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Underfloor-air-distribution (UFAD) systems have been used for comfort conditioning in U.S. office buildings since the early 1990s. With a UFAD system, air is delivered to occupied spaces through floor-mounted outlets supplied by a pressurized plenum beneath a suspended floor.
A properly designed UFAD system takes advantage of thermal stratification. The key is to have a diffuser that rapidly mixes air before it penetrates the stratification layer at the upper end of the occupied zone. The pressurized plenum (the area between the slab and the raised floor) essentially is a large duct maintained at a constant pressure differential—typically, 0.05 to 0.10 in. w.g.—to the room above. This pressure is maintained through the supply of conditioned air from a number of supply-duct terminations. The spacing and location of the ducts is dependent on air-supply requirements and plenum depth (typically, 12 in. to 24 in.). If zone control is desired, the underfloor plenum can be partitioned into separate zones. Return air should be located at the ceiling or a high sidewall. This prevents heat from ceiling lights from entering the occupied zone.
Concerns typically associated with UFAD systems include:
- Humidity. With the higher supply-air temperatures (most commonly, 60˚F to 65˚F) used in UFAD systems comes possibly higher moisture content. The supply system must reduce relative humidity to less than 60 percent to meet indoor-air-quality concerns, which requires dew points of less than 65˚F. Potential solutions are reheat or the blending of air to achieve a 65˚F-supply/55˚F-dew-point condition. System designs utilizing condenser-water reheat, runaround-coil face and bypass, and other strategies can be employed. Other options include the use of a separate system to dry outside air and the use of desiccant dehumidification.
- Dirt and spillage. Although UFAD systems are not recommended for areas with high potential for spills, such as bathrooms, cafeterias, and laboratories, small spills are not a problem for most applications. Typical swirl diffusers have a receptacle to catch spills and dirt from normal daily use. The receptacle, which can be removed and cleaned, has a basin that will hold anywhere from 4 to 6 fl oz of liquid.
- Leakage. Leakage typically is the result of poor sealing or construction quality at window/wall locations, stair landings, electrical outlets, etc. These areas have to be sealed and framed so supply air does not travel up walls toward return air. Leakage between floor panels can be reduced by staggering carpet tiles over floor tiles. The key is to limit the number of penetrations into a raised floor, which reduces the number of areas in need of sealing.
Because floor-plenum pressure typically is less than 0.10 in. w.g., energy-efficient, low-pressure fans can be used. In place of complicated and expensive duct systems supplying air to individual outlets in a ceiling system, UFAD systems deliver air to building zones using a limited amount of ductwork.
Whereas traditional overhead mixed systems provide conditioned air from floor to ceiling, partially mixed systems such as UFAD save energy by providing comfort conditioning in lower occupied spatial zones and allowing upper zones to stratify.
Building Core
In the core of a building, where loads are relatively constant, round (swirl) or rectangular outlets are located in the floor near occupants. These outlets typically deliver 80 to 100 cfm of conditioned air to spaces. Swirl diffusers typically are available with a flow regulator adjustable manually by occupants or through the use of a room sensor connected to an actuator mounted on the diffusers. Installation of swirl units has been made easy through the replacement of mounting rings, which previously were attached to units beneath floor tiles, with spring clips, providing a press fit directly into floor tiles.
An ASHRAE research project (RP-1373) provided data showing that when the height of an air plume to a terminal velocity of 50 fpm is limited to 4.5 ft, breathing-zone air-change effectiveness is improved. For these conditions, Addenda a in Table 6-2 of ANSI/ASHRAE Standard 62.1-2010, Ventilation for Acceptable Indoor Air Quality, allows a zone-air-distribution-effectiveness rating of 1.2. This means the ventilation (outdoor) air supplied to a zone can be reduced by 16.7 percent. For Leadership in Energy and Environmental Design (LEED) projects, this 16.7-percent reduction can be used to reach the goal of 30-percent increased ventilation air required for Indoor Environmental Quality Credit 2.
Perimeter Loads
Some of the biggest challenges facing designers of UFAD systems concern perimeter loads, which are higher and fluctuate because of effects of radiation and temperature conduction on the skin of a building. Whereas the core of a building is impacted mainly by a nearly constant heat load, a perimeter system must accommodate what can be rapid swings in heat load and heat loss.
A common method of handling perimeter loads is to locate a fan-powered terminal in a floor plenum near a building's perimeter and duct it to outlets located on the perimeter. A typical outlet would be a linear bar grille with a boot plenum or a continuously fed plenum underneath. Equipped with an optional hot-water or electric heating coil, a fan unit can deliver warm air in response to a space thermostat. Unfortunately, as linear grilles get longer, discharge air is projected higher than required. If the throw from the outlet is too long and reaches the ceiling, it may deflect downward into the space, creating unwanted drafts. In some cases, cool air from floor plenums is supplied to perimeter zones through fan-powered units as well.
The operational cost of running a fan-powered terminal can be minimized through the use of electronically commutated fan motors. Electronically commutated motors (ECMs) operate at an efficiency of 70 percent or greater. The cooler operation and enhanced construction of an ECM contribute to longer life and lower life-cycle cost, compared with standard-construction permanent-split-capacitor motors. An additional benefit of an ECM is the ability to control fan speed to increase energy savings and improve occupant comfort. ECMs can utilize remotely controlled speed controllers, which can be controlled through a building-management system.
New Technology
New technology can lower installed and operational costs and improve comfort in perimeter zones. A continuous bar grille can be installed along a perimeter, with variable-air-volume (VAV) cooling and plenum heating coils attached as needed to condition the perimeter. These cooling and heating units are passive and do not require the use of a fan terminal. A bar grille can be installed to provide a continuous architectural appearance around a perimeter or installed in sections as required for comfort conditioning.
VAV cooling units employ an electrically actuated sliding damper that opens and closes a series of transverse apertures to vary the volume of cool air supplied from a pressurized underfloor plenum to a space. The damper opens and closes to provide the amount of conditioned air required to manage changing conditions, as directed by a room thermostat located in the occupied zone. The transverse apertures manage supply air to allow room air to be induced into the air pattern. Introducing supply air in small amounts helps to manage the projection from the outlet and prevents long throws, which create drafts in occupied space.
Located parallel at the glass on a building's perimeter, heating plenums mix cool convection currents flowing down the glass with warm air currents traveling across the floor. These mixed currents are induced into the inner chamber of the plenum and flow up through the heat exchanger. The warm currents then exit the linear grille at the glass and flow upward via convection to heat the cool air in front of the glass.
The heating units have a finned-tube heat exchanger, with heat supplied through a hot-water pipe and controlled by a water valve to provide the precise amount of heat required to satisfy room conditions.
The modular construction of VAV cooling and fin-tube water and electric heating units allows installation to match the requirements of any climate zone. Where winter conditions prevail, more heating units can be installed to meet heating needs. Where hot summer conditions prevail, additional VAV cooling units can be employed to match cooling requirements.
For maximum energy efficiency and occupant comfort, care should be taken during construction to seal all floor panels. Additional care should be taken to seal all openings through the floor into the space or into walls where plumbing or electrical equipment penetrates the floor plenum. Regular inspection during construction minimizes problems.
In recent years, the application of UFAD systems has shifted from owner-occupied high-tech facilities to a more general variety of building spaces aiming to achieve LEED certification. UFAD provides a high level of comfort by supplying conditioned air where required near an occupant. Additional occupant comfort can be achieved by installing in the core of a building small units with individually adjustable dampers controlled by occupants. By conditioning only the occupied area and stratifying the upper zone with air supplied from the low-pressure floor plenum, energy is saved. Additional energy can be saved by employing a passive VAV cooling and fin-tube heating system on the perimeter.
Trent Yarbrough is director of engineering for Titus. During his 12 years with the company, he has served as a design engineer, lead engineer, and, most recently, product manager for the terminal-unit, underfloor-air-distribution, and variable-air-volume diffuser groups. He has been a member of ASHRAE for more than 10 years. Jim Aswegan is chief engineer for Titus. He has more than 45 years of experience in the industry. He has served ASHRAE as chair of Technical Committee 5.3, Room Air Distribution; chair of Standard Project Committee 70, Method of Testing for Rating the Performance of Air Outlets and Air Inlets; and a contributor to several Handbook chapters.
Did you find this article useful? Send comments and suggestions to [email protected].


