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Mr. WILLIAMS, of Knox, was of the opinion that the Grand Jury was one of the grandest institutions we have for the protection of public morals; and that the Grand Jury of to-day is a great improvement in its modified form over the Grand Jury of former days. He felt that if the bill passed it would make it almost impossible to punish certain classes of crime, such as disturbing meeting, gambling, etc. Such lawbreakers do not desire to go before a Grand Jury, but avoid it whenever possible He believed that there would be a rime of chaos and confusion if this grand system was to be broken down.
Mr. MELLETT was not one of those who would underate the work of the Grand Jury. He believed that it was a necessity, however much its privileges may have been abused. He believed that the Grand Jury now compel feel to lake cognizance of offenses that it would be better if it were not compelled to observe. He believed that certain crimes and misdemeanors could only be reached in this way. He would deprecate the practice of Grand Juries sitting for weeks to examine into old. offenses, perhaps years old.
Mr. WILEY thought the Grand Jury stood as a great bulwark and a great defense between the people and the violators of the law. He was opposed to the provisions of the bill, and hoped that the motion to indefinitely postpone would be agreed to. He had received a communication from a party living in the County from which the petition was sent that accompanies the bill, and he was led to believe that the petition had been circulated and sent here in the interest of a class who desired to avoid the law by securing the passage of the bill.
Mr. GIBSON thought that the title of the bill should be made to read a bill to protect saloon-keepers and other violators of the laws. He had papers In his possession that stated that the petition had been circulated in the interest of the saloon-keepers of the County from which the petitions originated. He did not consider the abuse of a law sufficient ground for its repeal. He hoped that the bill would be indefinitely postponed.
Mr. STEWART desired that the motion to indefinitely postpone would be agreed to. He thought that there was a class of misdemeanors that could only be reached through the Grand Jury. He did not believe any man, be he ever so good a citizen and respecter of the law, would voluntarily go before a Justice of the Peace, as would be necessary in case the bill became a law, and make affidavit against the son of a neighbor for some misdemeanor committed by that son. He thought that the jurisdiction of the Grand Jury should be left unchanged.
Mr. JEWETT desired to disclaim any personal interest in the bill, although it had been ascribed to him He introduced the bill in the interest of economy and for the purpose of protecting citizens from being housed up before the Grand Jury. He would say to the gentleman from Benton [Mr. Wiley] that he had, unintentionally no doubt, done a great injustice, by his reflections on the petitioners, a great injustice to as good men as live in the State of Indiana. It was the prostitution of the Grand Jury for political purposes in the County of Jefferson that caused the petition to be sent here, and the petition was signed by some very worthy citizens. He considered the provisions of the bill to be in the interest of the people, but not in the interest of the Prosecuting Attorneys of the State.
Mr HEFFREN said, in explanation of his vote, that he was not in favor of the motion to postpone indefinitely. He thought the bill was one step toward progress and reform, which the Democratic party promised the people last fall.
The motion to indefinitely postpone was agreed to-yeas, 59; nays, 29.
Mr. Eley's bill [H. R. 154] providing for the election and qualification of Justices of the Peace was reported back from the Judiciary Committee, with recommendation that the bill do pass. The report was concurred in.
Mr. ADAMS, from the Committee on the Judiciary; reported back Mr. McClelland's bill [H R. 175] to repeal Section 1 of an act authorizing aliens to hold real estate, with the recommendation that it lie on the table, for the reason that a similar bill is now before the Committee. The report was concurred in.
Mr. ADAMS, from the same Committee, reported back Mr. Heffren's bill [H. R. 237] to amend Section 95 of an act concerning public offense, with the recommendation that it be indefinitely postponed.
Mr HEFFREN said this bill was to amend the Sunday law. He thought the members of the House knew that the deliverer of milk, bread and ice, telegraph operators, printers and others of necessity worked on Sunday, and the bill was to prevent them from malicious prosecution.
page: 145[View Page 145]Mr. SMITH war of the opinion that the simple fact of its being a violation of the law was all that secured this much needed day of peace and rest to a certain class of our citizens. He feared that under the provisions of the bill before the House men would work seven days instead of six. He did not entertain the idea that it was necessary for a bootblack to work on Sunday, or that it was necessary for a man to shave on that day. He thought it was only the part of humanity that these needed protections should be thrown around the Sabbath in order that its blessing might continue undiminished.
Mr ADAMS read the present exceptions to the Sunday law, and was of the opinion they did away with the provisions of the bill now under consideration. He did not think that because a druggist should be allowed the privilege of selling medicine on Sunday that he should also be given the privilege of disposing of his entire stock of goods.
Mr. MOCK did not favor the indefinite postponement of the bill. If the provisions of the bill were too broad it ought to be amended and then passed.
Mr. HEFFREN believed that the car of progress which the gentleman from Tippecanoe [Mr Smith] told us about the other day in such glowing language, is still rolling on; and that tradition and prejudice should be forgot; en in the light of our present civilization. A mankind becomes enlightened the old notions will be left in the rear. He believed in respecting the Sabbath, but certain things were now regarded as necessities, and necessity knows no law. It is time that these old fogy notions take a back seat. Men should take a new view of these matters That man does best who obeys the dictates of his conscience best. He move i that the bill be recommitted to the Committee on Judiciary.
The motion was agreed to.
Mr. Gibson, from the Committee on Organization of Courts, reported back Mr. Tuley's bill [H. R. 231] to fix the time of holding Courts In the Fourth Judicial Circuit, with the recommendation that the bill pass with certain amendments. The report was concurred in and the amendment adopted.
On motion by Mr. Gibson-yeas, 78; nays, 0 the Constitutional rules were suspended, the bill read the second time by title only, the third lime by sections, and passed the House by yeas, 81; nays, 0.
Mr. Patten, from the Committee on Organization of Courts, reported back Mr. Hamilton's bill [H. R. 168] establishing County Courts, etc., with a recommendation that hte same be indefinitely postponed. The report was concurred in.
Mr. Spann's bill [H. R. 201] to provide for the organization of Saving Banks, was reported back from the Committee on Bank, with the recommendation that it be indefinitely postponed. The report was concurred in.
Mr. Hanson's bill [H. R. 24] to provide for a general system of Common Schools, was reported back, with the recommendation that it be indefinitely postponed. The report was concurred in.
Mr. Shockney's bill [H. R. 138] to amend the Common School law was returned from the Committee on Education, with a recommendation for indefinite postponement. The report was concurred in.
Mr. McHenry, from the Committee on Military Affairs, introduced a bill [H. R. 304] concerning the recording and preservation of the muster rolls of the soldiers of the Mexican War, of the late War and of the Indiana Legion [appropriating $2 800], which was read the first time and passed to the second reading.
The following described bills were indefinitely postponed by concurrence in such recommendation in Committee reports:
Mr. Chandler's [H. R. 233] to regulate judgments rendered Rail Companies.
Mr. Hanson's [H. R. 166] to amend Section 95 of the public offense act.
Mr. Helm's [H. R. 125] to amend Section 33 of the County Superintendent act.
The House adjourned till 10 a. m. to-morrow.


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2010 Golden Globes Trend: Artsy Dresses 2010-01-17 22:00:22
2010 Golden Globe Awards Trend: Alluringly Artsy
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What strikes me on this thread is that yes, there are two ways to look at this
1) Great opportunity for very young person just out of school, new restaurant, take it and run with it
2) hmmm
How can one explain explain that you actually sort of feel sorry for Zilla and others in your position. She was there she is new, she is cheap, who the hell really cares about desserts, no budget, let's get this place up and running. Later on what will they do with her. How much is she making, how many hours is she working, when push comes to shove will they support her? appreciate ger for stepping in and holding up the earth? When things get settled down will they hire a real PC at a higher salary who will just keep Zilla running doing a ton of work (dues) or even get rid of her in favor of their own person/people? ??????????
Maybe everything will work out great. Maybe I'll win the lottery. who knows.
Again Zilla, not rain on your parade per se, but please use these comments to position yourself either professionally or emotionally to make the best of what you are doing and leverage it.
If I understand correctly the chef who is opening this restaurant is a HUGE deal in the marketplace there. A local luminary. The fact that they/he is willing and able to drop pastry on a new hire is shocvking since one would expect that he would want to open on the strongest possible foot. Maybe he has complete faith in himself and his ability to get you to execute his concepts, maybe he just doesn't care about the last course. Either way, ...
Again, this does not mean that we are not happy about your new job, or that we are not supportive of you. This is people showing honest concern about you, the profession, your, and all of our futures. May we all do briiliantly in the foreseeable future.
Edited by chefette, 07 October 2003 - 07:10 PM.


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Sharks have been making headlines lately.
There's the viral photo of a man who climbed inside the shark he killed; there have been stories on attacks on swimmers; and, of course, much has been said about our favorite D-List movie we haven't seen yet.
