moet wees. Die ondersoek word gedoen vanuit die paradigma van die Calvinisties-reformatoriese tradisie. Behalwe vir 'n kort historiese oorsig, word die standpunte van vier Suid-Afrikaanse teoloë, naamlik Spangenberg, Van Aarde, Müller en Bosch aan die orde gestel. Uit hierdie standpunte word die verskil tussen 'n meer belydende, Skriftuurlike benadering en 'n meer kritiese benadering duidelik, veral met betrekking tot die Goddelike natuur en die opstanding van Christus. Die siening van die opstanding van Christus het verreikende implikasies vir die leer van die eskatologie. Die taak van 'n reformatoriese Teologie, in die interim tyd tussen hemelvaart en wederkoms, is om die opgestane, eskatologiese Christus te verkondig en verheerlik.
The subtitle of Bram van de Beek's book Jesus Kurios (2007) says it all: 'Christology as heart of theology'. Scholars agree that the doctrine on Christ brings us to the heart of our Christian faith and also to that of dogmatics and theology in general. As Van Genderen and Velema (2008:437) points out: 'Faith in Christ is the core of the creed of the church. It is the heart of the Christian faith. For this reason Christology is the centrepiece of dogmatics.' Spykman (1992:84) also states the following: 'He is ... the heartbeat of the biblical message from the first word to the last. Without him the Old Testament remains a closed book (cf. Matthew's repeated emphasis on "fulfilment"; also Luke 24:25-27; John 5:39; Acts 8:35). His life, death, and resurrection are the very core of the New Testament gospel (John 20:30-31).'
It is therefore not strange that theological research throughout history, and even more so today, focuses to a great extent on Christology. Van de Beek (2002:165) goes as far as saying that the twentieth century was the century of Christology. The same can be said of the first decade of the twenty-first century. It is also pointed out later in this article that the theological debate in the South African context is to a great extent dominated by the Christological debate.
As far as eschatology is concerned, the statement of Patterson (1995:29) is worth quoting: 'New Testament theology has been united around at least one proposition: The beginnings of New Testament theology are rooted in thinking that is thoroughly eschatological.' The relevance and importance of the doctrine on eschatology are further illustrated by the fact that even a popular magazine like Time carries a headline article on 'Rethinking heaven' (Meacham 2012) in its edition of 16 April 2012.
Against this background, the aim of this article is to investigate a certain aspect of the current debate from a South African point of view in order to determine what the road ahead should be for reformed theology.
Problem statement
If we try to formulate a problem statement to motivate the choice of title for this article, it would not be that either the doctrine on Christ or the doctrine on eschatology is neglected. On the contrary, we find ourselves in the age of Christology, as stated above. New publications in the field of Christology are published on a regular basis.1 And as far as eschatology is concerned, every handbook in systematic theology or dogmatics deals with the 'locus de Consumatione Saeculi [the doctrine on the consummation of the ages], apart from many other publications on the subject. The problem is not that the doctrine on Christ or on eschatology is neglected. The problem is rather that the traditional reformed doctrine on Christ, and in close connection to that the traditional doctrine on eschatology, is threatened. This is the result of a renewed onslaught on reformed Christology. In the South African context, certain viewpoints which will be referred to later in this article, even led to a publication by Adrio König (2009) with the title 'Die evangelie is op die spel' [The gospel is at stake]. On the one hand, the onslaught is coming from the side of modernism in the form of critical theology. This is not a new onslaught. It goes back to the time of the Enlightenment since when the miracles ascribed to Christ, his virginal conception and his bodily resurrection have either been questioned or plainly rejected (Bosch 2009:646). The commencement of Scriptural criticism led the way to the search for the historical Jesus by scholars like Schleiermacher in the nineteenth century and Bultmann in the twentieth century. Today it is conducted in the circles of the Jesus Seminar, and in South Africa especially, by a group who call themselves the New Reformation.
On the other hand, the onslaught is coming from the side of postmodernism with its characteristic view on Scripture, hermeneutics and truth. According to this view, there is no absolute truth. A text has no meaning in itself and neither does the author of a text give meaning to it. The emphasis shifted from the object to the subject and the reader gives meaning to the text (cf. Coetzee 2010:32-37; Grenz 1996:8; Janse van Rensburg 2000:6-7).
As far as the eschatological Jesus is concerned, a scholar like Stephen Patterson from Eden Theological Seminary, coauthor of The Q-Thomas Reader (1990) and author of The Gospel of Thomas and Jesus (1992), sees a direct link between the view on Jesus and what happens in the cultural sphere. Referring to the work of Johannes Weiss and Albert Schweitzer, Patterson (1995:31) makes the statement that their apocalyptic view of Jesus has been the dominant paradigm for understanding Jesus for most of the twentieth century. He then asks the question: 'But why was Schweitzer able to succeed in 1906, where Weiss had failed in 1892?' and according to him the answer is simple (Patterson ibid):
Times changed ... In the midst of the cultural optimism of 1892, Weiss's apocalyptic Jesus was a scandal; in the atmosphere of cultural pessimism that was just beginning to come to expression in 1906, this apocalyptic Jesus was just what the doctor ordered. (p. 32)
In the end, however, Patterson (1995:34) gives credit for the collapse of the 'apocalyptic hypothesis' to the latest phase of research into the history of the gospel tradition: 'I believe that the latest phase of research into the history of the gospel tradition has produced too many results that do not fit the apocalyptic paradigm of Johannes Weiss.' In this regard he then refers to the postmodern theologian Marcus Borg's A Temperate Case for a Non-eschatological Jesus (1986)2 and John Dominic Crossan's The Historical Jesus (1991), as well as the final report on the Jesus Seminar by Robert Funk and Roy Hoover (cf. Patterson 1995:34).