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The day's second teaching session was taken by Jeff Noblit who preached a message about the duties of church membership. He said "If you do not get this, you do not get anything. And if you get this, you have about everything." He spoke of our duty to the bride of Christ. We live at a time when church membership means almost nothing. It's a disgraceful thing almost to challenge people as to their duties to the church. The church is the centerpiece, the foundation of God's work in the world and He has no plan b.
He spoke from Hebrews 10:24-25 which reads "And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near."
There were three main points: The exhortation to be about your duty to the church, the motivation as to why we need to be about this duty; the culmination—the end of this duty to the church.
The exhortation to be about your duty to the church – There are two chief words for this point—consider and stimulate. "Consider" means to have your mind attentatively fixed on something. In other words, you must choose to fix your mind on the bride of Christ. You'll choose to focus here. This is your calling and your responsibility. The word "how" indicates a studying aspect, that you would study the ways you can better serve them. How many of us study our churches so we may know how to serve others? "Stimulate" means to provoke or encourage. The root of this word is the same as "vinegar"—you are to be like a splash of vinegar to these people. The health of the body of Christ and the glory of God depends on people going to church with this intentionality. We are to purpose that we will be a vinegar-like stimulating effect on others mostly through our lives, but also through our mouths when necessary.
The motivation as to why we need to be about this duty – We are to consider how we are to stimulate one another. The Bible is primarily written to churches and not to individuals. Even when it addresses individuals, it is primarily to teach how you can serve within that church family. You need to either accept that and glory in that, or just get right out of the way. We are to focus on the "one anothers"—those of us who are spiritually, miraculously the same through God's grace. There's a negative side to this—things that must not occur within the body of Christ. Our motivation must never be to dishonor a brother or sister in Christ; we must never harbor dishonoring thoughts or attitudes towards others. We must always be walking in love. The motivation, then, is that we are all part of one another other as members of the same body.
The culmination—the end of this duty to the church – The author culminates this in the text by saying that we are to do all of this so that God's love will produce love and good deeds. Love is the primary grace that we should provoke in each other. Sometimes we need others to stir up this love. God has meant for us to be dependent upon other Christians to walk in love and good works. You are not Superman—you must have brothers and sisters in Christ to be the Christian God wants you to be. This should make us want to pray for them and for ourselves. The chief thing that happens is that we should now see the love that God has put in us flowing out of us. This word love indicates a kind of rest—a great rest. Through the merits of Jesus Christ, God is greatly at rest with us—he loves us. The one who apart from Christ would arouse God's wrath, but through Christ he is at great rest.
We used to bear the image of the earthly and so we loved the earthly. But now we bear the image of the heavenly and so we love the heavenly. There is now a miraculous and even mysterious love for other Christians. All Christians are marked by the image of the heavenly and it draws us together.
There are four marks of this love:
- This love is unique to Christians and no one else has it
- This love is a delight to God. It delights Him to see this love shared and lived out among us
- This love makes us most like God
- The love is a fruitful mother. All other graces and all other spiritual works, duties or deeds flow from this love. If it's not from this love, it's not of God.
In the final analysis, this love is what most glorifies God. The challenge is to rededicate your life to the bride of Christ, to give yourself to her, and to seek to bring glory to God in this way. You must find a true church and give your life to it.

subset: commoncrawl


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Immune + (Nutrabio)
Immune + (Nutrabio)
Supports the Immune System
When it comes to health and well-being, paying attention to your immune system is important. A stronger immune system not only helps you stay healthy every day but will also play a role in how you recover from the stress of work or your fitness efforts.
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- Supports Your Immune System
- Supports the Digestion Process
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- Supports Overall Health Support
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Vitamin D3 – A vitamin that works alongside GRE in supporting bone health and a healthy heart.
N-Acetyl-Cysteine – NAC is a derivative of the amino acid L-cysteine which supports respiratory and immune health.
Zinc – Zinc is a well-known essential mineral that supports immune cells, metabolism, nerve function and skin health.
Selenium – Supports the immune system and thyroid health.
Copper – Copper is an essential mineral that supports nerve cells and is involved in the production of red blood cells


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Jingle All The Way: Christmas Without You
Dec 6 - Christmas Without You - One Republic
From now until Christmas, I'll be posting a Rockin' Christmas Tune each and every day. Some tunes you will be familiar with, others - not so much. I'm not going to go into detail about each tune, simply posting the video for you to enjoy each day.
So join me now, as I begin this journey that I am calling "Jingle All The Way" Hopefully, this project will help turn my mood around and by Christmastime, I will be in a better mood.


text: Fuzz Dogs is an Internet technology company specializing in creating great websites. Our main focus is on responsive webdesign, e-commerce, SEO and mobile applications. We use reliable and state of the art technology, based on our wide experience in developing solid internet solutions. Our customer base incorporates a range of companies as well as non-profit organisations in a number of industries.


