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HTS Theological Studies
versão On-line ISSN 2072-8050
versão impressa ISSN 0259-9422
Herv. teol. stud. vol.68 no.1 Pretoria Jan. 2012
Mission versus ethics in 1 Corinthians 9? 'Implicit ethics' as an aid in analysing New Testament texts
Ruben ZimmermannI, II
IEvangelical Theological Faculty, Johannes Gutenberg-Universitát Mainz, Germany
IIDepartment of New Testament Studies, University of Pretoria, South Africa
The central question concerning how mission and ethics are related arises within the context of the understanding of ethics itself and in this way often leads back to the familiar 'indicative and imperative' model. This oversimplified approach, however, is ultimately inadequate for the Pauline ethic in general and for the particular problem concerning mission and ethics. In this article, 1 Corinthians 9 was drawn upon as an example for the 'implicit ethics' model, a model which allows for a more nuanced presentation of the grounds and justification for behaviour and action. Through this approach it became clear that the proclamation of the Gospel does not have to be 'unethical'; rather, it could be located and understood within the realm of the Pauline reflection on conduct. This, in turn, justified speaking of an 'ethic of missions (activity)' in Paul.
Mission and ethics - A first approach
Paul was a missionary. There is little doubt concerning this assessment within New Testament (NT) scholarship.1 Paul was the founder of Christian congregations in Thessalonica, Philippi and Corinth and possessed a zealous interest not only for the existence, but also for the growth, of these communities (e.g. 2 Cor 11:2-3; Phlp 1:6).
But was Paul, at the same time, an ethicist? The Pauline letters are certainly not ethical treatises in the sense of the Nicomachean Ethics of Aristotle. However, the apostle does not simply offer concrete advice on behaviour, but he is also reflecting and arguing why a certain way of acting is better than another. His arguments can be understood as general reflections on behaviour. Thus we may find at least an 'implicit ethics' within Paul's writings.
The question remains, how do mission and ethics belong together? Is there any connection at all? Is it the Christians' different way of life, which convinces the outside world more than missionary preaching? Or does Paul simply want to clarify ethical problems within the community itself, having no interest in doing missionary work with an ethical conception? In other words: Can one say that ethics is something for the inner circle of the church, whereas mission, by contrast, is addressed to the outside world? Behind this we detect a contrast between ethics and theology which, for an extended period of time, dominated research on Paul's writings. Many scholars divided the letters, for example, to the Galatians and to the Romans, into two parts: firstly a section on theology, secondly a section on ethics. With regard to our focus we may narrow the division down to, firstly, theology as a missionary act telling the Good News to everyone; secondly, ethics as a pastoral act regulating the daily life of the congregation. Mission versus ethics?
Mission versus ethics in 1 Corinthians 9
In 1 Corinthians 9 Paul addresses questions concerning the lifestyle of early Christian missionaries. He must defend himself, as explicitly stated in 1 Corinthians 9:3, against the accusations of certain opponents who questioned his lifestyle. Concretely stated, the issues concern 'eating and drinking' (v. 4), the 'right, to be accompanied by a believing wife' (v. 5), and 'working for a living', that is the support of missionaries by the congregation.
These issues simply put, concern practical questions of living. Furthermore, that which makes arguments and discussion necessary is the fact that some controversy existed about how to answer such questions. Paul speaks of 'us' as opposed to 'the other apostles' (v. 5). Apparently there are different, even opposing lifestyles of other apostles who raise this practice to the level of a norm and thus require Paul - because of his own practices - to defend himself.2
At its root the question actually concerns: What is right conduct? What is good and correct to do, and why? Whoever enters into a dispute concerning the reasons for proper action begins 'to do ethics'. Ethics becomes necessary precisely and especially in situations involving conflict where it is not a priori clear what the right, or the good course of action is in that situation. At this point the justification, explanation and communication concerning presuppositions and criteria for evaluating behaviour becomes necessary.
Paul enters into such a discussion in 1 Corinthians 9. He wrestles with and pursues reasons and arguments that legitimate his conduct, and in this way he is 'doing ethics', or, put another way, he is an ethicist.
Let us consider verses 7-15 more closely. Paul offers two lines of argument, presented in a long series of rhetorical questions, to justify the right to financial support: Firstly, Paul points to examples drawn from 'secular' life and his rhetorical questions seek obvious and undisputed answers. For example, verse 7a: 'Who at any time pays the expenses for doing military service?' Answer: Nobody. It is self-evident that a soldier, vinedresser, or shepherd receives a salary or may live off that which his or her labour produces. This reasoning draws on the ethos of everyday life in order to be convincing. At the same time however, Paul does not offer only human logic (menschliche Logik3), but draws a similar conclusion in referring to the 'Law of Moses' and citing Deuteronomy 25:4. The same principle of the right to support in an agrarian context is also set forth in the Torah. This first line of argument however, ends with Paul indicating that he declined to invoke this right. In verse 13 the apostle returns to the, from his perspective, presumably successful use of rhetorical questions: that which is true for secular work can be applied to religious service. The right to support is also valid for priests and those who serve at the altar. They may secure their livelihood through their service in the temple. This argument is also concluded with a citation; however, in this instance it is not drawn from the Torah, but rather from Jesus. One of the very few citations of Jesus' words by Paul occurs here. This logion too confirms the maxim that a worker may receive wages. Yet, once again the final statement is a refusal to lay claim to such rights (1 Cor 9:15).
Paul in no way disagrees with the right to support. On the contrary, he supports this right through ethical reflection and secures it with appeals to ethos, scripture, and Jesus' words. The carefully constructed ethical argument, however, is discarded based on the proclamation of the Gospel: the gospel alone is the criterion and goal for Paul. In 1 Corinthians 9:12 Paul already makes reference to the 'gospel of Jesus Christ ' and in 1 Corinthians 9:23 the Gospel is invoked in the summarising conclusion.
Are thus, all behavioural maxims such as Torah, Jesus' words, the ethos of daily life discarded when the preaching of the gospel, when mission is at stake? More pointedly: is ethics superfluous when the issue is mission? Is 1 Corinthians 9, in this way, a perfect example of sophisticated ethics ultimately lagging far behind theology? Mission versus ethics?
One seems to be able to find precisely such evaluations in some commentaries. Paul is not an ethicist, he is a missionary whose ends justify the means and every long-established or carefully argued rationale is simply overthrown when the issue is the proclamation of the gospel.
In 1 Corinthians 9:19-23 there is a recurring [so that I might win]; expressed concretely in 1 Corinthians 9:22 ('that I might by all means save some'). Therefore, mission at every price, even at the cost of ethics, the cost of carefully established and universally applicable principles? Mission at the cost of argument and communication?
The model of 'implicit ethics'
In the light of this constructed opposition one could be tempted to return to the traditional indicative-imperative model that was long used as the foundation for considering Paul's reflections on behaviour. Firstly, the indicative of mission and then, at a considerable distance, the imperative of ethics. In the following section of this article I will discuss the limitations and my criticisms of the indicative-imperative model and then present my own model of 'implicit ethics'. In this way it will become clear that the opposition 'theology (or here: theology of mission) versus ethics' not only misses the point of the subject matter of Paul's letters, but also of my method of textual analysis.
The limitations of the indicative-imperative model
Rudolf Bultmann, in his article entitled 'Das Problem der Ethik bei Paulus' ([1924] 1967), introduced the terminology 'indicative and imperative' in order to attempt to describe a fundamental challenge. How can theology and behaviour be brought together in Paul?
On the one hand, it is indisputable that the letters of Paul prompt a specific type of behaviour, that is, an imperative of behaviour.4 On the other hand, the unconditional promise of salvation, the grace without 'works of the law', that is, the doctrine of justification, was developed as the core of Pauline theology. Is there not, in this way, an irreconcilable contradiction between the imperative of behaviour and the indicative of salvation?
This is not the place to speak further of the subsequent reception of this model as I, amongst others, have sought to do elsewhere (cf. Dunn 1998:626-631; Parsons 1995:217-249; Zimmermann 2007:259-284). Nevertheless, there is a clear trend towards wanting to abandon the indicative-imperative model as less than satisfactory and too easily misunderstood (in the German-speaking realm I mention only Backhaus 2000:9-31; Blischke 2007; cf. also Horrell 2005:10-15; Schnelle 2003a:109-131, 2003b:62-644). Together with my colleague in Mainz, Friedrich W. Horn, I edited a volume of collected essays entitled Jenseits von Indikativ und Imperativ in which various criticisms of the indicative-imperative model were brought together, whilst also offering constructive alternatives to the model (Horn & Zimmermann 2009). The criticisms include different dimensions (cf. Zimmermann 2007:264f.):
1. The text itself:
The classification of certain content to the speech modes 'indicative' and 'imperative' cannot be established in the text. Paul can formulate the same statements as 'indicative' and as 'imperative.' For example, 'put on Christ' in Galatians 3:27 (indicative) and in Romans 13:14 (imperative).5
2. Appropriateness:
The indicative-imperative pattern introduces an artificial division that retrospectively pulls apart a unity as presented by Paul.
The model suggests a temporal or logical priority, of whatever kind, of the indicative before the imperative.
The pattern is reductionistic and inflexible and therefore contradicts the dynamic and multifaceted Pauline rationale for behaviour.
3. Theology:
The formulation of indicative and imperative leads to unsolvable aporiae with a view towards the validity of Pauline soteriology:
Does God's gift of salvation have to be validated or perfected by humanity? Is it therefore in some manner incomplete or limited without human action?
What type of (negative) soteriological quality is assigned to the imperative?
4. Speech and moral philosophy:
Indicative and imperative are metaphors with which no precise, ethical description of the Pauline rationale for action is possible.
If the terms are conceptually evaluated, their moral-philosophical attribution is problematic since if an imperative ('what ought to be') is derived from an indicative ('what is') the so-called 'naturalistic fallacy' (Moore 1970:41-52) is committed.