Patterson (1995:35-36) also deals with the sayings gospel known as 'Q', the Gospel of Thomas and other sources, before coming to the conclusion that there is one element 'profoundly absent' from the preaching of Jesus, namely apocalypticism (Patterson ibid:37). 'The earliest identifiable stratum of the Jesus tradition is not apocalyptic' (Patterson ibid:39). This leads Patterson (ibid:43) to the conclusion that the 'apocalyptic paradigm' must be removed from the centre of theology. This is part of the problem statement that will be dealt with in the rest of this article.
Before continuing, however, it is necessary to affirm the presuppositions underlying this article.
In the postmodern era in which we live, it is increasingly accepted that science cannot be practised without presuppositions. This is also true as far as the science of Theology is concerned. In this regard, Van Aarde (2001:3) says of his own book on Christology: 'The suppositions of this book reflect my own journey and the itineraries of scholars before me who have had an impact on my life and thinking.' He then quotes Freyne who said (Van Aarde ibid):
I am convinced that the present: 'third wave' quest for the historical Jesus is no more free of presuppositions than any of the other quests that went before it. Nor could it be otherwise, no matter how refined our methodologies. (p.3)
As far as this article is concerned, the following presuppositions are valid. The author finds himself within the Calvinistic-reformed tradition, which inter alia implies the following:
• Scripture is viewed as the infallible Word of God and all that God has revealed to us in his Word is held for truth (cf. Beeke 1999:34-35).
• The reformed confessions are maintained, because they are in full agreement with Scripture.
• The very core or centre of Scripture is found in Jesus Christ and more particular in his crucifixion and resurrection. He is 'our chief Prophet and Teacher, who has fully revealed to us the secret counsel and will of God concerning our redemption' (Beeke ibid:40).
• The unity of the revelation in the Old and New Testament is maintained.
• Jesus Christ is a true and righteous man, and withal true God. He is the Word who became flesh (Jn 1:1, 14). He died for our sins on the Cross and rose again bodily from the dead (Beeke ibid:Introduction). He will come again to judge the living and the dead.
• Sound hermeneutics and interpretation of Scripture is only possible through the enlightening work of the Holy Spirit (cf. Van de Beek 2002:165).3
The Christological debate
It is not within the scope of this article to deal with every aspect of the Christological debate through the centuries.3 Only data that seem relevant to the specific topic will be mentioned, with special reference to the South African context.
From the first to the sixteenth century
The first well-known decision that Christ is consubstantial (homoousios) with the Father, and therefore very God, made at Nicea in 325 AD on the Arian controversy, was followed by the question of the relation between the divine and the human nature of Christ (Berkhof 1969:101; cf. ed. Beeke 1999:Introduction). Important role players in this period were inter alia the Ebionites, Docetists, Eutyches and Nestorius (cf. Van Genderen 1996:61-70). The fourth Ecumenical Council of Chalcedon in 451 AD finally formulated what Scripture teaches about the relationship between the two natures, namely inconfusedly (asuggutos), unchangeably (atreptos), indivisibly (adiairetos) and inseparably (achoristos) (Berkhof 1969:107).
The Reformers of the sixteenth century accepted the dogma on the Trinity, as well as the Christology of the early church. Van Genderen (1996:81) refers to John Calvin in this regard who taught that the eternal Word of God took on the human nature through a hypostatic unification. Hoek (2003) also deals with the 'Calvinistic eschatology' and points out that 'the theology of John Calvin has a structurally Christocentric and eschatological character' (Hoek ibid:96-97). In 1561 Guido de Bres formulated the reformed dogma on Christology, especially in Articles 17 to 21 of the Belgic Confession (Van Genderen ibid:82; ed. Beeke 1999:13-15). The Synod of Dordt officially accepted this confession as one of the Three Forms of Unity in 1618-1619. Berkhof (1969:116) also refers to the Second Helvetic Confession, prepared in 1566, which he calls 'the most complete official deliverance on the reformed position with respect to the doctrine of Christ'.
The nineteenth century
During the eighteenth century a striking change took place in the study of the person of Christ with the beginning of the study of the historical Jesus. 'A new Christological period was ushered in . The point of view was anthropological, and the result was anthropocentric' (Berkhof 1969:117). This led to the liberal theology of Schleiermacher (1768-1834), who was called the theologian of the nineteenth century and the 'founder of the whole of modern theology' (Lane 2006:237). Berkhof (ibid) states:
In the Christology of Schleiermacher Jesus can hardly be said to rise above the human level. The uniqueness of His Person consists in the fact that He possesses a perfect and unbroken sense of union with the divine, and also realises to the full the destiny of man in his character of sinless perfection. (p. 118)
To Immanuel Kant, Christ was merely an abstract ideal; the ideal of ethical perfection. Kant propounded that you are not saved in Jesus as a person, but when you have faith in his ideal - Christ in this view is nothing more than a preacher of morality (Berkhof 1969:119).
For Hegel the beliefs of the Church respecting the person of Jesus Christ are merely 'man's stammering utterances of ontological ideas - symbols expressive of metaphysical truth' (Berkhof 1969:119). Berkhof (ibid:120) is of the opinion that we find a pantheistic identification of the human and the divine in Hegel's Christology insofar as faith (according to Hegel) recognises Jesus as divine and as terminating the transcendence of God: 'In Him God Himself draws near unto us, touches us, and so takes us up into the divine consciousness' (Berkhof ibid:10).