But in spite of the extreme news and gory pop culture references, swimming with sharks continues to be a large and growing activity.
The global shark tourism industry makes an estimated $500 million a year, says Patric Douglas, founder of Shark Divers and a shark dive specialist based in California.
Many tout swimming with sharks as one of the greatest diving experiences to be had.
Depending on the diver's comfort level, options range from observing sharks from underwater cages to participating in feedings.
Here's where to do it.
Bimini Bull Run
There are around 40 species of sharks in the protected Bahamas waters.
It's one of the few places where shark sightings are a daily occurrence, due to the marine park's shark-friendly habitat.
Targeted at non-certified divers, Bimini Bull Run shark dives start in a floating cage attached to the end of the dock at the Bimini marina.
The area, which has been home to bull sharks for 60 years, is strictly closed to swimmers. The only shark encounters are from inside the cage.
Bimini Bull Run, Bimini Big Game Club Dock, Bimini, Bahamas; +242 347 3391; +1 800 867 4764; packages from $120 per person
The Underwater Explorers Society leads shark tours 12 meters underwater.
With bait that can attract up to 20 reef sharks at once, the program's staff feed sharks while visitors watch.
Divers are encouraged to touch the animals once the shark handler has put them into a state of tonic immobility -- a motionless state that occurs while the animal is inverted.
UNEXSO also offers a shark feeder course for those who want feed the beast.
UNEXSO, Royal Palm Way, Freeport, Bahamas; +242 373 8956/+1 800 992 3483; dives from $109 per person
Also on CNN: Where to watch whales around the world
Aqua Trek Beqa Dive Center
Local Fijian villages that traditionally relied on fishing for their livelihood placed a ban on fishing in the name of conservation.
That means many of these areas are beautifully unspoiled.


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March 23, 2011 at 500 × 333 in 6 Questions to Ask About Your Team's Effectiveness
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May 24, 2012
Josh Helmholdt Rivals.com Football Recruiting
A Thursday offer from Marshall has brought the total number of offers for Saint Clairsville, Ohio, wide receiver Dan Monteroso to five. Tenders from Boston College, Bowling Green, Iowa and Ohio University preceded the Thundering Herd's offer. ...More... To continue reading this article you must be a member. Sign Up Now for a FREE Trial
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The New England Public Radio Foundation Inc. Welcomes New Board Members
It is with great enthusiasm that New England Public Radio announces that Carey Baker, Samalid Hogan and Claudia Perles have joined the New England Public Radio Foundation, Inc. as Directors of the Board. Ellen Freyman, an NEPR Foundation Board Advisor was elected as a Director to the Board's Executive Committee, she is also now Chair of the Nominating/Board Governance Committee. Bill Monks, currently a Director, was also voted onto the Executive Committee as Treasurer and Chair of the Finance/Audit Committee, and Paul Lambert, who has been serving on the NEPR Foundation Board as a Director and Vice President, has been elected its President. Marc Berman is Immediate Past President, ex-officio.
The New England Public Radio Foundation is an independent, nonprofit organization created to conduct fund raising activities for New England Public Radio. Their mission is to guarantee New England Public Radio's future as a premier public media organization by enhancing financial support, promoting community interest, and providing advice and recommendations to station management and WFCR's license holder UMass. The NEPR Foundation is currently made up of twenty-two directors, thirteen advisors, three ex-officio, and two emeritus members, and has representation from Amherst, Hampshire, Mount Holyoke and Smith colleges, and The University of Massachusetts Amherst.
"I am thrilled to welcome our newest Directors to the Board and to be working closely with all of the officers and Directors of our Foundation to advance the work of New England Public Radio," said Martin Miller, NEPR's CEO and General Manager.
Carey Baker, Director
Carey Baker, owner of Midnightson Designs in Northampton, helps small to medium businesses, organizations, artists, and nonprofits all across western Massachusetts and eastern and northwestern Connecticut create a profitable online presence using web design, video, audio, graphics and social media. He holds a B.A. of Industrial Design from Pratt Institute in Brooklyn NY. Carey has lived in the Pioneer Valley for 27 years and has been actively involved in working with nonprofits in an artistic capacity for most of that time.
Marc Berman: Ex Officio
Marc Berman is retired from a thirty-year career as a senior executive, owner, and partner in privately held radio broadcast companies. He serves as adjunct professor of Journalism at the University of Massachusetts Amherst, teaching The Business of Media. He also sits on the board of The Young At Heart Chorus. Marc founded The Scott J Bacherman Fund, an endowment at UMass Amherst which awards annual scholarships and paid internships to students in the disciplines of journalism, communication, and media studies. He lives in Florence with his wife, Elizabeth Stone, an artist. They have three grown sons.
Ellen Freyman, Director, Chair of the Nominating/Board Governance Committee
Ellen Freyman is an attorney with the law firm of Shatz, Schwartz and Fentin, P.C. in Springfield, Massachusetts. Ellen sits on several boards in the region including the Springfield Chamber of Commerce, Friends of the Homeless, Elms College, Springfield Technical Community College Foundation, Pioneer Valley Chapter of the American Red Cross, National Conference for Community and Justice, On Board, Inc. (founding director), among many others. Additionally, she is a member of the Longmeadow Zoning Board of Appeals and the Springfield School Department's ELL Task Force. She graduated from Pennsylvania State University with a B.S. in elementary education and Western New England College School of Law. She resides in Longmeadow with her husband, Richard, a University of Massachusetts faculty member and two sons, Neal and Stephen.
Samalid Hogan, Director
Samalid Hogan is a Senior Project Manager for the City of Springfield Office of Planning and Economic Development. Prior to working with the city, she held the Senior Economic Development and Policy Analyst role at the Pioneer Valley Planning Commission. She serves on the board of the Young Professionals of Greater Springfield and OnBoard, and as Board Chair for the Horace Smith Fund, which awards scholarships to help deserving students from Hampden County finance their college education. Samalid holds a B.A. in Economics from the University of Massachusetts at Amherst and an M.B.A. in Entrepreneurship and Innovative Practices from Bay Path College in Longmeadow, Massachusetts.
Paul Lambert, President
Paul Lambert came to the The Naismith Memorial Basketball Hall of Fame in June, 2002 in the newly created role of Vice President, Guest Experience & Programming. Paul is directly responsible for the creation, development and execution of all Hall of Fame Events, initiatives and programs on a national scale. Prior to joining the Hall, he worked for the National Basketball Association as Director, Event Production working since 1989 on the development and execution of live programming, grass roots initiatives and international events. Prior to joining the NBA, Paul enjoyed a successful career in the Professional Theatre including a joyous seven-year stint as General Manager of the Cape Playhouse in Dennis, Massachusetts. Paul lives in South Hadley with his wife Cynthia and their two sons, Benjamin and Pete.
Bill Monks, Director, EC Treasurer and Chair of the Finance/Audit Committee
Bill Monks' professional and volunteer career since 1978 has been a public commitment to both Public Televisions' mission and to other Arts not-for-profit organizations in the greater Springfield area. His final position before retirement was with WGBY/TV as the budget director, a position he held from 1997 to 2003. Bill currently sits on several regional boards, including the Century Club, Community Music School, Public Access Cable TV of Longmeadow, Springfield Public Forum, Springfield Symphony Orchestra, and WGBY/TV. He attended the University of Pennsylvania and Boston University as an undergraduate, and received a MST from the University of New Hampshire. Bill has two children and three grandchildren. He currently lives in Longmeadow with his wife Susan.
Claudia Perles, Director
Claudia Perles is the President of the Claudia and Steven Perles Family Foundation which has become a full-time job since she retired from the Department of State, serving as a diplomat and scientific advisor. Claudia is on the Board of the Miami City Ballet and Shakespeare and Company in the Berkshires. She and her husband are enthusiastic WFCR listeners and supporters of it and public radio. Claudia is married to Steven Perles, who has his own law firm specializing in international law, and they have two children, Joshua, in his final year at NYU Law School and Sara, in her junior year at Columbia University. In addition to their home in Lenox, Massachusetts, they reside in Miami Beach, Florida.
For a complete listing of the NEPR Foundation Inc.'s membership and for more information, please visit http://www.nepr.net/about/new-england-public-radio-foundation
For more information: Contact Vanessa Cerillo, Director of Marketing and Communication at 413.545.9717 or email@example.com


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SOURCE ReLife International Medical Center
BEIJING, Oct. 15, 2013 /PRNewswire/ -- Mesenchymal stem cells, or MSCs, are multipotent stromal cells that can differentiate into a variety of cell types. MSCs have been widely applied in treatments for various diseases and proved to be effective. It can encompass multipotent cells derived from both marrow tissue and other non-marrow tissues. Previously, the application of mesenchymal stem cells resourced from bone marrow was limited due to the complicated procedure and technique; however, things change now!