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"No to Mission to the Jews —
Yes to Dialogue Between Jews and Christians"
Written by Discussion Group "Jews and Christians",
Central Committee of German Catholics, March 09, 2009
This declaration was adopted on 11 February 2009 by the discussion group "Jews and Christians" of the Central Committee of German Catholics (ZdK), and on 9 March 2009 was approved for publication by the Executive Committee (Praesidium) of the ZdK. Primary translation from the German courtesy of William Hiscott of Berlin.
An Overdue Statement
The Term Dialogue
The Term Mission
II. The Jewish No to the Mission to the Jews
- The Rabbinic Concept of Humanity
- Adhering to God's Will without Promoting Judaism
- Positive Assessment of the Second Vatican Council
- New Concerns
III. The Christian No to the Mission to the Jews
- Reasons for the Earlier Mission to the Jews
- Historical Reasons against the Mission to the Jews
- Theological Reasons against the Mission to the Jews
IV. A Renewed Understanding of the Messages of the New Testament
- Binding Statements of Belief and Situational Statements
- The Gospel of Luke and the Acts of the Apostles
- The Gospel of Matthew
- The Gospel of John
Members of the discussion group "Jews and Christians of the ZdK
I. Introduction
1. An Overdue Statement
For the discussion group "Jews and Christians" of the Central Committee of German Catholics (ZdK), the specific reason behind our renewed concern regarding the topic of the mission to the Jews lies in the amendments to the Good Friday Prayer, announced by Pope Benedict XVI on 05 February 2008 and pertaining to the extraordinary form of the Roman Missal. These changes have been understood in some circles to mean that the Catholic Church is open again to a mission to the Jews. On the contrary, we stress with the Church of the Second Vatican Council that God's covenant with the Jewish people presents a way of salvation-even without the acceptance of Jesus Christ and the sacrament of baptism.
One of the fruits of the Jewish-Christian dialogue is that Jews can respect Christians when they attest to God's redemptive work through Jesus Christ as constitutive for their worldview. Christians and Jews hold the common viewpoint that, through acting ethically, all human beings are opened a way to God, one which is found ultimately above and beyond all differences of belief. The line of demarcation between Jews and Christians lies in the question of the incarnation of the Son of God and the doctrine of the Trinity. When, how, and whether Jews and Christians will meet each other along the way to the Kingdom of God remains God's secret.
As a matter of fact, we observe that some Christian groups are still today very active in missions to the Jews, for example in the USA and Israel.
Due to this situation, the discussion group "Jews and Christians" has taken upon itself to address this topic again, i.e. after its declaration of 13 April 2005 (see www.zdk.de/). We understand this as our especially important task for two reasons. For decades, our discussion group has been the only representative body in the world in which Jews and Catholics have stood in continuous exchange with one another and together have made statements about fundamental and prevailing theological issues. Such joint experiences are not possible anywhere else. Moreover, our Christian members, as Catholics from Germany, are especially committed to bear in remembrance the Shoah, and to reflect upon its significance for the whole Church.
In order to better understand our declaration, we first would like to explain how we use the terms dialogue and mission.
2. The Term Dialogue
Over the course of history, the term dialogue has been defined and understood in various ways.
- In Greek thought, dialogue is understood as dialectic, as a method of ascertaining the truth through discussion, something which can also result in open questions (aporia). In the Middle Ages, the philosophical and theological discourses were also determined by scientific debate aiming at gaining the truth; the discussions in the context of the councils are also representative of this type of dialogue.
- In the philosophical dialogic of the 20th century, influenced not in the least by Jewish thinkers, the term dialogue gained a new meaning. The "new thinking" (Franz Rosenzweig) is based on an ethical commitment to dialogue, something which the partners can pursue only in voluntary consensus. They encounter each other either as coequals (Martin Buber) or with an understanding of the priority of the other. According to Emanuel Levinas, the latter represents the epitome of nonviolent dialogue, from which a specific understanding of the commandment to love one's neighbor as oneself can be derived.
- The influence of dialogical thinking on contemporary Christian theology is not to be underestimated. Both the Second Vatican Council and the encyclical Ecclesiam Suam of Pope Paul VI (1964) attach great importance to dialogue. Today, one rightly speaks of ecumenical, Jewish-Christian, and interreligious dialogue. This dialogue begins with the recognition of the plurality of practiced beliefs, its partners meet each other as coequals with mutual respect for one another, but it also in no way precludes debate over controversial matters. Thus, dialogue creates a space which allows one to immerse oneself in one's own religious beliefs encouraged through the perspective of the other. Despite continuing-and by no means small-differences, such dialogue also enables the discovery of commonalities that facilitate both living together and the shaping of society in a responsible manner. In the process, a significant potential for peace unfolds.
Since the Second Vatican Council (Nostra aetate, 4), the Jewish-Christian dialogue has proven to be extremely fruitful. It has become more and more clear that this dialogue, based on the singular revelation of God, which Judaism and Christianity understand in their own individual ways, provides the basis for all forms of interreligious dialogue. For Christians, therefore, there can be no interreligious dialogue that does not specifically take into consideration the unique relationship between Jews and Christians.
3. The Term Mission
The term mission has also changed greatly over the course of history.
- The earlier theological understanding of the term is that the Church recognizes in its mission Jesus' command to preach his word to all men and women and to baptize. Through baptism, all are freed from guilt and can thus attain eternal salvation. This command to mission has a dual application: outside of the Church for non-Christians, who should accept Christianity through baptism as belief and way of life, and within the Church for all who are baptized, who must always consider anew their belief and way of life. The Second Vatican Council once again stresses God's universal will to save, and it teaches in agreement with older Church tradition that men and women can also attain salvation without being baptized when they follow the calling of their own conscience.
- This understanding of the term mission is not applicable to the Jews because it does not do justice to the unique relationship between Jews and Christians. Christianity lives with Judaism in a special relationship, a kind of relationship that is unique and cannot be found between other peoples and religions. In this declaration, our discussion group wishes to reconsider in theological terms the consequences of this unique relationship for the mission to the Jews, consequences that have not yet been sufficiently thought through in the Church.
- While rejecting the mission to the Jews, our discussion group is aware that this allows and, indeed, calls for Christians to attest to their faith before Jews and for Jews to do the same before Christians. Without this, religious and theological dialogue is impossible. Likewise, Jews and Christians alike are beholden to both the continuous calling for repentance (Hebrew: teshuvah; Greek metanoia) and also to adherence to the commandments, above all the commandment of love which holds central meaning to both the life and teachings of Judaism and the life and teachings of Jesus of Nazareth.
II. The Jewish No to the Mission to the Jews
For many centuries, the Christian mission was based on the concept that men and women were born with "original sin" which could only be cleansed through baptism. This understanding seemingly prevented those who are not baptized from reaching salvation, resulting in the phrase "no salvation outside of the Church".
1. The Rabbinic Concept of Humanity
In the Jewish tradition, this concept has always been understood differently. A non-Jewish person did not have to become a Jew in order to alleviate him or herself from an innate flaw preventing salvation and so participation in the coming world.
Right at the beginning of the Torah, humanity is described as the 'crown of God's creation.' The Talmud answers the question on the meaning of the story of the first man (Hebrew: adam harischon): "[t]o teach you that whosoever destroys a single soul, scripture imputes [guilt] to him as if he had destroyed a complete world; and whosoever preserves a single soul, scripture ascribes [merit] to him as if he had preserved a complete world" (Mishnah Sanhedrin IV, 5). It reads further: "[he was created alone] for the sake of peace among men, that one might not say to his fellow, 'my father was greater than yours'" (ibid.). Not only is life itself worthy of protection and respect, but also the fundamental equality of all people as God's creations.
In the Jewish tradition, the often-cited biblical commandment to "[l]ove thy neighbor as thyself" (Lev 19:18) has been interpreted through other translations to be "[l]ove thy neighbor, for he is like you" (Martin Buber/Franz Rosenzweig). But most often, this passage is only partially cited, for it reads in its entirety: "[l]ove thy neighbor, for he is like you. I am the Lord." Rabbis often ask then about the connection between the two parts of the passage. Because humanity was created in the image of God (Gen 1:26-27; 2:7), they mostly choose the interpretation: love thy neighbor, for they are, like you, creations of God. Because God created all people, your neighbor is just as well a creation of the Highest One. Therefore, they have the right to be loved by you as you love God, for it is exactly this image of God in everyone that makes them so worthy of love.
Moreover, one must ask who is meant by neighbor. Does it refer only to one's own people, to the members of one's own religious creed, or even only to those closest, to one's own family? The sages answer that this is not so, for one reads in the parallel sentence: "[b]ut the stranger who dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself, for ye were strangers in the land of Egypt: I am the Lord your God" (Lev 19:34). Just as you should love your neighbor, who was created in the image of God, for this reason you should love and respect the other, the foreign one, i.e. those who do not belong to your group or to your closest friends.
According to rabbinic teachings, this means that human beings are born without flaw. At the same time, every human being is provided with good and evil inclinations, but also with the ability to resist the latter. And, in the case that sin is committed, one also has the possibility to return to God through repentance (Hebrew: teshuvah, i.e. without needing a redeemer.
2. Adhering to God's Will without Promoting Judaism
From the Jewish perspective, there is no reason to convert others to Judaism. In order to be counted among the "righteous among the peoples" and to be able to have a share in the coming world, it is enough that people hold themselves true to the covenant which God made after the flood with Noah and his sons, the ancestors of all of the remaining peoples (Gen 9:8-17). In the rabbinic literature, (Babylonian Talmud, Avodah Zarah 64b; Sanhedrin 56b), this covenant is understood as the seven laws that God gave to humankind: the requirement to have just laws and the prohibition of idolatry, murder, theft, promiscuity, blasphemy, and brutality against animals. To these Seven Laws of Noah the Jews should give witness before the entire world. For they know that they are commanded by God to be a "light to the Gentiles" (Hebrew: Or laGojim; Isa 49:6). This includes attesting to the hope that all people recognize the eternal One as God, as it is formulated in the Aleinu prayer, a main prayer in the synagogue.
3. Positive Assessment of the Second Vatican Council
It is inarguable and recognized from the Jewish perspective that the Catholic Church has fundamentally changed its position regarding the Jews since the Second Vatican Council. The conviction-self-evident for Jews-that the covenant of God with His people of Israel has not been, and never will be, broken was accepted without reservation in Nostra aetate and through the papal teachings of John Paul II. Thus, in the mid-20th century, the Church broke with a centuries-old tradition, whose terrible consequences are known. Since then, there is no organized mission to the Jews, and it shall never take place again.
4. New Concerns
However, this situation has changed with the expanded re-admittance of the extraordinary form of the Roman missal with the Good Friday Prayer as revised by Pope Benedict XVI. If one could previously assume that, in accordance with the Council, the Jews were recognized in their special relationship to salvation, this assumption appears after the Pope's revision of the prayer no longer as clear-cut.
From the Jewish perspective, there are two ways of interpreting this new Good Friday Prayer:
- If the prayer is to be interpreted that we Jews here and today should recognize Jesus as the Messiah, then the basis for the Catholic-Jewish dialogue is destroyed. This would throw us back decades into the time before the Second Vatican Council.
- If the Church defers this hope to the end of times and combines it with a clear rejection of the mission to the Jews, as the Cardinal of the Roman Curia responsible for Church relations to Judaism, Walter Kasper, interprets the revised prayer (Frankfurter Allgemeine Zeitung, 20 March 2008), then this would be a significant release of tension. Nonetheless, the impression remains that Judaism in the eyes of the Church may not be a fully valid way of salvation. If this impression persists, the prerequisites for dialogue and unselfconscious dialogue are in danger of no longer being met.
From the Jewish perspective, the only acceptable form of the Good Friday Prayer is thus the version from 1970, in which the decision regarding how and when God saves the whole of Israel rests with God alone. Here, the prayer reads: "[l]et us pray for the Jewish people, the first to hear the Word of God, that they may continue to grow in the love of his name and in faithfulness to his covenant that they may reach the destination set by God's providence."
III. The Christian No to the Mission to the Jews
1. Reasons for the Earlier Mission to the Jews
Since the Second Vatican Council, the formula 'dialogue without mission' has characterized the new Jewish-Christian relationship. This formula stands in contrast to a centuries-long history, in which Christians practiced 'mission without dialogue' to the Jews, and it also stands in contrast to 'mission with dialogue.' Prior to deeper theological reflection on this changed circumstance, it is important to first analyze the arguments used to justify the mission to the Jews. Along with ecclesiastical interests to increase the number of Christians, the Church in its early centuries primarily supported the mission to the Jews with the theological teaching of the necessity of baptism for salvation. Today's defenders of the mission to the Jews mainly cite certain passages in the New Testament. Their most important reasons are:
- Jesus himself preached and spoke (almost) exclusively to Jews. For this reason, the proclamation of his message to Jews is thus indispensable.
- The so-called command to mission (Mt 28:19-20) also applies to the mission to the Jews. Jesus calls on his followers to go to "all nations" and baptize them.
- According to Acts, Paul went in his travels first to the synagogue to proclaim Jesus Christ's message of salvation. What was right for Paul cannot be wrong for the later Church.
- Addressing his circle of Jewish disciples, Jesus called for them to believe in him and referred to himself as "the Way, the Truth, and the Life" (Joh 14:6). To his Jewish listeners, he said that he who rejects his words is lost and shall be judged accordingly (Joh 12:37-50, esp. 12:48).
- The teachings of the Church that Jesus Christ is the redeemer of the whole world stand in contrast to renouncing the mission to the Jews, for with this, one could no longer speak of universal salvation.
- Because there is no salvation outside of the Church, Jews must be evangelized and baptized.
These arguments are neither historically nor theologically persuasive.
2. Historical Reasons against the Mission to the Jews
- The mission to the Jews has caused Jews terrible and painful injustice. In opposition to the Gospel and to the biblical commandment to love one's neighbor, the mission to the Jews was far too frequently accompanied with physical, psychological, and cultural coercion. Forced sermons in the Papal States, the surreptitious baptism of Jewish children by Christian wet nurses, and the separation of Jewish children from their parents and their upbringing in cloisters have left their mark. Understandably, Jews cannot forget these wounds and have a traumatic fear of a return to unconscionable acts such as those that occurred in post-war France when members of the Church did not return two Jewish children who had been hidden during the war to their parents until 1953. In the wake of the Nazi genocide, the mission to the Jews is more than ever unconscionable, for it was for centuries an expression of disdain of Judaism and thus responsible for preparing the foundation for the antisemitism of the Nazis.
- With the mission to the Jews, the Church was not only unsuccessful, but it also caused itself great damage. Forced conversions and baptisms brought the Church's theology into disrepute. The sacrament of baptism was abused, and the image of the Church darkened. It lost great credibility in the eyes of Christians and non-Christians alike.
3. Theological Reasons against the Mission to the Jews
As insightful and irrefutable as these historical reasons are, they must be supported and complemented by theological reasons, for historical reasons alone cannot be determinative for Christian theology.
- The Second Vatican Council proclaims in Nostra aetate that the Church has a spiritual bond to Abraham's stock. This is a clear indication of the Church's spiritual relationship with Judaism that endures till today. Although Jews reject the Christian Gospel, the Council asserts: "Nevertheless, God holds the Jews most dear for the sake of their Fathers; He does not repent of the gifts He makes or of the calls He issues-such is the witness of the Apostle (Cf. Rom 11:28)."