With the exception of Schleiermacher (Berkhof 1969:122), Albert Ritsch, born in 1822, was the 'most influential of the nineteenth century Liberals ... Like Schleiermacher, Ritschl based his theology on Christian experience' (Lane 2006:240). He takes his starting point in the work of Christ rather than in his person. The work of Christ determines the dignity of his person. 'Christ is a mere man, but in view of the work He accomplished and the service He rendered we rightly attribute to Him the predicate of the Godhead' (Berkhof ibid:122).
Twentieth century
Van de Beek (2002) gives an overview of the Christology of a number of twentieth-century theologians. As far as the eschatological aspect of Christology is concerned, he (Van de Beek ibid:167) refers to Van Ruler who was of the opinion that in the eschaton, when the work of Christ will be completed by the Spirit, the incarnation will come to an end, just as the inhabitation of the Spirit. The author of this article is of the opinion that Scripture does not give a clear answer on this question.
Van de Beek (2002:178) also points out that eschatology forms a central part of the theology of Pannenberg. The end is really the end of history and therefore has an apocalyptic character. For Pannenberg the resurrection of Jesus is proleptic of the eschaton as last judgement. Pannenberg is convinced that the resurrection can be proved and with this proof of the resurrection, faith is at stake (cf. Van de Beek ibid:180).
Van de Beek (2002:182) also deals with the Christology of Moltmann, who speaks about Jesus as the crucified God in the literary sense of the word. The resurrection therefore to Moltmann is the resurrection of the Crucified. And that there is hope for those who meet the Crucified in their suffering (Van de Beek ibid:182-183).
The South African context
In the South African context, there are at least four theologians whose Christology is relevant to the topic of this article.4
Sakkie Spangenberg
Sakkie Spangenberg, theologian at the University of South Africa, is also a member of the group known as the New Reformation. His theological views must be seen against the background of his view on Scripture. He (Spangenberg 2011) sees Scripture as a book written by ordinary people, which is in no way different from any other literary source (cf. Smith 2011). Apart from his other publications, his view on Scripture also becomes clear in his latest book on Jesus of Nazareth. One example is his statement that there is no narrative on the birth of Jesus in the gospel of Mark, because, according to Spangenberg et al. 2009, there were no such narratives at the time when Mark was written (Spangenberg et al. 2009:149).
In his Christology, Spangenberg distinguishes between the historical Jesus, the Jesus we find in the New Testament narratives, and the dogmatic Jesus (Spangenberg et al. 2009:6, 368). In this regard there is a striking correspondence with the views of the Dutch theologian Kuitert (cf. Van de Beek 2002:175 on Kuitert's Christology). Like Kuitert (Van de Beek ibid:177) Spangenberg differs fundamentally from the classical Reformed Christology. He gives authority to the non-biblical sources like the sayings gospel known as 'Q' (Spangenberg et al. ibid:147; 2011) and the gospel of Thomas (Spangenberg et al. ibid:150-152; 2011). On the basis of these two sources he regards Jesus as merely a man (Spangenberg et al. ibid:158) and therefore categorically rejects the divinity of Christ, as well as the doctrine on the Trinity (Spangenberg et al. ibid:352, 362).
He says (Spangenberg et al. 2009) his vision on Scripture and on Jesus was formed by scientific research and it is because of this scientific research (Spangenberg et al. 2009:365-366) that scholars in the Biblical and natural sciences are more and more embarrassed by people who still teach that Jesus was part of the Trinity in heaven before creation, that he took on a human nature through a miraculous conception by the Holy Spirit, that he died on a cross in order that people who were conceived and born in sin could be redeemed, that he descended to hell to escape from there after three days to appear bodily and physically on earth, and that he ascended to heaven and will come back to judge all the people who do not believe the above-mentioned 'facts'. It is significant to note that Spangenberg here refers to the very core of the traditional reformed faith in and doctrine on Christ. It seems clear that he has made a final choice between the reformed dogma and the scientific paradigm within which he finds himself.
It is no surprise that Spangenberg has come to the point where he states categorically that there is no life hereafter. Death is just part of the life cycle and has nothing to do with sin (Spangenberg 2011). Death, according to Spangenberg (2010), is an integral part of the functioning of the cosmos. There is no resurrection, either of Jesus or of us (Spangenberg 2011).
Andries van Aarde
Andries van Aarde is a New Testament scholar of the University of Pretoria and also took part in the so-called Jesus Seminar. His book Fatherless in Galilee was published in 2001. According to Van Aarde (2001:13), Christology emerged as an enterprise of theologians who reflected and systematised their thoughts about Jesus. He states that they presumed that witnesses in the New Testament supported these thoughts, whilst most of their presuppositions actually originated in later Christian thinking. In this statement of Van Aarde his view on Scripture is also clear. He says that (Van Aarde ibid:13) most critical New Testament scholars are convinced that a Christology 'from above' is not to be found in the New Testament and not even in Johannine literature. He himself (Van Aarde ibid:14) is in favour of a Christology 'from the side':
In this investigation, the issue is how Jesus would have been experienced by his contemporaries rather than how his later followers interpreted his words and deeds. The interpretation from a post-Easter faith perspective was filtered through experiences of resurrection appearances. (Van Aarde ibid: 14)
As far as the divinity of Christ is concerned, Van Aarde (2001:21) says: 'For me, Jesus is God, but not necessarily in the classical ontological sense.'