Returning to 1 Corinthians 9 and the problem of mission and ethics, in the first section of this article I constructed a confrontation between mission and ethics. The resultant attribution: 'Mission = Gospel or Theology = Indicative' and 'Ethics = Imperative' reveals itself, upon closer consideration, as inadequate or even entirely wrong. For Paul, mission is not an indicative of salvation and therefore cannot simply be linked to theology and the salvific promise. Within the term 'mission' one already finds, etymologically speaking, the 'sending' (missio), a clear activity. In the specific case in 1 Corinthians 9 one finds a definitive action (even refusing to act is an act!) on the part of Paul in order to 'do missions'. Philosophically speaking, the difference between 'doing' and 'refraining from doing' is often essentially irrelevant as far as ethics is concerned (cf. Birnbacher 1995). In each instance one is dealing with a behaviour that is operating within an ethical argument and evaluation framework. Thus, Paul on the one hand, justifies his 'mission occupation' by referring to his refusal of certain activities (eating, drinking, taking along a wife, accepting support), and on the other by pointing to concrete action. The long list of missionarische Anpassung (cf. Zeller 2010:315) shows Paul to be an active agent: he enslaved himself (Ýäïýëùóá v. 19), he made himself Jewish, faithful to the law, apart from the law, weak (vv. 19-22). Finally, the apostle summarises his actions as 'doing' (ðïéåÀí): In what way now are behaviour and belief allocated, mission and ethics related to each other? Acting not 'from' or 'out of' the gospel, but 'for' or 'on' the gospel? 'So that I may win', even 'save'? Is Paul himself 'saviour' in a synergistic sense? Imperative before and for the indicative?
At least this must now be clear: a simplistic classification of indicative and imperative breaks down based on the example of 1 Corinthians 9. It also reaches its limits in the problem of mission and ethics. Mission assumes action and behaviour, even if this acting is the passing on of the message of salvation, of the gospel.
The actual problem of indicative and imperative thus actually becomes more acute. If God's salvific promise is fundamentally valid, and is not conditioned by human action, then any acting and mission becomes superfluous. God alone justifies, the indicative removes the imperative of the missionary occupation and in a strict sense even forbids it.
Thus we can confidently affirm: in the light of both general and specific criticisms, within New Testament scholarship and exegesis one should once and for all bid adieu to the indicative-imperative model as the explanatory framework for the correlation of theology and ethics in Paul.6
The analytical model 'implicit ethics'
How then, can one describe and delineate ethics and theology? Must we refrain from offering a descriptive assessment of ethics? Or are we once again questioning whether ethics even exists in Paul?
We have seen that precisely in seeking to elucidate Paul's 'lifestyle', his 'lifestyle' is clearly based on decisions concerning behaviour. Furthermore, in the concrete formulations we can recognise that there are certain purposes in Paul's 'doing' or 'not doing'. He acts based on certain behavioural maxims and certain goals. Concretely stated: his mission activity, established and justified in this way, is part of an ethical discourse.
In order to be able to better recognise and appreciate this ethics, I have elsewhere developed the model of 'implicit ethics' (cf. Zimmermann 2007:274-276, 2009) which I would like to present briefly here before applying it to 1 Corinthians 9.
In order to avoid misunderstanding, it is important to reiterate that this model presents a methodological approach with which one is able, as precisely as possible, to capture the text-based behavioural rationale and underlying value system of Paul (as well as other texts).
In no way is the model conceived of as one in which the theological basis of Pauline ethics is to be undermined in the sense of ethics versus theology. At the same time however, it should become apparent that, for example, grace, Jesus' words, et cetera are identified as norms for conduct alongside and in connection with other norms. These norms do not stand next to each other, rather, they arise in a certain competition with each other or are arranged in a system of prioritisation. Yet, precisely in this way the specifics of a value system can be recognised in which the Torah is not sweepingly or completely denigrated, as suggested in the over-simplifying indicative-imperative model.
In order to do justice to the nuanced differentiation of ethical discussion (also in the philosophical context), I have selected eight varying perspectives, which I have explained elsewhere (Zimmermann 2010:24-28, 2009:403-416). To that end the dimensions are simply mentioned here:
1. Linguistic form: Which linguistic form does the ethical statement take?
2. Norms and maxims for action: Which leading norms and maxims for action are mentioned?
3. History of traditions of individual norms or moral instances: In which traditional and contemporary context do these norms exist?
4. Priority of values: Which inner context of different norms is produced? Which emphasis of norms, which hierarchy of values can be recognised?
5. Ethical argumentation or structure of motives: According to which internal structure of motives, according to which ethical argumentation does the ethical judgement take place?
6. The moral agent: Who is the ethical subject or the carrier of ethical judgements? Which factors constitute the ethical subject?
7. The resulting ethos as lived: Which concrete ethos corresponds to or contradicts the ethical argumentation?
8. Field of application: Which field of application of a norm is mentioned?
The 'implicit ethics' in 1 Corinthians 9
Linguistic form
What is the speech form of the reflections in 1 Corinthians 9?
On the intra-textual level we can recognise an interrogative style: a long list of questions, identified in Greek as Ýðåñþôçóéò dominates the speech. I would like to extrapolate on this point only with regard to the opening section of the chapter. Paul begins with four questions (1 Cor 9:4), which thematically anticipate the following and can therefore rightly be labelled, within the context of ancient rhetoric, as the exordium [introduction, exposition] of the speech (cf. Harnisch 2007:25). In this way the question, 'Am I not free?' (v. 1a) can be understood as anticipating the section in 9:19-23 that is also introduced with the significant term . The question 'Am I not an apostle' (v. 1b) is suitable as the heading for the section 9:4-18, in which the question of the apostle's conduct is debated. In this way, the two questions stand as a chiasm to the order in the extended discussion, a point that has often been recognised in the scholarly literature (cf. Dautzenberg 1969:228; Harnisch 2007:27; Jeremias 1966:289f.).
On the intertextual level we can pursue the question of the form and genre of the text. The text itself offers a clear hint in verse 3 in that Paul here utilises the term 'apology'. Along with many other exegetes, I understand the verse-concluding as a cataphora, that is as a reference to the ensuing. Thus, the entire following discussion is placed under the heading . The speech here is a defence, in other words, a forensic speech.7 Correspondingly, one would expect that Paul would refute the accusations of his opponents and thus defend his conduct and his apostleship. And yet, the text apparently does the opposite. Paul defends and proves, rather exhaustively, the right to support and therefore agrees completely with the perspective of his opponents. In order to do so, the form of negative rhetorical questions is chosen with the aim to achieve an agreement on the part of the addressees. The presses the hearers to respond: 'But of course he has the right, it is patently obvious that a vinedresser or a priest receives support!'
At this point we have arrived at the third level of the linguistic analysis, the level that I have called 'extra-textuality'. What is the pragmatic, the speech act if you will, of this text?
Through his rhetorical proof, Paul brings about the agreement of his addressees concerning the right to support. And yet, instead of following with the corresponding conclusio, that is, something like 'because the right to support has been proven, make sure that from now on you provide me with support!', Paul declares his refusal of this right. In this way it becomes clear that the intention cannot really be to prove the right to support. Instead, Paul 'irritates' his addressees with his refusal and appeals for their insight into a higher set of values: the duty, even the necessity v. 16) of proclaiming the gospel is more important than the duty to support. The mention of rights and duties, thus indirectly invoking values and norms, leads to the second area of focus.
Norms and maxims for action
Within his argument Paul refers to various different values and norms. A reduction to a single, normative 'salvation indicative' cannot do justice to the text, since Christ, the gospel, or grace are already different norms. With the identification of particular norms (e.g. the Torah) an entire concept of ethical criteria is recalled. This assumes a consensus concerning the recognition of these norms by all parties involved in the communication so that there is no need to justify each one individually. Thus, it is not necessary to further underscore 'freedom' as an ethically relevant norm or that the 'Torah' portrays a particular normative instantiation.
Firstly it is necessary to list descriptively the norms used in 1 Corinthians 9, which is done in Table 1.
History of traditions in context
The various norms listed above gain their ethical value primarily through the traditional discourse in which they have been established. For this reason it is necessary to consider the tradition-history of the norms in order to be able to determine how a norm is utilised in a particular text. Here, and in an exemplary fashion, I will consider only the first norm, freedom ,8 which is mentioned in both verses 1 and 19 and thus functions as an inclusio for the chapter. In 1 Corinthians, the termoccurs once (1 Cor 10:29) and six times (1 Cor 7:21f., 39; 9:1, 19; 12:13, cf. also one instance of in 1 Cor 7:22). Furthermore, there are several instances where 'freedom terms' are utilised, even if the precise word does not appear (e.g. 1 Cor 6:12; 10:23: 'all things are lawful'). In almost every instance, the use of these terms stands in material relation to the contrary terms äïýëïò, viz.. This contrast between slavery and freedom is traditional and constitutive for the use of the term in the Hellenistic tradition.
Through this tradition-historical perspective it is possible to evaluate Paul's recourse to 'freedom' as an ethical norm. Through the rhetorical questions Paul reveals that he and, in all likelihood, his addressees know the populist conception of external freedom in the sense of freedom from restraint and in the sense of licentiousness (1 Cor 6:12; 10:23; cf. 9:1). Yet, Paul, like in Stoicism, relocates freedom to the internal realm. It is not however autonomy and self-control that confer this inner peace as it is for the Stoics, but rather bondage to Christ.
This christologically motivated 'paradoxical' understanding of freedom is particularly evident in 1 Corinthians 7:20-23. The free person is a slave of Christ just as the slave is a freed person belonging to the Lord:[For whoever was called in the Lord as a slave is a freed person belonging to the Lord, just as whoever was free when called is a slave of Christ. {1 Cor 7:22}].
According to the Pauline understanding therefore, the freedom of the Christian is twofold: it is a freedom from norms that could enslave a person (e.g. the desires as in 1 Cor 6:12-20 or the demand for circumcision in Gl 5). At the same time, it is a freedom to a new bondage in the relationship with Christ as it is vividly corporally formulated in 1 Corinthians 6:17-20 . The conception of freedom in 1 Corinthians 9 is also to be understood in this way: Paul is free from every duty to support even as he is financially free, that is, 'independent' from the community. But 'though he is free with respect to all he has made himself a slave to all' (see v. 19), so that he may win some for the gospel. In this way freedom is subordinated to the gospel.
