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Acta Theologica
versión On-line ISSN 2309-9089
versión impresa ISSN 1015-8758
Acta theol. vol.31 supl.15 Bloemfontein ene. 2011
The transformative potential of the Apocalypse of John1
Paul B. Decock
University of KwaZulu-Natal/St. Joseph's Theological Institute. E-mail: firstname.lastname@example.com
The transformative power of the Apocalypse of John is not situated in its prophetic predictions in the sense of information about the future but in its offer of divine wisdom by means of the symbolic scenes. The four types of symbols drawn by Gregory Baum from sociological traditions help to understand the transformative power of the symbols through which the possibility is offered to the hearers to see themselves and the world in new ways, to be able to discern between the ways of Babylon and the ways of Jerusalem. The transformation in view is not merely an individual and temporary one, but a cosmic, social and divine-human one in which perseverance in doing the works of Jesus to the end and holding on to the witness to/of Jesus (Rev 2:26; 12:17) play a crucial role.
Keywords: Revelation of John; Transformation; Wisdom; Symbols; Spirituality
Trefwoorde Die Openbaring van Johannes; Transformasie; Wysheid; Simbole; Spiritualiteit
Reading the Apocalypse as a transformative experience does justice to the function of the literary genre apocalypse as this has been expressed in the addition to the definition of 'apocalypse' in Semeia 14:
Intended to interpret present, earthly circumstances in the light of the supernatural world and of the future, and to influence both the understanding and the behavior of the audience by means of divine authority (Collins 1986:7).
Indeed, the Apocalypse intends to interpret the experience of the hearers and influence their understanding and behaviour. In other words, it is not merely a question of information but of spiritual insight and of wisdom.2 In line with this, the definition of the genre points out that the interpretation of experience is done in light of the supernatural world and of the future and appeals to divine authority. It will therefore be important to explore the aspects of higher or divine wisdom in the Apocalypse and the ways in which the gift of divine wisdom is communicated and received by the hearers. The obvious fact that the Apocalypse makes abundant use of symbolism invites us to explore how symbols function in the process of shaping the lives of communities. In fact, it will be important to consider that the transformative power of faith is not situated in the doctrines but in the symbols alive in the imagination.3
The focus in this paper will not be on the kind of momentary experience of the author of the Apocalypse which 'inspired' this book,4 but on the kind of transformation the work is aiming at.5 The paper will first consider how the apocalyptic literature and the Apocalypse have integrated wisdom elements and tend to present their insights as higher or divinely revealed wisdom. Secondly, we will look at the symbolic character of the divine communication and at the ways symbolism functions in human understanding and life using the four aspects of the symbol proposed in Gregory Baum's (1975:238-265) theological reading of the sociological and psychological literature. Thirdly, we will consider how the divine communication leads to higher wisdom in the sense of the ability to discern between truth and deception, a discernment which needs to be realized in a way of life, more particularly by "continuing to do the works of Christ to the end" (2:26). Finally, the goal of the transformation process will be explored as the full realization of creation, as the establishment of the human city free from oppression, and as the celebration of the covenant relationship between the Lamb and his Bride.
2.1 Apocalyptic literature, and the Apocalypse of John, and wisdom literature
Wisdom literature and apocalyptic texts have often been seen as two very different kinds of literature, not only from the point of view of genres used but also from the point of view of outlook on life.6 However the keywords for the relationship between wisdom, prophecy and apocalyptic in more recent studies are now '"rapprochement," "interconnectedness," and even "fusion" (DiTommaso 2007:381). Von Rad is usually remembered as one of the first scholars who claimed that the Apocalypses had their origin in the wisdom tradition. Later studies have pointed more in the direction of one particular kind of wisdom as the source of apocalypticism, i.e., mantic wisdom, which can be seen for instance in the Book of Daniel, rather than to the writings of Proverbs and Sirach (see Rowland 1982:203-204). However, a number of scholars have also indicated similarities between apocalyptic texts and the so called critical wisdom texts, Ecclesiastes and Job. According to Rowland (1982:207),
The whole structure of the Book of Job offers an embryonic form of the later apocalypses. ... Thus in both Job and in certain apocalypses questions regarding man and his lot arise from the observation of the world. In both cases the final answers to the question only come as the result of divine revelation. ... In a sense one can argue that apocalyptic is an attempt to solve the problem of the dire scepticism which we find in Ecclesiastes.