It is significant and interesting that Van Aarde does not (yet?) want to break all the ties with the classical reformed dogma (Van Aarde 2001:204):
I still find myself within the realm of the church and therefore would like to uphold the relationship between the historical Jesus and the kerygmatic Christ. The Jesus kerygma (the faith assertions of the church modelled on the New Testament [cf. the 'dogmatic Jesus' of Spangenberg - CFCC]), however, seems to have increasingly lost its explanatory and heuristic power in the secular and postmodern religious age. The twenty-first century could be the time when the relevance of the church as institution and the Christian Bible as its canon become outdated for people on the street. If and when the process of secularisation reaches its consummation, another Christian generation will be called to reconsider the continued importance of the historical Jesus and to reinterpret that figure as the manifestation of God. (p. 204)
The viewpoints of Van Aarde is a contributing factor to the current unrest within the denomination of the Nederduitsch Hervormde Kerk, the denomination in which he is an ordained minister and Theological professor. The unrest has already led to the founding of a group who call themselves Steedshervormers. In a press release on 2 March 2012, the Hervormde Kerkvereniging deals in depth with the book of Van Aarde and comes to the conclusion that his viewpoints are contrary to the reformed confessions (cf. Hervormde Kerkvereniging 2012).
It is very important to note that the viewpoints of Spangenberg, Van Aarde and others are not new. On the contrary, it reminds us of heresies from the second century. The Ebionites (cf. Nel 2008:727; Anon. 1925b:1), as well as the Greek philosopher Celsus (cf. Landman 2008:977-978; Origen 1953:II.79,VIII.12) rejected the divinity and the resurrection of Christ. Celsus called the doctrine on incarnation and the resurrection of Christ an absurdity (Landman ibid:978). It was Celsus who first rejected the doctrine of the virgin birth and taught that Jesus was an illegitimate child, whose 'father was a certain Panthera who corrupted the virgin' (Origen 1953:I.32, 69; cf. Anon. 1925a:434).
Van Aarde (2001) indeed deals with the viewpoint of Celsus to point out that 'Christianity was defamed from the earliest times' (Van Aarde ibid:48). It is furthermore clear that Van Aarde agrees with the viewpoint of Celsus. As a matter of fact, the contention of his book 'is that Jesus grew up as a fatherless son' (Van Aarde ibid:14). To Van Aarde (ibid:118), Joseph is a legend. 'The contribution to historical Jesus research I wish to make is the development of a construct of Jesus as a fatherless figure who called God his Father' (Van Aarde ibid:46). According to Van Aarde (ibid:77): 'Records show he [Jesus - CFCC] was born out of wedlock. A father figure was absent in his life.'
According to Schulze (1978:46), it was one of the greatest church fathers, namely Origen (185-254), who thoroughly refuted the viewpoints of Celsus from Scripture (Origen 1953). Origen (ibid) calls it a fabricated myth 'that the virgin and Panthera committed adultery'. Those who fabricated this myth:
... concocted all this to get rid of the miraculous conception by the Holy Spirit. ... It was inevitable that those who did not accept the miraculous birth of Jesus would have invented some lie. (p. I.33)
As far as the divinity of Christ is concerned, Origen (1953) inter alia states:
Similarly in our opinion it was the divine Logos and Son of the God of the universe that spoke in Jesus, saying: I am the way, the truth, and the life', and 'I am the door', and 'I am the living bread that came down from heaven', and any other such saying. . When we say this, we do not separate the Son of God from Jesus. For after the incarnation the soul and body of Jesus became very closely united with the Logos of God. (p. II.9)
As far as the resurrection is concerned, Origen (1953) asserts:
... even Jesus, who was a composite being, was not immortal before his death since he was going to die. No one who is going to die at some future date is immortal, but he becomes immortal when he will no longer die. 'And Christ being raised from the dead, dies no more; death has no more dominion over him' (Rom. Vi.9), even if people who have not the capacity to understand what this means may not be willing to accept it. (p. II.16)
Both in the Ecumenical creeds and in the reformed confessions dating from the sixteenth century, churches or denominations in the reformed tradition, until today, confess the miraculous conception of Jesus by the Holy Spirit (virgin birth) and the two natures of Christ and his bodily resurrection on the basis of Scripture, against the viewpoint of Celsus and scholars of the same opinion.
Julian Müller
Julian Müller is vice-dean of the Faculty of Theology at the University of Pretoria. In recent publications he pleads for a new view on God in the light of a new worldview (cf. Müller 2011:151-155).
But it is especially his view on the resurrection of Christ that led to a charge of heresy against him by a theological student in 2005. Müller (2011:71-87) reflects on this in his latest book and also repeats his view on the resurrection of Christ.5 Although the board of curators as well as the classis of Pretoria-East of the Dutch Reformed Church acquitted him on the charge, the whole issue did not come to rest completely.6
As far as his view on the resurrection is concerned, Müller (2011:75) refuses to answer yes to the question whether the tomb in which Jesus was buried, is empty, because the fact that Jesus lives and rises in the believer has very little to do with a factual statement about an empty tomb. According to Müller (ibid:75, 100), the question about the empty tomb is loaded with fundamentalistic theological points of departure and misunderstandings and to answer yes to this question would also mean to say yes to a certain theological paradigm.
Müller (2011:75) continues to say that he would answer yes to the question whether the tomb of Lazarus was empty, because the corpse of Lazarus became alive in the narrative. A resurrected corpse cannot but leave an empty tomb behind. But Müller says this is definitely not how we should think about the resurrection of Jesus. To speak in 'Lazarus categories' about the resurrection of Jesus would take away a lot of the meaning of Jesus' resurrection.
According to Müller (2011:100), he chooses to formulate and confess his faith in the resurrection in the language of the classical creeds. If this is the case, there should be no problem. In the Belgic Confession, Article XIX, we confess:
And though He hath by His resurrection given immortality to the same, nevertheless He hath not changed the reality of His human nature; forasmuch as our salvation and resurrection also depend on the reality of His body. (ed. Beeke 1999:14; cf. ed. Beeke 1999:45)
However, in the light of other statements by Müller, like those mentioned above, there still seems to be no clarity on his real viewpoint. What makes it more complicated is his postmodern viewpoint that there is no absolute truth (Müller 2011:117).