Adipose tissue is one of the richest sources of MSCs. In ReLife International Medical Center, we derive adipose-derived stem cells that exist in adipose tissue via liposuction. Compared to bone marrow resource mesenchymal stem cells,
In ReLife, we derive the MSCs from patient's own body via liposuction, which avoids the immunity attack and painful procedure. Combining the adipose-derived stem cells with gene therapy and Traditional Chinese Medicine, the innovative stem cell-based gene therapy is able to effectively treat many diseases that do not response well to conventional methods.
1. De Ugarte DA, Morizono K. Comparison of multilineage cells from human adipose tissue and bone marrow. Cells Tissue Organs 2003;174:101-109 |
2. Cu L, Yin S, Yang P, et al. Human adipose derived stem cells suppress lymphocyte proliferation induced by cellular or non specific mitogenic stimuli. Natlmed J China 2005;85(27):1890-1894 |
3. Safford KM, Hicok KC, Safford SD,et al.Neurogenic differentiation of murine and human adipose-derived stromal cells. Biochem Biophys Res Commun 2002; 294(2):371-379 |
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We love the the Hines Mansion. What a lovely hidden treasure in Provo. The beautiful historic mansion what perfect for our anniversary. We stayed in the Whispering Willows room. It was so lovely and romantic without being cheesy. We had 2 person jetted tub and a separate shower in our room, the room was extremely clean (and I'm very picky... More
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Select a tag to browse associated projects and drill deeper into the tag cloud.
Zoop is a recursive acronym which stands for Zoop Object Oriented PHP Framework. Far from being Yet Another PHP Framework or Rails clone, Zoop has been in development since 2001 and in use for the last 6 years in a number of different production environments. While it predates the recent
Copyright © 2013 Black Duck Software, Inc. and its contributors, Some Rights Reserved. Unless otherwise marked, this work is licensed under a Creative Commons Attribution 3.0 Unported License . Ohloh ® and the Ohloh logo are trademarks of Black Duck Software, Inc. in the United States and/or other jurisdictions. All other trademarks are the property of their respective holders.


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justloafing wrote:Hey Mr. Cutback. You don't want a NSP for that.
kitesurfer wrote:Hmmm call me scepticle but after 7 weeks. I think someone needs to cutback on the B/S!
But to answer your question. NSP's are for beginers and if you're claiming to be doing cutbacks you're no longer a beginer and hence don't need an nsp. But we all know how hard cut backs are to do, so get your self something sensible with lots of float and don't spend a fortune on it.
I this a good gift for a surfer? Please help. RELATED: Surf Chat Author: gingerlwhite Replies: 5 |
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Good spots for learning to surf in South Orange County, CA? RELATED: Surf Chat Author: OCNewbie Replies: 9 |


text:
It would have to be a short war. The 11th is on a Tuesday and Rosh Hashanah is the following Monday. Pretty tight schedule.
Does World War III Start on September 11, 2012?
Christian Fundamentalists for a Nuclear War. CFNW. You a member?
Israel REALLY wants war at any cost...


text:
Prints, Drawings, and Photographs Fortune Distributing Her Gifts--Right Sheet Made in Amsterdam, Netherlands, EuropePublished in Antwerp, Belgium, Europe 1590 Jan Harmensz. Muller, Dutch, 1571 - 1628. After a painting by Cornelis Cornelisz. van Haarlem, Dutch (active Haarlem), 1562 - 1638. Engraving Currently not on view 1985-52-34488b |
The Muriel and Philip Berman Gift, acquired from the John S. Phillips bequest of 1876 to the Pennsylvania Academy of the Fine Arts, with funds contributed by Muriel and Philip Berman, gifts (by exchange) of Lisa Norris Elkins, Bryant W. Langston, Samuel S. White 3rd and Vera White, with additional funds contributed by John Howard McFadden, Jr., Thomas Skelton Harrison, and the Philip H. and A.S.W. Rosenbach Foundation, 1985LabelFortune controlled the fates of gods, heroes, and common men in classical mythology and religion. In the Netherlands in the sixteenth century, Fortune was also believed to play an important role in governing the risk-taking international ventures of the expanding merchant class. |


text:
The second edition of the "Handbook of Road Safety Measures" (previously published in 2004) gives state-of-the-art summaries of current knowledge regarding the effects of 128 road safety measures. It covers all areas of road safety including: traffic control; vehicle inspection; driver training; publicity campaigns; police enforcement; and, general policy instruments. With many original chapters revised and several new ones added, extra topics covered in this edition include: post-accident care; DUI legislation and enforcement; environmental zones; and speed cameras.
"In summary, an important, timely and useful book that should benefit researchers and practitioners alike" Will Murray, Research Director, Interactive Driving Systems[registered] in a book review in Logistics and Transport Focus. "This handbook offers an enormous amount of information for the interested reader. Furthermore, the reputation of the authors and their approach in this book ensures that this book is a valuable addition to worldwide road safety research. As far as I know, this book has no competitor..." Fred Wegman, Managing Director of SWOV, in a book review published in the European Journal of Transport Infrastructure Research."


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1953 Indian Chief Roadmaster VIN: CS61055 This Chief was purchased new in 1953 by the grandfather of Pat Emick of Billings, Montana. Used primarily... More
1948 Indian Chief beautifully restored by Terry Krumm in 2008 and been garage kept ever since. This bike has been in my family since... More
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This 2000 INDIAN CHIEF features a S&S engine. The vehicle is Yellow with a Not Specified interior. It is offered As-Is, not covered by... More
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Incredibly restored 1938 Indian Motorcycle Dispatch Tow. Originally used by a Long Island, New York Buick dealership to send mechanics to make road and... More
INDIAN: 1949 service cycle, rare, only 2 known, original, runs well, one-cylinder motor, $15,550; call for pictures, info. 215-536-0598, PA.... More
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Chickenpox is a common illness among kids, particularly those under age 12. An itchy rash of spots that look like blisters can appear all over the body and may be accompanied by flu-like symptoms. Symptoms usually go away without treatment, but because the infection is very contagious, an infected child should stay home and rest until the symptoms are gone.
Chickenpox is caused by the varicella-zoster virus (VZV). Kids can be protected from VZV by getting the chickenpox (varicella) vaccine, usually between the ages of 12 to 15 months. In 2006, the Centers for Disease Control and Prevention (CDC) recommended a booster shot at 4 to 6 years old for further protection. The CDC also recommends that people 13 years of age and older who have never had chickenpox or received chickenpox vaccine get two doses of the vaccine at least 28 days apart.
A person usually has only one episode of chickenpox, but VZV can lie dormant within the body and cause a different type of skin eruption later in life called shingles (or herpes zoster). Getting the chickenpox vaccine significantly lowers your child's chances of getting chickenpox, but he or she may still develop shingles later.
Chickenpox causes a red, itchy rash on the skin that usually appears first on the abdomen or back and face, and then spreads to almost everywhere else on the body, including the scalp, mouth, nose, ears, and genitals.
The rash begins as multiple small, red bumps that look like pimples or insect bites. They develop into thin-walled blisters filled with clear fluid, which becomes cloudy. The blister wall breaks, leaving open sores, which finally crust over to become dry, brown scabs.
Chickenpox blisters are usually less than a quarter of an inch wide, have a reddish base, and appear in bouts over 2 to 4 days. The rash may be more extensive or severe in kids who have skin disorders such as eczema.
Some kids have a fever, abdominal pain, sore throat, headache, or a vague sick feeling a day or 2 before the rash appears. These symptoms may last for a few days, and fever stays in the range of 100º–102º Fahrenheit (37.7º–38.8º Celsius), though in rare cases may be higher. Younger kids often have milder symptoms and fewer blisters than older children or adults.
Typically, chickenpox is a mild illness, but can affect some infants, teens, adults, and people with weak immune systems more severely. Some people can develop serious bacterial infections involving the skin, lungs, bones, joints, and the brain (encephalitis). Even kids with normal immune systems can occasionally develop complications, most commonly a skin infection near the blisters.
Anyone who has had chickenpox (or the chickenpox vaccine) as a child is at risk for developing shingles later in life, and up to 20% do. After an infection, VZV can remain inactive in nerve cells near the spinal cord and reactivate later as shingles, which can cause tingling, itching, or pain followed by a rash with red bumps and blisters. Shingles is sometimes treated with antiviral drugs, steroids, and pain medications, and in May 2006 the Food and Drug Administration (FDA) approved a vaccine to prevent shingles in people 60 and older.
Chickenpox is contagious from about 2 days before the rash appears and lasts until all the blisters are crusted over. A child with chickenpox should be kept out of school until all blisters have dried, usually about 1 week. If you're unsure about whether your child is ready to return to school, ask your doctor.