- This new appreciation of Judaism on part of the Church theologically ties Judaism to the Church in a unique manner. Therefore the relationship between the Church and Judaism must be different than that with other religions. With the formation of the Church, this divine bond did not lapse, but instead retains its own lasting meaning for salvation.
- With the Council, the Church has begun to read chapters 9-11 of Paul's Epistle to the Romans in a new light. Briefly, the beginning passages read: the Jews "are Israelites and to them belong the adoption, and the glory, and the covenants, and the giving of the law, and the worship of God and the promises; of whom are the fathers" (9:4-5a). The no on part of "some" Jews (3:3) does not revoke God's yes to the Jews: "[i]t is not as though the Word of God has taken no effect" (9:6). Paul answers the question "has God cast away His people? With a clear "God forbid!" (11:1). The gentiles are like new branches grafted into an old olive tree, in order to retain the power of its Jewish roots. They, thus, should not elevate themselves above the Jews (11:13-24). The future of Israel remains in the hand of God alone (11:25.33-36). Paul speaks of the fullness of the peoples who will come into the kingdom of God and that "all Israel shall be saved" (11:25-27).
- Above all, the Church's renewed understanding of its relationship to Judaism is supported by these statements by Paul. For his whole life, he was proud of being a Jew and a Pharisee, but he also made disrespectful and polemical remarks, including about Jews who opposed his proclamation of the Gospel (1 Thess 2:15), about his earlier fervor for the Sinai Torah (Phil 3:7-8), or about strict Pharisaic Judaism as a religion of bondage (Gal 4:21-26). However these statements are not to be understood as a universally-valid judgment of Jews who did not believe in Jesus, but instead as according with the circumstances of the time, i.e. disappointment in Jews who did not accept the Gospel and fear of persecution by other Jews. Nonetheless, in Romans-and this is unique to the New Testament-Paul changes his perspective toward fundamental questions: who would God be, if He would revoke the covenant with His chosen people of Israel because most of them do not believe in the Gospel? Due to the radical nature of his question, which requires an answer before God, Romans 9-11 must be the principal witness for the calling of the Jews. Through this, opposing biblical judgments are deemed as relative, such as those found in Hebrews, where the new covenant through the death of Jesus (Jer 31:31-34) stands in contrast to the older, lapsing covenant (Heb 8:1-13; 8:7.13). These stem from the period after the destruction of the Temple in Jerusalem and so from a different linguistic and philosophical context.
- Regarding Paul's Letter to the Romans, theological consensus has been largely reached: "[f]or the gifts and calling of God are without repentance" (11:29). Pope John Paul II's emphasis on the "never revoked old covenant" has been established firmly into the language of the Church, and in the Mea Culpa of the year 2000, he referred to the Jews as the "people of the covenant." If this were not the case, then we Christians could no longer believe in God's faithfulness, for it would mean that He thus no longer stands true to His earlier promises. An insurmountable contradiction would arise with the biblical belief in God, at whose center is the message of God's love and faithfulness (Ex 34:6-7). Men and women can transgress and break their covenant, but not destroy it, for the covenant is founded upon God Himself.
- The biblical word covenant denotes an unconditional commitment of God, through which He endows an enduring covenantal relationship. God gives and promises in His laws of the covenant for His people of Israel the covenant gifts of the land, continuing descendants and the Torah (Gen 15; 17; Ex 19-34). This often stated and renewed covenant, which calls Israel to a special closeness to God and which, according to Jer 31:31-34, will find perfection at the end of time, is more precisely characterized as an "everlasting covenant" (Gen 17:7.13 and others). The covenant of the New Testament (cf. especially in the tradition of the Last Supper (Mk 14:24 par Mt 26:28 and Lk 22:20 par 1 Cor 11:25) points to the death of Jesus as an act of God toward universal forgiveness of sins. This covenant does not replace the covenant with Israel, rather it opens anew and strengthens the salvation history of God with all peoples. Israel and Church are, together and each in its own specific way, instruments of God for the coming of His universal Kingdom.
IV. A Renewed Understanding of the Messages of the New Testament
1. Binding Statements of Belief and Situational Statements
In the Dogmatic Constitution on Divine Revelation, the Second Vatican Council stipulates that the Bible must be read from the perspective of the Biblical authors and the conditions of their time. Through this, a new light has been shone on the passages of the New Testament that in the previous tradition of the Church were read in an antisemitic manner and used to justify the mission to the Jews.
Most of these statements were made out of the disappointment on part of Jewish followers of Christ toward the varied forms of Judaism that, for different reasons, did not believe in God's work through Jesus Christ. With their no to Jesus, these Jews retained their Jewish identity by holding fast to their Jewish way of salvation according to God's commandments. This disappointment was frequently expressed by means of vehement polemics, but it must be understood that these polemics did not come as anti-Jewish statements from the outside, but rather from Jews who believed in Jesus as the Messiah. They were aimed toward other Jewish, primarily Pharisaic groups.
It was a fateful development that these originally inner-Jewish polemics were transformed in the tradition of the Church to be Christian allegations against "the Jews," later even leading to a coercive mission to the Jews. It can no longer be that the situational polemical expressions found in the New Testament are given the authority of permanent binding statements of belief. to. According to the Dogmatic Constitution on Divine Revelation of the Second Vatican Council, "the books of Scripture must be acknowledged as teaching solidly, faithfully and without error that truth which God wanted put into sacred writings for the sake of salvation" (Dei Verbum 11). Hearing God's word in the Scriptures does not demand blind obedience, but rather reasoned distinction between God's binding message of salvation and situational expressions that are only the words of human beings at a particular time.
2. The Gospel of Luke and the Acts of the Apostles
When, according to the Acts of the Apostles, Paul the Jew goes first to the synagogues in order to spread the word of the Gospel to the Jews in the Diaspora, these acts cannot be linked to the notion that Jews are unable to reach salvation without believing in Jesus Christ. As in Romans 9:4-5, in Luke the passage reads in the present tense: "[y]ou are the children of the prophets and of the covenant which God made with our fathers" (Acts 3:25). Furthermore, in accordance with Luke, the Jews have precedence in the history of salvation; for them, God acted 'first' and then through Jesus. A contextual biblical concept is found behind the Gospel of Luke and the Acts of the Apostles, whereupon "God at the first visited the Gentiles to take out from them a people for His name" (Acts 15:14). Luke sees the word of the prophets (Am 9:11-12 Septuagint; Jer 12:15; Isa 45:20-21) as coming true: according to him, it is God's will to "build again the tabernacle of David [...] that the rest of humanity might seek after the Lord, and all the Gentiles" (Acts 15:16-17). This means that, next to the covenant people of Israel, the people of God are of the gentiles. Luke thus explains here how the Church of Jews and gentiles came to be.
Conflicts still remain which mark the story of Jesus in the Gospel (4:29; 6:22; 12:11; 23:1) and the story of his apostles in Acts (4:3; 5:18.40; 7:58; 9:23; 13:45.50; 14:2.5.19; 17:6-7; 18:12-13). As there are intra-Christian conflicts between Aramaic and Greek-speaking followers of Jesus in Jerusalem (Acts 6-8), there are also conflicts between these followers and Jews who did not believe that God works through Jesus. This is still an intra-Jewish argument. It pertains to the concept of the people of God in the Bible, i.e. whether this concept is particular or universal.
In spite of his disappointment over the non-acceptance of the Gospel, the Paul of Acts nowhere says that the covenant of God with His people has come to an end. Moreover, at the end of the Acts of the Apostles the so-called "stubbornness" passage from Isa 6:9-10 does not state that Israel has lost its path to salvation. According to biblical understanding, it is never a question of rescinding the covenant, but rather of finding insight and changing course. According to Acts 28:24, "some believed" in Paul's teaching of the Gospel "and some did not believe."
The work of Luke in its entirety is a history of the path of salvation with an open ending. The non-Jewish followers of Christ who were won through the teaching of the Gospel are declared a people of God (15:14-19). They stand next to (and not in supersession of) Israel. Israel remains "a light to lighten the Gentiles" (Lk 2:32). No author of the texts of the New Testament signals the persisting theological necessity of Israel as strongly as Luke does.
3. The Gospel of Matthew
The call for a mission to the Jews stands in contrast to important sayings of Jesus in the Gospel of Matthew on the achievement of salvation at the end of times, one which is not bound to a yes to Jesus and mission. For example, the Gospel reads: "[n]ot every one that says to Me, 'Lord, Lord,' shall enter into the Kingdom of Heaven, but the one that does the will of My Father who is in Heaven" (7:21). In his sermon on the mount, Jesus preaches that he has not come to "destroy the Law or the Prophets," for these shall be fulfilled in the "Kingdom of Heaven" without anything else superseding them (5:17-20). To the rich young man who wishes to know how he could have eternal life, Jesus advises that he keep the commandments of the Torah (19:16-20) without requiring the man to adhere to him and his followers as the path to salvation. This becomes even clearer in his teachings on the final judgment, in which eternal salvation is to be judged on the acts of charity alone (25:31-46).
At the end of the Gospel, these teachings are not revoked, but rather Jesus, raised from the dead, extends them with the so-called mission command to "all nations." (28:19-20). Like the majority of exegetes, we understand this statement regarding "all nations" to mean all non-Jewish peoples. In this sense, Jesus calls upon the (Jewish) apostles to turn toward the non-Jewish peoples so that they can summon them to follow, to baptize them, and to teach them the Torah as renewed by Jesus. Here, the Evangelists are referring to the founding of the mission to the Gentiles through Jesus. Jesus' and the apostles' mission has differing goals regarding the Gentiles and the Jews. Jews are called upon to act in accordance with Jesus' reading of the Torah (Mt 5:17-19). The Gentiles should be led to embrace the God of Israel and to fulfill his will. The command to mission and baptize thus cannot be understood as legitimating the mission of non-Jews to Jews.
The Gospel on the whole teaches that acting according to God's will and acts of charity are alone determinative for salvation (7:21-23; 25:31-46). This also applies to Israel. Israel is not saved because it is Israel, but because it does God's will. The Jews who do not believe in God's work through Jesus must not be "converted," but must act in continuous repentance to God's will-just as the community of Matthew must act (22:11-14). At the end of the Gospel, Jesus commands all to whom he preaches to commit to an ethic rooted in Judaism (28:20a). At the same time, God's specific revelation in Jesus as "Emmanuel" (1:23; cf. 28:20b) or as "son" (28:19) is the message of "this Gospel of the Kingdom [that] shall be preached in all the world for a witness to all nations" (24:14; 26:13). Christians are bound to the work and teachings of the Jewish Jesus. As followers of Jesus, they have to convince people through their acts that they are on "the way which leads to life" (7:14). Actions are judged, not the specific commitment to Jesus Christ.
In the Gospel of Matthew, a mandate for a mission to the Jews cannot be deduced; however, a mandate to personify the work and teachings of Jesus before all human beings, also before Jews, can be.
4. The Gospel of John
The Gospel of John, written at the end of the first century, is marked by a conflict between the community as a small minority and a larger Pharisaic-rabbinical synagogue, in which the followers of Jesus are banned from the synagogue (9:22; 12:42; 16:2). They felt theologically and societally stigmatized. Belief stands against belief. In the polemics of the day, true belief and salvation are denied to the adversary (8:44: "[y]ou are of your father the devil"), and this belief is formulated with a high Christology whereby in accordance with Hellenic-Jewish tradition the everlasting word of God was made "flesh" (1:1-14). Therefore, Jesus as the incarnated word of God is "the Way, the Truth, and the Life" (14:6). These are the convictions of the community of John.
The Evangelist John does not suggest the rejection of Judaism as a whole, as shown by the positively-depicted Jews, both followers of Jesus and non-followers, in his Gospel (3:1-10; 7:1-12.50-52; 12:42; 19:38-42). As Jews, they look positively upon Jesus and his claim that he is the savior of the world. The temple in Jerusalem is "my Father's house" (2:16), and "salvation is of the Jews" (4:22). Jesus, the "Jew" (4:9), is the "Messiah" (4:25) and the "Savior of the world" (4:42).
The Gospel of John documents the intra-Jewish conflict, but a mission to the Jews on part of the Church can no more be founded upon this Gospel than upon the other works of the New Testament.
In contrast to the times of Paul and the Evangelists, the Christian Church of John's time is no longer composed of comparable portions of Jews and Gentiles. The works of the New Testament concern an intra-Jewish theological conflict. After the destruction of the temple and the city of Jerusalem, dissociation from the followers of Jesus on part of the Pharisaic-influenced synagogues led to their exclusion from the synagogues in the 90s. Through the numeric increase of non-Jews as followers of Jesus' teachings-according to Acts 11:26, they are referred to as "Christians" for the first time in Antioch by outsiders-Jewish-Christian groups were marginalized in the Church. The Church became more and more a church of gentiles, which often strove to clearly set itself apart from Judaism. Over time, Judaism and Christianity became two separate religions. Nonetheless, there have always been phases of intensive interaction, through which both learned from, and corrected, one another. Notwithstanding initial efforts over the centuries and especially in the 1920s, reflection on the part of the Church on its Jewish roots and intensive research of the original Judeo-Christianity only began after the Shoah.
V. Final Arguments
- Our discussion group collectively says yes to dialogue between Jews and Christians and no to the mission to the Jews. Mutual trust in God's words and deeds and his kingdom of salvation allow Jews and Christians to speak with each other, from belief to belief, the center of their existence. It is our experience that this exchange leads to reciprocal correction, new discoveries, to the intensification and enrichment of our own individual beliefs, and to advocacy for one another. In today's world, the mutual adherence to God is becoming more and more important. Like the ecumenical dialogue, the Jewish-Christian dialogue has been very fruitful.
- The limits of this dialogue are clear in that Christians and Jews cannot grasp the relationship of their dialogue partners to God from an internal perspective, but rather through their empathy and understanding from an outside perspective.
- Because the covenant of God with Israel already makes salvation attainable, the Church has neither to be concerned with the salvation of Israel, nor to convert the Jews to the Christian belief nor to induce Jews to baptism for the sake of their own salvation. When the Second Vatican Council finds even hope for the salvation of all human beings, then our convictions are such that this is especially valid for the Jews, even though they are not baptized. Ultimately, God creates salvation in ways only known to him (Ad gentes 7.1; Gaudium et spes 22,5). The old pessimism about salvation that is found in the common phrase "no salvation outside of the Church" has been superseded. The hope for salvation connects Jews and Christians in a special way to one another.
- When, how, and whether Jews and Christians meet each other along the way to the Kingdom of God remains one of God's secrets, hidden from human beings. Paul knew this, for he does not bind the salvation of all of Israel to the belief in Jesus. He finishes his trailblazing Epistle to the Romans with the prayer: "O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments, and His ways past finding out! For who has known the mind of the Lord? Or who has been His counselor? Or, who has first given to Him, and it shall be recompensed to him again? For of Him, and through Him, and to Him, are all things, to whom be glory for ever. Amen." (11:33-36)
Members of the Discussion Group "Jews and Christians of the ZdK
Chairperson: Prof. Dr. Hanspeter Heinz, Augsburg
Executive Secretary: Rector Dr. Detlef Stäps, Bonn
Jewish Members:
Rabbi Daniel Alter, Berlin
Rabbi Dr. Henry G. Brandt, Augsburg
Dr. Edna Brocke, Essen
Rabbi Prof. Dr. Walter Homolka, Berlin
Nathan Kalmanowicz, Munich
Dr. Uri Kaufmann, Dossenheim
Petra Kunik, Frankfurt
Ellen Presser, Munich
Rabbi Jonah Sievers, Braunschweig
Rabbi Prof. Dr. Michael Signer, Notre Dame/USA (deceased since 10 January 2009)
Dr. Hermann Simon, Berlin
Rabbi Julien-Chaim Soussan, Düsseldorf
Rabbi William Wolff, Schwerin
Christian Members:
Prof. Dr. Wilhelm Breuning, Bonn
Prof. Dr. Hubert Frankemölle, Paderborn
Dr. Hans Hermann Henrix, Aachen
Prof. Dr. Rainer Kampling, Berlin
Prof. Dr. Klaus Kienzler, Augsburg
Daniela Kranemann, Erfurt
Dagmar Mensink, Berlin
Hildegard Müller, Berlin
Dr. Christoph Münz, Greifenstein
Prof. Dr. Hans-Joachim Sander, Salzburg
Prof. Dr. Heinz-Günther Schöttler, Regensburg
Dr. Werner Trutwin, Bonn
Rita Waschbüsch, Lebach-Landsweiler
Prof. Dr. Josef Wohlmuth, Bonn
Prof. Dr. Erich Zenger, Münster
Further Experts involved in the Formulation of this Declaration:
Prof. Dr. Michael Bongardt, Berlin
Prof. Dr. Micha Brumlik, Frankfurt
Prof. Dr. Gregor Hoff, Salzburg
Prof. Dr. Michael Theobald, Tübingen


