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I've read several recent commentaries on John 8 and all agree that the story of the woman caught in adultery almost certainly wasn't there in the original manuscript. Is it original?
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The latest argument in Evangelical theological circles is that we should not consider this part of the original gospel.
The ESV Study Bible is a Bible published in the last few years and all of the scholarship and notes comes from a wide swath of evangelical theologians and academics. Its study note on this passage provides a good summary of this view:
I have personally come to subscribe to this point of view.
Crossway Bibles. (2008). The ESV Study Bible (2039). Wheaton, IL: Crossway Bibles.
Quick Subjective Analysis
Purely from reading the story, there's every reason to accept it as an authentic account of an incident in Jesus' life. Jesus' response to the woman and her accusers is among His cleverest, most merciful and profound moments recorded anywhere. For me, I will never let this story be forgotten.
On the other hand, it doesn't add anything substantive to our understanding of Jesus, His mission, or His character. We already knew that He was merciful toward sinners and able to out-maneuver the arguments of the Jewish religious leaders. The story merely illustrates Jesus' saying:
Was it part of John's autograph?
Clearly not. According to B. M. Metzger, "the evidence for the non-Johannine origin of the pericope of the adulteress is overwhelming". In fact, most modern English translations note (as blundin's answer points out of the ESV) that the passage doesn't belong in John. Unlike many problems in textual criticism, it isn't the case that one or two manuscripts leave the passage out. Many manuscripts (especially the earliest and best) don't include it, many of those that do include it mark the passage with asterisks or obeli that indicate it was questioned by the scribe, and other manuscripts place the text in one of five other locations (after John 7:36, after John 21:25, after John 8:12, after Luke 21:38, and after Luke 24:53).
We can't know the complete history of the text, but the usual theory is that scribes wanted to include the story somewhere (and rightfully so) but there was no clear place to put it. So each scribe made an educated guess. Wikipedia points out that the earliest manuscript to include the text in either Latin or Greek is dated to the late 4th or early 5th century. The fourfold gospel (which includes John) was asserted as canonical as early as the 2nd century father Irenaeus, so if the pericope adulterae was not included at that time, it technically wouldn't be canonical.
Should we treat the text as "Inspired"?
When it comes to this passage I feel like we should follow Jesus' advice:
For that reason, I'm reluctant to cast it out of the umbrella of "inspired".
However, virtually every other word in the New Testament can throw stones at this passage. There are very few passages that can be questioned as inauthentic and none, not even the longer ending of Mark, has as little right to be included in Scripture as this passage. We can feel confident that the text of Matthew 7 is identical to the first autograph written or dictated by the original author. In comparison, John 7:53–8:11 is a fraud. Leaving that story in our Bibles does a massive injustice to every other word, 99%+ of which have been faithfully copied through the centuries.
What harm does this passage do?
I'll let Daniel B. Wallace take this question:
Regardless of whether or not this pericope was in the original autographa, it has been condidered canon for so long that to change it's status would not reflect it's historical position. Remember that canon is strictly consensus, and if you include those who've gone before us, it's still majority in.
One other factor to consider is that amongst non-practicing or non-Christians it is generally one of the very few verses of Scripture they know. They may not know John 3:16, they probably don't know "Go and sin no more," but try to mess with "Judge not lest you yourself be judged," and you'll have every secularist, agnostic, and atheist all over your case.
Even then to those not part of the conversation, this passage is thus canon, and there is really no way to remove it.
I heard one famous speaker say he didn't preach on this passage ever because it wasn't in one of the [supposed] oldest versions, and in a different place in another.
Now think about that logic.
It was in many, many manuscripts, but because one manuscript didn't have it and another had it misplaced, just because we think they were older, we're now supposed to throw out the rest? That means we didn't have a true Bible for a thousand+ years? I think the greater logic is that God preserved his word, and the majority of texts had these verses in them, so they are valid.
The church agreed that these verses were part of the canon, and it is only the textual critic-driven minority opinion that wants to throw them out.
A quote from wikipedia:
And another from Zane Hodges:
Under subjective analysis, you state:
"On the other hand, it doesn't add anything substantive to our understanding of Jesus, His mission, or His character."
I once had a discourse with a Jew who discounted the validity of the Passion because of his insistence that the Second Temple religious authorities were scrupulous in abiding to the Mosaic Law. I doubted that these officials were any different from any other officials, whether secular or religious, when crunch time comes, based on broad rendering of history.
However, this passage shows clear evidence that the Jewish religious authorities were not so scrupulous. Indeed, this incident is reminiscent of vigilante justice and lynching; which is not unknown by highly moralistic societies. And thus the passage speaks of rule of law and against such vigilantism.


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Hybrid View
17 Nov 2011 7:44 PM #1
Timing & Screen Blanking
I want to write a simple app for mobile devices. At startup, the app presents a page with a few, simple choices (say three buttons). After the user selects her choice, the screen goes black for some amount of time. After the timeout, the user is again presented with the choice screen, and the process repeats. Suggestions on how to get this behavior? Is there a particular Sencha Touch example that would help me figure this out.
Thanks in advance!
17 Nov 2011 11:20 PM #2
Actually this is a too much generic question, and it's hard to help you with so few informations.
Can you post something more of your code?
However, I suggest you to take a look at the examples already included in Sencha Touch package and the documentation.Sencha Inc
Andrea Cammarata, Solutions Engineer
Owner at SIMACS
github: https://github.com/AndreaCammarata
TUX components bundle for Sencha Touch 2.x.x
18 Nov 2011 7:53 AM #3
I'm trying to get started so I don't have code. The application is very simple. Here's what I want to do...
1. Present screen that says "Touch me"
2. When user touches the screen, it should go blank for 5 seconds.
3. Go to 1.

subset: commoncrawl


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Source: Reuters
quote: The first is because they are successful American companies could easily want to copy their IP, get it manufactured outside of America, and then ship it into America and then to the rest of the world and sell it as their own, and the original company, even though they did all the right things to try and protect their work, has almost no right to stop this blatant theft.
quote: The second problem the original successful company has is when they decide to enter the American market, this fact means they didn't have a presence in the American market. This company will be known to those with a presence in the American market, and those in the American market, especially those that copied their technology, will fear the arrival of that successful company and use the excuse "they hold American patents but don't have a presence here" to keep them out.
quote: Another interesting point about this is what happens if the product isn't shipped in by ship or plane, but sent over the internet?
quote: Say a successful European software company or Asian movie maker happens to hold US patents ...


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Say I have 2 creatures enchanted with Lure or 2 Taunting Elves attacking: Does my opponent get to choose which of their creatures blocks each one or do I? What if one of those attacking creatures also has flying but the other does not? If one of my opponent's creatures can block multiple creatures, must they block both?
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If I attack with 2 creatures that both have "All creatures able to block this creature do so", how are blockers determined?
Comprehensive Rule:
Answers to your questions, as covered by this rule:
Nothing in the Lure ability says that you get to choose. The defender has to follow the maximum number of requirements without disobeying any restrictions.
One of the restrictions on the defenders, barring any additional abilities, is that they may only block one creature. Therefore, the defender must block one of your attackers and may choose which one to block, as that fulfills the maximum number of requirements without disobeying the restriction of only being able to block one creature.
Obviously, if a defender is unable to block creatures with flying (that is a restriction) that defender must block the one it is able to block.
If a creature is able to block multiple creatures it must meet the maximum number of requirements that could be obeyed, therefore it must block both creatures if able. (Unless that blocker is something like an Anurid Swarmsnapper… as rule 509.1c states, the defender is not required to pay a cost to increase the number of requirements obeyed.)