König (2009:17-18) deals in depth with the viewpoints of Spangenberg, Van Aarde and Müller. He sees their viewpoints as part of the liberalism that threatens the gospel (König ibid:17). As far as Müller and his viewpoint on the resurrection of Jesus is concerned, König (ibid:244-250) has many questions and finds it strange that Müller, after so many years, does not give a clear answer to a simple, clear question: 'Did Jesus rise physically, which means that the tomb was empty?' (König ibid:248).
Pieter Bosch
In 2009, a PhD in Dogmatics and Christian Ethics was conferred on Pieter Barendse Bosch by the University of Pretoria for his thesis 'The resurrection of Jesus Christ. A historical-systematic inquiry'. The hypothesis of this doctoral dissertation is that the traditional faith view regarding the resurrection of Jesus Christ is still the most probable and most scientific-coherent explanation for the resurrection of Jesus Christ (Bosch 2009:11).
In the first part of his thesis he deals with the viewpoints on the resurrection of the theologians Barth, Bultmann, Moltmann and Pannenberg. In the end he comes to the following conclusion (Bosch 2009):
In this regard Barth and Bultmann differ substantially. Barth emphasises the importance of the bodily resurrection as well as the empty tomb of Jesus Christ as its corroboration, thereby confirming Him as the Son of God. Bultmann, on the other hand, regards much of the gospels as mythology. The resurrection, therefore, is not an event in the history of the world and Jesus only arose in the minds and memories of the apostles. Bultmann had an immense influence on theological research in the twentieth century. Moltmann and Pannenberg emphasise the importance of the bodily resurrection of Jesus as an event in world history and thus open to historical verification. Both emphasise the cosmic importance of the Jesus event. (p. 646)
In part two of the thesis, Bosch deals with new apologetic perspectives regarding the resurrection. One of his conclusions in this regard is that due to the fact that the New Testament, and specifically the gospels, are rooted in the Jewish worldview, it seems that their historical reliability is above question and that they represent the Jesus of history. 'Their eyewitness testimony and nearness to the events, specifically, establish these documents as reliable' (Bosch 2009:647).
Part three of the thesis deals with the meaning and relevance or importance of the resurrection. In this regard Bosch (2009) concludes inter alia:
With his resurrection Jesus initiated the new creation as well as God's kingdom and implies the annihilation of death. Soteriology has to do with the total universe, including its materiality, and the bodily resurrection of Jesus accentuates this . The resurrection of Jesus is coherent with a Christian-theistic worldview and necessarily leads to redefining any worldview ... because the most acceptable historical explanation for this event is that Jesus rose bodily from the dead. This signifies a unique event of cosmic importance. The hypothesis that Jesus of Nazareth rose from the dead, was in the first century just as controversial as today and not only questioned by modern man. It still provides the most coherent and satisfying explanation for the origin of Christianity as well as the specific form it took. (p. 648-649)
The eschatological Christ7
It should be clear from the overview above that there are fundamental differences or disagreement between the Christologies of the broadly speaking liberal, modern or postmodern theology (for example Schleiermacher)8 on the one hand, and the classical reformed theology (for example Calvin) on the other hand. Most of these differences can be subscribed to a different view on Scripture (cf. inter alia König 2009:205-235).
In this section of the article, the intention is to make a few remarks on the eschatological Christ from a reformed perspective in the light of the presuppositions stated at the beginning, and to point out what the implications of the rejection of the bodily resurrection of Jesus Christ are for the traditional doctrine on eschatology.
König (1980:8) points out correctly that the incarnation, or first coming, of Christ was already part of the eschatology. Eschatology entails the whole history of Jesus Christ (König ibid:11). In this regard, the view of König differs from that of Karl Barth, who views the resurrection of Christ as the beginning of eschatology (König ibid:122).
Of course Barth is correct in the sense that the resurrection of Christ is a fundamental part of eschatology. Without a risen Christ there is no eschatology. König (1980:126) goes as far as saying that if Christ did not rise from the dead, the gospels would not have been written. We can add to this that without the physical resurrection of Christ there would be no church and all preaching and faith would be useless (cf. 1 Cor 15:14). It is the resurrection that makes our everyday life meaningful 'because you know that your labour in the Lord is not in vain' (1 Cor 15:58). Van de Beek (2007:183-184) states that Easter means the end has begun. And Norman (2001) makes the point that without the resurrection, there would be no ascension and, we can add, also no second coming and no consummation: 'Eschatological hope flourishes because Christ is absent' (Norman ibid:3). If Christ was not raised from the dead, how could He conquer the last enemy (1 Cor 15:26)? If the King is not alive, how can the Kingdom come? In this regard, Potgieter (2001:218) points out that the presence of the Kingdom is to be found in the person of Jesus Christ. With reference to Berkouwer, he states that the eschaton will be dominated by the theocentric stature of the Lamb. In raising Christ from the dead, God has set in motion a chain of events that must culminate in the final destruction of death and thus of God's being once again, as in eternity past, 'all in all' (Potgieter ibid:221 with reference to Fee). The current reign of the risen Christ is therefore an eschatological preliminary of the only and complete reign of God (Potgieter ibid:221 with reference to Moltmann). 'At the same time it is also the work of the Holy Spirit. It is he who glorifies Christ in us and us in Christ for the glory of God the Father' (Potgieter ibid:221).