Henze (2008), from his side, has explored the similarities between 2 Baruch and Ecclesiastes. He points to the strong advice in both to remember our creator before the end comes, and that it is the end of one's life which is decisive not its beginning or the present (Henze 2008:37-42):
Remember your creator in the days of your youth, before the days of trouble come, and the years draw near when you will say, "I have no pleasure in them"; before the sun and the light and the moon and the stars are darkened and the clouds return with the rain; ...
before the silver cord is snapped, and the golden bowl is broken, and the pitcher is broken at the fountain, and the wheel broken at the cistern, and the dust returns to the earth as it was, and the breath returns to God who gave it (Qoh 12:1,2,6,7).
Henze (2008:42) compares this text with 2 Baruch 85:9-11, where the old age of the world rather than the old age of an individual is in view:
So, before judgment will claim its own and truth what is rightfully hers, let us prepare ourselves that we may possess and not be possessed, hope and not be ashamed, rest with our fathers and not be tormented by those who hate us. For the youthfulness of [this] world has passed away, the vigour of creation has been consumed for some time. Little is missing until the Advent of the times, until they will have passed by. The pitcher is near to the fountain, the ship to the harbour, the course of the journey to the city, and life to [its] consummation. Once again prepare yourselves, so that, after you have travelled and disembarked from the ship, you will find rest and not be consumed, once you have arrived (2 Baruch 89:9-11).
It would seem that apocalypticism developed as a worldview within which formerly discrete traditions were brought together and re-interpreted, particularly the wisdom traditions and the prophetic traditions. This development was probably influenced by currents in the surrounding cultures of late antiquity (Persian, Hellenistic, Zoroastrian) in which the search for "higher wisdom through revelation" played an important role (see the survey in Decock (1999:15-17)). Against this background we can understand the idea of two contrasting and competing forms of wisdom: earthly wisdom against the wisdom from above (James 3:13-18) or the wisdom of this world against God's wisdom, which appears as foolishness to the world (1 Cor 1:18-2:16). In the Apocalypse this contrast is developed by means of the typically sapiential tradition of the contrast between seduction by the loose woman and faithfulness to the wife of one's youth.7 Although the image of the two ways is not used here, it is nevertheless appropriate and enlightening to relate the image of the two women to the two ways tradition.8 Rossing (1999:56-59) points to two further examples of wisdom forms used in the Apocalypse, the seven macarisms9 and the vice lists.10
The concern to lead the readers to this higher wisdom is of crucial importance in the Apocalypse. The word occurs four times: once as a divine quality attributed to God in an act of praise (7:12); once as granted by God to the Lamb (5:12); finally, in 13:18 and 17:9 the readers are challenged to acquire or use this divine gift in order to understand the symbolic meaning of certain elements in the text: the number 666; the seven heads and the ten horns. It is a question of understanding the ultimate meaning of what is really going on in the world. The "true wisdom" in the Apocalypse is revealed in the form of visionary scenes: the evil powers will wage war against the Lamb but they will be conquered by the Lamb, and those who are called chosen and faithful will share in that victory (17:14). However, these scenes do not give "a blueprint for the end of the age" (Barr 2000:3). Rather, they provide the "lenses through which" the hearers can look at their situation.11
2.2 Apocalyptic literature as "crisis" literature and the wisdom tradition
There is a wide spread view that in one way or another apocalyptic literature is 'crisis' literature (see DiTommaso 2007:251-263). In the case of the Apocalypse, it can be seen as a crisis provoked by the author who insists that loyalty to Christ cannot go together with loyalty to the Empire (Collins 1984:77). While Romans 13:1-7 presents the civil authorities as instituted by God and as God's servants, the Apocalypse presents the Empire as allies of the Dragon (12:18-13:18).12 The call for wisdom to understand the true nature of the Empire in Revelation 13:18 and 17:9 indicates a crucial issue for the Apocalypse as some - or many - in the churches have not recognized the power of the Dragon behind these political powers. What the churches need is to recognize that the claims of the