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"Multi-dimensional, multi-national, multi-faceted hydrographic training: the Nippon Foundation GEBCO training program at the University of New Hampshire", U.S. Hydrographic Conference (US HYDRO). San Diego, CA, USA, pp. 0-0, 2005.
, "Capacity building in Ocean Bathymetry", International Hydrographic Review, vol. 6. Geomatics Information & Trading Center - GITC, Lemmers, Amsterdam, The Netherlands, pp. 69-75, 2006.
, "A Marine GIS for the Oceania Region (MARGO); An Exploratory Project", GEBCO Bathymetric Sciences Day. Lima, Peru, Peru, 2010.
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Antec Sonata II ATX Case Review
Cases & PSU/Cases by SidneyWong @ 2005-10-06
AMD or Intel; ATI or Nvidia; Water Cool or Air Cool; Huge heatsink or Normal size; it does not matter here; we are talking about a new Sonata II ATX case from Antec. Unless, you are one of those fanatics who doesn't need a case at all. Armed with 1x120 mm fan and room for one more it comes with unique fan duct. Can Sonata II be a quiet case?


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This is a Beta version of the official W3C Media Queries Test Suite. It relies on support for HTML, ECMAScript, and the DOM.
This test suite is considered to be complete with no known or suspected bugs at the time of its publication. If you find any errors, would like to contribute additional tests, or have other feedback, please post to the archived public discussion mailing list for CSS test suites, email@example.com.
The test suite is a single self-contained file that thoroughly tests Media Queries via a script: Media Queries Self-Contained Test Suite.
This test suite is licensed under both the W3C Test Suite License and the W3C 3-clause BSD License. See W3C Legal's explanation of the licenses.
Many thanks to the following for their contributions:


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As both Pierre and I wrote after Stockholm Bike Expo, e-bikes are all the rage. But what if you already have a bike you love, don't want / can't afford to shell out for another but like the idea of an e-bike?
Well maybe the FlyKly wheel could be the answer to your problems. An electric wheel that you can attach to pretty much any bike. Not only that but you can also control it via your smart phone to lock it and track it if stolen (you should know why I'm in favour of that!)
I still don't see myself as an e-bike owner and, at the moment, it's at the Kick Starter stage but it's a fantastic idea that deserves to get some support. Watch their Kick Starter pitch here.