Priorities of values
Clearly, freedom is not an absolute value, but rather exists within a hierarchy of values, being slotted above some and below other values. Paul does not receive ethical norms uncritically or simply in a contrastive way, instead they are modified within his arguments, occasionally relativised or criticised, placed in relation to others and hierarchically ordered. That is, they are located within a comparative axiomatic and values ethics. In considering more closely this priority of values in verses 7-14, we can recognise a clear hierarchy of values in the rhetorical design of this section. According to Sundermann (1996:243, 248; also Harnisch 2007:34), one can outline the verses identified as probatio [proof] according to rhetorical aspects:
If one attempts to discover an implicit hierarchy of values within the rhetorical organisation of these norms, one will detect that custom and 'everyday' morality is referred to first, whereas are mentioned at the conclusion of the respective subsections with a progressive purpose. If one also recognises the climax within the entire passage, then one can again perceive the higher value of the sacred over the profane and Jesus' words over the Old Testament law. The Jesus logion marks the 'Hohepunkt in der Argumentation' (cf. Galitis 1981:135; Wolff 1990:26).9 A rhetorical-compositional analysis of the section also reveals the hierarchy of values of the apostle that stand behind the progression of the argument. This hierarchy, with respect to the previously mentioned norms, is organised as follows: Ethos (profane - sacred) > Torah > The Words of Jesus (Horrell 2005:214f.; cf. Schrage 1995:295, 308).
The ethical Logic - argumentation -structure of motives
Yet, what significance do these norms have within the 'implicit ethics' of Paul? Does the refusal of the right on the part of Paul render the above-mentioned norms invalid, making them, in principle, worthless? Is this one more demonstration that for Paul, the contemporary ethos, Jewish law, and even the words of Jesus (viz. a statement of the earthly Jesus, cf. Q/Lc 10:7) have come to the end as normative entities in the light of the gospel?
Even though Paul declares his personal renouncement, he in no way contests the validity of the enumerated norms. Quite the contrary. In my opinion, this becomes evident through various textual indicators: the term äéáôÜóóù [command], already utilised in the Jesus logion underscores the authority and binding nature of this word, whose lasting validity is further supported through the use of the aorist and the kurios-title (cf. Schrage 1995:309). Moreover, the validity of the norms is also underscored in Paul having to defend himself against their persuasiveness in verse 15: 'But I have made no use of any of these rights, nor am I writing this so that they may be applied in my case.' Above all, the inner logic of the refusal speaks against any denigration. Only with the continuing validity of the named behavioural norms is the decision by Paul to distance himself from them truly a refusal.
For Paul, however, there are further norms at play that are valued more highly and justify his renunciation. Decisive here is which is already mentioned in the introductory rhetorical question in 1 Corinthians 9:1: (cf. Popovic 2003). The freedom of the apostle becomes visible, in the first instance, in his ability to refuse financial support. Paul is, ethically considered, free to subordinate the norms mentioned in 1 Corinthians 9:7-14 to higher values. This freedom though, does not become a deontological norm in itself that necessarily must be obeyed. In no way can freedom in the populist sense be confused with an autonomous unrestricted life. Paul makes the heteronomous character of his 'paradoxen Freiheitsverstandnisses' (TheiEen 2002:364) unmistakably clear. He does not act according to an autonomous will, but is under - paradoxically formulated -'necessity' (1 Cor 9:16f.)10 in his freedom namely, the necessity to proclaim the gospel of Jesus Christ. Christian freedom arises out of an 'un-freedom', namely the bond to Christ. At the same time, the freed person is not only(1 Cor 7:22),11 but can also enter into - following the example of Christ12 -servitude for others:(for though I am free with respect to all, I have made myself a slave to all, 1 Cor 9:19). In the ensuing verses (1 Cor 9:20-22) the precise nature of this servitude is made concrete: Paul is Jew, Greek, under the law, outside the law, in short: he has become all things, in order to save some.
From an ethical vantage point this means that 'freedom' as an end is teleologically set forth towards the goal of gospel proclamation and mission. Thus, freedom - as also indicated in the following: 1 Corinthians 6:12 and 10:23 - finds its determination and its limitation in particular series of action. In 1 Corinthians 9:19-23, the passage under consideration here, the behavioural goal of the freedom norm is 'so that I might win ... and might save' . The orientation towards the gospel is found at the end of the section as a programmatic statement: (1 Cor 9:23).
Mission and a gospel orientation are therefore not set against ethics, but rather become the highest goal in the sense of the aspiration in a teleological ethic, which then motivates conduct.13
Once again, mission is not a formal end in itself but stands in a referential context as seen in the úíá-sentence. Ethically regarded, the gospel is altruistically determined in the sense of saving others, that is, the building up of the community.
At this point I would like only to briefly consider the final three aspects.
Moral agent
Firstly, the ethical subject. Whom does the ethical argument concern? Who is the decision maker and the one deciding conduct?
That this question is anything but self-evident is already clear in the Torah citation concerning the ox treading out the grain (Dt 25:4) in 1 Corinthians 9:9. It is debated within New Testament exegesis whether the point here, as apparently in the original meaning of the saying, is a statement about the protection of animals, which portrays the ox as an ethical subject, or whether we are confronted with a metaphorical reapplication that has humanity in view (cf. Brewer 1992). It seems to me that the latter is more likely in the light of Paul's three questions in 9:9c, 10a and b.
Resulting ethos as lived
Even, if making the lived 'ethos' the centre - as advocated by Michael Wolter in his approach (cf. Wolter 2009) - must be criticised, the question concerning the referentiality of the ethical statements in the text to the extra-linguistic reality is legitimate. In other words, how are the ethics in the text and ethos in reality of the (original) communication connected?
Gerd TheiBen attempted to show that the claimed norm in the text, namely, that a 'wandering missionary' would receive support, is not at all self-evident. In fact, he contends that the contrary, that is, the full voluntary nature of such work can be shown to be the ethos. It was not at all commonplace to receive support for proclaiming.14 The opponents of Paul first had to establish this right and raise it to the status of a criterion for apostleship.
Furthermore, we can critically question Paul's claimed financial independence in that, according to 2 Corinthians 11:8 and Philippians 4:15, he did in fact receive support from the congregations.
The praxis that can be gleaned from other texts could, in both cases contradict the ethical norms claimed in the text. At the very least, it relativises the right.
Adressee - field of application
Finally, the question can be asked concerning the ultimate point of, or goal in Paul's argument. Who are the actual addressees of this ethical discussion? Is the point Paul's own ethical justification? Hardly, as already evidenced in the appeal of the text. But towards whom then, is the appeal concerning conduct directed? Is Paul's point an attempt to persuade the 'other' apostles of the legitimacy of his own apostleship, which they have doubted?
This discourse is embedded in 1 Corinthians 8-10,15 that is, in the debate concerning meat sacrificed to idols, which makes it possible to recognise that Paul is ultimately not concerned either with himself, or with criteria for apostleship but rather the problem with, or the perspective taken towards, meat sacrificed to idols and the resulting role of the strong (and weak) in Corinth. As then explicitly stated in 1 Corinthians 11:1, the strong should follow Paul's example; they are the actual 'ethical addressees' in 1 Corinthians 9. They should not insist on 'their rights' and employ their 'inner freedom' in order to serve others.
Epilogue: The 'implicit ethics' in 1 Corinthians 9 - and: What about ethics and mission?
To conclude: what has been gained through this nuanced analysis? What does the method of 'implicit ethics' have to offer? What does it contribute to the question with which I began concerning mission and ethics?
I hope that at least one thing has become clear, namely that 1 Corinthians 9 reveals a complex, multi-stage ethical argument that cannot be reduced to a simplistic indicative and imperative framework. In addition, a nuanced perspective guards against missteps and errors in the ethical analysis. Deontological norms such as convention, the Torah, and the words of Jesus are not rendered null and void for Paul. Whoever judges Paul in the category of a simplistic value classification scheme (i.e. valuable - valueless) fails to recognise the positive value that the mentioned normative instances continue to have, and indeed must continue to have for Paul's argument. Within a comparative axiology, however, their scope becomes limited and they become teleologically subordinated to particular goals. In 1 Corinthians 9 Paul argues along the lines of a 'practical ethics' or an 'integrative ethics' (cf. Kramer 1995) that intertwines deontological and teleological thinking.
Fundamentally valid norms, based on which particular behaviour can be justified deductively, do exist. This is the case for the rationale of the right of a labourer to a wage as well as with respect to the heteronomous religiously constructed norm of the proclamation of the gospel. At the same time, the ethical evaluation of behaviour must also keep the consequences of that behaviour in view. In this way, the ethical value of certain conduct is determined through its placement within the integration of normative conduct and the results of such conduct.
Since Paul's behavioural justification explicitly functions as an example for the conduct of the Corinthians in the conflict concerning meat sacrificed to idols, one can also conclude that the particular arguments have appealed to a broader, and in a certain sense even universal, validity. This fact is also significant for the evaluation of mission.
The proclamation of the gospel was for Paul, more significant than the right to support. Yet, even the gospel is neither an end in itself, nor subjugated to Paul's disposition. The terms 'making oneself a slave' or the 'sharer ' in the gospel used by Paul should be remembered by certain overzealous missionaries in our own day. The teleological and altruistic ethic of Paul is not conducive for militant evangelisation strategies.
And so I return to the opening question: how are mission and ethics connected? Do mission and ethics have to be distinguished from each other and do they exclude one another? This question is formulated completely erroneously. Mission and ethics are not two realms of conduct that are to be divided as to their content or substance. Ethics - understood, as I have suggested, as 'implicit ethics' - attempts to elucidate the behavioural reasons, norms and arguments that constitute the implicit Pauline theory of conduct. When the reflection concerns mission, then the ethical analysis serves to deepen the understanding of Paul's mission theology. Therefore, we should not speak of 'ethics versus mission' but can better grasp the 'ethics of mission'.