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Cup or Chalice?
Six months after the imposition of the new English edition of the Roman Missal, the volume of dissatisfaction has moderated. People seem resigned to the wooden and literal translations ("people of good will," "enter under my roof"), archaic vocabulary ("dewfall," "consubstantial," "oblation"), and inflated language of prayer ("holy and unblemished," "graciously grant," "paying their homage"). Such language, so different from the plainspoken words of Jesus in prayer and parable, is in contrast to the directive of the Constitution on the Sacred Liturgy of Vatican II: "In this restoration [of the liturgy], both texts and rites should be drawn up so that they express more clearly the holy things which they signify; the Christian people, so far as possible, should be enabled to understand them with ease and to take part in them fully, actively, and as befits a community." We have also become accustomed to hearing presiders stumble over the convoluted syntax of the prayers and watching them hurriedly turning pages as they wend their way through the labyrinthine new missals. Yet, there is one new expression that involves a significant translation error with serious implications for a proper understanding of the Last Supper as a Passover meal, along with implications for continued Jewish-Christian understanding. In the final analysis, it enshrines poor pastoral theology in the Sunday liturgy.
"Traduttore, Traditore"
All translators are familiar with the caution that translations often distort or even betray the nuances of the original language. This is dramatically true in the substitution of the term "chalice" for "cup" in the words of institution in the Eucharistic prayer from the 1970 missal approved by Pope Paul VI:
When supper was ended he took the cup [chalice].
Again he gave you thanks and praise,
Gave the cup [chalice] to his disciples, and said:
Take this, all of you and drink from it;
This is the cup [chalice] of my blood,
The blood of the new and everlasting covenant.
It will be shed for you and for all
So that sins may be forgiven.
Do this in memory of me.
In the Greek original of all the New Testament accounts of the Last Supper, after the blessing of the bread, Jesus takes a cup (potērion) and says that this is the blood of the new covenant (Mark and Matthew), or "this cup which is poured out for you is the new covenant in my blood" (Luke) and "this cup is the new covenant in my blood" (1 Cor 11:25). Though Hellenistic Greek had a word—kylix (the basis of the Latin calix)—that suggests a larger ceremonial vessel often used in religious rites, the New Testament authors chose potērion, the normal term for an ordinary drinking cup in daily life.
When St. Jerome translated the New Testament from Greek to Latin he chose the Latin term calix (from which "chalice" derives) to translate potērion, but he did not intend it to mean a liturgical vessel. In both the secular Latin of the time and in Jerome's translation of the Scriptures, the term calix meant primarily an ordinary drinking cup. In Matt 10:42 Jesus says, "And whoever gives only a cup of cold water to one of these little ones to drink because he is a disciple—amen, I say to you, he will surely not lose his reward." While the original Greek has potērion for "cup" of cold water, the Latin translation reads "calicem aquae frigidae." Given the context it would be absurd to translate this "a chalice of cold water." Similarly, to translate "my cup overflows" in Psalm 23:5 (Vulgate 22:5) as "my chalice overflows" would be ludicrous.
Although there were early translations of the Bible into English beginning with Venerable Bede, John Wycliffe (1328–84) is credited with the first complete translation of the Latin Vulgate, and here the translation of Jesus' action over the wine (Matt 27:26) reads "And he took the cuppe," while the earliest English translation of Mark 14:23 from the Greek, by William Tyndale (1494–1536), reads, "And he toke the cup gave thankes and gave it to them." Simply put, in neither Jerome's translation of the Greek into Latin nor early translations of the Latin into English nor the early Greek translations into English was "chalice" treated as a proper translation of the words of Jesus at the Last Supper. "Chalice" was first substituted for "cup" in the Catholic Douay-Rheims translation from the Latin (1582–1609), where it functioned as a post-Tridentine marker of Catholicism against Protestantism—a role it may again assume.
The Last Supper as a Passover Meal
The words of Jesus shape the context of our Eucharistic liturgy today. Jesus sends his disciples to find a place where "I may eat the Passover with my disciples" (Mark 14:12–14). The narrative of Jesus at table with the disciples is portrayed by the evangelists as a Passover meal that highlights clear elements of the traditional Jewish Passover celebration (see 1 Cor 5:7, "Christ our Paschal lamb has been sacrificed"). Though no mention is made of the central act of eating the sacrificial lamb, the blessing, breaking, and eating of the bread and the blessing and drinking of the wine have clear parallels in the Jewish feast. Again of particular concern is the rendering of potērion as "chalice." The key point is that the liturgy describes Jesus after the supper taking a cup, giving it to the disciples, and saying,
"Take this, all of you and drink from it;
This is the cup [chalice] of my blood."
Though scholars differ about certain details, we know the Jewish celebration of Passover involved prayers and blessings over four cups of wine, two drunk before or during the main course and two after the meal. The third cup, "the cup of blessing" after the meal, is the cup in our Eucharistic prayers today, "when supper was ended." St. Paul notes explicitly that it was "after the meal" (1 Cor 11:24) and earlier writes, "The cup of blessing that we bless, is it not a participation in the blood of Christ?" (1 Cor 10:16).
The cup that Jesus drank after the meal therefore evokes memories of the Jewish Passover ritual. To call this cup a "chalice" disguises the relation of the Christian Eucharist to an anamnesis (enacted memorial) of the Paschal Meal celebrated by the Jewish Jesus as he approached his suffering and death. The events surrounding the Passion of Jesus have caused great difficulties and sorrow in Jewish-Christian relations. The suppression of the memory of the Jewishness of Jesus in the Christian Eucharist is another example of "de-Judaizing" Jesus, and will erect another barrier to appreciation of our Jewish heritage, to mutual understanding, and to a proper liturgical catechesis.
Challenges to Pastoral Theology and Pastoral Care
Among the achievements of the Second Vatican Council, especially in the Dogmatic Constitution on Revelation (Dei verbum), was a renewed focus on Scripture as, in St. Jerome's words, "the soul of theology." In the life of the church, people were encouraged to "gladly put themselves in touch with the sacred text itself, whether it is through the liturgy, rich in the divine Word or through devotional reading, or through instructions suitable for the purpose and other aids" (emphasis mine). In the apostolic constitution Missale Romanum (1969), Pope Paul VI noted that the "formulas of consecration have been restored to a purer form reflective of the biblical sources" (Annibale Bugnini, The Reform of the Liturgy 1948–1975). In the decades since the council, through exposure to the liturgy in the vernacular and through opportunities at all levels for deepening knowledge of Scripture, Catholics have become a Bible-reading, Bible-praying church. The traditional representation of the book as the symbol of Protestantism and of the chalice as a symbol of Catholicism had virtually disappeared. Is it now making a comeback?
The introduction of the English word "chalice" at the most solemn moment of the liturgy not only obscures the original biblical and historical context of the event but also evokes an image of Jesus that distances him from the disciples of his own day and of ours. In contemporary English a "chalice" is a liturgical vessel, and people are likely to think of gold or jewel-encrusted chalices found in museums or seen in artistic portrayals. At the Last Supper, Jesus was a Jewish layman using the drinking cups of the world around him, which were to bear the deepest mystery of his life. "Chalice" obscures this transformation of the ordinary by the power of God and distances the celebration from the lives of the participants. Indeed in the new translation of the Roman Missal, the priest says "This is the chalice of my blood," but one of the optional responses for the people is, "When we eat this bread and drink this cup, we proclaim your death, O Lord, until you come again." Chalices are for priests; cups for laypeople. This suggests a return to the understanding of a priest as a sacral person separated from the community rather than offering the Eucharist as a member of "the Body of Christ." Finally, I often celebrate liturgy among parents who, like many others, are instructing young children in the meaning of the Mass. They have told me that some of the arcane language in the new translations has made their efforts to explain what Jesus was doing at the Last Supper more difficult. The reference to a "chalice" has proven especially confusing.
Throughout history changes in the liturgy arose from the faith and practice of the people ("from below") and from decisions of church leaders ("from above"). I can only hope that "cup" will again rise up to replace "chalice."
Read more: Letters, August 17, 2012
Related: It Doesn't Sing, by Rita Ferrone
Lost in Translation, by John Wilkins
About the Author
John R. Donahue, SJ, is the Raymond E. Brown Professor (Emeritus) of New Testament Studies at St. Mary's Seminary and University, Baltimore, Maryland, and Research Professor in Theology at Loyola College, Maryland.
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Excellent, articulate piece, John. The "chalice" thing is the WORST on my list of the worst aspects of the new translation (yes, I have a list). To paraphrase Rita Ferrone's cogent observation (don't have the article in front of me to give precise quote): the word "chalice" transposes Jesus into "a priest saying Mass." You say something similar here, and the implications are destructive, indeed. I actually whisper "cup" when the priest is saying "chalice." I do a lot of fancy things now in order to be able to endure the translation with some semblance of peace and prayer. Thanks for focusing on this: it is hugely significant.
I hope this translation is revisited sooner than later. The syntax is stilted. It reminds me of the "ponies" we used to use in school. As a priest I have a hard time praying while I'm trying follow the language. One might also notice everytime the phrase "God, who" is used the verb following is plural rather than singular. Someone told me this was an 18th century usage, but this is the 21st century and I don't write or speak this way and neither does anyone else. Bishop Watson of Erie called the translation unintelligible. Unfortunately he's correct. The translation used right after the council in the 60's was much better than this. If the church feels this "exalted language" will inspire people, I think they're wrong. Puting lipstick on a pig doesn't change the fact it's a pig.
Perhaps as the priest turned to the people Post-Vatican II, the people may turn away from this translation?
Honestly, there is the poetic, the prayerful, and the tremendous mystery. The fumblings through the Eucharistic Prayers are none of these, which is so unfortunate because it has taken me this long to enter into these prayerful mysteries only now to have them become stuttering nonsense for the latest pep rally and cheer crowd.
"Chalice" may not be the right word, but "cup" isn't either. '"Cup," to our ears, does not suggest wine: it suggests coffee or tea and vessel wth a handle. "Glass," which we would usually use for a vessel for wine, won't do either, since we are probably neither using something that is glass nor recalling an event that used a glass vessel. "Chalice" does sound too grand, but in that it may actually fit the Passover setting better. I don't know if first century Jews used special vessels for the cups of wine as Passover, but Jews of succeding centuries certainly have.
We simply do not have an English word that is a perfect substitute for the Greek word. The new translator's choice may not have been the best, but it avoids problems that "cup" presents.
To reply to another post: I myself hope that more priests turn back toward the altar. To have them facing the congregation too often makes them personally the center of attention. Whether or not that was why celebrating westward became popular, it has been a great advance for a clericalism that turns the priest into a star and the people into a mere audience.
Great thanks for a well-written article. The point here is not to make Jesus do what we do, rather it is a wonderful catechetical opportunity to talk about why Jesus used a cup and we use a chalice. The contemporary connotation of a more ornate silver or gold vessel is not in keeping with a first century Passover celebration. And our own discomfort with the revised translation is mirrored perfectly in the print ad for the beer Stella Artois whose campaign featuring a tall cold glass reads simply "It's not a glass, it's a chalice."
How sorely today's church needs the invaluable melding of scholarly rigor and pastoral care uniquely embodied in John R. Donahue's writings, teaching, and ministry. With so many others, I'm utterly baffled by such obtuse Vatican moves as the removal of liturgy from the gospel Fr. Donahue describes. We live in ecclesial dark times rivalling the worst in church history, I fear. May courageous scholars, compassionate pastors, and compelling Catholic journalism light a way out!
Am I mistaken in thinking that the choice to transliterate word for word from Latin to English rather than to translate meaning is merely a device to take the first steps back to Latin? If people feel that the only choice is between the elegance of the original Latin and a cheap vernacular imitation, who wouldn't choose the latter? If a meaningful, sensible and eloquent English translation of the Roman Missal is not an option, then what else is there?
Superb article. From your keyboard to the ears of Benedict and the Vox Clara committee.
I'm still mouthing the old words as I endure the changes. Of course the opposition is muted as time goes on, but that does not mean acceptance, much less endorsement. There are only so many issues on which to expend one's energies. When you have absolutely no power or influence to exert in the matter, mute endurance takes over.
Interestingly, as I skip over "men" in "For us men and for our salvation", what really sticks in my throat is the substitution of "soul" and "spirit" for "I" or "you." The bifurcation of soul/spirit from body seems inappropriate for a religion steeped in incarnation.
"Christianity is a religion of the body. The greatest mystery of resurrection from the dead occurs in the body. The sacrament of Holy Communion means taking into our bodies God's body...The advent of God in the world comes through a woman's body...(We become) a community around a shared center, calling ourselves the body politic, the body of the laity, the mystical body of Christ...Body means definite form, the actual shape faith takes in the world." (Finding Space: Winnicott, God and Psychic Reality by Ann Ulanov)
So, I find "And with your spirit," and "my soul shall be healed" split a wholeness that should be united.
I was fortunate to be taught Latin by an erudite Jesuit in the 1950s. One of the first principles he drilled into us was "Translation is not transliteration."
Of course in those days Mass was still said in Latin - but certainly not the Latin of Cicero or Pliny.
Just what did phrases like the following mean?
"Deum de Deo, Lumen de Lumine, Deum verum de Deo vero." and "Genitum, non factum, consubstantialem Patri: per quem omnia facta sunt."
The readings from the Hebrew and Christian Scriptures were written in a form of Latin that was a transliteration of the original Hebrew/Greek, of which most parish priests in my experience knew next to nothing. Rarely did they preach on the writings of St Paul. (He was described as the Protestants' favourite saint because he was converted personally by Jesus after those cowardly disciples had fled from Jesus in his hour of need.)
I don't question the sincerity or even the scholarship of those tasked with producing The New English Translation of the Order of the Mass from The Roman Missal. The Roman Missal itself is the problem and will remain so until its medieval Latinity is purged. It will be a courageous Pope who administers the purgative. If he does appear he will be a humble and wise man unfettered by the rigid metaphysics of St Thomas Aquinas who on his death-bed is alleged to have said: All I have written is dross.
Looking in the complete Oxford English Dictionary, it can be seen that 'chalice' has been a customary and continuous English translation since about 825 AD. Wycliffe may have been the innovator in selecting 'cup' (though he was not consistent, and elsewhere continued to use the word 'chalice'). The Douay translation was not even close to being the first to use 'chalice' -- it merely continued the custom that had already been in place for over 700 years.
It is deeply encouraging to see this sort of article by a person of such eminence and good sense as Jake Donahue. As one Catholic whose dissatisfaction with the new 'translation' has not moderated but grown stronger by the day, I can only hope that others of similar eminence will find their courage and also publicly oppose the dross we currently call our liturgy.
If others lack for starting points, may I suggest: The distracting, redundant blooming of "graciously grant, we pray"; or "like the dewfall"; or the many collects, prayers over the gifts, and postcommunions which are absolutely unintelligible, and/or filled with bad theology? Likewise some of the prefaces, also filled with bad theology. Not to mention "under my roof" and "my soul shall be healed" instead of "I shall be healed". Or the displacement of "And also with you", which makes sense in modern English, by "And with your spirit", which does not. (Maybe we could force the issue by saying, "And with your ghost", using the same old translation we used for Spiritus Sanctus?) Worst of all, in my book, is the perfidy surrounding the unilateral abrogation of the ecumenical Common Texts for the Gloria and Creed; the deed itself is a disgrace, so I simply refuse to participate in those revised texts.
Someone mentioned to me that some in the UK are calling this the "Paedophile Translation". I'm not certain that is fair, but it has a certain attraction as a polemic device. In any case, a "translation" which attacks the most sacred core of the prayer life of clergy and people alike seems to me demonic.