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In recent months ammunition has slowly begun appearing on store shelves at major retailers in the United States. But after nearly two years of shortages that had ammunition manufacturers running their factories 24 hours a day, 7 days a week because of consumer demand and massive government purchases, it appears that another supply pipeline may have been cut.
If you don't already have it then prepare to go without or pay double the price or more in coming days and weeks:
In the wake of the Sandy Hook tragedy and fears of new control control legislation from the Obama administration, extreme shortages of ammunition have been sustained over the past 12-24 months, as panicked Americans have raided the shelves of Cabelas and gun-shows across the country buying literally every round they can get their hands on.
Combined with multi-billion round purchases from gov't 3 letter acronyms such as the DHS and FBI, (including even the USPS and IRS), the shortages have continued even as manufacturers have responded by drastically increasing production.
Over the past 6-12 months, shortages of some calibers such as 7.62 used in the popular AK-47 semi-automatic weapon have been alleviated somewhat via massive imports of Russian production.
That is about to change.
The largest wholesale gun & ammo distributors in the US have informed us in private conversation today that a massive scramble is on for all 7.62 as Russia has reportedly halted all exports to the US of Russian made ammunition.
Our distributor source informed us that yesterday they had several hundred thousand rounds of Russian made 7.62 TulAmmo, and after receiving word early today on the halt of Russian exports to the US, they have been completely wiped out of every last round in the past 10 hours!
We have only several days supply of 7.62 on hand currently at SDBullion under normal market conditions, and expect it will disappear as quickly as 22 LR once word of the Russian export halt spreads.
While Obama and Kerry threaten Russia with economic sanctions over the Ukranian crisis, it appears that Putin has quietly taken the first step and launched economic sanctions of his own against the US.
We have a feeling that we are seeing only the beginning.
Via Silver Doctors
If this report is accurate, then the motivation may not necessarily be to cut off ammunition to U.S. gun owners. Perhaps Russia is just ensuring that they have plenty of ammo on hand in the event that a Russian invasion of the Ukraine is initiated by Vladimir Putin.
Whatever the case, this report highlights, yet again, how important it is to have necessary supplies on hand before a major crisis, announcement or political shift.
When the Fukushima radiation plumes began making their way towards the United States and the Department of Homeland Security announced that Americans should have Potassium Iodide on hand to help fight thyroid absorption Americans across the country panicked. The price of a single bottle of KI went from the manufacturer suggested retail price of around $20 to a whopping $200 per bottle on auction web sites.
After Sandy Hook, as the anti-gun faction of our government began moving to restrict the ownership of firearms and ammunition, prices skyrocketed 300% and shelves were emptied within days.
And, as we've seen during critical emergencies like Hurricanes Katrina and Sandy, as well as the ice storms that hit the eastern half of the United States in the last few months, grocery stores were cleaned out within hours.
If you're one second late, you'll be out of luck.
By Mac Slavo
Source : shtfplan.com


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Relaxing over a glass of wine, Nayana awaits her boyfriend Oliver Trunk's arrival. While she's got some time to herself, her hands roam her curves. Her palms caress her big breasts, then lift her miniskirt to cup her pussy over her panties. Sitting down on the couch, Nayana fills her palms with her jugs and then smiles a come hither smile as Oliver arrives.Her hands are still in motion on her tits as she leans forward to start sucking Oliver off. Pressing those jugs together, Nayana creates the perfect sheath for Oliver to slide into for a hot titty fuck. Then she lays back and enjoys the touch of Oliver's mouth all over her boobs and belly as he worships her body before relocating to the bedroom and allowing his hot girlfriend to resume her BJ.By the time Nayana finally gets to fill her tight twat with hard cock, she's wet and eager for the penetration. She climbs on top of Oliver, seating herself on his dick. Rocking her hips back and forth in a sensual rhythm, she rides in a primal dance that leaves them both moaning.Another brief session of licking Oliver's cock gets Nayana all warmed up for another round of fucking. She takes him from behind as she kneels on her hands and knees with her knockers swinging beneath her. Throwing her head back in delight, Nayana lets Oliver dominate her as she enjoys the ride. Rolling onto her side with Oliver spooned behind her, Nayana changes the angle of penetration while freeing her hands to knead her tender titties.Nayana finds herself on her back as their lovemaking reaches a fever pitch. Oliver holds nothing back, giving his lover every inch of the D as he brings her to one final climax to leave her boneless with pure bliss. Nayana is happy to help Oliver reach his own pleasurable peak, plumping her knockers together to let him resume his titty fuck until he explodes all over her face in a salty display of his love.
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Date: August 10, 2022
Nayana / Oliver Trunk


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Company of Heroes 3 Steam CD Key EU
Bigger and better than ever, Company of Heroes 3 combines heart-pounding combat with deeper strategic choices in a stunning Mediterranean theatre of war. In Company of Heroes 3, every battle tells a story...what's yours?
The legendary strategy franchise is back! Company of Heroes 3 is the ultimate package of action, tactics and strategy. Take charge in the heat of real-time battle, then command as a General guiding the overall campaign where every decision matters.
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From devastating tank destroyers to clandestine recon vehicles, Company of Heroes 3 features the largest roster in the series to date. The super light Weasel, the armor sniping Nashorn, and the Chaffee Light Tank are just a few of the units making their debut. Also, let's not forget revamped classics like the M3 Recovery Vehicle Halftrack, which can now be used to repair and steal abandoned enemy vehicles!
Cinematic Action
Feel the blistering impact of every mortar shell and naval bombardment with Relic's state-of-the-art Essence Engine. In Company of Heroes 3, every location becomes a fully destructible sandbox, opening up limitless tactical gameplay options for you or your enemy to exploit.
Bring fortified buildings crashing down onto enemy squads, then witness enhanced destruction mechanics at play as soldiers exploit fresh ruins as dynamic cover. Stunning new rendering and particle FX technology depicts fire, sand and smoke like never before. Brilliant new soldier animations combine with enhanced A.I, delivering realistic squad reactions to the battlefield. Optimized for DirectX 12 and multi-core CPUs, Relic's new engine technology will deliver cinematic action to rival any Hollywood blockbuster.