Competing interests
The author declares that he has no financial or personal relationship(s) which may have inappropriately influenced him in writing this article.
Backhaus, K., 2000, 'Evangelium als Lebensraum: Christologie und Ethik bei Paulus', in U. Schnelle, T. Sóding, M. Labahn & H. Hubner (eds.), Paulinische Christologie: Exegetische Beitrage, Hans Hubner zum 70 Geburtstag, pp. 9-31, Vandenhoeck & Ruprecht, Góttingen. [ Links ]
Birnbacher, D., 1995, Tun und Unterlassen, Reclam, Stuttgart. [ Links ]
Blischke, F., 2007, Die Begrundung und Durchsetzung der Ethik bei Paulus, Evangelische Verlagsanstalt, Leipzig. (Arbeiten zur Bibel und ihrer Geschichte, 25). [ Links ]
Brewer, D.I., 1992, '1 Corinthians 9.9-11: A Literal Interpretation of "Do not Muzzle the Ox"', New Testament Studies 38, 554-565. http://dx.doi.org/10.1017/S0028688500022074 [ Links ]
Bultmann, R., [1924] 1967, 'Das Problem der Ethik bei Paulus', Zeitschrift fur die neutestamentlich Wissenschaft und die Kunde der alteren Kirche 23, 123-140. Reprinted in E. Dinkler (ed.), 1967, Exegetica: Aufsatze zur Erforschung des Neuen Testaments, pp. 36-54, Mohr Siebeck, Tubingen. [ Links ]
Byron, J., 2003, 'Slave of Christ or willing servant? Paul's self-description in 1 Corinthians 4:1-2 and 9:16-18', Neotestamentica 36, 179-198. [ Links ]
Dautzenberg, G., 1969, Der Verzicht auf das apostolische Unterhaltsrecht, Biblica 50, 212-232. [ Links ]
Dautzenberg, G., 2001, 'Freiheit im hellenistischen Kontext', in J. Beutler (ed.), Der neue Mensch in Christus, pp. 57-81, Herder, Freiburg i. Br. [ Links ]
Dunn, J.D.G., 1998, The Theology of Paul the Apostle, Eerdmans, Grand Rapids. [ Links ]
Fotopoulos, J., 2003, Food offered to Idols in Roman Corinth: A Social-Rhetorical Reconsideration of 1 Corinthians 8:1-11:1, Mohr Siebeck, Tubingen. (Wissenschaftliche Untersuchungen zum Neuen Testament, II/151). [ Links ]
Galitis, G., 1981, 'Das Wesen der Freiheit: Eine Untersuchung zu 1 Kor 9', in L. de Lorenzi (ed.), Freedom and Love: The Guide for Christian Life, pp. 127-141, St. Paul's Abbey, Rome. [ Links ]
Harnisch, W., 2007, 'Der paulinische Lohn (I Kor 9,1-23)', Zeitschrift fur Theologie und Kirche 104, 25-43. http://dx.doi.org/10.1628/004435407780034470 [ Links ]
Hays, R.B., 1996, The Moral Vision of the New Testament. A Contemporary Introduction to the New Testament Ethics, Harper Collins, New York. [ Links ]
Horn, F.W. & Zimmermann, R. (eds.), 2009, Jenseits von Indikativ und Imperativ: Kontexte und Normen neutestamentlicher Ethik/Contexts and Norms of New Testament Ethics Bd. 1, Mohr Siebeck, Tubingen. (Wissenschaftliche Untersuchungen zum Neuen Testament, I/238). [ Links ]
Horrell, D., 2005, Solidarity and Difference: A Contemporary Reading of Paul's Ethics, T & T Clark, London. [ Links ]
Jeremias, J., 1966, 'Chiasmus in den Paulusbriefen', in J. Jeremias (ed.), Abba: Studien zur neutestamentlichen Theologie und Zeitgeschichte, pp. 276-290, Vandenhoeck & Ruprecht, Góttingen. [ Links ]
Kok, K., 2012, Aussendung, viewed n.d., from http://www.wibilex.de [ Links ]
Kramer, H., 1995, Integrative Ethik, Suhrkamp, Frankfurt am Main. (stw 1204). [ Links ]
Luhrmann, D., 1986, 'Freundschaftsbrief trotz Spannungen: Gattung und Aufbau des ersten Korintherbriefs', in W. Schrage (ed.), Studien zum Text und zur Ethik des Neuen Testaments: Festschrift zum 80 Geburstag von Heinrich Greeven, pp. 298-314, de Gruyter, Berlin. (Beihefte zur Zeitschrift fur die Neutestamentliche Wissenschaft, 47). [ Links ]
Malherbe, A.J., 1995, 'Freedom and Determinism in Paul: The Argument in 1 Cor 9', in Engberg- T. Pedersen (ed.), Paul in His Hellenistic Context, pp. 231-255, Fortress, Minneapolis. [ Links ]
Merk, O., 1998, 'Nachahmung Christi: Zu ethischen Perspektiven in der paulinischen Theologie', in R. Gebauer (ed.), Wissenschaftsgeschichte und Exegese, pp. 302-336, de Gruyter, Berlin. (Beihefte zur Zeitschrift fur die Neutestamentliche Wissenschaft, 95). [ Links ]
Mitchell, M., 1991, Paul and the Rhetoric of Reconciliation: An Exegetical Investigation of the Language and Composition of 1 Corinthians, Mohr Siebeck, Tubingen. (Hermeneutische Untersuchungen zur Theologie 28). [ Links ]
Moore, G.E., 1970, Principia Ethica, transl. B. Wisser, Reclam, Stuttgart. [ Links ]
Nasuti, H.P., 1998, 'The Woes of the Prophets and the Rights of the Apostle: The Internal Dynamics of 1 Corinthians 9', Catholic Biblical Quarterly 50, 246-264. [ Links ]
Parsons, M., 1995, 'Being precedes Act: Indicative and Imperative in Paul's Writings', in B.S. Rosner (ed.), Understanding Paul's Ethics: Twentieth Century Approaches, pp. 217-249, Eerdmans, Grand Rapids. [ Links ]
Peerbolte, L.J.L., 2003, Paul the Missionary, Peeters, Leuven. (Contributions to Biblical Exegesis and Theology, 34). [ Links ]
Plummer, R.L., 2006, Paul's Understanding of the Church's Mission: Did the Apostle Paul Expect the Early Christian Communities to Evangelize?, Paternoster, Milton Keynes. (Paternoster Biblical Monographs). [ Links ]
Popovic, A., 2003, 'Freedom and Right of the Apostle: Gratis Proclamation of the Gospel as an Example of the Correct Use of Freedom and Right according to 1 Cor 9:1-18', Antonianum 78, 415-445. [ Links ]
Pratscher, W., 1979, 'Der Verzicht des Paulus auf finanziellen Unterhalt durch seine Gemeinden: Ein Aspekt seiner Missionsweise', New Testament Studies 25, 284-298. http://dx.doi.org/10.1017/S0028688500004926 [ Links ]
Schlier, H., 1935, 'έλεύθερος Theologisches Worterbuch zum Neuen Testament 2, 484-500. [ Links ]
Schnelle, U., 2003a, 'Die Begrundung und die Gestaltung der Ethik bei Paulus', in R. Gebauer & M. Meiser (eds.), Die bleibende Gegenwart des Evangeliums: Festschrift fur Otto Merk zum 70. Geburtstag, pp. 109-131, N.G. Elwert, Marburg. (Marburger Theologische Studien, 76). [ Links ]
Schnelle, U., 2003b, Paulus: Leben und Denken, de Gruyter, Berlin. [ Links ]
Schrage, W., 1995, Der erste Brief and die Korinther, Neukirchener Verlag, Neukirchen-Vluyn. (Evangelisch-Katholischer Kommentar, VII/2). [ Links ]
Sundermann, H.-G., 1996, Der schwache Apostel und die Kraft der Rede: Eine rhetorische Analyse von 2 Kor 10-13, Peter Lang, Frankfurt am Main. (Evangelische Hochschul-Schriften.Theologie 575). [ Links ]
TheiBen, G., 1979, 'Legitimation und Lebensunterhalt: ein Beitrag zur Soziologie urchristlicher Missionare', in G. TheiBen (ed.), Studien zur Soziologie des Urchristentums, pp. 201-230, Mohr Siebeck, Tubingen. Reprint of 1975, 'Legitimation und Lebensunterhalt: ein Beitrag zur Soziologie urchristlicher Missionare', New Testament Studies 21, 192-221. (Wissenschaftliche Untersuchungen zum Neuen Testament, 19). [ Links ]
TheiBen, G., 2002, 'Zum Freiheitsverstandnis bei Paulus und Philo: Paradoxe und kommunitare Freiheit', in H.-R. Reuter (ed.), Freiheit verantworten: Festschrift fur Wolfgang Huber zum 60 Geburtstag, pp. 357-368, Gutersloher Verlag, Gutersloh. [ Links ]
Vollenweider, S., 1989, Freiheit als neue Schopfung: Eine Untersuchung zur Eleutheria bei Paulus und in seiner Umwelt, Vandenhoeck & Ruprecht, Góttingen. (Forschungen zur Religionsgeschichte des Alten und Neuen Testaments, 147). [ Links ]
Ware, J.P., 2005, The Mission of the Church in Paul's Letter to the Philippians in the Context of Ancient Judaism, Brill, Leiden. (Novum Testamentum. Supplementum, 120). [ Links ]
Wolff, C., 1990, Der erste Brief des Paulus an die Korinther, Leipzig. (Theologischer Handkommentar zum Neuen Testament, VII/2). [ Links ]
Wolter, M., 2009, 'Identitat und Ethos bei Paulus', in M. Wolter (ed.), Theologie und Ethos im fruhen Christentum: Studien zu Jesus, Paulus und Lukas, pp. 121-169, Mohr Siebeck, Tubingen. (Wissenschaftliche Untersuchungen zum Neuen Testament, 236). [ Links ]
Wolter, M., 2011, 'Die Ethik', in M. Wolter (ed.), Paulus. Ein Grundriss seiner Theologie, pp. 308-338, Neukirchener Verlag, Neukirchen-Vluyn. [ Links ]
Zeller, D., 2010, Der erste Brief an die Korinther, Vandenhoeck & Ruprecht, Góttingen. (Kritisch-Exegetischer Kommentar, 5). [ Links ]
Zimmermann, R., 2007, 'Jenseits von Indikativ und Imperativ: Entwurf einer "impliziten Ethik" des Paulus am Beispiel des 1. Korintherbriefes', Theologische Literaturzeitung 132, 259-284. [ Links ]
Zimmermann, R., 2009, 'The "Implicit Ethics" of New Testament Writings: A Draft on a New Methodology for Analysing New Testament Ethics', Neotestamentica 43, 399-423. [ Links ]
Zimmermann, R., 2010, 'Ethics in the New Testament and Language: Basic explorations and Eph 5:21-33 as Test Case', in R. Zimmermann & J.G. van der Watt (eds.), Moral Language in the New Testament: The interrelatedness of Language and Ethics in Early Christian Writings, Contexts and Norms of New Testament Ethics Vol. II, pp. 19-50, Mohr Siebeck, Tubingen. (Wissenschaftliche Untersuchungen zum Neuen Testament, II/296). [ Links ]
Correspondence to:
Ruben Zimmermann
Johannes Gutenberg-Universitát, Mainz 55099, Germany
Received: 09 Jan. 2012
Accepted: 31 Mar. 2012
Published: 29 June 2012
© 2012. The Authors. Licensee: AOSIS OpenJournals. This work is licensed under the Creative Commons Attribution License.
Note: Prof. Dr Ruben Zimmermann is a research associate of Prof. Dr Kobus Kok at the Faculty of Theology, University of Pretoria, South Africa.
1.See, for instance, the discussions in Peerbolte (2003), Plummer (2006), Ware (2005), and the survey in Kok (2012).
2.See for a plausible reconstruction of the problem TheiEen (1979:201-230), Pratscher (1979), and more recently Harnisch (2007:31-32).
3.This translation for follows that of Zeller (2010:302): 'Sage ich das etwa (allein) menschlicher Logik folgend?'
4.See Romans 12:20; 13:3, 10, 14; 1 Corinthians 16:10; 2 Corinthians 13:7; mostly using the terms
5.See 1 Thessalonians 5:8/Romans 13:12 (weapons); 1 Corinthians 5:7b/1 Corinthians 5:7a.8 (leaven); 1 Corinthians 6:11/1 Thessalonians 4:3f. (sanctification); 2 Corinthians 5:18 f./2 Corinthians 5:20 (reconciliation); Romans 6:2.10/Romans 6:11f. (redemption from sins).
6.Wolter (2009:121-169); Wolter (2011:310-338) more recently wanted to point out the strength of the indicative-imperative-scheme, but did not discuss or address the arguments questioning the model.
7.So, for instance, Luhrmann (1986:309, n. 51). For a different view, see Mitchell (1991:246): '1 Corinthians 9 is no defense speech by Paul.'
8.For discussion of this term, see Schlier (1935:484-500); Vollenweider (1989); Malherbe (1995:231-255); Dautzenberg (2001:57-81); and TheiEen (2002:357-368).
9.Pratscher (1979:285) states 'als letzte und schwerste Waffe [wird] ein Herrenwort ins Feld [gefuhrt].'
10.TheiEen (2002:358) to a certain extent rightly speaks of a ' Gegenaffektt.
11.Bryon (2003) has correctly noted that one does not find the designation in 1 Corinthians 9, as one does in Romans 1:1; Galatians 1:10; and Philippians 1:1, and that the term is not unequivocally synonymous with 'slave'.
12.The intended Imitatio Pauli in 1 Corinthians 9 is rightly, with reference to 1 Corinthians 11:1, tied back to the Imitatio Christi. If the Corinthians follow Paul's example, then ultimately they are following the example of Christ. So Horrell (2005:214-222); cf. also the general comments by Merk (1998:302-336).
13.Significantly, Hays (1996:43) notes concerning the 'telos': 'The telos of such action is not just to enhance personal virtue and humility but also to secure the unity of the Community in Christ.' This goal is expressed concretely, for example, in taking into account the conscience of the weak (cf. 1 Cor 8:13: so as not to cause a brother to stumble), as building up the community: (cf. 1 Cor 1:10; 12:25; 14:12), or as saving Christian brothers and sisters (cf. 1 Cor 9:22; 10:33; 14:5).
14.See TheiEen (1979).
15.As Nasuti (1998:246) observes, 'The chapter is now widely recognised as an integral part of the discussion of meat sacrifice to idols found in chaps. 8 and 10.' Similarly, Mitchell (1991:247); Fotopoulos (2003:223); Popovic (2003:415-419); and Horrell (2005:170).