I'm not learned enough in Latin and Greek, nor Linguistics, to make any scholarly comment on Fr. John's analysis of what may have been lost with the switch back from "cup" to "chalice;" however, as a father and sometimes educator, I do not think the observation that this change will make it more difficult for parents, and presumably teachers, to teach children the significance and Mystery of the Eucharist has much weight. A quick net search of the word "chalice" revealed the following (top group):
Noun: A large cup or goblet, typically used for drinking wine
The wine cup used in the Christian Eucharist.
cup - calyx - goblet - bowl
More info »Wikipedia - Dictionary.com - Answers.com - Merriam-Webster
In modern usage, when referring to the vessel holding the Communion wine, either term is acceptable, and perhaps "chalice is the more specific and accurate. Personally, I am more interested in what the vessel contains, than in the specific name used for the vessel. Perhaps in some future Century, if English is still a living language, "cup" will once more replace "chalice." I'm not sure it matters much to the faithful now, or that it will then.
The change to "chalice" feels like a distancing from the original supper. Did a poor carpenter, wanted by the law, and his unemployed blue-collar disciples really use a "chalice" to drink their wine? One of the joys of this whole scene for me was always that Jesus and the 12 were, at least physically, regular working people who ate with their hands and drank out of cups (not red Solo, but you get my point). The people at the Last Supper, as I was taught it, would never have even seen a chalice, no less carried one around with them. I was precisely this "regular guy" image that drew so many poor and working-class people to the Church. Jesus is, in one sense of course, better than us, but in a more immediate sense, he and his 12 were just like us. This gave regular people a shot at real belief and salvation. Imagine a modern day St Peter finishing hauling his nets, walking into a tavern with other fishermen and ordering a "chalice" of Budweiser.
Thanks for publishing Fr. Donahue's piece. I wondered whether my own aversion to the new translation would fade with time and use. It hasn't. And I am glad to find that I am not the only one to murmur under my breath a few "corrections " here and there. I think it is important not to give up on this issue.
Bright spot of my week: a mild joke from the pulpit commending an eloquent but simple passage from the Gospel of John and asking-- aside-- whether anyone present would care to venture a definition of "consubstantial." Universal chuckle was followed by some appreciative comments after mass. Maybe there is some hope....
Fr. Donahue's essay "Cup or Chalice?" is clearly reasoned and lucidly written. The use of "chalice" is evidence that the translators have tin ears when it comes to words and their connotations. How many chalices were there in Jerusalem during the rule of Pontius Pilate? Maybe in the Temple, but hardly in a rented dining room. "Chalice" has been defended on the grounds that Shakespeare uses it. He does indeed: in his 36 Plays he uses it twice, once in "Macbeth" and once in "Hamlet." In both instances it is a "poisoned chalice," like the poisoned chalices of Renaissance Princes in Italy that Shakespeare read about in his sources. The Borgias and such like. In the liturgical setting "chalice" is over-blown, meretricious (be sure to look that one up). It "makes the service greater than the god." "Cup" is sharp, real, personal, intimate--like the last supper. I share Fr. Donahue's hope that "cup" will rise again, but given the current climate in the hierarchy that's not the way the smart money bets. Not in my lifetime anyway: I turn 80 this summer.
It is not true that "the normal term for an ordinary drinking cup in daily life." As can be seen from Liddell and Scott, the term often refers to cups made of metal, Herodotus 2:37 which refers to the Egyptians drinking out of cups made of bronze, or Herodotus 3:148 which refers to someone who possessed cups made of Silver and Gold. It is also used for cups used in ceremonies in temples.
Sorry I seem to be missing a word, the post should have read, It is not true that 'poterion' was "the normal term for an ordinary drinking cup in daily life." As can be seen from Liddell and Scott, the term often refers to cups made of metal, Herodotus 2:37 which refers to the Egyptians drinking out of cups made of bronze, or Herodotus 3:148 which refers to someone who possessed cups made of Silver and Gold. It is also used for cups used in ceremonies in temples.
Unfortunately, the exegesis offered here is rather misleading. "Potērion" does not mean "ordinary drinking cup in daily life." It is a more general term for any drinking vessel, not just ordinary ones. One of the comments above gives one example, but there are many examples through Greek literature showing Potērion being used for cups that are definitely not daily and not ordinary.
"Kylix" is the basis for the Latin "Cylix" from which come chalice, but it is more complex than that. The "kylix" was a low vessel with two handles and a shor stem on a base. The "liturgy" it was associated with were the drinking parties dedicated to Bacchus. As such, most were decorated with (often lascivious) scenes of Bacchus that would be slowly revealed as the wine was drunk. It should be quite understandable that the NT authors would not choose this word. It is disingenuous of Mr. Donahue to characterize the Greek word as applying to all liturgical vessels. With three centuries and a culture difference between Jerome and the NT writers, it should be unremarkable that some of the cultural baggage of the Greek word had not made it over. "Cylix" may have a root in "Kylix," but they are not the same word. Jerome did not make his choice willy-nilly. We have to remember that he was deeply immersed in the Palestinian world, and he was cantankerous about his translation. He chose that word for a reason. If there is a translation "problem" it is not with the new Missal translation, it is with the Vulgate. But St. Jerome is a much tougher target than the committee that did the new translation of the Missal.Finally, we have to address the issue of the Last Supper itself. We often hear, "Oh Jesus was a simple and poor preacher, the vessels would have been simple and poor." But let's consider a couple of things here. Jesus may have been poor, but that doesn't mean that everything about him was poor. When Jesus was crucified, he was wearing a seamless garment, and a seamless garment was expensive. When the disciples followed to the "place that had been prepared," they were led to an upper room. A second story was an expensive space in that time and place. The place that had been prepared had been a place for a wealthy Jew to celebrate Passover. The vessels of the Last Supper were not the vessels of a poor carpenter, they were the vessels of the wealthy. And we also have to remember what the Passover seder was and is. It is a ritual feast. It is liturgical. The best vessels are used, not the everyday vessels. This ties into all of sacrificial history throughout the Bible, where it is the best that is offered to God, the best that is dedicated to God, not just our common and everyday.It only would have taken a little bit of digging to find all of this.
Hello, wineinwater. I appreciate your speculation but that is, truly, all it is: speculation. One thing we can know for sure: "cup" covers any type of vessel, while "chalice" is restricted to a particular type of cup. The fact that the Last Supper was a ritual meal and that its setting had been prepared for Jesus does not necessarily mean that the setting was wealthy, nor does it imply necessarily that the drinking vessel was, in fact, anything remotely resembling what we know today as a "chalice." Those who favor the entirely unbiblical idea that the Last Supper was the "first Mass" and also, of course, the "ordination" of The Twelve (and we are still left with that pesky problem of where Jesus sent the women disciples while he said the magic words...) probably love the use of "chalice" in the present (awful) translation. But nothing supports its use whatsoever, on either a biblical or historical basis.
Janet, it is much more than speculation, it is a reasoned assimilation of known facts.
We know from architectural history that an upper room in that time and place was a space that only the more wealthy could afford. It is a reasonable conclusion that the person who could afford to own such a space would also be able to afford vessels for the Passover that were finer than those of a common laborer.
We know from literary history that "poterion" is a general term for cup, and not a term that specifically applies to only ordinary, daily drinking vessels as the author contends. It is therefore a reasonable conclusion that the NT authors' use of "poterion" does not preclude a finer, more ritualistic vessel. And, the fact that the normative translation of the NT from Greek to Latin uses a word that refers to a liturgical and ritual vessel shows that the Church, at least since that time, believed that that was what the NT was referring to. It's one thing to make the argument that the Church has been wrong about her Biblical translation for over 1600 years. It's quite another to criticise the translators for choosing the English word that reflects what the Church has believed for over 1600 years. If the author wants to argue that the Church has been wrong to use "chalice" since Jerome, he is welcome, but it is disengenuous to make the argument that we are wrong only when we use the English word for chalice.
"The best vessels are used, not the everyday vessels. This ties into all of sacrificial history throughout the Bible, where it is the best that is offered to God, the best that is dedicated to God, not just our common and everyday.
It only would have taken a little bit of digging to find all of this."
I guess I was just digging what parents and priests taught me, and the little bit I've read. This is the first I'd heard that the last supper was a high class event.
But they (the 12 and Jesus and the women there) were wanted criminals with no jobs far from home. They were people who gave away worldly possessions and slept in barns.
Who gave them chalices and fancy clothes and a nice diningroom? Seems like quite a risk. Was one of them connected ?
michael casey,
I don't know if it was a high class event, but scripture and history suggests that the setting was of a finer quality.
As to Jesus and His disciples, before the arrest, they weren't wanted criminals. They moved fairly freely even if they encountered a certain amount of unwelcome in places. Scripture tells us how often people sought Him out, it seems odd to think that anyone providing for them would somehow be odd when people are actively seeking Him out. Scripture nowhere says that they were wanted criminals at the time of the Last Supper. And they did not have jobs, but scripture also tells us that there were women with them who provided for Jesus and His disciples.
What I am sure of is that CUP covers what we need the liturgy to say, whereas "chalice" has distinctively narrow connotations and is heavily loaded with "Church vessel" intimations. And how does "chalice" evoke other biblical allusions that are very likely connected with the Lord's sacrifice: e.g., "the cup of staggering...", "can you drink the cup I must drink...", "the cup of salvation", etc? If "cup" is a perfectly servicebale word for these, why not for the Eucharist? Also, I have seen/heard no official explanation that "chalice" is used here because it is historically more accurate than "cup." The only official explanation is that "chalice" is supposed to evoke a sense of how precious the Lord's blood is---"fancy" cup, in other words, with all the other fancies that have come to populate the liturgy and which seem to be making a comeback, with all the lace and cassocks and copes I am seeing these days. Doesn't do much for me, anyway. I find it stuffy and overstated, like the new translation itself. And I still think Rita Ferrone's point is true: using "chalice" transposes Jesus into "a priest saying Mass."
wineinthewater: Jesus and his disciples were, in fact, wanted as criminals by the time of the Lord's final Passover. Um, that was exactly the point, wasn't it? The gospels are pretty clear on this...that doesn't mean that they didn't have fancy stuff at the supper, but you are wrong to say that they were not wanted and even "hunted." To say otherwise is simply false. The gospels tell us otherwise, and overwhelmingly so. This is entirely irrelevant to whether or not they used a "chalice."
All the arguments about the new translation are a waste of time, because this is not a question of language or theology or piety. The new translation is Vatican sponsored and you, my brothers and sisters (and your spirit), better get used to it because it's here to stay. It's one more small step for the hierarchy's attempt to claw back the absolute authority they lost after Vatican II and the sex abuse scandal. The story is an old one. It begins at the Last Supper when "a dispute also arose among them as to which one of them was to be regarded as the greatest." It's all about power.
Peter, you are right, of course. Trying to chat aboutbt is the only way I know to lighten the desolation. It is otherwise futile---agreed. Thanks for the sober reminder. I have to keep asking myself why I stay.
Janet, stay for the same reason I stay: why should I leave the Church because the bishops are making a hash of things?
"As to Jesus and His disciples, before the arrest, they weren't wanted criminals. They moved fairly freely even if they encountered a certain amount of unwelcome in places."
My knowledge of scripture is limited, but wasn't Jesus arrested right after the last supper? Did the Romans usally arrest people who weren't wanted? I mean, they didn't give him a speeding ticket, he was crucified, a punishment reserved for slaves and the most abject criminals. And the other disciples pretty quickly dispersed and hid, presumably because they were wanted too.
Even if they had rich friends (or women taking care of them), the 12 must have been scared and hiding. Unemployed, hiding from the law, vowed to poverty. Doesn't sound like a "chalice" crowd to me. But, as someone pointed out, the historical situation may have nothing to do with the Vatican's tortured new translation.
Jesus was absolutely WANTED by the religious authorities...from almost the get-go in John, he is marked for death by them. He sometimes hides, he often swears the disciples to secrecy, etc. It is plastered all over the Gospels. He did have rich and influential friends, but we know that thay didn't/couldn't help him in the end. One of them may have provided the room and furnishings for his last Passover, but we need not therefore jump to the conclusion that it was all gussied up as for a High Mass :)
Peter: thanks for the encouragement to stay. but it is almost subsistence/starvation for me. and to think i used to support these guys. ugh! i will forever be ashamed of that.
By the way, you can get your own Stella Artois chalice from the Budweiser store online...very fancy.
I think the reason for the change from cup to chalice may be a lot simpler. Following the reforms of the liturgy there was a movement away from gold and silver chalices to cups made from simpler materials. This was especially true with regard to the vessels employed in the distribution of Holy Communion under the form of wine. The Vatican has always been leery of communion under both forms for fear of irreverence and desecration. Many believe they would put an end to it tomorrow if they could. So, the new translation afforded an opportunity to make a statement about the "sacred vessels" employed in the celebration of Holy Mass. Thus the word chalice. For many centuries the church has been using chalices made of precious materials reflecting the importance of that which they contain following the consecration. If you haven't noticed, the folks in charge have been urging a liturgical trajectory "back to the future". This is just one additional part of that. They want us to put away the pottery and even the waterford crystal cups in favor of the gold and bejewelled ones that have been languishing in sacristies everywhere. Remember the golden rule: Those who have the gold, rule.
Perhaps just semantics. The chief priests wanted Jesus dead. But he was not a wanted criminal .. perhaps a wanted "balsphemer." Rome didn't want Him, He had to be forced on them by the chief priests. He was not in hiding, but quite public, which was the original point.
Mark 14:1-2 Now after two days was [the feast of] the passover and the unleavened bread: and the chief priests and the scribes sought how they might take him with subtlety, and kill him: for they said, Not during the feast, lest haply there shall be a tumult of the people.
Michael Casey,
Jesus wasn't arrested by the Romans. He was seized by a mob lead by the chief preists and scribes and dragged to a kangaroo court. In fact, they were looking for a way to get rid of Jesus *without* the people finding out.
Incidentally, I rather dislike ostentatious chalices. Ostentation is an unimaginitive alternative for our finest. If we are to offer our best to God, our best is quite a bit better than just throwing money and precious materials at our worship. And I find the faux earthenware "cups" to be just as ostentatious, just in a different way, in an assumed ideological superiority way. But that is just my opinion.
wineinthewater: blasphemy was, indeed, a crime to the Jewish authorities, punishable by death (a sentence they could not carry out in Rome-occupied Judea, however). They were able to twist this into a "political" crime (and in first century Israel, religion and politics were always intertwined---see NT Wright on this) easily enough to convince the venal and self-interested Pilate to have Jesus executed as a political rebel. And in John, Roman soldiers are certainly part of the arrest party...you will need to look more closely at the Gospels----especially John----to see how many times Jesus has to hide himself from attempted arrest or stoning on the spot. Parts of his ministry were certainly very much public and in the open, but the Gospels are clear that as opposition mounted, he chose deliberately to avoid certain places and situations. It happens fairly early in John, in fact.
Anyway, as to the original point of this discussion: I don't care a whit if we use a chalice or a pottery cup at liturgy for the actual vessel, but I do think that the use of "chalice" in the words of Consecration is a jarring, misleading misstep---an impoverishment in every sense of that word.