Chickenpox is very contagious — most kids with a sibling who's been infected will get it as well, showing symptoms about 2 weeks after the first child does. To help keep the virus from spreading, make sure your kids wash their hands frequently, particularly before eating and after using the bathroom. And keep a child with chickenpox away from unvaccinated siblings as much as possible.
People who haven't had chickenpox also can catch it from someone with shingles, but they cannot catch shingles itself. That's because shingles can only develop from a reactivation of VZV in someone who has previously had chickenpox.
Pregnant women and anyone with immune system problems should not be near a person with chickenpox. If a pregnant woman who hasn't had chickenpox in the past contracts it (especially in the first 20 weeks of pregnancy), the fetus is at risk for birth defects and she is at risk for more health complications than if she'd been infected when she wasn't pregnant. If she develops chickenpox just before or after the child is born, the newborn is at risk for serious health complications. There is no risk to the developing baby if the woman develops shingles during the pregnancy.
If a pregnant woman has had chickenpox before the pregnancy, the baby will be protected from infection for the first few months of life, since the mother's immunity gets passed on to the baby through the placenta and breast milk.
Those at risk for severe disease or serious complications — such as newborns whose mothers had chickenpox at the time of delivery, patients with leukemia or immune deficiencies, and kids receiving drugs that suppress the immune system — may be given varicella zoster immune globulin after exposure to chickenpox to reduce its severity.
Doctors recommend that kids receive the chickenpox vaccine when they are 12 to 15 months old and a booster shot at 4 to 6 years old. The vaccine is about 70% to 85% effective at preventing mild infection, and more than 95% effective in preventing moderate to severe forms of the infection. Although the vaccine works pretty well, some kids who are immunized still will get chickenpox. Those who do, though, will have much milder symptoms than those who haven't had the vaccine and become infected.
Healthy children who have had chickenpox do not need the vaccine — they usually have lifelong protection against the illness.
A virus causes chickenpox, so the doctor won't prescribe antibiotics. However, antibiotics may be required if the sores become infected by bacteria. This is pretty common among kids because they often scratch and pick at the blisters.
The antiviral medicine acyclovir may be prescribed for people with chickenpox who are at risk for complications. The drug, which can make the infection less severe, must be given within the first 24 hours after the rash appears. Acyclovir can have significant side effects, so it is only given when necessary. Your doctor can tell you if the medication is right for your child.
You can help relieve the itchiness, fever, and discomfort of chickenpox by:
Never use aspirin to reduce pain or fever in children with chickenpox because aspirin has been associated with the serious disease Reye syndrome, which can lead to liver failure and even death.
As much as possible, discourage kids from scratching. This can be difficult for them, so consider putting mittens or socks on your child's hands to prevent scratching during sleep. In addition, trim fingernails and keep them clean to help lessen the effects of scratching, including broken blisters and infection.
Most chickenpox infections require no special medical treatment. But sometimes, there are problems. Call the doctor if your child:
Call your doctor if you think your child has chickenpox, if you have a question, or if you're concerned about a possible complication. The doctor can guide you in watching for complications and in choosing medication to relieve itching. When taking your child to the doctor, let the office know in advance that your child might have chickenpox. It's important to ensure that other kids in the office are not exposed — for some of them, a chickenpox infection could cause severe complications.
Reviewed by: Larissa Hirsch, MD Date reviewed: August 2006
Note: All information is for educational purposes only. For specific medical advice, diagnoses, and treatment, consult your doctor.
© 1995-2009 The Nemours Foundation/KidsHealth. All rights reserved.
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Mark Fadool, clinical director of mental health services at Odessa Brown Children's Clinic, provides early warning signs of mental health issues in kids and teens and urges us all to notice the signs and act early.
In this 30-second video, learn why children should ride in the back seat in a rear-facing car seat until they are age 2, or until they reach the upper weight or height limit for their seat.
En este video de 30 segundos aprenda por qué los niños deben ir en el asiento trasero mirando hacia atrás hasta los 2 años o hasta que lleguen al límite de estatura o de peso para su asiento.


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My father and I bought a 69 fastback 10 years ago and started working on it together. Never worked on cars before so this was the car I learned on. 2 years into the rebuild and a few weeks before completion was diagnosed with stage 4 lung caner and passed away shortly after. The mustang sat for years under a flimsy car cover. I couldn't bring myself to work on it without him.
Years passed and I got engaged and as we were in the photographers office he asked where we wanted to take our pictures. I said anywhere except on a beach or something like that. My finance suggested we finish the mustang and take pictures with it to include my father in the wedding in nov 2012. I was excited to finally finish the car after all these years.
When I uncovered the car I found out that the car had holes and leaked water into the mustang and rusted it horrifically. The car was in worse shape than when my father bought it. I decided at that point to do a full rotisserie restoration and replace everything.
For the next 6 months I replaced and rebuilt everything. I decided to do a restomod and give it a little taste of modern parts and upgrades. It took every last ounce of blood, sweat and tears I had but I finished it in time for the wedding and we got our pictures.
Since then I have brought it to a few local car shows and my story will be published in an upcoming issue of Modified Mustangs & Fords. I look at the mustang and think about how proud my father would be of me and how one day in the future I will teach my son how to work on cars with this mustang just like his grandfather did with me.
Last edited by Dennis69; October 5, 2013 at 01:45 PM.
Thanks for sharing the story and photos. Fabulous
Sweet looking car .
Great looking 69. Like the paint with the stripe and the continuation of the wood grain insert into the rear seat area.
69 Mach 1, Acapulco Blue/black interior, 351-2V 3-speed manual
Original owner
where in ny are you located?
1966 L6 coupe
2001 GT Convertible
2006 v6 coupe
thanks for everyone's compliments! I tried with every modification i did to keep it as original looking as possible. i kept saying to myself "what would ford do" haha.
I am going to the show in Butler this weekend. i am going to enter it. i am reading up about all the rules for the different classes. i assume my car would be in division 6 (modified) right? i am typing up a list of the modifications but i dont know if i need to put EVERYTHING or just the big things? Anyone know what i should include?
I will see if i can meet people from here and go with them. i would love to drive all the way down there for that show. i will keep you updated on that and hope to see you then!
i am in Queens, you are in Albany right?
yes, im in the Albany area
1966 L6 coupe
2001 GT Convertible
2006 v6 coupe
Hell0 Dennis, first of all welcome and second wow what a beautiful car. As I am sure you the 50th Birthday is next yr it sure would be good to you and your beautiful car there.


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Küng, Hans
Hans Küng 1928-
(Hans Kueng) Swiss theologian.
The following entry presents an overview of Küng's career through 1998.
Hans Küng is one of the world's most celebrated and controversial Christian theologians. A Roman Catholic priest, his criticism of Pope John Paul II and his questioning of some of the major tenets of the Catholic religion have caused him to be censured by the Church. Despite the controversial nature of his ideas, critics have praised him for his scholarly, well-researched, and ecumenical approach to questions of theology.
Biographical Information
Hans Küng was born on March 19, 1928, in Sursee, Lucerne, Switzerland, to Hans and Emma Küng. He was ordained a Roman Catholic priest in 1954. In the 1960s, Küng was an up-and-coming member of the hierarchy of the Catholic Church. During the reign of Pope John XXIII, Küng was appointed the official theologian to the Second Vatican Council and is recognized as its architect. Küng's relationship with Rome changed during the reign of subsequent popes whom he felt were reversing the important reforms set in motion by Vatican II. In 1979, in response to Küng's controversial examination of Catholic beliefs, the Vatican forbade Küng to call himself a "Catholic theologian" or to examine candidates for the priesthood. Küng was personally devastated by the Church's disciplinary measures, but his commitment to his faith and his career as a theologian continued to flourish. Küng is a professor of theology at the University of Tubingen in West Germany. He has also been a visiting professor at several universities throughout the world.
Major Works
Küng has been particularly critical of Pope John Paul II and what he considers the pontiff's repressive policies. He has written several articles on the subject. Wozu Priester? (1971; Why Priests?) delineates Küng's conception of the leadership of the Church. As with many of Küng's works, this book raised eyebrows among conservative theologians by espousing that a lifelong, celibate, male priesthood is unnecessary according to the New Testament. In Christ sein (1974; On Being a Christian), Küng described what is common among the various Christian religions and discussed the reasons a person would choose to believe in Christianity. The book focuses on the life and teaching of Jesus Christ and the nature of his divinity. Signposts for the Future (1978) is a collection of essays that reiterates the uniqueness of Christianity explained in On Being a Christian. It further goes on to discuss Christians' relationship with larger society and their relationship with the Church. Beginning with Christentum und Weltreligionen (1984; Christianity and the World Religions), Küng began to focus on the relationship between Christianity and the other major world religions. He collaborated with Julia Ching on Christentum und Chinesische Religion (1989; Christianity and Chinese Religions) in which they analyze the place of Confucianism, Taoism, Buddhism, and Christianity in modern China. Kung's Theologie im Aufbruch (1988; Theology for the Third Millennium) asserts that the postmodern Church lacks direction and proposes a course that will cause it to flourish and bring it to a closer relationship with the other world religions. Projekt Welthethos (1993; Global Responsibility is a continuation of the ideas set forth in Christianity and the World Religions. Kung asserted three points in this volume: our survival is dependent on the development of a world ethic; we can have no world peace without peace between the religions; and there will be no peace between the religions without a dialogue between the religions. In his attempt to foster a greater understanding between people of different faiths, Kung has begun a trilogy tracing the foundations of the major religions, including volumes entitled Judentum (1992; Judaism), Christentum (1995; Christianity), and a proposed volume on Islam.