text:
I've run across several mentions of a new study in articles and on tv. Here's one article: http://www.kansascity.com/2012/06/03/3640410/extreme-exercise-may-carry-cardiac.html
I'm familiar with the concept of not bothering with exercise sessions beyond about an hour unless you are trying to improve at endurance sports that require more time than that, but I hadn't previously heard specific mention of heart problems possibly caused by regularly going well beyond that. I recall one article mentioning risks increasing when approaching mid-forties in age and when doing ultra distances/extreme endurance sessions more than once per week.

subset: commoncrawl


text:
I was just wondering if anyone had any favorite Etsy designers, who sell digital scrapbooking items.
You are hereForums › Digital Scrapbooking › Digital Scrapbooking Discussion › Do you purchase digital products from Etsy?
Do you purchase digital products from Etsy?
i never purchased any digital scrapbooking items on etsy at the moment, but i follow harper finch (imharperfinch) on her blog and who knows ... it may happen a day ...
I have and it was a very positive experience. I have purchased from Clementine Digitals and Pink Pueblo
Other resources I buy digital stuff from: Creative Market and Graphic River
I haven't. It is one spot that I have not explored at the moment.
I have, but that was quite a few years ago. It was easy and I had no problems with downloading my files.
I joined Etsy only to have a jewelry designer make me a special pendant... My husband wanted to get me a mother's birthstone ring, but I convinced him to do a pendant instead as I don't tend to wear rings (wedding rings is enough for me). It turned out quite cute - an engraved tree with "flower" birthstones hanging on the branches (one for each member in my family, rather than just my boys).
I've bought from Harper Finch - she's a rainbow kinda girl, and so am I also loved her wood block alpha... was really easy process, she just emailed the download links after the purchase went through. I think there's a way you can set up an automatic download, but she doesn't have it that way. or at least not yet
I love ETSY...I've purchased lots from there but only 1 digi kit and I was NOT happy with it, it was a couple years ago. But then I've purchased digi kits from other places I've not been happy with too...now I try to stick to places that have QC.
I have a few things on Etsy, but when they expire, I'll be taking them down.
After browsing through the digi stuff on there... it almost seems as if anyone who can't get into a more established digital store just throws their stuff on Etsy. Some of it is wonderful, don't get me wrong! There's just so much junk to wade through.
That's making me sound like a snob - I don't mean it that way! It's just hard to find the gems through the rocks.
It seems to me like a lot of it is more geared toward hybrid scrapping than actual digital. A lot of paper and not a lot of elements.
I have purchased several items on Etsy. Some of the vendors I have bought from are paigeandbrooke, SimplyKellyDesigns, azredhead. I found some really unique designs from GracefulGraphics.
Usually when I go to Etsy for digital scrapbooking, I am looking for a specific item or theme, and haven't found something I liked on the digital scrapbooking sites. Some have been pretty basic designs, but I have been satisfied with all my purchases. I agree with Marisa -- not a big selection of elements.
Oh, I love Etsy! I have not purchased any digital scrapbooking items however. I wouldn't be against it though.
Even though I've seen some awesome looking crafts and decor on Etsy. I haven't yet made a purchase that way... It usually has something to do a little with the pricing of items or feeling like the shipping is overpriced.
As far as digital items, it would have to be someone I had previous experience with their quality before I bought there, I'd be too frustrated otherwise if I paid for something that didn't measure up. Just my two cents.
I've purchased digis from Octopode Factory.
I am a mixed media artist i addition to scrapbooker. I've bought lots of digital clip art there. I found one of my favorite digital paper kit designer there, although she sells solely on her website now. The only other thing I've searched on there is for Disney themed stuff. There are other websites I favor much more often - here included


text:
H_kujawa needed a new logo design and created a contest on 99designs.
A winner was selected from 72 designs submitted by 18 freelance designers.
ERO Security
ERO Security is an emerging intellectual property protection firm. (ERO stands for emerging and radically optimized. Pronounced like arrow.)
We partner with corporations who wish to implement controls to protect their intellectual property and ensure the safety and security of their company's private information. The goal is not to change how this company does business; rather, the goal is to partner with our clients to ensure that the business they conduct is protected.
Our business is serious. Our methodology is cutting edge. Our approach is bold.
CEOs of Fortune 1000, 500, 100, 50 corporations - GLOBALLY!
- Must be simple, memorable, brand-able and scalable. There will be child companies.
- Must relate to a global audience.
- Must be able to translate to all types of formats (websites, print, hats, etc...).
- Must be time agnostic. The logo must be able to stand the test of time.
- Feel free to be creative. I'm weak in this area which is why I'm asking for your help but, please try to avoid neon or pastel colors.
Find out how a design contest works or learn more about our logo design services.