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Is it possible on boot to redirect the console output to a
screen session? The server has no monitor attached, and I'd like to be able to see the primary console output. I've seen other posts about redirecting to a serial port, but I'd rather use
screen if possible, or another method to see the console output when logged in over SSH.
The box is running Raspbian Linux (Debian Wheezy).


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Excuse my ignorance but as far as I know, SLR was invented in order to get the photographer to see (through the viewfinder) exactly what image will fall on to the film. In digital cameras the image falls on the CCD (or whatever type the censor is) and afterwards the image is transferred on the LCD in real time. In other words, you don't actually need a viewfinder since there is the LCD screen of your camera and you see what image will exactly fall on the CCD. Am I right in my thinking?
I suspect the major reason this is true for DSLRs is to get the lightning-fast focus times that point-and-shoot cameras don't have. The autofocus mechanism is not actually part of the main CCD/CMOS sensor, but a separate device in the camera body, and the mirror splits the light coming through your lens so that half goes to the viewfinder and half goes to the autofocus sensor. See, for example, this site describing the differences between a mirrorless camera and a DSLR; note in Figure 1 the autofocus module below the mirror.
This autofocus module is doing a phase detect autofocus, which is extremely fast. Without a mirror, you have to do contrast-detect autofocus, which is slower. Recent cameras (e.g., the Sony a55), have gotten their autofocus fast enough that they no longer need a mirror, but it's taken quite a long time for the technology to get there. So I suspect the trend will be towards cameras with DSLR quality and focusing speeds, and no mirror (perhaps with an electronic viewfinder, instead). But it's only been recently that such things have become possible.
The best answer I can provide is MILC article on Wikipedia. I'd add power consumption to the list of drawbacks - using an active viewfinder/LCD screen requires current delivered to the sensor and of course to the display.
You have just invented the mirrorless inter-changable lens camera. SLRs were needed because back then, in the 60s and early 70s, there were no electronic viewfinders. Things like the Nikon F were amazing and advanced.
Some people prefer the pentaprism viewfinder, but that is just a personal choice. With a good electronic viewfinder, cameras can be lighter, smaller, and perhaps even cheaper.
I guess it is about the "true-ness" of the captured photos, I.e. whether a photo is exactly like one that captured in film. Although it's true, like you said, that all digital cameras offers the SLR viewfinder's effect, only DSLR's give you the best images thanks to the use of much much bigger sensors than a casual point and shoot.