Critical Reception
Even when critics disagree with Küng's assertions, they praise him for his intellectual courage and honesty. Andrew M. Greeley called Küng "a priest and scholar who is doing his best to live that life no matter what the cost in professional envy and institutional isolation." Reviewers credit his work as scholarly and rooted in the Bible. Carl J. Armbruster asserted that "one of Küng's special merits as a theologian is that he takes the Bible very seriously." Many reviewers note how Küng's work puts him at odds with liberal theologians and the Roman Catholic Church alike. The former because of his assertion that the typical responses to the evils of capitalism have failed, and the latter for his questioning of the basis of papal authority. Some critics have accused the theologian of going overboard in his criticism of Pope John Paul II, marring some of his otherwise laudable work. While most critics agree that Küng's goal of creating a greater understanding between the religions is a commendable one, there is some disagreement about the effectiveness of his approach. Some reviewers complain that in Küng's attempts to foster understanding and ecumenism, he does not put sufficient focus on the uniqueness of individual faiths and has lost the true meaning of his own religion. Specifically, some critics found Küng's Judaism to be dismissive and patronizing to Jews. Eugene Fisher and Jack Bemporad state, "At some risk of being insufficiently respectful of Küng's well-established reputation, we must report that Jewish readers—with good cause—are likely to find this volume, which purports after all to present their faith and their traditions, to be insensitive and inaccurate." Robert P. Imbelli summed up Küng's virtues in his review of Küng's Christianity, stating that the book "bears all the marks of Küng's virtues: stunning erudition, moral passion, provocative honesty and sometimes unrelenting polemics."
Principal Works
Rechtfertigung: Die Lehre Karl Barths und eine katholische besinnung [Justification: The Doctrine of Karl Barth and a Catholic Reflection] (nonfiction) 1957
Konzil und Wiedervereinigung: Erneuerung als Ruf in die Einheit [The Coucil and Reunion] (nonfiction) 1960
Kirche im Konzil [The Council in Action: Theological Reflections on the Second Vatican Council] (nonfiction) 1963
Wozu Priester? Ein Hilfe [Why Priests? A Proposal for a New Church Ministry] (nonfiction) 1971
Christ sein [On Being a Christian] (nonfiction) 1974; also published as Die christliche Herausforderung, 1980
Existiert Gott? Antwort auf die Gottesfrage der Neuzeit [Does God Exist? An Answer for Today] (nonfiction) 1978
*Signposts for the Future: Contemporary Issues Facing the Church (articles) 1978
Ewiges Leben? [Eternal Life? Life After Death as a Medical, Philosophical, and Theological Problem] (nonfiction) 1982
Christentum und Weltreligionen: Hinfuehrung zum Dialog mit Islam, Hinduismus und Buddhismus [Christianity and the World Religions: Paths of Dialogue with Islam, Hinduism, and Buddhism] [with others] (nonfiction) 1984
The Church in Anguish: Has the Vatican Betrayed Vatican II? [editor;...
(The entire section is 252 words.)
SOURCE: A review of Why Priests? in Commonweal, Vol. XCVI, No. 19, August 25, 1972, pp. 458-60.
[In the following review, Armbruster analyzes Küng's discussion of the priesthood in Why Priests?]
This latest book by Hans Küng is a fine piece of popularization. Not that it is unscholarly, for Küng's scholarly credentials in the area of ecclesiology have been established elsewhere. But he dispenses with footnotes and references in order to develop in broad strokes his "proposal for a new church ministry" (the subtitle). To those who are well-informed about current trends in the theology of the priesthood, the book offers no startling surprises. However, both for the specialist and for the general public it summarizes and locates the cutting edge of theological thought on the priesthood. It also pushes to the foreground questions which are ripe for discussion and argument.
What does Küng say about the priesthood? First he situates the crisis of the ministry within an ecclesiological context, namely, "a nuanced democratization of the church" (p. 24). The word "nuanced" is important here, for Küng stresses that it is an analogous, even ambiguous political concept that must be critically adapted in the light of the N. T. when applied to the church. Theologically, it means "an increasing co-responsibility of all members of the ecclesial community," which should...
(The entire section is 1079 words.)
SOURCE: "God and Küng," in Washington Post Book World, November 28, 1976, pp. H1-H2.
[In the following review, Breslin praises Kung's On Being a Christian, stating that "Kung provides a skillfully argued, theologically nuanced and personally appropriated set of arguments for the liberating power of Christianity."]
Religious bestsellers in this country usually mean inspirational books by Billy Graham or slightly kooky tracts like Hal Lindsey's Late Great Planet Earth. And even when they sell zillions of copies, they don't make the standard bestseller lists because they're sold in bookstores that are not surveyed. They do things differently in Germany, to judge by the startling success of the original edition of this theological work by Hans Kung. For months, it hovered near the top of Der Spiegel's chart, just behind Alexander Solzhenitsyn's Gulag.
That's not likely to happen here, unfortunately, but it's just possible that the combination of Kung's reputation (both as premier theologian and as ecclesiastical maverick) and the current interest in religious questions may save this book from the fate of most theology: professional wrangling followed by popular oblivion.
On Being a Christian is most certainly theology, aimed at the head, not just at the heart, and Kung offers no excuses for raising difficult questions or for...
(The entire section is 1787 words.)
SOURCE: "Hans Küng: Embattled Teacher and Priest," in New York Times Book Review, December 19, 1976, pp. 5, 16.
[In the following review, Greeley praises Küng's On Being a Christian for the author's scholarly and truthful approach.]
The controversial Swiss theologian Hans Küng has written the best defense of traditional Catholic Christianity to appear in this century. Christ Sein sold several hundred thousand copies in its German edition and was on the best seller lists in Germany for several months. It is unlikely, however, that so many American Catholics have the intellectual discipline to plow through a 720-page book on their faith, and more's the pity. They will miss what may well become a religious and spiritual classic.
Küng has earned himself the reputation of being a "radical" by being severely critical of the way authority has been exercised in Rome and by questioning some of the doctrinal foundations of that exercise of authority. In fact, however, he has always been a profoundly conservative person; his concern about the style of papal leadership and the theory behind it has been based on a conviction about the importance of the papacy—a conviction that many other less controversial Catholic theologians have long since given up.
Küng divides his large volume[, On Being Christian,] into four major sections, "The...
(The entire section is 1015 words.)
SOURCE: "A Passionate Participant," in Christian Century, Vol. XCV, No. 28, September 13, 1978, pp. 832-33.
[In the following review, Logan asserts that Küng's Signposts for the Future shows the personal side of the author's Christianity.]
Usually a collection of essays such as [Signposts for the Future] (by a leading theologian covering a wide range of topics) is a disappointment. Either the essays were written prior to the publication of a major work which says the same thing better, or the essays are dribblings left over from a major work and simply offer the publisher an opportunity to cash in. In either case, the net result is redundancy.
While there is nothing startlingly new in Küng's volume of essays it does something which his previous works do only indirectly. These essays allow the reader to see Küng—the man and the Christian—in a way which earlier books only hint at. Signposts provides a clear picture of a theologian who is intellectually candid while being a passionate participant in the church of Christ.
Part one ("On Being a Christian: Twenty Theses") is a propositional outline of Küng's recent major work. The theses will be of considerable help for those studying the larger volume; the theological questions which arise from the earlier work persist. Küng is clearer in what he rejects than in what he affirms...
(The entire section is 808 words.)
SOURCE: A review of Signposts for the Future, in Commonweal, November 24, 1978, p. 767.
[In the following review, Sloyan lauds Küng's Signposts for the Future.]
[Signposts for the Future] is a collection of essays, interviews, and one radio dialogue (with Pinchas Lapide) done by the priest of the diocese of Luzern who is professor of dogmatic and ecumenical studies at the state university of Tübingen in Germany. Like anything the embattled Swiss theologian writes, it is well worth examining. Primarily it shows a Catholic reminding fellow-members of his church in whatever station that their fidelity to the person and teaching of Jesus is their best fidelity to God and his Holy Sprit. A church made up of faithful such as these is worth adhering to. Its teaching is their teaching and conversely. The call Jesus of Nazareth issued was to perfect trust in God and to doing his will, which is nothing other than humanity's total well-being. The ethics or behavior of the Christian is the proof of discipleship.