text:
|2011-07-21, 15:20
|Link #2821
ダメ人 - 人間失格
Join Date: Jul 2011
Location: Germany
Age: 32
Stricktly ero-games: Fortune Arterial. It's sooo much superior than the lame anime version. It's a shame, really. Erika's path was awesome and cute. The true path + true end was quite conclusive even though it had for me as romance fan one huge flaw (which I won't say due to spoiler reasons).
Sharin no Kuni + Fandisk: The fandisk was quite epic. And Natsumi in SnK (1) is sooo adorable
Shuffle! Essence+: If only for the abosolute non-drama route of Kareha-senpai.
Majikoi: Kazuko >= Chris > Miyako = Yukie > Momoya, simply put. From the very little I've understood, I enjoyed it. Can't wait until the full translation patch will be out.
@Muv-Luv: The school life-comedy Muv-Luv was average. It was a shame that 90 % of Sumika and Meiya's routes were basically the same except for the choice selections. I don't care for the gloomier Muv-Luvs because I don't enjoy those settings.
|2011-07-23, 02:16
|Link #2823
~Official Slacker~
Graphic Designer
Join Date: Aug 2010
Location: Xanadu
Age: 24
At the moment? This list is changable when the July eroges are released.
1. Twinkle Crusaders: The gameplay feature itself is very addicting, while the heroines are lovable in their own way. Just have to give a hand to tsundere Nanaka But Ria is close to #1 along with Azel
2. Haruka ni Aogi, Uruwashi no: The art is just beautiful in this visual novel. The characters were surprisingly done well (especially one specific character that just loves to give you the finger )
3. Diamic Days (Trial): Yes!! Another Lump of Sugar game Waiting patiently for the full version to be released soon, this has already gotten my interests just by the trial alone.
4. Sono Hanabira ni Kuchizuke o: Itoshisa no Photograph: Just got its English version released yesterday so I decided to give a try. Since I'm a fan of the Sono Hanabira games, I can safely assume this will be my favorite
5. To Heart 2: Waiting patiently for the English translation to get finished before playing after the trial. But being the Leaf fan that I am. I instantly placed this as one of my expected favorites.
Last edited by Hooves; 2011-07-23 at 02:40.
|2011-07-26, 10:37
|Link #2824
Obey the Darkly Cute ...
Join Date: Dec 2005
Location: On the whole, I'd rather be in Kyoto ...
Age: 61
Picked up the English adaptation of "Deus Machina Demonbane" with some extra credit I had at J-list.com. The idea of mixing Cthulhu mythos, japanese mecha, magical girl wotnot, and eroge just sounded too amusing to pass up.
So far the writing isn't too bad. As usual, I'd like to smack the protagonist in the head as he has opinions and behaviors I really don't relate to much.
1) Why in the hell do I have to hit the return key after every god damned sentence when there's no decision to be made? This is a complaint I have about almost every "visual novel" game's default settings. It'd be different if there were animation or image changes with each sentences but there are entire pages of text that could be displayed in one action.
2) In two hours of play, I've had maybe... 3 decision points. Not exactly a "choose your adventure" rate of interactiveness.
Anyway, other than that, its been kind of amusing (though personally I'd have been a lot farther along in "winning a girl" than the idiot protagonist :P).
|2011-07-26, 14:27
|Link #2825
Join Date: Jan 2008
Location: Backyard of Moriya shrine
Age: 33
|2011-07-27, 19:20
|Link #2826
Obey the Darkly Cute ...
Join Date: Dec 2005
Location: On the whole, I'd rather be in Kyoto ...
Age: 61
Anyway.. if you've never played a visual novel game before - this isn't a terribly expensive way to test the waters ($39.95 rather than the usual ~$90-$120 wanted for many of the Japanese games). I'll recommend it.
|2011-07-28, 05:48
|Link #2829
ダメ人 - 人間失格
Join Date: Jul 2011
Location: Germany
Age: 32
Spoiler for Spoiler just in case:
@Topic: Currently, I'm enjoying Natsu no Ame and Kourin no Machi ~ Lavender no Shoujo. The former has really beautiful CGs and to my surprise even a few furiganas over the usual kanji overload. Not that it would help me, but nontheless a surprise.
I can't say much about Kourin no Machi, but one of the possible "heroines" claims to be able to communicate with animals (no spoiler because it's on most character descriptions) . Quite cute how she insists on it.
And I'm replaying Ef ~ a fairytale of the two. Still as awesome as my first playthrough!
|2011-07-28, 06:30
|Link #2830
Anyway, still playing Little Busters but on pause for now. Recently finished Princess Waltz so now I'm on Da Capo II and G-Senjou no Maou.
Man, that Kamidori Alchemy Meister looks nice, especially the gameplay. And besides, that blonde elf looks my kind of waifu (since I love pointy ears and blondes in anime...) so no translation for it yet kinda hurts me...
|2011-07-28, 09:23
|Link #2831
Join Date: Jan 2009
Location: DP 原画 --> ヨハネ
It's storyline is far more serious, like the final arc of Zanma Taisei against Therion and Nyarlathotep. Being able to control the Deus Machina is a plus obviously. Since unleashing Hyperborea Zero Drive and Grandcross is damned pleasing.
Last edited by Cosmic Eagle; 2011-07-28 at 09:34.
|2011-07-28, 10:53
|Link #2834
Senior Member
Join Date: May 2010
Reading Vermillion: Bind of Blood after having finished Muramasa (so gooood).
Vampires are always a nice theme and I like the protag and his hot partner. Soundtrack seems to be full of great tracks too.
|2011-07-28, 11:45
|Link #2836
ダメ人 - 人間失格
Join Date: Jul 2011
Location: Germany
Age: 32
|2011-07-28, 11:55
|Link #2838
Senior Member
Join Date: Jul 2010
Ermmm, actually Demonbane is not a bad read. The story line, especially 2nd half is pretty fast paced and interesting. Well unless you are not into mecha at all, or anti-Lovecraft. I also like the true ends for both Al and Ruri. Raika's story is a little stand-alone, so I don't find it particularly appealing. And some of the BGMs for the fights are really cool, even if repetitive. The only thing I dislike greatly are the non-heroine H, and how they weave a plot to make them necessary and I can't click through them completely.
GDB: it's faster to learn Japanese for a few years.
|2011-07-28, 12:22
|Link #2839
Join Date: Jan 2009
Location: DP 原画 --> ヨハネ
|2011-07-28, 12:41
|Link #2840
Obey the Darkly Cute ...
Join Date: Dec 2005
Location: On the whole, I'd rather be in Kyoto ...
Age: 61
I mostly bought Demonbane for the Lovecraftian aspects... the mecha parts actually bore me. The second half of D.E.M. Demonbane does read better (though the extended fight scenes can get tedious when they're just trading punches and yelling without advancing the storyline). As for the general story aspects, the character designs are pretty archetypal without much complexity (as well as the storyline if you strip off the Lovecraft layer). As for the non-heroine H... well, sex magic is just an intrinsic part of Lovecraft mythos (especially the gruesome bits).
The art complaints.... well yeah, I've seen better art but I took the "size of his manhood" to be subjective impressionism (*feels* huge to him and *looks* scary to his partner). Again, for $40 the game is a relatively cheap investment to legally check the VN scene out. I'd place the overall quality of art and story somewhere in the middle of the spectrum.
And my main complaint about VNs continue... not enough decision points, something I've found true in almost every Japanese VN I've played. As the Bioware story flowcharts show (or any good D&D module), you can make the viewer *feel* like they are getting lots of input into the story even when they're being herded down relatively small plot conduits.
Just for context, I liked Utawarerumono (though the ending just pissed me off) and AIR. Shuffle! was passable. I've got a few more in the to-do queue
Last edited by Vexx; 2011-07-28 at 13:00.
|bishoujo game, ero-game, eroge, visual novel
|Thread Tools


text:
Dear Papa John's,
For years, I've sporadically heard positive things about your accidentally vegan garlic sauce. About how your pizza was a lifesaver in lands [then] without pseudo-melting vegan cheese options. Being a cilantro hater, I seriously respect diverse taste buds, but after sampling said sauce, and thankfully, not ordering it on my pizza, I confidently assume that I heard strictly from crazy people. Something is not quite right. No one should be putting this melted down, obscenely flavored, pathetic margarine into their mouths!
A couple of weeks ago, I was at a resort where I could not successfully talk my way into a vegan option. Trust me, I know the ways this can work. Perhaps, if I had journeyed into kitchens, pulled out my polite bitch card and explained myself with a couple of cookbooks, I could have walked away with some roasted vegetables. I swear, I emailed in advance to no reply, spoke with 2 concierges – 1 of whom first recommended I travel 30 minutes+ off site for a meal, and later, returned from a meeting where she broached the topic of vegan options with kitchen management. The result? "Pasta….with oil, and salad…with fish". Instead of overpaying for an attempt at buffet sides, my friends and I picked up pizza from Papa John's.
Besides basic nourishment after a long day, I don't think there was anything decent about this pizza. The olives, okay, but the pineapple was thinly sliced and soggy, the so-called 'portobello' was actually over-roasted, sliced creminis, the sauce was forgettable, and the dough was tasteless and flat. As in, did 16 year olds who've never been in a kitchen before try and make pizza dough? Quite possibly. Fine, it was decently priced – but worth it? No way. Afterwards, I felt dirty, as if I'd accidentally been in a Domino's.
To think, after my first bites, I thought the garlic sauce would come to the rescue. To think, I almost ordered it ON MY PIZZA.
Please increase your quality. You can do better! Stop insulting pizza, and furthermore, precious garlic.
Jess Scone


text:
Teemo (League of Legends) – Cosplay of the Day
Today we've got a cute, minimalist take on a League of Legends character, just to remind us to enjoy the simple things in life. Let's jump in and take a look at Teemo, the Swift Scout.
Teemo is a yordle, which is a furry little humanoid, and is one of Bandle City's greatest protectors. While he seems very friendly and kind, his personality flips around in combat and he becomes a great warrior who can kill without remorse. With his blowgun in hand, this pint-sized warrior can bring down the biggest of foes.
Here we have Miava-chan, a cosplayer from Russia in a very adorable, stripped down version of Teemo. She may not have all of the character's proper accouterments, but she represents his appearance well and looks damn good while doing it. Sometimes, less is definitely more.
Check out her more intricate outfits on deviantART and see just what she can do with more complicated characters.
Want your Cosplay to be seen? Send your info to email@example.com and we may feature you in our Cosplay of the Day!