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STEUBENVILLE - The Community Improvement Corp. and its Partners in Progress have teamed up for a new, 48-page marketing guide to show prospective employers why Jefferson County is a great place to live and work.
The full-color brochure, "Jefferson County, Gateway to Ohio's Shale Region," is packed with stories about Jefferson County, including input from longtime employers like M&M True Value Hardware and Voto Manufacturer's Sales Co., as well as newcomers like Heavy Duty Industrials, Power Torque, Premier Pump and Hess. There's information about the extensive database of available buildings and properties compiled by Progress Alliance, JobsOhio, the county airpark, local colleges and health care programs, features on some of the local attractions, like Historic Fort Steuben, Steubenville City of Murals and the Quaker Meeting House and a fun map showing things to do and see while here.
And it talks about the pivotal role the oil and gas industry is playing in the local economy, as well as other assets that make Jefferson County a must-see - a world-class rail system, river ports, a well-developed interestate highway system and easy access to international airports in Pittsburgh, Cleveland and Columbus.
Article Photos
NEW BROCHURE ISSUED — Progress Alliance Executive Director Ed Looman and Small Business Coordinator Donna Hrezo look over copies of a new, 48-page brochure touting the advantages of living and working in Jefferson County. Copies of the guide, which includes things to do and see while here, may be obtained through Progress Alliance, and will be made available at various points of interest throughout the county. -- Linda Harris
"Positive things are happening here," Progress Alliance Executive Director Ed Looman said. "We're seeing an influx of new jobs, new wealth, new business and new residents, so the timing of this new marketing guide touting Jefferson County is ideal. I think we have a marketing piece now that speaks to so many positive things in Jefferson County - the educational opportunities we have here, our work force training, success stories from local businesses and health care, testimonials from some of our new companies. It's all about why Jefferson County is a great place to do business."
Looman said the marketing guide, produced in conjunction with the Herald-Star, "really sets us apart from other economic development organizations" serving small communities.
"It's a first-class marketing piece, and it gives us an advantage when it comes to telling prospects what we have here, the businesses we have here and the help we can give them," he said. "I want to publicly thank the Herald-Star for partnering with us in this effort, and major thanks go to the local businesses that helped sponsor it."
Looman said Progress Alliance and the Community Improvement Corp. have "maintained for a long time that Jefferson County is a great place to live, work and play."
"We really are the 'Gateway to Ohio's Shale Region,'" he said. "Some of the businesses that have landed here are working in West Virginia and Pennsylvania, and they realize Jefferson County is a great place, and ideal location."
Copies of the brochure may be obtained through Progress Alliance and will be used to promote Jefferson County to out-of-town prospects. They'll also be distributed at business events and regional trade shows.
Progress Alliance Partners In Progress 2012 include:
Officers: Robert Chapman, president; Rob Gribben, vice president; Kyle Brown, secretary, Edward L. Florak, treasurer; Ken Perkins, immediate past-president.
Governmental partners: Jefferson County Board of Commissioners; City of Steubenville; City of Toronto; Village of Wintersville.
Partners, as of July 29: AEP Ohio; AT&T of Ohio; Albert Automotive Group; Apollo Professional Cleaning Services; Ambulance Service Inc.; Axess Medical; Environmental Logistics Services; Barium & Chemicals Inc.; Cattrell Cos. Inc.; Center of Music & Art; D&L Ferguson LLC; Dickie, McCamey & Chilcote; DLC Management (Fort Steuben Mall); DPS PENN; D'Anniballe & Co.; DeNoon Lumber; Eastern Gateway Community College; EM-Media; First National Bank; Franciscan University of Steubenville; Grae-Con Construction; Hess Corp.; Huberta Mining Co.; Huntington Bank; IBEW-Steubenville Electric LMCC; KMC/Iron City Distributing/Choice Brands; Key Market Radio; Kwik King Foods/Riley Petroleum; Minor Insurance Agency; Ohio and Vicinity Regional Council of Carpenters; PNC Bank; the Peoples National Bank; Priority Communications; Project B.E.S.T.; Schiappa Coal; Steel Valley Regional Transit Authority; the Herald-Star; the Laurels of Steubenville; Trinity Health System; Trinity Health Services; Tri-State Financial Services; Upper Ohio Valley Building & Construction Trades Council; Valley Hospice; Voto Service; Village Sleep Center; WTOV-TV; WesBanco; World Radio Telecommunications; and YMCA Wellness Center.


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I'm going to be building a workbench, so I've been 'screw shopping.' I need some explanation on the sizing of screws when they are advertised as (example) 6 x 3/4". I know that 3/4" is the length of the screw, but what does the 6 mean?
"6" is a #6-size screw. Screw gauges are a measure of the head size and shaft size, and are roughly linear but not quite a 1:1 relationship (a #8 screw is a little less than twice the diameter of a #4 screw). There isn't a good system for converting gauge to a calibrated measurement, so you're best off consulting a table like this: http://hingedummy.info/screwinfopage2.htm
Screws have three basic measurements: gauge, threads per inch, and shaft length in inches. So, you may also see a measurement like 6-32 x 1 1/2". This means it's a #6 diameter, with 32 threads per inch (almost double the normal thread count as a standard wood screw) and an inch and a half long. When the middle number is absent (6 x 1 1/2"), the screw has the "normal" number of threads per inch for that size and type of screw (for #6 wood screws that's 18).
The sites mentioned in previous answers are nice, but are not comprehensive. There are several different ways of measuring the diameter which is critical to understand based on the application. For example, for placing a screw in a tapped hole, the important diameter is the major diameter (the largest diameter around the shank including the threads). A chart with those measurements is given here: http://www.engineersedge.com/screw_threads_chart.htm along with explanations of the different measurements: https://en.wikipedia.org/wiki/Screw_thread#Diameters
McMaster-Carr also has a good description of a lot of information concerning the many kinds of threaded fasteners available. http://www.mcmaster.com/#about-machine-screws/=h8mmn6
Back in the last century when we were not sure of a screw's gauge, a reliable rule of thumb was to measure the diameter of the countersunk head in inches. Deduct from that measurement 1/16", and then count the number of 1/32" remaining. So a screw head with a diameter of 1/4" was a 6 gauge, 5/16" was an 8 gauge, 3/8" was a 10 gauge and so on.
You might find this table useful as well...
Disclaimer: I wrote the table after more than 30 years in trade (builder/carpenter).
6 refers to the size of the screw - diameter, threads, etc
The way I was shown was to measure across the screw head in1/16th's double it and take away 2. ie. if it is 5/16th's across double to 10 - 2 = 8
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Is there a classification of the commutative rings (with unit) such that each module over the ring is projective ?
They're called "semisimple artinian" rings. Prove that a ring $R$ (no commutativity is required) is semisimple artinian iff (equivalently)
0) (definition is most books in Ring Theory) $R$ is right artinian and has no nonzero nilpotent right ideals.
1) Any right R-module is projective.
2) Any right R-module is injective.
3) Any simple right R-module is projective.
4.1) Any right R-module is semisimple
4.2) R is a semisimple right module over itself (if you want, $R_R$ equals its socle).
5) $R$ consists of the sum of (finitely many) right ideals.


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Let $(X_t)_{t\ge0}$ be a Markov chain on a finite state space $\Omega$, with transition probability $P$. Let $T$ be a stopping time such that $T=\min \{t\ge 0;X_t \in A \subset \Omega \}$. If $f(x)=E_x(T)$ is such that
$$f(x)=0, x \in A$$ $$f(x)= 1+\sum_{y \in \Omega }P(x,y)f(y), x \notin A$$
How can I show that $f$ is uniquely determined by the previous equation?
I'm not clear on what I have to prove here.
I guess the proof goes as: Suppose $\exists g \ni g \ne f$ and $g(x)=E_x(T)$.
But I don't see any sense here.