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Fly high above white sand dunes and crystal clear waters on our Hummingbird Ziplines. Explore the coast on a kayak or paddleboard. And enjoy the natural wonders and wildlife that only the Gulf Coast can provide.
Gulf Adventure Center, located between Gulf Shores and Orange Beach in Gulf State Park, offers the Hummingbird Ziplines for plenty of outdoor thrills, chills and adrenaline rushes, but there's more. You'll also experience personal growth and a sense of camaraderie and accomplishment.
Situated on 14 acres in Gulf State Park, with opportunities for swimming, picnicking and water sports; Gulf Adventure Center is an unforgettable outdoor experience that's guaranteed to bring friends, families and co-workers closer together.
A portion of the proceeds from Gulf Adventure Center support Gulf State Park.
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This week's Tuesdays with Dorie (TWD) recipe was chosen by Kim of Scrumptious Photography: Chocolate Cream Tart. The recipe includes a chocolate pastry cream in a dark chocolate shortbread crust, topped with sweetened whipped cream.
I lost track of time and almost didn't participate this week, but I am so glad that I did! I decided to go with Dorie's "playing around" idea to make a Chocolate Coconut Cream Pie instead. I've never had one before, but the idea of one sounded so good. I love Dorie's sweet tart dough, so I decided to keep with the tart idea instead of making a regular pie crust.
The coconut cream was very simple to make, though I almost ran out of patience waiting for the cream to come to a boil. I believe this step took at least 20 to 30 minutes, though I honestly lost track of time!
I've made Dorie's pastry cream many times before, so I had no issues with that component. I used semisweet chocolate because I'm not a fan of bittersweet chocolate.
I didn't have a 9-inch tart pan, so I used 4.5 or 5-inch tart pans instead. I made one recipe of sweet tart dough, but probably should have made 1.5x the recipe because my tarts were a bit on the thin side.
The Chocolate Coconut Cream Tarts were to die for! The chocolate pastry cream - oh, the pastry cream... it was amazing. Rich and creamy... chocolatey... but not too rich. The coconut cream gave the tart a nice flavor and texture. I'm glad that I went with the sweet tart dough instead of the chocolate shortbread crust because I think it would have been (gasp) too chocolately otherwise. Next time, I will drizzle some caramel sauce over the top and it will taste like a Samoa Girl Scout cookie! :)
Thanks Kim, for choosing this recipe - I loved it. If you would like the recipe for the chocolate cream tart, you can find it here. (I've included the recipe for the Chocolate Coconut Cream Tart below since I used a completely different tart dough recipe and the weekly host usually doesn't post the "playing around" options.) Make sure you visit the TWD Blogroll to see what everyone else thought about this chocolately treat!
Chocolate Coconut Cream Tart
from Baking: From My Home to Yours, by Dorie Greenspan
For the Coconut Cream
1-1/3 cups heavy cream
1 cup sweetened shredded coconut
For the Filling
2 cups whole milk
4 large egg yolks
6 tbsp sugar
3 tbsp cornstarch, sifted
1/4 tsp salt
7 ounces bittersweet chocolate, melted (I used semisweet)
2-1/2 tbsp unsalted butter, cut into pieces, at room temperature
For the Topping
1 cup heavy cream
3 tbsp confectioner's sugar
1 tbsp dark rum (optional)
1 tsp pure vanilla extract
1 9-inch Sweet Tart Dough, fully baked and cooled
To make the Coconut Cream:
Put the heavy cream and shredded coconut in a small saucepan and bring to a boil over medium-low heat, stirring almost constantly. Continue to cok and stir until cream is reduced by half and the mixture is slightly thickened. Scrape the coconut cream into a bowl and cool to room temperature.
To make the Filling:
Bring the milk to a boil in a small saucepan.
Meanwhile, in a medium heavy-bottomed saucepan, whisk the egg yolks together with the sugar and cornstarch until thick and well blended. Still whisking, drizzle in about 1/4 cup of the hot milk-- this will temper, or warm, the yolks so they won't curdle. Whisking all the while, slowly pour in the remainder of the milk. Put the pan over medium heat and, whisking vigorously, constantly and thoroughly (making sure to get the edges of the pot), bring the mixture to a boil. Keep at a boil, still whisking, for 1 to 2 minutes, then remove the pan from the heat.
Whisk in the melted chocolate. Let sit for 5 minutes, then whisk in the bits of butter, stirring until they are full incorporated and the pastry cream is smooth and silky. Scrape the cream into a bowl. You can press a piece of plastic wrap against the surface of the cream to create an airtight seal and refrigerate the pastry cream until cold or, if you want to cool it quickly--as I always do--put the bowl into a larger bowl filled with ice cubes and cold water, and stir the pastry cream occasionally until it is thoroughly chilled, about 20 minutes.
To make the topping:
Whip the heavy cream with the confectioner's sugar, dark rum, and pure vanilla extract.
To assemble the tart:
When you are ready to assemble the tart, whisk the chocolate pastry cream vigorously to loosen it and to bring back its velvety texture. Spread the coconut cream over the bottom of the tart crust, cover it with the chocolate cream, and then top it with the whipped cream. Cover the whipped cream with toasted coconut or with chocolate shavings, or a combination of the two.
* Recipes notes:
- If you've never made pastry cream before, it won't really come to a boil. It will just start to thicken. After it starts to thicken, just continue to cook for another 1-2 minutes.
- I used semisweet chocolate instead of bittersweet.
- If you don't have whole milk, learn how to make your own with skim/1%/2% and cream or half & half here.
- For more tips, click here.


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By George Mann
Pyr Books
236 pages
Release – April 27, 2010
Pulp adventure, mystery, steampunk, alternate world sci-fi
If anyone doubts there is a major renaissance in pulp fiction going on today, then let them pick up this old fashion thriller. George Mann has delivered a very typical pulp avenger story with an added twist of steampunk. If you are unfamiliar with the term, steampunk refers to a technology based on steam power as was first developed in the 19th century focusing in large part to Victorian Era Britain. It is a subgenre of science fiction and often used in alternate world settings.
The year is 1926, shortly after World War One. All transportation is steam powered including automobiles. Tesla coils light up cities and viewing tube-telephones are familiar household appliances. Police dirigibles patrol Manhattan's canyons and bi-planes docked on rooftop rocket launchers are part of the city's skyline silhouette.
Gabriel Cross is a disillusioned, wealthy veteran living on his vast estate on Long Island. Bored with his life and the shallow social circles he inhibits, Cross dons special night goggles, rocket boots, a dark trench coat and slouch hat and becomes the urban vigilante known as the Ghost. It would be impossible for any pulp fan not to recognize the Ghost's pedigree, he is an heir to such classic pulp avengers as the Shadow and the Spider and dozens of others who emerged from pages saturated in purple prose.
Of course you can't have a good pulp hero without an equally impressive pulp villain. In this tale he is a mysterious fiend known as the Roman. The police christened such because he leaves Roman coins on the eyes of his victims, all of whom are prominent public figures. As the Ghost begins his hunt for the Roman, he finds himself distracted by two other players in the game. One is the tenacious police detective Felix Donovan who has been charged to apprehend both the Ghost and the Roman. The other is a beautiful jazz singer named Celeste Parker with whom Cross is enamored.
At first Celeste appears to be merely a love interest whose insight into Cross' wounded soul slowly begins to heal him. But when a group of the Roman's henchmen attempt to kidnap her one night, the Ghost is dealt another mystery. Who is she really and what is her importance to the Roman? These are but a few of the elements that add cleverly written layers of suspense to an action packed adventure.
GHOSTS OF MANHATTAN, with its colorful steampunk setting, wonderfully echoes the exuberant fun of the original pulps. In the end it is a romantic tip of the fedora to those times long passed but never forgotten.


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Part Number: 8.700-877.0
Cross Reference Part Number(s): 079395, 87009770
This 8.700-877.0 Delavan 3.50 x 90 A Oil Burner Fuel Nozzle delivers 3.50 GPH of fuel in a 90 degree HOLLOW CONE SPRAY pattern.
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Installing the incorrect size of fuel nozzle will result in poor performance of the burner system, and could result in costly repair bills. If you are uncertain as to which diesel oil burner fuel spray tip nozzle is correct for your hot water power washer, please consult your operator's manual or contact our customer service representatives prior to placing an order.


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A truck driver sees a girl about to jump off a bridge so he stops.
"What are you doing?" he says.
"I going to commit suicide," she says.
"Well, before you jump, why don't you give me a blowjob."
So, she does.
After she's finished, the trucker says, "Wow! That's a wasted talent. Why are you committing suicide?".
"My parents don't like me dressing up like a girl……"


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Marlowe (San Francisco, CA)
330 Townsend St
San Francisco, CA 94107
Dining date: 12/22/11
Marlowe opened at the beginning of last year and has been a popular spot for its neighborhood bistro fare. Its consistent popularity has already led to another restaurant from the Marlowe team – Park Tavern, one of the bigger restaurant openings in SF this year. Marlowe is probably best known for its burger, often cited as one of the best in the city. It was also named one of the best new restaurants in 2010 by SF Chronicle critic Michael Bauer.
Each year for the last few, myself and fellow grandchildren take my grandmother out for her birthday. Not quite as ballin' as my dad's birthday dinner for her, but we put a lot of thought into it and always find something equally satisfying. Marlowe was the choice this year.
The menu is fairly focused, with a few options in various menu categories: appetizers, "pots," snacks, soups/salads, mains and sides. We ordered a variety of appetizers/small plates as well as an entree each (plus one more burger for good measure).
Warm Deviled Egg aged provolone, pickled jalapeño & bacon
Served warm, the eggs were complemented primarily by smoky, crispy bacon and a mild provolone. I didn't really pick up any of the pickled jalapeno, but this was still a good bite or two.
Crispy Brussels Sprout Chips lemon & sea salt
Lightly crispy with smoky charred ends, these were quite tasty…though some pieces were a little oily. Because they were so thin, the leaves/chips quickly became soggy in any residual oil. Some lemon provided a nice touch of both citrus and acid.
We also ordered a few "pots" served with crostini/lettuce.
Warm Marinated Mussels & Monterey Calamari grilled country bread & green garlic aioli
Duck Liver Mousse roasted Medjool dates, pickled mustard seeds & crostini
Dungeness Crab & Rock Shrimp Louie gem lettuce, eggs mimosa & tabasco
Of these three, I liked the crab and rock shrimp Louie best. The seafood and lettuce cups felt light while having quite a bit of flavor, particularly with a splash of lemon or tabasco. I thought the mussels and calamari pot was difficult to eat on the crostini, with the small pieces continually falling off the toasted bread. The duck liver mousse was a good one, with the rich minerality playing well with the sweetness of the dates.
Between the six of us, we sampled three different entrees.
Grilled Niman Ranch Pork Chop spinach & ricotta bread pudding, prosciutto & parmesan cream
My grandmother got this entree. Very juicy and quite flavorful, this was an excellent chop. A little bit of a smoky flavor was present too, adding an extra flavor profile to the pork.
Marlowe Burger caramelized onions, cheddar, bacon, horseradish aioli & fries
Ah, the much anticipated burger. The meat was cooked a nice medium-rare, though it wasn't quite as thick as I anticipated. The meaty flavor was there, with a really good smoky char on both the meat and toasted bun. However, I thought there was too much bread (the bread:meat ratio was high) on an otherwise good burger. Overall, disappointing given expectations.
Certified Angus New York Steak Frites red wine- porcini jus
A good steak, tender and flavorful. It was cooked right on point, and the red wine-porcini jus was quite delicious as well. The fries were the same ones that came with the burger – crispy yet fluffy, pretty good fries. Perfect for dipping in the jus. A simple dish; this was very satisfying.
TCHO Chocolate Cream Pie Graham cracker & chocolate cookie crust, cocoa nib, sea salt
Vanilla Bean Panna Cotta Affogato Amaretto & lemon biscotti
We were trying to save room for later, but a meal is not complete without dessert, right? We opted for these two choices, one was fine and one was very good. The chocolate cream pie had the expected chocolate flavor with some nice crumble textures. Nothing special. I thought the affogato panna cotta was more exciting, with the creamy panna cotta doused in a shot of espresso. The bitterness of the espresso countered the sweet vanilla panna cotta quite nicely – addicting!
Marlowe was good. I can't say anything was special enough for me to return though. Of all of the dishes we ordered, the burger had the highest expectations and fell short. However, the other plates were executed fairly well with the pork chop being the standout entree. And the panna cotta affogato was memorable.
The second part of this evening was a meal at Nopa and an even better pork chop.