Empire to be the agent of the gods in the establishment of peace and well being is in fact seduction by the false prophet.13 The killing of Jesus and many founding members by the Roman authorities is a sign that the Empire is the enemy of God and that this killing is therefore likely to continue (2:10; 6:11; 11:7-10). John represents true prophecy according to which Christ, as the origin of God's creation (3:14), is the one who brings peace and well being to the universe, while those who fail to do the works of Christ are those who destroy the earth (11:18; 19:2). The Apocalypse evokes a cosmic perspective, which reveals where true power lies and from where true peace and well being can be expected. It is a question of seeing this world as God's creation (4:11; 10:6) and Christ as "the origin [or beginning] of this creation" (3:14). The completion of salvation for this world will be the fulfilment of God's covenant by the "marriage" of the Lamb with his bride (19:7-8; 21:2-4) in the 'new heaven and a new earth' (21:1, 5). Not the Roman Empire but Christ and those who follow him are the agents of God who protect and develop the well being of creation. The Apocalypse views the Roman Empire as an agent of the forces of chaos, which pose the real threat to creation. Babylon is a symbol of that destructive sinfulness in the world and it characterizes the Roman Empire and anyone similarly involved in destructive behaviour.14 Human righteousness, after the model of the works of the Christ, on the other hand, is a crucial key to the well being of the earth.15
2.3 Apocalyptic literature, mystical experience, and transformation16
Hengel (1974:I,253) saw apocalyptic literature as a pendant to Hellenistic mysticism and the mystery religions as they looked for a higher wisdom, not merely based on empirical observation and the ancient Scriptures.17 Stone's (1990:16-18, 30-33; 1991:31) comments on the transformation or conversion experience of Ezra in Vision 4 of 4 Ezra are very relevant as they show how the theme of transformation and conversion could take a central position in an apocalypse.18 Stroumsa (1996) also points in the direction of transformation when he argues that Christian mysticism abandoned the esotericism of Jewish apocalyptic texts for exotericism, which he sees as a shift from secrets that should not be revealed to secrets that cannot be expressed in words. Therefore, only an ethically transformed person, an interior person, can penetrate the divine mysteries. This prerequisite for understanding may not be very explicit in the Apocalypse but it is implied in the ethical requirements expressed in the macarisms, in the vice lists and in the theme of the two women/cities. In other words, understanding and a transformed life go hand in hand.19
For Vanni (1998) the author of the Apocalypse aims to express his experience of God, of the Lamb and of the design of God in a specific literary form. In order to interpret such a mystical text it is important to pay attention to the ways in which both the liturgical context and the symbolic language aim at communicating something beyond the conceptual level, the transcendent experience which the author himself has experienced. The "strangeness" of the language of the Apocalypse is the result of the struggle with the limitations of language and human comprehension so common in all mystical writings. Gregory Baum (1975) explains this by arguing that the core experience of faith is not situated in the intelligence but in the imagination; in other words, the conceptual level is secondary to the symbolic level and will always have to remain subordinate to the symbolic level.20 To this we now turn.
In the letters (chapters 2-3) the seven churches are challenged or encouraged so that they will conquer and be able to share in the salvation which is evoked in the images of Jerusalem, and by implication escape the fate of Babylon. While they are confronted with "what must soon take place" (1:1; 22:6), the challenge is, as it were, two pronged: to persevere to do the works of Christ (2:26) and to hope and pray for the coming of the Bridegroom (22:17, 20). At this point we need to explore how the symbolism of the Apocalypse shapes the vision and hope of the churches and empowers them to act. For this the work of Gregory Baum (1975:238-265) offers stimulating perspectives.22
Gregory Baum's discussion of four types of symbols sheds further light on the way symbols are able to shape and transform the imagination of people and societies.23
To the first type of symbol (s 1) belong objects, stories, songs, texts, ... which have symbolic value because they remind us of events in our lives and evoke the emotions connected with these events (1975:238-240).