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Choosing The Right Fuel CellWritten by on March 5, 2012
If you talk to practically any race car driver, they will tell you almost universally that their worst fear is getting caught in a car fire. A lot of safety equipment--like your firesuit and fire extinguisher--is designed to protect you in the event of a fire, but your fuel cell is one of the few pieces of equipment designed expressly to prevent a fire in the first place.
Because of that, it is also one of the most critical pieces of safety equipment you can own. But in order for it to do its job, a fuel cell has to be in good condition and operating properly. There's a little bit more to it than just dropping it in the trunk and hooking up a fuel line. To find out more, we called up Dave Dack with ATL Fuel Cells. For years ATL has led the way in developing better technologies when it comes to building a better cell. We hit him with the questions we most often hear when it comes to fuel cells, and here's what he had for us:
If it has never been damaged in a wreck, how long can I safely run my fuel cell? Does it wear out? And are there certification dates I need to watch out for?
Most reputable racing sanctioning bodies place a 5-year limit on the use of a bladder. The reason for this is that the fuel cell fabric can be adversely affected by long-term exposure to ozone, aromatics (a type of chemical compound commonly found in fuel), ethanol in the fuel and just general wear and tear. Five years is a conservative lifespan. Though we don't recommend it, we have seen some of our bladders used successfully for more than 10 years.
Are all bladders the same? Do different manufacturers use different materials for the bladder? What works best?
Sure, different fuel cell manufacturers use different materials and technologies to produce their bladders. Naturally, after producing fuel cells for 42 years we have a pretty good understanding of what works and what doesn't. Because of ATL's involvement with bladders for critical marine and defense markets, we are able to do a lot of testing and, as a result, have developed quite a few unique fabrics. For example, we offer extremely thin, ultra-lightweight Kevlar reinforced bladder materials that offer not only a weight advantage, but also a capacity advantage. We also recently developed a "FluoroCell" line of bladders that may be used with all fuels; gasoline, gas/ethanol blends and even 100-percent ethanol or methanol. This double-duty bladder is very unique in the marketplace and allows racers running multiple fuels to purchase one bladder instead of one for gas and one for ethanol.
Everybody has their own marketing speak that makes what they are selling sound like the best thing ever. What types of things should I look for when trying to determine the quality of a manufacturer's fuel cell?
Look for a fuel cell that carries an approval from a reputable sanctioning body or organization such as NASCAR (National Association of Stock Car Auto Racing) or the FIA (Federation Internationale de l'Automobile). All of ATL's fuel cells are qualified to NASCAR and/or FIA specifications. Other things you might want to consider when purchasing a fuel cell include the type of hardware used, whether or not the fill plate is affixed to an internal nut-ring (so it can't be easily ripped out in a wreck), whether or not the fuel cell is equipped with check valves for the filler and vent (so it won't spill fuel if the car gets turned upside-down), and more. A lot can be told by the fit and finish of the components and the quality of the hardware used.
Can you describe the best way to mount a fuel cell in my race car?
Although ATL does include basic mounting instructions with all fuel cells, we encourage our customers to refer to the applicable sanctioning body's rule book so they may be assured that their installation will be compliant with the rule book.
I've been in a wreck and the sheetmetal casing is dented (or torn), but the fuel cell isn't leaking. How do I determine if I can still use the cell?
Carefully remove the bladder from the can and closely examine the bladder for any subtle signs of damage. These may include abrasions, nicks, burns, and any other sign of damage. If all looks good, it's a good idea to take the next step and disassemble the bladder so that you can inspect the inside. Sometimes the safety foam shifts on impact. Also, fuel lines can be pulled loose or kinked. If it all looks good and the bladder is within date, it can likely be reused after minor wrecks. If the wreck was serious or you discovered damage to the bladder, then it should be returned to the factory for inspection and repair if necessary.
I've been in a wreck and the fuel cell is leaking. Can it be repaired or is it trash?
Provided the bladder is within the date requirement (less than 5 years old), most bladders can be repaired by ATL. Do not attempt a "home repair." Sometimes home remedies applied in the field make a permanent factory repair impossible.
You have several different levels of fuel cells in your catalog. How do I determine which is the best fit for my needs?
We understand that the fuel cell selection process can be confusing because of our many offerings. Because of this, our new catalog has a full page entitled "What's the Difference?" that explains all of the different types of cells that we offer and what each one is appropriate for. If racers are still unsure, they are welcome to call our dealers or us directly for technical assistance.
Lately, there have been a lot of easy-to-install fuel injection systems coming on the market. Since the Cup Series is going to fuel injection I've talked to my local track about trying one out. Can a conventional stock car racing fuel cell be made to work on a fuel injected motor? For example, is there an easy way to handle the fuel return line? Does a cell for fuel injection need a sump area for the pickup?
Although ATL is busy building Cup bladders for the new fuel injection program, we have actually been involved with in-tank pumps for EFI systems for more than a decade. ATL was supplying pump equipped cells for EFI equipped ASA cars back in 1999!
Due to the critical need to supply uninterrupted fuel flow in EFI systems, ATL has developed a number of tricks to accomplish this. In most cases a built-in collector reservoir is installed within the fuel bladder, but ATL also offers a loose collector system that may be retro-fitted to convert a conventional bladder to support an EFI system. ATL's fuel cell systems are offered with or without internal fuel pumps while a selection of hardware provides for electrical and return line pass-through fittings.
If you're in the process of building up a new car for the '12 or you just need to upgrade your fuel cell, keep these simple tips handy as they will help ensure that you choose the right fuel cell, keeping you safe every time you strap into the car.
Next to your helmet, a good fuel cell is one of the most critical safety components you can own. Here's how to make sure it takes care of you.
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Here's the reason investing in a high quality fuel cell is so important. This car took an extra big lick—hard enough to mangle the rear end and split open the sheet metal outer skin of this ATL fuel cell—but the bladder still managed to contain the fuel so a potential fire was averted.Not all bladders are the same. Different materials have their own strengths and weaknesses when it comes to not degrading when in the presence of different fuels. Make sure the fuel cell you are using has a bladder constructed from a material that's appropriate for the fuel you are using.Make sure your fuel cell is properly protected inside of its own "rollcage." Fuel cell manufacturers can be a good resource for information when it comes to how to properly mount a fuel cell in different types of race cars, but you should also check with your track or sanctioning body to make sure your method for mounting is legit by the rule book.If you have been in a tough wreck, it's always a good idea to check the internals of your fuel cell. Even if the cell isn't leaking, the foam and pickup may have shifted which can keep you from being able to use your entire fuel load.Now this is a high-tech bag! You are looking at a Kevlar reinforced fuel cell bladder from ATL. The Kevlar allows the bladder to be thinner than practically anything else out there without sacrificing safety. The result is the bladder not only weighs less, but the thinness means you can squeeze a little bit more capacity compared to your standard fuel cell size.When choosing a fuel cell, make sure all the openings are fitted with check valves so that fuel can't pour out if, for some reason, your race car ends up upside down. Also make sure the fill plate isn't just bolted directly to the sheetmetal casing. Instead, there should be a backing plate (also called a "nut ring") to provide extra strength.


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GENESEO, N.Y. – Edward B. Jakubauskas, who served as president of SUNY Geneseo from 1979-88, died Oct. 30 at the age of 83 in Colorado Springs, Colo., with his family at his bedside.
Jakubauskas was born in Waterbury, Conn., the fourth child of Lithuanian immigrants. He earned his bachelor's and master's degrees in economics from the University of Connecticut and his doctorate in economics from the University of Wisconsin at Madison. While there, he learned Russian, his fourth language, along with English, Lithuanian and German. He began his academic career at Iowa State University, where he rose quickly to the rank of full professor. Before coming to Geneseo, he served as dean of the College of Commerce and Industry and subsequently vice president for academic affairs at the University of Wyoming.
At Geneseo, Jakubauskas stressed quality in all of the college's educational programs, initiated partnerships between the college and local businesses and supported the expansion of Geneseo's internship program. In addition, he integrated the Departments of Business and Economics in the School of Business, initiated a program for student microcomputer labs across campus, established the current core curriculum, founded the Honors Program (now the Edgar Fellows Program), and put into place a comprehensive Energy Management System.
"I know the entire college community joins me in expressing condolences to President Jakubauskas' family and many friends," wrote Christopher C. Dahl, SUNY Geneseo President Emeritus in a message to the campus. "Ed was a quiet and unassuming man who led the college forward in a crucial era. His late wife, Ruth, and their children were much beloved members of our community. We mourn their passing and are grateful for their presence among us."
With the passing of Jakubauskas, Dahl and Carol C. Harter remain the only two surviving presidents of the college.
After his nine-year presidency at Geneseo, Jakubauskas served as president of Central Michigan University from 1988-91. Following his retirement from CMU, he engaged in higher education consulting in the U.S. and overseas. He also was highly active on several boards and in a variety of community activities in Fort Collins, where he made his home with Ruth, who passed away in 2011.
Jakubauskas faced severe state budget cuts as president and in a five-year review of his work stated that the state-mandated closing of the Holcomb Learning Center and the Graduate School of Library and Information Science were the most difficult times in his presidency. One of his responses to the cuts was to encourage the then-Office of Communication and Development, the Geneseo Foundation and the Geneseo Alumni Association to provide support for student scholarships, which organizations continue to do today. He was awarded the Geneseo Foundation's Meritorious Service Award in 1992 for fulfilling his personal mission to "make a good quality institution even better."
"Ed successfully led the college through a difficult period of state funding cuts but through it all still attracted outstanding students, developed strong academic programs and worked to increase private support," said Art Hatton, vice president emeritus of college advancement, who served under Jakubauskas.
He is survived by his children: Caroline Marwitz (Curtis); Marilyn Edwards (Bob); Mark (Sara Taliaferro); and Eric (Kelsey); his grandchildren: Adam (Katie), Benjamin (Sarah), and Alex Marwitz; Ashlee and Jack Edwards; Allison and Cecelia Jakubauskas; Christian, Ana, Eve, Zachary, and Asen Jakubauskas; and great-grandchildren: Annabelle and Micah Marwitz; and by his sister, Ann Anastasio and her husband, George.
Media Contact:
David Irwin
Media Relations Manager
(585) 245-5529


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Ben Hur - All I remembered of this movie from (sort of) seeing it as a kid, was that it was incredibly long. In fact, I recall (sort of) seeing it when I was maybe, 10, and falling asleep several times, only to wake up not entirely sure if I was watching the same movie or not. I always thought I'd seen it in it's entirety, but it's on TV as I write this, and I just realised I've never actually watched it from beginning to end. But I was right: it is incredibly long.
Any movies like this for you?


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Once you try these carefully cured Sevillano olives, which are hand-stuffed with premium quality California blue cheese...well, forgetaboutit. You'll never be without them again. Sensational texture and unforgettable flavor. Our blue cheese stuffed olives are simply the best! Drain weight 10oz
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newsnet5.com RSS Feeds
RSS (Really Simple Syndication) is a format that allows websites to easily share headlines and other content with readers.
To get RSS feeds, you'll first need an RSS reader, which allows you to automatically pull in fresh content from multiple RSS feeds across the Web into a single application. Some popular readers are Digg Reader, Feedly and NewsBlur.


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BURKESVILLE, Ky. (AP) -- Cumberland County Coroner Gary White told the Lexington Herald-Leader the children's mother was at home at the time.
White said the boy received the rifle made for youths last year and is used to shooting it. He said the gun was kept in a corner and the family didn't realize a shell was left inside it.
White said the shooting will be ruled accidental.
BURKESVILLE, Ky. (WBKO) – Detectives from Kentucky State Police Post 15 say they are investigating a shooting that occurred Tuesday at approximately 1:03 PM CST at a residence on Lawson's Bottom Road in Cumberland County.
Troopers say the shooting occurred when a five year old male, while playing with a .22 caliber rifle, accidentally shot his two year old sister.
The child was transported to the Cumberland County Hospital where she was later pronounced dead by the Cumberland County coroner.
An autopsy is scheduled for Wednesday.