With regard to the relationship or unity between resurrection and eschatology, Williams (2007) states the following:
By virtue of his resurrection Jesus is, in his own body, reversing and undoing Adam's fall and its effects, and in so doing giving us a picture of the world to come. (p. 69)
Without the physical resurrection, the eschatological Christ is an illusion. 'The bodily resurrection is the heart of the gospel' (Williams 2007:69). The New Testament scholar, Tjaart van der Walt (2007:297-298),9 also clearly points out from Scripture that the resurrection is a fact that cannot be denied.
Of course, the resurrection entails much more than the physical resurrection, more than we ever can imagine - the fact of a corpse coming to life again. Williams (2007:71) deals with the discontinuities between this present life and the life to come. In this sense, Müller (2011:77) is correct when he says that we have no idea what a 'geestelike liggaam [spiritual body] is, and all we can say is that it is a mystery. It is a glorified body; a 'pneumatikos soma' [spiritual body] in distinction of a 'psugikos soma' [psycological body] (cf. 1 Cor 15:44). But at the same time it is still a body of flesh and blood (soma), as Jesus appeared after his resurrection, and as we confess in Lord's Day 22 of the Heidelberg Catechism (ed. Beeke 1999:51). There are also continuities (Williams ibid):
... not the least of which is the body itself. Paul does not speak of an exchange of the body for a completely different sort of existence. Rather, the one body is transformed. What is sown becomes. (p. 71)
The bodily resurrection of Christ is the point where it all starts. In this regard, Van de Beek (2007) rightly says:
Jesus was raised bodily. The New Testament leaves no uncertainty about that. Jesus took on our humanity and was raised with our humanity . We are dealing with a material body that is glorified. (p. 180-181)
The eschatological Christ then, according to the Scriptures and as formulated in reformed doctrine, is a person, very God and very man, the only Mediator and Messiah (cf. ed. Beeke 1999:31-34).
He is the same, yesterday, today and forever (Heb 13:8). This statement, according to Guthrie (1983:271) 'may, in fact, be referring to the sequence of his acts for men, a past sacrifice, a present intercession and a future consummation'. This text emphasises the immutability of his work as Mediator (Grosheide 1955:310, cf. Van Oyen 1962:240). The Lamb is also the King (Rv 5:12).
He appears to John in Revelation 1:17 as the First and the Last. These words are repeated in Revelation 2:8 and Revelation 22:13. He is the conqueror of death, the ever-living one (Hendriksen 1967). It is directly linked with a reference to the resurrection (Rv 1:18; cf. Morris 1983:63). In him everything finds its destination and is controlled (Greijdanus 1925:37; cf. Col 1:15-19; Rm 11:36; Is 44:6; Is 48:12). It is as the last (ho Eschatos) that he reigns at the moment and leads everything to the consummation. He is at the same time the 'Root and the Offspring of David, and the bright Morning Star' (Rv 22:16).
The eschatological Christ is the living Christ, the reigning Christ, the coming Christ. 'The ultimate hope of all Christians concentrates on the Word of Christ: "Surely, I will come soon." (Rv 22:20)' (Hoek 2003:110).
Conclusion: The future of reformed theology
Reformed theology is practised in the interim period, between ascension and the second coming of Christ, in the dispensation of the Holy Spirit. It is therefore the task of reformed theology to proclaim and glorify the eschatological Christ.
Van de Beek (2007:190-193) mentions various ways in which the eschatological meaning of the coming of Christ are weakened, namely by existential narrowing, rapid religiosity, a narrowing by church or believers, history as process idea, fundamental scenarios and a Marcionite view of God. reformed theology should address every one of these viewpoints (Van de Beek 2007):
Even the sum total of these facets is not yet New Testament eschatology. At stake is a total, drastic intervention in the world, not only in the present but also in the past. (p. 192-193)
Reformed theology is Kingdom theology. Through sound hermeneutics, exegesis, and dogmatics the real depth and meaning of the Kingship of Christ and its relevance for today and tomorrow should be explicated.
Reformed theology is ecclesiastical theology. It means that it is in service of the Church of Christ. Which Christ is preached and confessed in churches today? In this regard, Van de Beek (2007) remarks:
The first sermon held in the church is quite different from a typical sermon preached in an average church, no matter where in the world. Those who listened to the first sermon were cut to the heart when they heard it proclaimed: 'This Jesus, whom you have crucified, was made Lord!' (Acts 2:36) (p. 193)
Is church government in the church of Christ today anything less or more than the implementation of the Headship of the only Head of the church? Over against theologies that teach a Jesus who was no more than merely a man, who did not really conquer death physically, spiritually and eternally, who did not die on the cross for the sins of God's people, reformed theology should bring the bridegroom to his bride in all his glory and majesty (Dijk 1953:226).
There is only one theology that will endure the ages to come until the day of the second coming. That is a theology that renders unconditional, glorifying service to the coming King.
Competing interests
The author declares that he has no financial or personal relationships that may have inappropriately influenced him in writing this article.
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Callie Coetzee
PO Box 20655
Noordbrug 2522, South Africa
Email: firstname.lastname@example.com
Received: 08 Aug. 2012
Accepted: 18 Jan. 2013
Published: 11 June 2013
1. In the South African context alone we can refer to Spangenberg, Botha and Jacobs (2009) and Van Aarde (2001), as well as Van de Beek (2007) and Hall (2009).
2. Cf. Johnsen (2009) for a critical evaluation of the Postmodern Christology of Marcus Borg.
3. For an overview of the Christological debate, there are too many sources to list. From a reformed perspective refer to inter alia Van Genderen (1996); Berkhof (1969); Schulze (1978); Lane (2006).