The author is on the firmest ground in discussing the intra-confessional Christian questions that are his specialty. He acknowledges in a preface that the ecumenical dialogue with Jews is comparatively new to him and proves it discussing the church's origins from Israel and the gospel narratives of Jesus's trial in a spirit bordering on New Testament fundamentalism....
(The entire section is 323 words.)
SOURCE: A review of Eternal Life? Life After Death as a Medical, Philosophical, and Theological Problem, in Theological Studies, Vol. 46, No. 2, June, 1985, pp. 361-62.
[In the following review, Devenish complains that Küng's Eternal Life? fails in comparison to the first two works of the trilogy.]
In this series of nine public lectures given in Tübingen and Ann Arbor, we have the final installment, [Eternal Life?] along with On Being a Christian and Does God Exist?, of K[üng]'s "trilogy" (xvi). His basic approach parallels that taken in On Being a Christian. In the first section, "The Horizon," K[üng] sets the "background" of his question and poses it from the point of view of medicine, contemporary philosophy, and the history of religions. He confronts the reader with a "decision" between "alternatives": "a definitive extinguishing in nothingness or an eternal permanence in being" (68). In the second section, "Hope," he sets out what he takes to be the Christian answer to the question of eternal life. After treating the development of the concept of resurrection in Jewish thought, he sets forth his answer of eternal life as "a new future, wholly different," based on resurrection as "assumption into the absolutely final and absolutely first reality" of God through a consideration of the "difficulties with the...
(The entire section is 558 words.)
SOURCE: "Rome's Blunt Renegade," in Maclean's, Vol. 98, No. 46. November 18, 1985, pp. 5, 8.
[In the following essay, Bierman discusses Küng's contentious relationship with Pope John Paul II and the Catholic Church.]
To many conservative Roman Catholics the action appeared treasonous. For many reformists, on the other hand, it seemed courageous. On Oct. 4 and 5, newspapers in Toronto, London, Madrid, Zurich, Hamburg and Rome carried the latest polemic of Dr. Hans Küng, Pope John Paul II's most celebrated and persistent Catholic critic. The two-part article was a 6,000-word onslaught on what Küng says is the reactionary and repressive policies of the pontiff and his church bureaucracy, the Curia. "The old Inquisition is dead; long live the new one," wrote Küng. "'Persistent doubt' about a truth of the faith is punishable with excommunication. No one is burned at the stake any more, but careers and psyches are destroyed as required."
Küng, 57, a professor of theology at West Germany's secular University of Tübingen and currently a visiting professor at the University of Toronto, is one of the world's most celebrated Christian theologians. But even to many of his supporters his latest attack seemed excessive. After all, Küng himself has not even been expelled from the priesthood, despite his own persistent doubts, freely expressed over the years, about such central...
(The entire section is 997 words.)
SOURCE: "The Way Forward: Talking with Hans Küng," in Commonweal, Vol. CXIV, No. 2, January 30, 1987, pp. 44-5.
[In the following interview, Küng discusses the current and possible future path of the Catholic Church in terms of reform and tradition.]
Last November Commonweal's David Toolan spoke with Hans Küng in New York City. Among other topics covered were issues of authority and dissent in the Catholic church today.
[Toolan:] What do you think of the Vatican's current actions?
[Küng:] If you want an explication of the context of Rome's present attitude, you have to see that the Catholic church in the Second Vatican Council achieved an integration of the two great paradigm changes after the Middle Ages. We integrated the paradigm change of the Reformation: vernacular language, participation of the people in the liturgy and the church, collegiality, people of God. … We used the arguments for the vernacular that Martin Luther employed four hundred years ago. But we were not absolutely consistent. Had we been, we would have had to introduce the marriage of priests or optional celibacy. Pushed by the American bishops especially, we also achieved the integration of the modern paradigm: freedom of conscience, freedom of religion, and a new attitude toward Judaism and world religions.
The principal compromise here was that,...
(The entire section is 692 words.)
SOURCE: "Religions of the One God," in Commonweal, Vol. CXIV, No. 5, March 13, 1987, pp. 143, 146-47.
[In the following interview, Küng discusses the similarities and differences between the major world religions and his attempt to create an understanding among different religions with his book Christianity and the World Religions.]
World religions was the major topic of conversation last fall when Commonweal's David Toolan spoke with Hans Küng in New York City. Küng's comments on authority and dissent within the Catholic church [appear above].
[Toolan:] How did you come to write your current book, Christianity and the World Religions: Paths of Dialogue with Islam, Hinduism, and Buddhism? It represents a new direction for you, does it not?
[Küng:] My interest in world religions goes back to my student days in Rome when I first visited North African Muslim countries. I realized that relating Christianity to world religions is an extremely difficult job to do theologically. You may recall that Chapter Three of On Being a Christian contained a big section on world religions as a horizon of Christianity. I indicated there that this relation had to be studied, well aware that I needed many years for that.
Now, after the Roman intervention—which I still find unjust, theologically unfounded, and politically...
(The entire section is 1688 words.)
SOURCE: A review of Theology for the Third Millennium: An Ecumenical View, in Christian Century, Vol. 106, No. 9, March 15, 1989, pp. 290-91.
[In the following review, Haggerty discusses Küng's retrospective look at Christian theology and the development of his own theology in Theology for the Third Millennium.]
We live life forward but understand it backward, Soren Kierkegaard observed. For Hans Küng, professor of dogmatic and ecumenical theology at the University of Tübingen and theological thorn in the papacy's side, the observation may apply equally well to theology. In fact, it may help explain why Küng has been at odds with Rome for so long.
In the foreward to [Theology for the Third Millennium], Küng acknowledges that he has never approached theology by doing a detailed analysis of how theology ought to be done. Rather, he says, challenged by ever-changing human experience, he has dealt directly with the substance of theology, trusting that his work would prove itself by eliciting both Catholic and ecumenical consensus. It is hardly surprising then that his work has not won acceptance from the Vatican, which has long been attached to doing theology a priori—shunning experiment and downgrading contrary experience.
Looking back on his theological endeavors of the past 30 years and the opposition he has encountered, Küng concludes that there...
(The entire section is 821 words.)
SOURCE: A review of Paradigm Change in Theology, in Christian Century, Vol. 107, No. 5, February 7-14, 1990, pp. 254, 256.
[In the following review, Crews discusses the exploration of pardigmatic studies by major theologians in Paradigm Change in Theology, edited by Küng and David Tracy.]
"Take my hand," began a song in the 1953 musical Kismet, "I'm a stranger in paradise." Those who have been off the theological planet for the past few years could substitute the word "paradigm" at the end of that phrase. Paradigmatic studies became coin of the realm in the '80s. To round out the decade, Hans Küng and David Tracy directed an international symposium of some 70 thinkers to explore the topic in occasionally exhausting detail. A gathering at the University of Tübingen brought together both Protestant and Catholic theologians, including Baum, Boff, Cobb, Gilkey, Marty, Metz, Moltmann, Ogden, Ricoeur and Schillebeeckx. The resulting text[, Paradigm Change in Theology,] provides some wonderful summations of postwar developments in science (Matthew Lamb and Stephen Toulmin) and in theology (Anne Carr and Leonardo Boff). But this book calls for intensive reading and is far from being a primer on the subject. Strangers in paradigm need not apply.
The study is divided into preparatory papers—three in systematics and four in historical analysis—and the...
(The entire section is 547 words.)
SOURCE: "Reflections on Hans Küng's Theology for the Third Millennium," in Modern Age, Vol. 33, No. 2, Summer, 1990, pp. 157-64.
[In the following essay, Lambert outlines Küng's vision for the Church in the twenty-first century as expressed in his Theology for the Third Millennium.]
If Erasmus returned to the earth today would he be a Catholic or a Protestant? There is one who believes he would be a Küngian.
Hans Küng, Catholic theologian at Germany's University of Tübingen, whose books, On Being a Christian and Does God Exist?, provoked broad discussion in the seventies among both Catholics and Protestants, has brought his thinking of the past thirty years into focus with another book, Theology for the Third Millennium: An Ecumenical View.1 Küng believes the Church is drifting into the postmodern age without any sense of where it is going and so offers a proposal to set it on a true course, one which will not only guarantee the Church's survival but also help it find common ground with other great world religions.
Küng's program calls for more than casual review, since he is regarded by many Protestants to be the Catholic of the future and a prophet of Christian restoration and unity.2 He is certainly not unrepresentative of certain Catholic thinking I have run into despite his conflict with the Curia, and...
(The entire section is 4905 words.)
SOURCE: "The New Ethics: Global Responsibility," in New Perspectives Quarterly, Vol. 8, No. 2, Spring, 1991, pp. 44-9.