The second type of symbol (s 2), drawn from the thought of Sigmund Freud,
signifies a story or an event of any kind that reveals the hidden depth, in the encounter with which we undergo transformation (1975:240).
The symbol in this sense is no longer external to the person considering it.
It mediates an encounter between a person and his or her unconscious life; in this the symbol can never be replaced by a concept or idea. ... it is the proper and unique mode in which the hidden structure of reality can be disclosed to the human mind (1975:240).
Religious teachings, like the kingdom of God, are such symbols which are understood to reveal the deeper truth about human life: they reveal "the truth about a reality partially present in human history and urging it forward as principle of transformation" (1975:241).
The third type of symbol (s 3) is taken from the young Hegel for whom symbols "are the structures of the imagination that affect the way in which people perceive the given and respond to it". According to Hegel "... certain religious symbols induced alienation in the lives of people and created an oppressive, exploitative society" (1975:241). In other words, the ways in which we experience and interact with "reality" is partly shaped by the particular symbolic structure of our imagination.24
The patterns governing the imagination make people select what they regard as significant aspects of life, combine them into meaningful wholes of one sort or another, connect them with values, and relate them to a vision of the future (1975:242).
In this context Baum recalls the saying of Ricoeur that symbols "are not that which but that through which" (p. 243).
The fourth type of symbol (s 4) is the reflection of society in the mind. In that sense we speak of people being socialized into the social institutions of their society: "the social structures ..., the political institutions ..., the processes of production and the economic system"(p. 247). The symbols may be an attempt to justify unjust structures (Marx) or (according to Durkheim) may be "an authentic reflection of the social matrix of life" (p. 247). In any case, there is a dialectical relationship between the consciousness or symbolic world of the individuals and the symbolic world expressed in the structures, customs and history of society.25 Therefore, while people may uncritically accept the symbol system they may also resist and end up being able to reshape society and its imagination.26
These four types of symbols enable us to turn to the symbols or symbolic scenes in the Apocalypse and to assess their transformative potential, for the original hearers but also for present day readers of the text. If we take briefly the example of the scene of the Woman and the Dragon (Rev 12:1-17) this symbolic narrative (s 1) could become a symbol revealing the ultimate dimensions of the human experience of the hearers (s 2). It evokes the threats to life which seem overwhelming but the narrative shows how the destructive forces are repeatedly (three times) frustrated; this already anticipates the final defeat of the Dragon. The reference to the throne of God (evoking particularly chapters 4 and 5) opens a view on the transcendent dimension of their situation and the reference to Genesis 3 (the serpent, and the loss of paradise) points forward to the return of paradise. These symbols are that through which the revealed wisdom about the hearers' true situation can be found. The symbol (s 2) reveals the dangers "of the present existence and the graciousness situated at its core as a pull forward toward a more human future" (Baum 1975:241). The new self-understanding through symbol (s 2) can also become the symbolic structure through which the hearers are guided to understand their experience in a new way and reconfigure it through their commitment and action (s 3). The concluding verse of the scene evokes an image of those conquering the Dragon: "those who keep the commandments and hold on to the witness of/to Jesus" (verse 17). Right action is the root of right understanding.27
A consideration of the fourth type of symbol (s 4), that symbol is the reflection of society in the mind, is most stimulating for an understanding of the Apocalypse. In fact, the Apocalypse is attempting to unmask the symbolic world of the Roman Empire. The Apocalypse shows how this symbol system is promoted by the False Prophet or the Beast from the land (13:11-18). While the False Prophet endorses the system and acts in an ideological way towards the imperial set up, the Apocalypse questions and opposes the imperial set up and its symbolic world adopting a utopian stance (see Mannheim). The Apocalypse stands in a long tradition of questioning and opposing foreign rulers: most recently the Romans, and further back in history the Greeks, the Persians, the Babylonians, Egyptians and Phoenicians, ...28 This alternative symbolic world is meant to be "realized," "materialized," lived out socially in the churches as alternative forms of societies. It will be fully vindicated in the New Jerusalem, while the fall of the Dragon (Rev 12:9) and the fall of Babylon reveal the hopeless illusion of the Empire and the Dragon.