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Trap-Neuter-Return has been the accepted way to care for feral cats in Europe since the 1970s. But across the Atlantic, a misguided "indoors only" way of thinking is sending outdoor cats to their deaths in shelters. Alley Cat Allies comes together to develop TNR protocol in America, change attitudes, and save cats' lives.
Alley Cat Allies grows rapidly as an organization and experiences many firsts during this period: staff members, our first office, resident 'office' cats, and supporter campaigns. Traveling and disseminating original information and resources, we quickly become recognized throughout the animal protection community as a national force for cats.
Now a nationally-known resource, Alley Cat Allies focuses heavily on advocacy and developing educational programs. As the organization grows, so does the TNR movement—feral cat groups begin to emerge across the country, using materials and protocols pioneered by Alley Cat Allies.
With the full force of the feral cat community behind us, Alley Cat Allies mobilizes our supporter base to respond to threats to cats on a national level. Our victories bring systemic change and we advise major cities as they begin endorsing TNR as policy.
As Americans' attitudes toward feral cats improve, Alley Cat Allies launches targeted, community-based programs and campaigns to expand TNR in cities across the country. Alley Cat Allies begins to combat entrenched misconceptions by focusing on research and highlighting model programs for others to emulate.
After 20 years making humane cat care common practice in America, Alley Cat Allies sets our sights on changing America's broken shelter system, which kills 70 percent of the cats who enter it. By educating key demographics, we take on the mindsets and misconceptions that endanger cats.
Our co-founder and president, Becky Robinson, is inspired to start Alley Cat Allies after she encounters a colony of feral cats in a Washington, DC, alley.
Before 1991, Americans caring for cats outdoors were isolated, with no way to find and support each other. By creating The Feral Friends Network, we establish the first national network to connect Americans with local help for humane cat care. Today, our Feral Friends include thousands of experienced trappers, veterinarians, and spay/neuter clinics.
Alley Cat Allies brings together feral cat experts and enthusiasts from all over the country and abroad for the very first feral cat conference held in America—the Focus on Ferals seminar in Washington, DC. Wildlife biologist Roger Tabor and veterinarian Dr. Jenny Remfry, both leading international scientific authorities on feral cats, address an American audience about the biology of cats and the benefits of TNR at this groundbreaking conference.
Alley Cat Allies introduces humane cat care to the people on the front lines of the shelter system when Becky Robinson is invited to speak at the first ever nonlethal feral cat control discussion at a National Animal Control Association training conference. Becky's participation demonstrates both the growing momentum behind TNR and Alley Cat Allies' role as TNR experts.
We launch and finance a free, monthly clinic for feral cats in Northern Virginia which serves the entire DC metro area—people come from seven states, some from West Virginia. At the time, the Alley Cat Allies Feral Cat Spay/Neuter Clinic is the first and only free spay/neuter service for feral cats in the area. The clinic serves more than 6,500 cats over the next ten years.
As Alley Cat Allies organizes and steps up efforts to teach America about TNR, the founders travel constantly, challenging the status quo—attending conferences, presenting workshops, distributing materials, and championing TNR for feral cats. While initially met with resistance from established animal control and animal protection groups—and occasionally shunned from conferences for our "radical" ideas—the backlash backfires, attracting further attention to our cause.
When Atlantic City's animal control begins trapping and killing the cats living under the city's famous Boardwalk, we step in to save them by convincing the public health director to endorse a pilot TNR program. Now called The Boardwalk Cats Project, the model program is still going strong and receives outspoken support from the city government, local businesses, and the community.
Stopping a trap and kill plan, we are the first animal protection group to have a contract with the military—and TNR is an official, funded program on a US base.
We launch our Cats on Campus program after hearing from dozens of TNR groups on college campuses across the country. The program recognizes the unique hurdles and needs of feral cat groups working at educational institutions. At the program's core is the CampusCats listserv, a place for groups to network and connect, share experiences and knowledge, and provide support. Today, the program encompasses institutions from Stanford University to Texas A&M.
In honor of the 10th anniversary of our incorporation, we designate October 16 as National Feral Cat Day—a day to raise awareness about feral cats, promote Trap-Neuter-Return, and recognize the millions of compassionate Americans who care for them. The campaign continues to grow every year!
When the Florida Fish and Wildlife Conservation Commission adopts a policy that bans TNR and encourages killing cats, Alley Cat Allies takes them to court. Although the suit is ultimately dismissed, the judge rules that the policy is not a formal law that can be enforced. Thanks to Alley Cat Allies bringing this significant suit, thousands of feral cats' lives are saved and feral cat caregivers in Florida can continue caring for cats unhindered.
Alley Cat Allies establishes a pilot TNR program, which ultimately revolutionizes feral cat protection in Washington, DC. The pilot program stabilizes targeted local cat colonies so effectively that in 2006, the local humane society embraces TNR and subsidizes a monthly spay/neuter clinic for feral cats. By 2008, the city passes a law that requires animal control to promote TNR for feral cats.
Alley Cat Allies launches our Every Kitty – Every City Program in Baltimore and in four other targeted metropolitan areas: Greater New Orleans, Chicago, Washington, DC, and Atlantic City. The program raises awareness about low-cost neuter services and builds local networks and support for Trap-Neuter-Return and feral cat care through education, outreach, and organizing.
Alley Cat Allies partners with local groups to form the Spay/Neuter Coalition for a Litter-less Baltimore, working to improve feral cats' fates in Charm City. The coalition's first success: revising the ordinance which prevents care for feral cats so that residents can now legally care for (and TNR) colonies. The coalition also establishes monthly seminars; educates local veterinarians on high-volume, low-cost spay/neuter techniques; and works with local animal control to provide resources and address concerns.
After the management of the Meadows of Chantilly community plans to trap and kill a colony of cats who are part of a TNR program, Alley Cat Allies steps in. Rallying over 2,000 local supporters, we convince Meadows to spare the cats' lives and adopt a plan that addresses residents' concerns through community relations and education.
Our Veterinary Awareness Campaign delivers the research, expertise, and protocols we've developed over 20 years to the veterinary community, which is often the first place people turn to help cats. Alley Cat Allies staff travel to veterinary conferences across the country, handing out information and promoting our online Veterinary Resource Center.
Tapping the potential of social media for activism, Alley Cat Allies kicks our online presence into high gear, reaching out to more than 14,000 Facebook fans and 1,500 Twitter followers daily. Through our online communities, we can now take even swifter action, mobilizing our network to protest threats to cats as soon as harmful programs or policies are announced. But our online presence is not all business—every Friday, our office cats appear in our extremely popular LOLcats.
Alley Cat Allies celebrates 20 years of advocating, educating, campaigning, and demonstrating the humane treatment of stray and feral cats in America.
Saturday Night Live star Kevin Nealon and his wife Linda represent us as celebrity spokespeople.
The San Francisco SPCA adopts Trap-Neuter-Return as its feral cat policy.
The first issue of Alley Cat Action newsletter comes out— it's still going strong today!
Alley Cat Allies is incorporated as a 501(c)(3) nonprofit organization.
Becky Robinson co-founds Alley Cat Allies. Shortly after, vice president Donna Wilcox comes onboard.
We appear in Phil Frank's syndicated Farley strip, while his feral cat character "Orwell" gives a voice to the growing TNR movement.
Trap-Neuter-Return gains recognition at American Humane Society/Cat Fanciers Association scientific panel. As experts, we present a statement.
Our printed factsheets on TNR and feral cats are the first mass-produced—and reproduced by others— resources on these topics in America.
Alley Cat Allies opens our first office, in the Adams Morgan neighborhood of Washington, DC.
Resident cats Jazzy and Jared (from a feral cat colony in Maryland), and Coo (an FIV-positive stray) join the staff.
Cat Fancy lists the founding of Alley Cat Allies among its 100 Great Moments for 20th Century Cats.
With our help, Brevard County, Florida, passes a landmark ordinance in support of Trap-Neuter-Return.
Alley Cat Allies launches FeralPower!, our email action alerts, enabling activists to take immediate action to protect feral cats.
Alley Cat Allies celebrates 10 years defending the lives of America's cats and the rights of their caregivers.
Our staff numbers shoot into double digits—10 full-timers, working on behalf of feral cats.
Nicole Sullivan of MADtv wins Bravo's Celebrity Poker Showdown, naming Alley Cat Allies as her charity to receive the $100,000 prize.
When the Wisconsin Conservation Congress tries to legalize hunting outdoor cats, we harness national outcry and defeat the recommendation.
Alley Cat Allies publishes TNR: Past, Present, and Future; a History of the Trap-Neuter-Return Movement by Ellen Perry Berkeley.
Alley Cat Allies organizes an emergency base camp and rescues hundreds of cats after Hurricane Katrina.
Our royal tabby trio—Charles, Diana, and Fergie—join the staff as kittens from a Washington, DC, colony.
Feral cats go mainstream—with feature articles about Trap-Neuter-Return in USA Today and The Washington Post.
In two landmark cases, defendants face cruelty charges for killing feral cats in Galveston, Texas, and Richmond, Virginia.
Our groundbreaking survey shows that over 80% of Americans believe it is more humane to leave a cat outside than have her caught and killed.
We co-found the National Capital Area Spay & Neuter Center, the first high-volume spay/neuter clinic in the DC region.
Alley Cat Allies introduces Frank the Feral, our eartipped tuxedo cat mascot, to represent feral cats everywhere.
Celebrities including Portia de Rossi, Angela Kinsey, and Paula Poundstone join the "I'm an Alley Cat Ally" Campaign.
Trap-Neuter-Return is official policy in cities and counties across the country, including Washington, DC, Chicago, Illinois, and now Chattanooga, Tennessee.
Our research on the neuter status of cats in US households is published in the Journal of American Veterinary Medical Association.
Alley Cat Allies celebrates 250,000 supporters.
Mischievous black cat Oliver joins the staff from our Atlantic City colony as our resident paper shredder.