[In the following interview, Küng details his ideas for the future of religious understanding and a common world ethic.]
[Gardels:] Is this the last modern century?
[Kung:] I would be more radical than that. Strictly speaking, modernity ended in 1918. World War I shattered the belief in inevitable progress toward peace and prosperity, "the end of history," as Hegel put it. And the hegemony of Europe—cradle of the Enlightenment and the secular ideology of Reason—began splintering with the breakdown of the colonial system and the devolution of power to several centers including America, the Soviet Union and China.
And, already by 1918, the bad faith of nihilism, the moral detritus of modernity, had become the key concern of writers and intellectuals.. .
Yes, after all, Nietzsche, who died in 1900, had already pronounced that once the supreme value of God was discarded, other values would also disintegrate, leaving only unbounded power to fill the void.
At the end of the 20th century, mass consciousness has caught up with the historical facts and the cutting-edge, turn-of-the-century intellectuals. Now, the malaise of spiritual homelessness and moral arbitrariness afflicts the whole...
(The entire section is 3609 words.)
SOURCE: "Credo in Unum Humanum," in Times Literary Supplement, August 16, 1991, p. 27.
[In the following review, Race asserts, "Hans Küng's Global Responsibility aims to provide a rationale for overcoming the tragic fissure between peace and truth, both within and between the world religions."]
While the moral summons to peace ought to instil friendship between the religions, their neurotic desire for the absolute truth, as the respective traditions have symbolized and defended it, has driven them to war. If religions have historically placed a premium on truth over peace, then the declining state of the globe now cries out for a reversal of priorities. Hans Küng's Global Responsibility aims to provide a rationale for overcoming the tragic fissure between peace and truth, both within and between the world religions. It is an extension of his earlier Christianity and the World Religions (1984), where the author was in dialogue with Islam, Hinduism and Buddhism. Since then, Küng has engaged more seriously with Judaism and the Chinese religions. His resulting aspiration has become a threefold slogan: "No survival without a world ethic. No world peace without peace between the religions. No peace between the religions without dialogue between the religions." Given the world's radical plurality, the conceptual difficulties of a "world ethic" seem virtually...
(The entire section is 993 words.)
SOURCE: "Paradigms Lost and Found," in Spectator, September 12, 1992, pp. 36-7.
[In the following review, Carr outlines Küng's investigation of Judaism in his book by the same name.]
Hans Küng is Professor of Ecumenical Theology and Director of the Institute for Ecumenical Research in Tübingen. The thesis of his long and learned book (90 pages of dense footnotes) is that religion, rightly conceived, offers humanity its last chance for peace and justice in what he terms the post-modern world. There can be
no peace among the nations without peace among the religions; no peace among the religions without dialogue between the religions; no dialogue without investigation of the foundations of the religions.
The present book[, Judaism,] is the first volume of a trilogy that will investigate the foundations of the three great monotheistic world religions which share a common founding father in Abraham: Islam, Judaism and Christianity. It is their shared belief in one God, the 'Abrahamic ecumene' that can be the basis of a new world order.
For his investigation of Judaism Küng takes from the philosopher of science, Thomas Kuhn, the notion of 'paradigm shifts'. Paradigms are those 'entire constellations of beliefs, values etc' which are shared by a 'given community'. Just as in the exact...
(The entire section is 1355 words.)
SOURCE: A review of Judaism: Between Yesterday and Tomorrow, in America, Vol. 167, No. 13, October 31, 1992, pp. 332-34.
[In the following review, Modras asserts that Küng's Judaism will not change the course of Judaism or Mid-East politics, "But here is a book that religious leaders and theologians in all three Abrahamic communities can read with profit, a book that all interested laity can understand."]
Publishers are known for hyperbole. When the dust jacket claims this is the "most important book written by a Christian about Judaism in this century," it sounds exactly like that mix of audacity and gall known in Yiddish as chutzpa. But when one skims the notes, the subject index and the page upon page of authors cited, even so bold a claim suddenly appears quite plausible.
For any other scholar this encyclopedic tome[, Judaism: Between Yesterday and Today,] would be the work of a lifetime. For the Rev. Hans Küng, it is but the first part of a trilogy, with books to follow on Christianity and Islam in the same programmatic scheme of creating a foundation for what he calls "Abrahamic ecumenism." His productivity long ago warranted Küng the reputation of being a one-man cottage industry, but there is a passion behind this particular effort whose reasons may not be immediately apparent.
A clue, I believe, is to be found in the...
(The entire section is 1461 words.)
SOURCE: "Opportunities Missed," in Commonweal, Vol. CXX, No. 2, January 29, 1993, pp. 29-30.
[In the following review of Judaism,Fisher and Bemporad complain that "Jewish readers—with good cause—are likely to find [the work] insensitive and inaccurate."]
When a scholar of great stature enters a new, albeit related field of endeavor to his own, it is an event of significance for both his usual followers and those in the field itself. For the potential for creative insights is great. So it is with anticipation that one approaches Küng's monumental volume on Judaism and Jewish-Christian relations. Küng attempts here a critical survey of all of Jewish history and thought, as well as an analysis of and major contribution to the present historic dialogue between Christians and Jews.
As he notes in his introduction, Küng utilizes "paradigm theory" as a means of organizing the enormous body of literature and history with which he deals. Similarly, he states in the same context, "for the first time in my books of this length I have taken care to make use of additional teaching aids (such as charts and graphs) … to make it easier to grasp the composition and conception of this long and multi-level book." There are, then, methodological innovations in the text that will be of interest to scholars.
The volume is divided into three general...
(The entire section is 1201 words.)
SOURCE: A review of Judaism: Between Yesterday and Tomorrow, in Christian Century, Vol. 110, No. 9, March 17, 1993, pp. 299-301.
[Bryant is professor emeritus of constructive theology at United Theological Seminary of the Twin Cities in New Brighton, Minnesota. In the following review, he praises Küng's Judaism for its scholarly merit and its accessibility to the general reader.]
Hans Küng, director of the Institute for Ecumenical Research at the University of Tübingen, is internationally recognized as a foremost participant in ecumenical dialogue. He wrote his doctoral dissertation on Karl Barth at a time when that topic was still unusual for a Roman Catholic scholar. Since then he has continued to foster friendly Catholic-Protestant exchanges around the world. By his critical-historical and systematic studies on the church, the dogma of infallibility and other traditional teachings, he has continued to embody the progressive spirit of Pope John XXIII and Vatican II. He has thus inspired those who would follow in that way but provoked the ire of more cautious Catholic hierarchs.
This book[, Judaism: Between Yesterday and Tomorrow,] is the first volume in an ambitious trilogy titled The Religious Situation of Our Time. The second volume will be on Christianity and the third on Islam. Küng describes the conviction motivating the trilogy: "No peace among...
(The entire section is 639 words.)
SOURCE: "The Christology of Hans Küng: A Critical Analysis," in Journal of Ecumenical Studies, Vol. XXX, Nos. 3-4, Summer-Fall, 1993, pp. 372-88.
[In the following essay, Williamson traces Küng's Christology and explains the difficulty of using such a Christology to further a Jewish-Christian dialogue.]
The purpose of this essay is to criticize Hans Küng's Christology in light of his intention to develop a Christology that will support a theological conversation with Jews and contribute to mutual understanding and cooperation. Upon analysis, Küng's is a historical-Jesus Christology, in which Jesus' identity is formed by locating him at the center of a quadrilateral conflict with four ideal types of Judaism. This historical Jesus is the criterion and base for Christian truth. The conclusion is that such a Jesus does not serve the development of mutual understanding with Jews and that a different christological model is required for that purpose, as well as for the task of formulating a Christology appropriate to the gospel. A Jesus who "shatters" and "overcomes" Judaism will not serve Küng's stated purpose. What is required is a Christology that locates Jesus firmly within the context of the covenant between the God of Israel and the Israel of God. Jesus Christ must be understood in terms of the graciousness of the God of Israel and as a gift to the church...
(The entire section is 8397 words.)
SOURCE: A review of Credo: The Apostles' Creed Explained for Today, in Christian Century, Vol. 111, No. 7, March 2, 1994, pp. 231-32.
[In the following review, Green calls Küng's Credo "worth the effort."]
If Hans Küng's 21st book[, Credo: The Apostles' Creed Explained for Today,] were listed on a computer disk, its file name might be Küng.sea, indicating that this is a compressed file in the form of a "self-expanding archive." Compression shrinks computer files to use less space on the disk. To make the files usable again, they must be expanded. One of contemporary Roman Catholicism's best-known theologians, Küng has created a compact reader with far more content than its 190 pages would suggest.