4. In the South African context, there are more theologians with 'strange' viewpoints on Scripture and Christology. König (2009:17-18) also deals with theologians like Craffert, Du Toit and Veldsman. For the purpose of this article, only four were chosen.
5. Müller also published a book Opstanding on the resurrection in 2006. In spite of all the questions put to him, inter alia König (2009:244-250), he maintains his viewpoint in the publication of 2011.
6. The student who initially laid the charge against Müller also recently published a book dealing with the whole issue from his point of view and with the doctrine on resurrection (cf. Mulder 2011). The studies of student Mulder at the University of Pretoria was terminated as a result of the outcome of the charge against prof. Müller and others.
7. It is not within the scope or purpose of this article to deal in depth with all the aspects of eschatology, but to focus on the relevance and implications of a specific view on the resurrection of Christ for the view on eschatology.
8. It is not the purpose of this article to compare the theologies of these theologians in depth. The emphasis is rather on what they have in common regarding the viewpoint on Scripture and the resurrection of Christ.
9. Also available in English with the title The Messiah has come!


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"An addictive read . . . smart, funny, [and] formidable."
–Los Angeles Times Book Review
"A joyful celebration of a New York neighborhood in the late 1980s . . . [a] lively mix of cultures . . . Kurlansky knows how to make food sexy."
–The New York Times Book Review
"[A] riotous tale . . . a pitch-perfect symbol of culture clash. Alternately sociological and silly, Boogaloo is a hit."
–The Washington Post Book World
"[A] comedy of gentrification . . . a cocktail of Jews, Italians, Puerto Ricans, Poles, Germans and Dominicans, of different eras, music and, above all, foods, clashing and conjoining . . . [Kurlansky] has admirably re-created the texture of the pre-boom neighborhood, with just the right mixture of sweet and tart, tangy and spicy."
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We're sticking to a set formula with Major Mouse. And that formula is: Test only one part at a time to see what kind of effect it has on power. This way, we can find out if there's a hidden power producer lying around out there, or if the claims of ultimate power made by some manufacturers are just bunk. And since they're such a hugely controversial product today, we've tested yet another set of aluminum cylinder heads for Major Mouse (MM) Part 03-Test 03.
As is our usual way we swapped heads and then bolted MM back onto Speed-O-Motive's DTS dyno to flog the you-know-what out of them. We once again broke into little bro Danger Mouse's treasure chest of booty and stole the old set of Dart Pro 180s we'd tested on DM before. We made no other changes at all and plugged it back into the dyno. After warming up the Major and making sure timing was set the same as last month--32 degrees--we started our first series of dyno pulls.
The Major didn't respond all that well to the relatively small Dart heads and we don't exactly know why. When we'd last tested this set of heads ("DM31," SC March '05), it was on a stand-in engine we called "the Imposter" because Danger Mouse was on the disabled list. Although, that engine was built almost identically to DM, so we felt it was a suitable test subject. The Dart Pro 180 heads on "the Imposter" produced some good numbers. Even higher peak and average HP figures than some of the past's best heads, so we thought their performance advantage would cross over to the larger Major Mouse--but, it didn't. When compared to the peak and average numbers of the last two month's tests, we see that the Dart Pro 180's might not be the best choice for this large small-block. That's not to say they're a bad head. To the contrary, we've proven that they're a formidable power producer when used on a smaller displacement engine. And if your mind is already made up that your next set of heads will be from Dart, we're sure that you would not be unsatisfied with the power they're able to produce on any engine. This just further proves our point that making power is all about properly matching components. And that's why we're taking the time and spending the money doing all this stuff. So you will be able to make the best decisions on your next engine.
As in our usual format, we left everything else the same and only changed cylinder heads this month. All other items in this test--i.e. timing, jetting, cam installed position, etc.--were duplicated from last month.427 cid, 11.0:1 cr, 4.125-inch bore Mowtown iron four-bolt block, 4.00-inch stroke Lunati crank, 5.850-inch Lunati rods, Lunati pistons (14cc dish) installed @ "0" deck, Lunati Moly rings, Dart Pro 180 heads (64cc chambers, 180cc intake ports, 74cc exhaust ports, 2.02-inch intake valves, 1.60-inch exhaust valves, angle plugs), Edelbrock Performer RPM Air Gap intake manifold, Edelbrock Performer RPM hydraulic roller camshaft installed at 108-degree intake CL (234/238 @ .050, 296/300 adv, .574/.584 lift w/ COMP 1.6:1 rockers, 112 LS), Demon 750 carb, 32 degrees total advance, "0" degree Crank Angle Offset (C.A.O.)*, 91-octane Shell gasoline. Tested on Speed-O-Motive's DTS dyno.*C.A.O. refers to the setting on the Pertronix "Second Strike" ignition box. It re-fires the spark plug after its initial firing, such as 32 degrees BTDC on the first strike, and then maybe once again at 30 degrees BTDC. In this case, as was the same last month, Major Mouse responded best to a C.A.O. of "0" degrees, meaning there was actually no second strike of the spark plug. In the past on some other engines we've found extra power by re-firing the plug around 2-3 degrees later, but not this time.