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Businessmen, lawyers and justice
The simple fact that most prisoners come out of jail and reoffend is the government's central justification for dismantling the state-provided probation service in England and Wales. The hard part is putting something else in its place that will work better.
The Justice Secretary Chris Grayling is determined to cut recidivism but he wants to save money at the same time. His answer is, effectively, to privatise probation. All but the highest risk offenders will be managed by non-state providers.
The government talks about private and voluntary sector bodies running the 16 contracts, but few charitable organisations have the capital reserves or expertise to win the tendering process. There will be a role for not-for-profit bodies in front-line delivery of some services, but it looks almost certain that the people in charge will be hardheaded businessmen out to make a return.
The Ministry of Justice is convinced that the profit motive will deliver a cheaper and more efficient service. Critics argue it will lead to confusion, waste and risk.
Companies like Serco and G4S, which already advertise their willingness to expand into the probation sector, are front-runners for the contracts - a prospect which naturally alarms the 20,000 people employed by the state-run service at the moment.
It is thought that around 14,000 probation officers may lose their state-funded jobs. Many will be re-employed by the private providers but, since one of the key aims of the reform is to save money, a significant number will not.
It is no surprise that the National Association of Probation Officers, the union for the sector, say the government's motives are "purely ideological" and warn that "if this plan proceeds it will be chaotic and will compromise public protection". The association's influence, indeed its very existence, is threatened by the reforms.
What, though, is one to make of the predictions of chaos and public risk? Similar arguments were put forward when the Labour government privatised prisons and introduced payment by results in other public services like the NHS.
Indeed, the concept of "contestability" (market competition) was inserted into the DNA of the National Offender Management Service when it was being created almost a decade ago. The sky did not fall in.
The public risk argument comes down to this: if you have low-medium risk offenders being managed by the private/voluntary sector and high risk offenders by the state sector there will be confusion and error because risk is dynamic.
A survey of probation cases in London has suggested that 24% see a change to their risk status while under supervision. Most, of course, see their assessment go down. But some may suddenly be identified as a much greater risk than originally thought.
The man jailed for reckless driving, a low risk at the outset, may emerge as someone who presents serious risk of domestic violence. How easy will it be for that person to be moved from the non-state provided service back into state supervision?
Here lies the conundrum. The government insists that the new streamlined state-run probation service must not be "constantly looking over the shoulder" of the contract providers. Equally, they say the state-run service must have oversight of all cases. Where is the line drawn? Get it wrong, and confusion and risk increase.
The Ministry of Justice stresses that a lot of the detail is still to be worked out; many of the challenges will be dealt with in the construction of the contracts. But, as ever, the devil will be in the detail.
Putting together payment-by-results contracts often proves much more complex than originally planned. For example, an operation where Serco and the existing state-run London Probation Trust jointly provide Community Payback services for the MoJ took around two years to procure.
One big headache is defining the "result" for which payment will be made. In the context of probation, how much reward, if any, should a contractor get if an offender with a history of violent crime commits no offences of violence while supervised, but steals a chocolate bar from Tesco's?
There is also a concern that private providers might maximise profits by focusing on the less challenging cases. Offenders with complex needs may require high levels of investment which don't make business sense. The contract is key in addressing such questions.
So the most important people in deciding whether these proposals work will not be politicians. Nor will they be businessmen, probation officers or voluntary sector mentors. Success or failure will be in the hands of contract lawyers.


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OXO Baby and Toddler
OXO is known for functional, basic products that just happen to be pretty good looking so an extension into the baby and toddler market seems like a perfect fit. They're thinking big (their Sprout high chair) and small (bottle brushes and spoons) for feeding, cleaning, bathing and storing.
In five years, 25 babies were born to OXO employees so they not only drew inspiration from their kids, but first-hand insights as new parents to develop this product line.
A few items seem like their adult products redone in color (like the food masher and peeler) but others are particularly clued in to what is helpful to parents, for example:
• a small nipple brush nestled inside the bottle brush
• a straw holder inside the dishwasher basket
• a stretchy silicone cover to the small dishwasher basket to hold your little odds and ends in place
• a really small dust pan and brush (perfect for brushing up crumbs in the car and stowing in the glove box)
• a kneeling mat that folds and is held together by magnets for easy storage
The largest addition to the OXO family is the Sprout high chair ($249, available soon) for use from 6 months to 5 years. The seat and footrests are adjustable and the tray and "crotch post" (their term not mine!) are removable for older children.
Like all OXO products, the baby and toddler products are affordable and stylish (in green, orange and blue). You can see the entire line and purchase on the OXO website as well as watch a few videos of these products in action.


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No way, Hannibal, I ain't gettin' on no plane with a crazy fool who don't look at this gallery of cosplayers at Penny Arcade Expo East.
This is the second day roundup of cosplayers at the year's first big fan-attended show. We will have more tomorrow, so check back then!


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This accessory bracket provides a convenient mounting point for the on/off switch included with PIAA and Denali auxiliary lighting kits. Fits most Harley-Davidson motorcycles with horizontal switch mount bolts.Mounts to the either the clutch or brake control housing with a longer bolt and spacer (included). The PIAA and Denali on/off switch can then be mounted to this bracket using the double-sided tape provided with PIAA lighting kits and accessory wiring harnesses.
- M6x50 1.25 screw
- 15mm spacer
- Switch mount with 6.4mm ID hole


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Follow RFF News on your cell phone. Text follow rff to 40404 you will receive txt messages with RFF News
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1.(Everything I Do) I Do It For You Bryan Adams2.(Ive Had) The Time of My Life Bill Medley & Jennifer Warnes3.A Whole New World Brad Kane & Lea Salonga4.Aquarius/Let the Sunshine In The 5th Dimension5.Arthurs Theme (Best That You Can Do) Christopher Cross6.Beauty and the Beast Celine Dion & Peabo Bryson7.Can I Have This Dance Vanessa Hudgens, Zac Efron & the Cast of HS Musical8.Can You Feel the Love Tonight Elton John & London Community Gospel Choir9.Cant Fight the Moonlight LeAnn Rimes10.Danger Zone Kenny Loggins11.Dont You Forget About Me Simple Minds12.Endless Love Lionel Richie & Diana Ross13.Evergreen Barbra Streisand14.Eye of the Tiger Survivor15.Flashdance (What a Feeling) Irene Cara16.Footloose Kenny Loggins17.Have You Ever Really Loved a Woman Bryan Adams18.Im Alright (Theme from Caddyshack) Kenny Loggins19.Into the West Howard Shore and Annie Lennox20.Iris Goo Goo Dolls21.It Might Be You (from Tootsie) Stephen Bishop22.Kiss From a Rose Seal23.Let the Riverrun Carly Simon24.Moon River (from Moon River) Audrey Hepburn & Henry Mancini25.Mrs Robinson Simon & Garfunkle26.My Heart Will Go On Celine Dion27.One Night Only Jennifer Hudson, Deena Jones & The Dreams28.Over the Rainbow Judy Garland29.Separate Lives Phil Collins and Marilyn Martin30.Summertime Ella Fitzgerald & Louis Armstrong31.Take My Breath Away (Love Theme from Top Gun) Berlin32.Up Where We Belong Joe Cocker & Jennifer Warnes33.We Dont Need Another Hero (Thunderdome) Tina Turner34.Youll Be in My Heart Glenn Close & Phil Collins
I hope Crystal does so well this week they can't find a thing to say but WOW!
You guys got it, Mike sent home which surprised me. I thought for sure it would be Casey. I see that VFTW was pushing votes to keep Casey. How powerful they are I don't know.What's up with Crystal being along side the person going home for the 3rd time when I am certain she was NOT in the bottom 3? Is it to undermine her by implying that she is a loser? Just asking...
Since the Top 20, i believe Crystal will win this season.I've been her fan all season long and if she doesn't win. You bet i'll be darn disappointed. Come to think of it, i never had an american idol favourite whom i supported from the beginning till the end and won.. except for Jordin Sparks.. but i only started liking her at the Top 8/9.
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SA Int'l (SAi), Philadelphia, PA, a provider of software solutions for the professional signmaking, digital printing, proofing, and CAD/CAM for CNC machining industries, announced it launched www.sign.com. The Website is an online resource for the sign industry.
SAi says in the Website's initial phase, users can browse, purchase, and download individual files for design and production of all types. The Website features clip art, vehicle templates, graphic fills, textures, fonts, and more. Users can purchase extended support plans and various learning resources.
Individual downloads are available from collections such as Inferno, Texture, Vehicle Templates, Window Tint Templates, Paint Protection, Camouflage, Font Ensemble, Flexi Training Guides, EnRoute DVD and online training, and extended support plans. The complete collection of image and templates are available on DVD through SAi's reseller network. Other features of www.sign.com include key number and password look up and My Downloads, which stores user history for access to regularly purchased items.
"Sign.com is a convenient way to have all your sign-related content in one easy section," says Sarit Tichon, vice president of worldwide sales and marketing for SAi. "SAi is very pleased that we can use our knowledge of software and the industry to present sign shops with this exciting new resource."
Did you enjoy this article? Click here to subscribe to the magazine.


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April 8, 2006
On a day that started out dreary and cold, the Bisons offense could not record the big hit and the defense was at times shaky in a 9-1 game one loss against the Mercer Bears on April 8. But as the day wore on and the sun began to shine through the clouds, the Bisons offense woke up, and their pitching stepped up in a game two 5-3 victory.
Freshman Charles Williams got the game one start for the Bisons. Williams entered the game with a team-leading 1.80 ERA.
The Bears wasted no time getting on the board, plating a run in the first on a throwing error by the Bisons shortstop.
While Mercer's Brantley New held the Bisons scoreless throughout the first six innings, the Bears broke the game open with five runs in the third and another run in the sixth.
The Bisons ended the shutout with a run in the bottom of the sixth on a lead-off home run by Ryan Mitchell. The homer was Mitchell's third of the year.
Although the Bisons recorded ten hits in the game, Mitchell was the only Lipscomb player to cross the plate on their way to a 9-1 defeat.
"I was pretty proud of the way we swung the bats early on," head coach Wynn Fletcher said. "We just never strung anything back to back and they threw a good guy at us in Brantley New. And when you give a guy like that a lead, he will usually hold it."
Right-hander Matt Schnelly received the game two start for the Bisons.
Both starters were locked in a pitcher's duel throughout the first three innings. However, the Bisons finally broke through in the bottom of the fourth on a two-run homer by Zac Miller, his team leading fifth. Ryan Price followed with a homerun of his own to give the Bisons a 3-0 lead.
The Bisons added to their lead with two more runs in the fifth. With one out, Nathan Sensing singled through the left side. Ryan Mitchell followed with a single on a hit-and-run to put runners at the corners. After Mitchell stole second, Miller doubled to center to give the Bisons a 5-0 lead.
Schnelly breezed through the first eight innings before running into some trouble in the ninth. He allowed three runs in the inning, before being removed in favor of left-hander Paul Piennette. Piennette pitched 2/3 of an inning and earned his first save of the year.
In 8 1/3 innings, Schnelly gave up three runs on seven hits. He struck out eight. His ERA now stands at 3.67.
"Matt had his stuff today," Fletcher said. "He had all three pitches working, and he was locating. I probably left him in too long. The guys take pride in throwing complete games and I wanted to give him a shot.
"Offensively, we did a lot of good things. We got a couple of guys hot. Mitchell and Miller were really driving the baseball. The weather was a little colder than most of us expected, but you have to show up no matter what. Hopefully tomorrow is our day."