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Direct Public Offering Attorneys
A direct public offering ("Direct Public Offering") provides companies the opportunity to raise capital without an underwriter at their own pace using a variety of structures. One common method of conducting a Direct Public Offering involves the filing of a Form S-1 registration statement with the Securities and Exchange Commission ("SEC"). Using this method, the Company can register a securities offering under the Securities Act of 1933, as amended (the "Securities Act") on its own behalf, on behalf of its selling stockholders or both.
Typically, in going public transaction Form S-1 ("S-1") registration statements are used. A company can use a Form S-1 registration statement to register securities on its own behalf in an initial public offering, register securities on behalf of its selling security holders in a secondary offering or register securities on its own behalf as well as for selling security holders. All issuers qualify to file a registration statement on Form S-1 and it is the most common registration statement form used in going public transactions. Filing a registration statment in connection with a going public transaction eliminates many of the risks and expenses associated with reverse mergers including among other things, undisclosed liabilities, sketchy corporate records, DTC Chills, Global Locks and SEC trading suspensions.
SEC Review of Registration Statements in Direct Public Offerings & Going Public Transactions
For public companies and private companies going public, an SEC review of the Form S-1 registration statement is common. Upon review, the SEC may render comments which the company must address by filing amendments to its registration statement. When all of the SEC comments have been answered to the satisfaction of the SEC, it will declare the registration statement effective.
Additional Steps of Going Public in Direct Public Offerings
Filing an S-1 registration statement under any of the above scenarios will not complete the going public transaction. A registration statement alone does not cause an issuer's securities to become publicly traded and it will not result in the assignment of a ticker symbol. The registration statement will cause the company to become subject to the SEC's reporting requirements. After satisfying the SEC's requirements, the issuer must comply with the requirements of the Financial Industry Regulatory Authority ("FINRA") to obtain its ticker symbol.
The Last Step for Issuers Going Public – Getting a Ticker Symbol
Generally, FINRA requires that the issuer have at least 25 shareholders who hold either registered shares or with respect to Pink Sheet listed issuers, shares that have been held by non-affiliate investors for twelve months. The majority of the 25 holders should have paid cash consideration for their shares.
Float Requirements in Going Public Transactions
In order to obtain a ticker symbol, a company must meet FINRA's public float requirements. The company's outstanding shares held by its non-affiliates in the aggregate should represent at least 10% of the issuer's outstanding securities. These shares become what is often referred to as the "Float." The Float must also be somewhat evenly distributed without significant concentration in one or a few shareholders. These shares should be unrestricted securities either because the shares were registered with the SEC or exempt from registration.
Sponsoring Market Maker & Form 211
FINRA requires companies to locate a sponsoring market maker to submit a Form 211 ("211"), on its behalf. Upon the sponsoring market maker filing a 211, FINRA will conduct a review and provide comments to the sponsoring market maker which the company and its securities attorney must address. Upon receipt of confirmation that all comments have been answered satisfactorily, a ticker symbol is assigned and the company's securities are publicly traded.
By undertaking a Direct Public Offering, the issuer avoids many of the expenses and risks associated with reverse merger transactions including incomplete and sloppy records, pending lawsuits and other liabilities including securities violations. For a company seeking public company status a direct public offering using a registration statement filing with the SEC offers a cost and time effective solution.
For further information about direct public offerings, please contact Brenda Hamilton, Securities Attorney at 101 Plaza Real S, Suite 201 S, Boca Raton Florida, (561) 416-8956, by email at [email protected] or visit www.gopublic101.com. This memorandum about direct public offerings is provided as a general informational service to clients and friends of Hamilton & Associates Law Group and should not be construed as, and does not constitute, legal and compliance advice on any specific matter, nor does this message create an attorney-client relationship. For more information concerning the rules and regulations affecting the use of Rule 144, Form 8K, FINRA Rule 6490, Rule 506 private placement offerings, Regulation A, Rule 504 offerings, SEC reporting requirements, SEC registration on Form S-1 and Form 10, Pink Sheet listing, OTCBB and OTC Markets disclosure requirements, DTC Chills, Global Locks, reverse mergers, public shells, go public direct transactions and direct public offerings please contact Hamilton and Associates at (561) 416-8956 or by email a [email protected]. Please note that the prior results discussed herein do not guarantee similar outcomes.
Hamilton & Associates | Securities Lawyers
Brenda Hamilton, Securities Attorney
101 Plaza Real S
Suite 202 North
Boca Raton, Florida 33432
Telephone: (561) 416-8956
Facsimile: (561) 416-2855


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Clear Your Clutter with a Garage Sale
This past weekend, as we do once a year, my neighbors and I had a street-wide garage sale. I took the opportunity to cull unwanted and unneeded stuff from my closets, cabinets, and basement, as did my friend Dana, who joined me for the sale. Our efforts paid off: between us, we brought in over $300!
A garage sale is a great way to declutter, give your unwanted things new homes, and make some money in the process. To make sure your next sale is a success, follow these tips.
Ready to get started? Pick one of the beautiful upcoming fall weekends and use the tips above to plan your own successful garage sale. Your newly decluttered house--and your fuller bank account--will thank you.
A garage sale is a great way to declutter, give your unwanted things new homes, and make some money in the process. To make sure your next sale is a success, follow these tips.
- Pick a date and time. Weekend days tend to be best for garage sales, as most people are off work and out of school. If possible, steer clear of holidays and other major events in your area that might keep people otherwise occupied. Time-wise, it's a good idea to start early and end by mid-afternoon; crowds are thickest in the morning, and by the time 3 or 4 p.m. rolls around, you'll be ready for some respite.
- Go on a treasure hunt. A sale can't be a sale without stuff, so the weeks before your event are the perfect time to go through your house, attic, garage, and basement in search of things to sell. Generally speaking, items that are in good, usable condition sell best, but don't be afraid to throw in a few things that seem like long shots; they really may turn out to be someone else's treasures.
- Clean it up. Though most garage sale shoppers expect a bit of dust and some wear on the things they find, items that are excessively dirty, have mold or other damage, or are beyond repair are likely to turn people away. Take the time to run a rag over anything that needs a bit of brightening up before you present it for sale. The same goes for clothes: the cleaner they are, the better they'll sell.
- Enlist help. Holding a garage sale is hard and tiring work, so you'll want to have at least one person around to help you out. Asking friends or neighbors to join in the sale with you means you'll not only have a wider selection for customers to choose from, but also that you'll be able to work in shifts, giving everyone the chance to take breaks as needed.
- Price wisely. One of the biggest garage sale challenges is deciding what to charge for each thing you sell. Guidelines on pricing vary widely based on factors such as the item's condition and age and your location; generally, garage sale pros recommend charging between 10 and 40% of what you originally paid for the item. For example, I bought a stereo in 2001 for $220 and sold it at my sale for $45, or 20% of the original cost, a fairly standard depreciation for electronics. However you decide to calculate your prices, remember that things that are too expensive are less likely to sell, while things that are too cheap won't net you enough to make the sale worth the effort.
- Get the word out. The more people your sale draws, the more successful you're likely to be, so it's important to advertise. You might put a classified in your local newspaper, list your sale on an online bulletin board (such as Craigslist), or put up fliers around your neighborhood. If you do decide to go the flier route, be sure to check with your local town hall or police department to see what restrictions there are on posting notices; putting signs where they shouldn't be means at best that they'll be torn down, and at worst that you could face a fine.
- Be prepared. A day or two before your sale, be sure to do three things: get change (singles and quarters are especially important), put prices on your items (to avoid endless "How much is this?" questions from your customers), and decide whether or not you'll be willing to bargain. My haggling skills got a great workout today during my interactions with some particularly bargain-minded shoppers; if you're not willing to bargain, say so up front to save yourself and your buyers some aggravation.
- Have fun! Your garage sale will be hard work, but to make it truly worth the effort, it should also be fun. Put on some music, chat with your customers, and make time at the end of the day for counting your earnings and unwinding with whoever helped out at the sale.
- Say a last goodbye. Finally, make time either at the end of the sale or the following day to deal with anything that didn't sell. I tend to sock away a few choice items that are in good condition and seem likely to sell at my next sale; everything else gets either boxed up for Goodwill or put in the "Free! Take Me!" box on the curb. Remember, one of the main points of your sale is to get this stuff out of your house, so be very, very judicious about what you let back in.
Ready to get started? Pick one of the beautiful upcoming fall weekends and use the tips above to plan your own successful garage sale. Your newly decluttered house--and your fuller bank account--will thank you.
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