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Nearly a quarter-million largemouth bass now swim in Lake Allatoona as part of a newly begun three-year study by the Georgia Department of Natural Resources' Wildlife Resources Division. This study, which will help assess the effectiveness of stocking largemouth on this lake, involves stocking bass fingerlings (1-2 inches) each year through 2015.
Largemouth bass are a common native bass species found throughout Georgia's lakes, ponds and rivers and anglers in the state spend more days fishing for bass than any other freshwater species. Largemouth bass are found in Lake Allatoona, but are far less common than their cousin, the spotted bass. Both species are native to the water body, but the population balance has shifted towards spotted bass.
"Largemouth bass currently make up only 10-20 percent of the black bass population on Lake Allatoona," said Jim Hakala, fisheries biologist. "They were much more abundant decades ago than they are today."
Over the last decade there has been a growing call from bass anglers on this lake to enhance fishing quality by improving largemouth abundance.
Largemouth bass typically attain larger adult size than spotted bass, a trait favored by many bass anglers. If this multi-year stocking experiment works, then largemouth bass may eventually comprise a larger proportion of the black bass population in the lake.
In addition to the fingerling bass stockings, several thousand larger bass (5-8 inches) will be stocked each fall. This will allow biologists to evaluate the stocking success between two different size classes of largemouth as they grow into adults.
Research indicates that fingerling largemouth do not travel far from their stocking location. Therefore, most fingerlings will be stocked from boats in shallow backwater habitats throughout the lake to give a better chance at survival.
In recent years, largemouth fingerlings were stocked into Lake Nottely in north Georgia to reverse declining largemouth bass abundance. The early results of that study have shown promise for increasing largemouth numbers in a spotted bass-dominated lake.
"These findings suggest there may be a chance to improve largemouth abundance in Allatoona through stocking," said Hakala.
While the stocking phase of the Allatoona study is set to last through 2015, fisheries staff will monitor largemouth bass abundance through 2018, as they grow to adult size. This will help biologists assess the contribution of stocked fish to the Allatoona largemouth bass population through time, and guide future management decisions.
For further information or questions about this study, contact fisheries biologist Jim Hakala at the fisheries management office in Calhoun, GA at (706) 624-1161.


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- Home
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This apartment is currently off the market. Go to the building page to see availabilities.
Cooper Square Realty / AZ Realty NYC is the Property/Leasing Manager for this apartment, and as such there is NO FEE. The company also has a separate brokerage business. Before viewing any other apartments, ask if there is a fee for those apartments.
Home › 139-09 34th Road › B9
139-09 34th Road › B9
$1,5251 Bedroom, 1 Bath
Available immediately
One Year, Market Rate Lease
139-09 34th Road
Queens, NY 11354
Cross streets:
Leavitt Street, Union Street
Queens, NY 11354
Cross streets:
Leavitt Street, Union Street
AZ Realty
Building Features & Amenities
- Walk-up
- Units: 54
- Pre-war Apartment Building
- Built 1931
- Rental Property
This 4-story walkup captures all the charm of prewar construction. The building has a beige brick exterior with an elegant, castle-style roofline. Inside, a large lobby with terrazzo floors welcomes you home. The location is convenient to shopping, restaurants and other services, and a park and playground is just across the street.
Owner / Manager / Leasing Information for 139-09 34th Road › B9
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This may be a simple a question but I just wanted to clarify, at work I have a table containing a list of titles and I also have a list of authors in two different tables.
What would be best way to connect them? I have a connector table with the IDs of the Authors and ID of the titles so you can left join them, is there a better way to do this? i looked at having an extra column in the title table which would allow the author ID but this would be problematic for multiple titles to a single author.
Does anyone have any suggestions of a better way of doing this ( instead of a connector table)?
any help would be greatly appreciated.


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Osteoarthritis Health Center
Nonsteroidal Anti-Inflammatory Drugs (NSAIDs) for Osteoarthritis
Nonsteroidal anti-inflammatory drugs (NSAIDs) you can buy without a prescription (not a complete list)
|Generic Name
|Brand Name
|Advil, Motrin
Aspirin is another example of an NSAID you can buy without a prescription. But aspirin works differently from these other NSAIDs. See the topic Aspirin for more information.
Prescription NSAIDs (not a complete list)
|Generic Name
|Brand Name
Voltaren is available in a pill, and also in a gel that can be rubbed on the skin over a painful joint.
If your doctor prescribed NSAIDs, take them exactly as prescribed. Call your doctor if you have any problems with your medicine. Always read and follow all instructions on the label.
How It Works
NSAIDs reduce inflammation and relieve pain by blocking enzymes and proteins made by the body.
Why It Is Used
NSAIDs relieve pain. They also reduce swelling and inflammation caused by an injury or a disease such as arthritis.
How Well It Works
NSAIDs help relieve symptoms of osteoarthritis. But they do not slow the disease process.1
Side Effects
All medicines have side effects. But many people don't feel the side effects, or they are able to deal with them. Ask your pharmacist about the side effects of each medicine you take. Side effects are also listed in the information that comes with your medicine.
Here are some important things to think about:
- Usually the benefits of the medicine are more important than any minor side effects.
- Side effects may go away after you take the medicine for a while.
- If side effects still bother you and you wonder if you should keep taking the medicine, call your doctor. He or she may be able to lower your dose or change your medicine. Do not suddenly quit taking your medicine unless your doctor tells you to.
Call911or other emergency services right away if you have:
- Trouble breathing.
- Swelling of your face, lips, tongue, or throat.
- Signs of a heart attack or stroke.
Call your doctor if you have:
Common side effects of this medicine include:
- Stomach upset.
- Heartburn.
- Ulcers.
- Skin rashes.
See Drug Reference for a full list of side effects. (Drug Reference is not available in all systems.)
What To Think About
Do not use a nonprescription NSAID for longer than 10 days without talking to your doctor.
NSAIDs are strong medicines. The actions they take in your body to help one condition can cause problems in other ways. NSAIDs may increase the risk of heart attack, stroke, skin reactions, and serious stomach and intestinal bleeding.
- These risks are greater if you take NSAIDs at higher doses or for longer periods than recommended.
- People who are older than 65 or who have existing heart, stomach, kidney, liver, or intestinal disease are more likely to have problems.
Do not take NSAIDs if you have had an allergic reaction to this type of medicine in the past. If you have been told to avoid a medicine, talk to your doctor before you take it.
Talk to your doctor before taking NSAIDs if you have:
- Allergies to aspirin or other pain relievers.
- Ulcers or a history of bleeding in your stomach or intestines.
- Stomach pain, upset stomach, or heartburn that lasts or comes back.
- Anemia.
- Bleeding or easy bruising.
- A habit of drinking more than 3 alcohol drinks a day. This increases your risk of stomach bleeding.
- High blood pressure.
- Kidney, liver, or heart disease.
Be sure to tell your doctor about all the nonprescription and prescription medicines you take. Talk to your doctor before using NSAIDs if you take:
- Blood thinners, such as warfarin (for example, Coumadin), heparin, or aspirin.
- Medicine to treat mental health problems.
- Medicine to decrease swelling (water pills).
- Medicine for arthritis or diabetes.
If you take NSAIDs regularly, your doctor may recommend that you also take a medicine such as a proton pump inhibitor (PPI). These medicines can help protect the stomach lining.2
Taking medicine
Medicine is one of the many tools your doctor has to treat a health problem. Taking medicine as your doctor suggests will improve your health and may prevent future problems. If you don't take your medicines properly, you may be putting your health (and perhaps your life) at risk.
There are many reasons why people have trouble taking their medicine. But in most cases, there is something you can do. For suggestions on how to work around common problems, see the topic Taking Medicines as Prescribed.
Advice for women
If you are pregnant, breast-feeding, or planning to get pregnant, do not use any medicines unless your doctor tells you to. Some medicines can harm your baby. This includes prescription and over-the-counter medicines, vitamins, herbs, and supplements. And make sure that all your doctors know that you are pregnant, breast-feeding, or planning to get pregnant.
Follow-up care is a key part of your treatment and safety. Be sure to make and go to all appointments, and call your doctor if you are having problems. It's also a good idea to know your test results and keep a list of the medicines you take.
Complete the new medication information form (PDF)(What is a PDF document?) to help you understand this medication.
Lozada CJ (2013). Treatment of osteoarthritis. In GS Firestein et al., eds., Kelley's Textbook of Rheumatology 9th ed., vol. 2, pp. 1646-1659. Philadelphia: Saunders.
Regula J, et al. (2006). Prevention of NSAID-associated gastrointestinal lesions: A comparison study pantoprazole versus omeprazole. American Journal of Gastroenterology, 101(8): 1747-1755.
ByHealthwise Staff
Primary Medical ReviewerAnne C. Poinier, MD - Internal Medicine
Specialist Medical ReviewerStanford M. Shoor, MD - Rheumatology
Current as ofSeptember 9, 2014
WebMD Medical Reference from Healthwise


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I have a bunch of SMSs in Chinese from a forensic extraction of a blackberry bold 9780 via Cellebrite UFED. While messages in English are clear-text readable (making me feel that this has nothing to do with encryption), I simply cannot represent these (Chinese) messages. It's obviously a problem with UFED's analysis software in the long term, but in the short term, I just want to know how I can make these messages readable. These Chinese texts are readable on the phone itself, but I don't have that anymore.
Here's three texts (via an export to html):
N mwyûR¨geu5cÐN:`¨g R¡ÿ�0�0�9�0�5�3�2�2�1�3�0�0�8�9S÷xW(�2�0�1�3^t�0�3g�0�6eå�2�3�:�3�8bèbSÇ`¨vbKg:ÿ÷SÊeöVÞu50
�(�1�/�3�)NûOUbRONýDg,g`gFÿN mwN¤Y'mwY[fbê�0�6^t_�R0 yÁRß¡gCNN ^D`;Ásí0NågeÇ|û~ßþz¾nÿNÎUFN0N¤Y'mwY0
Can anyone decode the three messages above? I will give you a million props if you can tell me how.