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As the Maryland basketball beat writer for The Sun for more than a decade, I always enjoyed making multiple trips to the state of North Carolina every winter. I saw Len Bias single-handedly give North Carolina its first defeat in a then brand-new Dean Dome. I witnessed the obnoxious Duke students at Cameron Indoor Stadium chanting "CBA ... CBA ... CBA ..." in the direction of future NBA player Walt Williams. I had a front-row seat for more than a few great ACC tournament games.
If college sports were still as much about basketball as football, those memories would continue, not only for me but for Terps fans, athletes and coaches.
But they're not and haven't been for awhile. Which is why Maryland's association with the Atlantic Coast Conference – which will turn 60 next May, 19 days before I do – seems on the verge of ending with the anticipated move to the Big Ten. University president Wallace D. Loh is scheduled to meet with the school's board of regents Monday, and while there is expected to be some lively debate, I think this is a pretty much a done deal.
Obviously there are many details to be worked out, and some serious explaining to do about how Maryland is going to be able to pony up the $50 million exit fee that was passed by the ACC last year despite Loh and his counterpart at Florida State voting against it. I'm sure the contract has already been drawn up that details how Maryland will get the necessary funds from the Big Ten to help cover its moving expenses.
Given the huge disparity between the annual payout per team between the ACC and Big Ten for their respective current television packages – as much as $10-15 million a year depending on which report you believe – it won't take long for Maryland to make up the difference. It also won't take long for Maryland fans to get fired up for their first game against Penn State since 1993 or their first trip to "The Horseshoe" at Ohio State and "The Big House" at Michigan (where the Terps played in Bobby Ross' last season shortly after losing to the Nittany Lions.)
When I first heard this new round of rumors fire up Friday night and Saturday morning regarding the possibility of Maryland leaving the ACC, my initial reaction was the same as many. It didn't make sense. But in truth, I couldn't figure out why the Big Ten wanted a Maryland athletic program with a football team that has won six games the past two years and drew around only around 35,000 to Byrd Stadium Saturday for Florida State.
After talking with former Maryland basketball coach Gary Williams Sunday, I began to understand why this was going to be a good move for the Terps and, possibly, for the Big Ten. Renewing the rivalry with Penn State in 2014 – with the Nittany Lions in the third year of the four-year NCAA probation and down a couple of dozen scholarships – couldn't have been timed better for Maryland. And while the ACC will be better in basketball by then with the addition of Syracuse and Pitt, the idea of Maryland's natural travel partner being the Panthers still turns the stomachs of longtime Terps fans.
Instead of going to Greensboro, N.C., nearly every year for the ACC tournament, Maryland fans will get either Chicago or Indianapolis. Instead of occasional trips to Cameron Indoor Stadium for those lucky enough to score tickets, you will get equally historic Assembly Hall at Indiana. (I know that those who travel with the Terps are not happy about giving up those 70-degree afternoons in Durham in late February for 30-degee afternoons in Bloomington.)
I understand that the cost of taking the non-revenue teams to places like Iowa City and Lincoln, Neb., will be much more expensive than even Miami and Tallahassee, but Maryland's Olympic sport teams can save a few bucks by actually giving out a few more in-state scholarships. Who really cares aside from the players and parents if those teams (with the exception of lacrosse and to a lesser extent, women's basketball) go deep in the NCAA tournament? Just go through the rosters of some of the 17 remaining non-revenue sports to see how many athletes from out of state attend Maryland.
But as Williams pointed out in our conversation, the Big Ten Network actually broadcasts these sports nationally to some 82 million households. The success of the Big Ten Network is perhaps the single biggest factor pushing this move: with the addition of Maryland and Rutgers, as has been mentioned, the Big Ten will add New York and Baltimore/Washington to what has been a very short list (Chicago, Detroit) of major television markets dominated by places like Champaign, Ill., West Lafayette, Ind. and East Lansing, Mich.
Considering how some of his closest colleagues haven't been able to reach him lately, Maryland athletic director Kevin Anderson has apparently agreed to stay silent on the proposed move until it is announced, presumably this week, jointly with Big Ten commissioner Jim Delany. If that's not the case, Anderson and Loh should at least explain publicly why Maryland has to leave the ACC because its television package is not as lucrative as the Big Ten and because the Terps have long been treated as the unwanted Yankee cousin by those in the Tar Heel State.
The ACC used to be a basketball league, with football taken seriously by the folks at Clemson every year and in other places, including College Park, every few years depending on the team's record. Most of the good football coaches at Maryland – and there haven't been that many - left because they felt that football was a second-class citizen. Every BCS league is now dominated by football – for better or worse – and every moving decision is dictated accordingly.
Heck, do you really think Notre Dame is joining the ACC for a 5-game football season because it can't wait to play Boston College and Wake Forest every year? (On second-thought, where would the 11-0 Fighting Irish be without the ACC this season?)
This move – nearly 60 years after Maryland joined the ACC – is no different.


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Wheelchair Hire: 1st week hire/collect & return to store.
Hire £15 and Deposit £50. You can hire a scooter, rise and recliner chairs and manual or electric wheelchairs from selected stores. Please contact our Customer Experience Team or ask in store to find out if this is available from your nearest store.
Product Information
To hire a product, you will be asked a few questions about what you need, including the length of the hiring period. You will then need to complete a Hire Agreement Form. Please note, if a short term hire agreement goes beyond 3 months, it then becomes a regulated long term hire and will require a formal credit hire agreement. Please speak to your local store or our Customer Experience Team if you think that you will require the hired product for longer than 3 months.
See below for a full list of prices and products:
Not including hires at Bluewater store


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Command and Conquer 3
- Animated Blood
- Violence
- Mild Language
- Online Interactions Not Rated by the ESRB
(Online Interactions Not Rated by the ESRB) This game supports English only. Download the manual for this game by locating the game on http://marketplace.xbox.com and selecting "See Game Manual". Control massive armies and wage war as one of as one of three rival factions in Command and Conquer 3 Tiberium Wars. Embark on an adrenaline-fueled single-player campaign that features explosive 3D special effects, an unparalleled Hollywood cast, and over 90 minutes of live-action video. Then, head onto Xbox Live for devastating multiplayer battles with five exclusive modes and Xbox Live Vision support. You alone can decide the fate of the planet in the epic war over Tiberium. Welcome back, Commander. There are no refunds for this item. For more information, see www.xbox.com/live/accounts.
- 6/29/2010
- Electronic Arts Los Angeles
- Electronic Arts
- Strategy & Simulation
- Dolby Digital
Get it here. Play it there.
Buy Xbox content on Xbox.com. Your Xbox 360 console will automatically download the content next time you turn it on and connect to Xbox Live.Learn More


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Gear Guide
Company: Substrata
Website: www.Substrata.net
Model: Sliding Lid
Price: TBD
Compatible: iPad (2010)
Substrata Sliding Lid Case for iPad
By Dennis Lloyd
Publisher, iLounge
Published: Wednesday, March 31, 2010
Category: Cases - iPad, iPad (2010),
Substrata has unveiled its new upcoming wooden accessories for the Apple iPad. The Sliding Lid case offers full access to the screen and all buttons and ports, microsuede lining, magnetic latches, and compatibility with a range of matching wooden stands. The Hinged Lid iPad Box is flip-style case offering a vertically-opening lid that can double as a stand, microsuede lining, a magnetic lid closure, and sliding catch. Both of Substrata's new wooden cases for the Apple iPad are expected to be available in June; pricing has yet to be announced.
Editors' Note: iLounge only reviews products in "final" form, but many companies now change their offerings - sometimes several times - after our reviews have been published. This iLounge article provides more information on this practice, known as revving.


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App Description
Follow us on Twitter: Elite_Systems
Grand National for the ZX Spectrum (an 8-bit personal home computer released in the UK in 1982 by Sinclair Research Ltd, which sold in excess of 5 million units worldwide) is one of THE defining games of the 1980s.
Grand National: ZX Spectrum will be offered as an in-app purchase from within the ZX Spectrum: Elite Collection app. (The in-app will be priced at £1.49/€1.59/US$1.99 and includes 5 more ZX Spectrum games).
Grand National: ZX Spectrum is also available in this stand-alone form. It does not include any other ZX Spectrum games but it does include an infinite lives version.
Grand National: ZX Spectrum is the 100% original ZX Spectrum game, as written for and published by Elite in 1985 and is brought to you - as an officially licenced product - utilizing our ZX Spectrum: Elite Collection technology.
- portrait and landscape play / display modes
- iDaptive (user-definable, game-specific joystick, keypad & canvass) Controls
- (Google: "Tiny URL 22qh8hl") for more info
- 'auto save', on exiting the game
- authentic 'Spectrum' sound
About Elite®:: Elite Systems Ltd was incorporated in England in 1984.
App Changes
- July 04, 2016 Initial release


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Aurora World Inc., announced more than 75 new releases for its mid-year catalog. The catalog features Aurora's new styles, from the best selling Fancy Pals line and Miyoni collection to holiday editions of Aurora's handmade Raggedy Ann and Andy plush doll line created under license from Hasbro, Inc.
Miyoni Mom & Baby features six new two-piece sets of jungle and domestic animals. These include a panda with cub, a giraffe with calf, a lioness with cub, a polar bear with cub, an orange tabby with a kitten, and a golden lab with a puppy. Aurora's Pet Packs are used to carry additional plush toys featured in the catalog, including the tiger, monkey, dolphin, unicorn, kitten, and clown fish. The backpacks are kid-sized and designed to resemble the specific plush animals environment. Shop for Aurora products and others online at http://shop.auroragift.com
This post was originally written by Lindsay Gordon and published by ToyBook.com. For more news, visit www.toybook.com, follow The Toy Book on Twitter, and like The Toy Book on Facebook. The Toy Book is a bimonthly trade magazine covering the toy industry, published by Adventure Publishing Group.