DART PRO 1 (180cc) FLOW NUMBERS
When shopping for cylinder heads there's lots of choices to consider and not every one of them will work best in every situation. So it's important to collect as much data as possible and then make your decision on what you've learned. When comparing cylinder heads, it's important to look at other figures besides just airflow. Port volumes, chamber shape and size, valve sizes, angle and locations, how much spring/lift they can take, and will it match your camshaft? These are just a few of the items that you should base your decision on, not just the power they produced in some magazine story. I also personally feel that a good indicator of how well a cylinder head will work is it's ratio of intake to exhaust flow, listed as "I/E flow" in this chart. Although this is not the "Holy Grail" of horsepower, it does indicate a head's potential to move air into and out of the cylinders effectively. A head with a ratio of less than 60 percent is not a very effective air mover, particularly since it indicates that it can move air in, but not out of the cylinders. A head with a ratio of over 90 percent, although rare, is capable of extremely good power numbers so keep an eye out for it. Check out the very high 85-percent I/E flow at .200-lift of the Dart Pro 180. This is an area of critical performance for any head, but particularly a street head that won't be run with much lift. Since the valve will see this area twice during every cycle, once on the way up and then again on the way down--as opposed to seeing max lift only once in every cycle--low-lift flow figures are often overlooked, but very critical to making the best power.


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Rodgers and Hammerstein's classic musical "South Pacific" obviously takes us back in time but also feels surprisingly contemporary in some ways. If the show is well done - as it is in the hands of Waltham's Reagle Music Theatre - it continues to provide for an enjoyable and moving journey.
This, of course, is the story of Ensign Nellie Forbush, a young Navy nurse, and Emile de Becque, a middle-aged French plantation owner, who fall in love on a South Pacific Island during World War II, in spite of all of their differences.
He's a cultured Frenchman with shelves filled with books by great French writers. She studied enough French in school to conjugate verbs but not read French novels. She's from Little Rock (or Small Rock, as Emile calls it), Arkansas. And Katie Clark, playing Nellie, who admits to being a hick, gives her a truly hick accent.
It's the issues of love in Reagle's show that have a contemporary ring. Opposites often attract, as they do with Nellie and Emile, but are their differences too great to sustain a marriage? This is what they wonder as they sing the charming number "Twin Soliloquies," without either of them realizing just how deep their differences ultimately run, all the way to the volatile issue of race.
But for the moment everything seems possible, as Peter S. Adams in the role of Emile sings the lush, romantic song "Some Enchanted Evening." Adams is both the anchor and driving force of this production with his stunningly beautiful voice that is rich and commanding and with his centered presence, full of conviction. When he sings, "Once you have found her, never let her go," you're fully with him in his undaunted pursuit of Nellie.
Reagle has a well-deserved reputation for vigorous crowd scenes, with strong dancers and ensemble singers. And they live up to it in this show as the Seabees show us the raucous, testosterone-driven end of the island with the help of two wheeler-dealers, Luther Billis (Aaron Dore) and Bloody Mary (Lydia Gaston).
Bloody Mary is a Tonkinese Mother Courage who tries to make financial hay of the war by selling grass skirts and what she claims are shrunken human heads to the sailors to send home to their gals back in the States. Obviously, there's something Bloody Mary doesn't quite understand about their American girlfriends! Gaston brings tremendous energy to Bloody Mary, and a wild, ragged, in-your-face sexiness as she tries to persuade the men to buy her goods.
Dore and his Seabees colleagues sing a very funny "There is Nothin' Like a Dame." And Gaston responds with a haunting "Bali Ha'i," as if she is the voice of the island itself, while a painted scrim of the distant, mysterious island with two volcanoes appears.
One of the highlights of the show, as it should be, is the wonderful number "I'm Gonna Wash That Man Right Outa My Hair," that Nellie and the nurses sing. Clark is bursting with spunk and sassiness as she sings it and literally washes her hair in a semi-private outdoor shower stall. The ensemble of nurses is delightful as they put on lively dance moves and join her in the song.
What feels so contemporary is the fickleness of Nellie's strong convictions when she bumps into Emile immediately after the song and suddenly doesn't want him out of her hair at all. And soon Clark is singing "I'm as corny as Kansas in August. � I'm in love with a wonderful guy," as she dances with the straw hat he has left behind, and feels it all deeply.
R. Glen Michell gives Captain George Brackett a military toughness yet with a heart underneath it as he plans a secret and dangerous mission involving Lt. Joseph Cable (Mark Linehan) and Emile, who initially refuses.
When Cable finally relents to visiting Bali Ha'i, Bloody Mary presents him with her daughter, Liat (the beautiful Samantha Ma). Their lovemaking is suggested by an exquisite dance performed by Linehan and Ma.
The racism that threatens to undermine Nellie's love for Emile, who has children by a former Polynesian wife, as well as Cable's love for the Tokinese Liat, definitely seems of an earlier era, not that we don't have our own aggressive forms of racism today. One can't help but admire Rodgers and Hammerstein, as well as Joshua Logan who co-wrote the book, adapted from James A. Michener's "Tales of the South Pacific," for challenging the racism of the day, only four years after the end of World War II.
Director David Hugo did a good job of bringing life out of the cast and melding their performance. The scenery, rented from Prather Entertainment Group, very much gives the feeling of the South Pacific during World War II with Emile's shuttered plantation home, a painted backdrop of ocean and beach, and a humorous banner for the Thanksgiving Follies that features buxom beauties, one of them riding a bomb that has been dropped.
"South Pacific"
WHEN: Through June 22
WHERE: Reagle Music Theatre of Greater Boston, 617 Lexington Street, Waltham
TICKETS: $35 to $63
INFO: 781-891-5600; www.reaglemusictheatre.com
Theater Review: Reagle puts on a sassy South Pacific'
Rodgers and Hammerstein's classic musical "South Pacific" obviously takes us back in time but also feels surprisingly contemporary in some ways. If the show is well done - as it is in the hands of Waltham's Reagle Music Theatre - it continues to provide for an enjoyable and moving journey.


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Creamland Dairy Cow. Albuquerque Balloon Fiesta, New Mexico. Mass assencion on Sunday morning at dawn of 500 hot air balloons.
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