Küng introduces each of his six chapters with an example of Christian iconography. He then draws on his admirable mastery of biblical, scientific, psychological and artistic arguments to compare that traditional image of faith with a contemporary conception. Küng writes for people who want to believe, but cannot do so in the manner of earlier times. "Too much has changed in the overall constellation of our time. Too much in Christian faith seems alien, seems to contradict the natural sciences and the humanities and indeed the humane impulses of our time. This book is meant to help here." Each article of the creed, therefore, is explored both from the...
(The entire section is 471 words.)
SOURCE: "The Promise of a Global Ethic," in Christian Century, Vol. 111, No. 17, May 18-25, 1994, pp. 530-33.
[In the following review, George briefly outlines A Global Ethic, developed by the Parliament of the World's Religions and edited by Küng and Karl-Josef Kuschel, and briefly compares it to John Paul II's encyclical on Roman Catholic moral theology, Veritatis Splendor.]
"Come together in unity. Speak in profound agreements. May your minds converge (in deep consensus). May your deliberations be uniform and united in your hearts. May you be firmly bound and united in your intentions and resolves." In this way a Hindu sacred text (Rig Veda X-191, 2-4) encourages and blesses its hearers. Despite its complexity, politics and even pratfalls, one could argue that the Parliament of the World's Religions in Chicago last summer was vivid testament that exhortations believed to be divinely inspired sometimes find their mark.
The full significance of the parliament, which drew 6,500 participants from virtually every religious community, is not easily assessed. But one tangible result was a 20-page consensus statement on a global ethic. Given the fact of religious diversity, which too often degenerates into bloodshed, one can hardly imagine a greater challenge. Even with this achievement, one is left to ask just what has been accomplished and what it all means.
...(The entire section is 3546 words.)
SOURCE: A review of Credo: The Apostles' Creed Explained for Today, in Theology Today, Vol. 51, No. 4, January, 1995, pp. 618-24.
[In the following excerpt, Currie states, "Earnest, eager to resolve doubt, anxious not to give offence, Credo is remarkable in its breadth of learning, yet is strangely non-threatening, hardly disturbing to either the faithful or the unbelieving."]
[Daniel L. Migliore's The Lord's Prayer: Perspectives for Reclaiming Christian Prayer] delights in no small part because it invites us more deeply into the gospel and enables us to see connections there that cast new light on the world. Unfortunately, Hans Küng's book, Credo, has neither this intent nor this effect. As the sub-title indicates, Küng seeks not so much to understand what faith believes as to "explain" the faith. In so doing, his "explanations" aim at a world in which the "Christian faith seems alien, seems to contradict the natural sciences and the humanities and indeed the humane impulses of our time." By employing the insights of depth psychology, recent findings in cosmology, biology, and chaos theory, and in conversation with other great traditions (for example, Protestantism and Greek Orthodoxy), as well as other great religions, (for example, Hinduism, Buddhism, Islam, and Judaism), Küng hopes to translate the insights of the Apostles' Creed into the language of a...
(The entire section is 706 words.)
SOURCE: "A Jesus for Everyone, A Christ for None," in Christianity Today, Vol. 39, No. 11, October 2, 1995, pp. 40, 42.
[In the following review, Bloesch calls into question Küng's historical focus on the life and teaching of Jesus, instead of Jesus's preexistence as a member of the Trinity, in Christianity, although he praises the book's comprehensiveness.]
In [Christianity: Essence, History, and Future], which the author presents as the culmination of a lifetime of study and reflection, noted Catholic theologian Hans Küng undertakes a comprehensive theological history of Christianity, showing its biblical roots and global implications. Küng differentiates the ceremonial and doctrinal embellishments of the Christian faith from its essence—the historical person of Jesus Christ. Küng seeks to get beyond a "Eurocentric" understanding of the Christian religion to a "universal historical view" that nevertheless maintains continuity with the original New Testament message. He sees Christianity not as an outmoded traditionalism but as a "radical humanism"—"being human to the full."
He calls for a Christology from below—beginning with the historical life and teachings of Jesus rather than the creedal interpretation of the early church, where he discerns a shift from the New Testament paradigm to the Hellenistic paradigm in which the faith was...
(The entire section is 918 words.)
SOURCE: A review of Christianity: Essence, History, Future, in America, Vol. 173, No. 12, October 21, 1995, pp. 23-4.
[In the following review, Imbelli calls Küng's Christianity "a monumental, if flawed, achievement," and goes on to delineate the book's problems.]
In the course of a theological career of almost 40 years, Hans Küng has performed singular service to Christian theology and ecumenical understanding. His early works of the 1960's on the church helped prepare and promote the reform movement of Vatican II. His major works of the 1970's, On Being a Christian and Does God Exist?, attempted to set forth the meaning of Christian faith in God and his Christ and to engage in sympathetic but critical dialogue with believers and non-believers alike.
Most recently Küng and his Institute for Ecumenical Research in Tübingen have embarked upon an extraordinary undertaking. Under the rubric of "No World Peace Without Religious Peace," Küng is seeking to further religious dialogue through a writing project that will comprise a trilogy of volumes on each of the "Abrahamic faiths": Judaism, Christianity and Islam. This is not a "least common denominator" ecumenism. Küng wants to identify the distinctive parts of the different faiths, precisely in order to further understanding and draw upon deep commonalities of these religions,...
(The entire section is 1086 words.)
SOURCE: "Küng's Synthesis," in Christian Century, Vol. 112, No. 37, December 20-27, 1995, pp. 1250-51.
[Ross is a lecturer in historical theology at the Catholic Theological Union of Chicago and Mundelein Seminary of the University of St. Mary of the Lake in Mundelein, Illinois. In the following review, he asserts that Küng's Christology in Christianity derives from his desire to reconcile Christianity with Judaism and Islam.]
Hans Küng is both predictable and unpredictable. He is scholarly yet populist, fascinating yet shocking, hopeful yet desperate. And his latest book[, Christianity: Essence, History, and Future,] gives every indication of being one more Küng battlefield. Cardinal Joseph Ratzinger and his Congregation for the Doctrine of the Faith will be neither pleased nor amused. The very first page sets the book's tone and direction: "Don't many people even in our 'Christian' countries and especially Catholic countries associate Christianity with an institutional church greedy for power and lacking in insight, with authoritarianism and doctrinaire dictatorship, which so often breeds anxiety, has complexes about sex, discriminates against women, refuses to engage in dialogue and treats with contempt those who think differently?"
Though all the Christian traditions are Küng's target, he saves his most destructive and loudest salvos for his own, the...
(The entire section is 874 words.)
SOURCE: A review of Christianity: Essence, History, and Future, in Theological Studies, Vol. 57, No. 2, June, 1996, pp. 363-65.
[In the following review, Galvin criticizes Küng's Christianity for "the thin description of the essence of Christianity, the general aversion to high Christology (even in John) and to trinitarian theology, the reticence in speaking of soteriology, and the frequent glossing over of complex issues through rhetorical questions and appeal to simplistic alternatives [which] prevent the work from achieving its objective of fostering deeper understanding of the Christian faith."]
This massive volume[, Christianity,] is but the second of a planned trilogy. Preceded by Judaism and soon to be followed by Islam, it is part of a grand project, supported by the Bosch Jubilee Foundation and the Daimler-Benz Fund, for promoting world peace by fostering peace among religions through an interreligious dialogue rooted in investigation of each religion's foundation. Yet even the trilogy will not complete the project, for Küng reserves for a future work a treatment of the Church in non-European areas and a full presentation of his proposals for Christianity's future. Accordingly, apart from a systematically important but brief account of the essence of Christianity, the present volume is largely devoted to an analysis of Christianity's history.
...(The entire section is 1053 words.)
SOURCE: A review of Christianity, in Hudson Review, Vol. L, No. 4, Winter, 1998, pp. 697-98.
[In the following excerpt, Bawer traces the different shifts in Christianity which Küng's Christianity presents.]
Godsey, Taylor, and Borg seek to help readers move beyond narrow dogmatism to an understanding that the essence of Christianity is not about dogma but about spiritual experience. This is also a key part of the message of Hans Küng's Christianity: Essence, History, and Future. Küng, the Swiss architect of Vatican II who may be the greatest theologian of the century but who is currently persona non grata at the papal palazzo, has produced a magisterial, scholarly 900-page treatise that is at the same time thoroughly accessible to general readers. Though it covers a lot of historical and theological ground, the book's main point is a simple one which recalls Brian Taylor's observation that "religion is just a form"—namely, that while Christianity's predominant form has undergone many radical shifts over the centuries, from the early Christians' apocalyptic paradigm to the early Church's Hellenistic paradigm (which survives in today's Eastern Orthodoxy) to the medieval Roman Catholic paradigm (which led to present-day Catholic authoritarianism) to Reformation Protestantism (which bequeathed us Protestant fundamentalism) to the "Enlightenment modern paradigm"...
(The entire section is 403 words.)
Source: Contemporary Literary Criticism, ©2000 Gale Cengage. All Rights Reserved. Full copyright.


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