This appropriation of the symbolic world of the Apocalypse is the fruit of the Spirit in the believers, and that is the reason for the repeated exhortation: "Let anyone who has an ear listen to what the Spirit is saying to the churches" (2:7,11,17,29; 3:6,13,22). It is significant that Vanni (1998) in drawing attention to the mystical dimension of the Apocalypse stresses the liturgical context (the importance of ritual) and the symbolic language.
The whole point of the presentation of Babylon and Jerusalem is, on the one hand, to discredit Babylon and turn the readers away from it while, on the other hand, attracting the readers to Jerusalem by exalting it. The symbolic world of the Apocalypse is meant as the means through which the readers learn to look at their context and by which they develop the ability to "discern" between good and evil (Heb 5:14), or between the way which leads to life (Jerusalem) and the way which leads to death (Babylon). In other words, the symbolic world is meant to shape or reshape their value judgments. The ability to distinguish between good and evil, or between different ways, was seen as the fruit of a mature person (see Heb 5:13-14). It was seen as the fruit of wisdom.
Laporte (1975:132) refers to Philo, QG 4,158:
When the soul of the virtuous man (Isaac) becomes filled with the contemplation of wisdom, which like the day and the sun, illumines the whole reason and the mind, then it begins to give birth to opposites in the separation and distinction and discrimination between holy and profane.29
For the Apocalypse too, the ability to discern correctly is the fruit of the appropriation of the symbolic world. The vilification of the goddess Roma in 17:1-19:10 is meant to lead to the recognition of her true nature as finite and evil in spite of her greatness, power and wealth (18:10,16,19) and her claims to eternity (18:7). The glorification of Jerusalem is meant to move the readers to recognize the wonderful future opened up by the victory of the Lamb. The challenge is to be able to discern between what is genuine and what is only appearance. See for example 2:9, where Christ says to the church in Smyrna, "I know your affliction and your poverty, but you are rich." A similar contrast is found in 3:17: "For you say, 'I am rich, I have prospered, and I need nothing.' You do not realize that you are wretched, pitiable, poor, blind and naked." This last text reminds us of the vain boast of Babylon: "Since in her heart she says, 'I rule as queen, I am no widow, and I will never see grief,' therefore her plagues will come in a single day. The contrast between appearance and reality is dramatically expressed in the exclamations of the three groups of shocked spectators who lament the destruction "in one hour" of the mighty, wealthy, glorious city (18:10, 16, 18-19). True wisdom enables people to discern what is genuine and therefore truly lasting.30 Part of the process of discernment is the "testing," as we find it in 2:2. While the church of Ephesus was able to test correctly (2:2), the church of Laodicea is challenged to buy from Christ salve to anoint their eyes so that they may see (3:18).31
The image of the two ways and related images not only focus on two different outcomes, but is more comprehensive; the different aspects are clearly expressed in a text from The Testament of Asher 1:3-4:
God has granted two ways to the sons of men, two mind-sets, two lines of action, two models, and two goals. Accordingly, everything is in pairs, the one over against the other.
It will be important to focus also on "the two lines of action" since the Apocalypse challenges the churches with regard to their works: the first, fourth, fifth, sixth and seventh letter open with the expression, "I know your works"; the works also appear in the letters in 2:5,6,19,23,26; 3:2; finally, the theme of judgment according to their works is expressed in 2:23; 14:13; 18:6; 20:12,13; 22:12. The insistence on the works indicates very clearly that the symbolic world which John has displayed before the readers must be embodied and become real in concrete human living and in a human society. The ethical response to the challenge of the symbolic world is both personal and social.
The spiritual experience into which the Apocalypse intends to initiate the readers is not simply a temporary vision or ascent, but rather a journey towards a goal or even better a transformation into a goal. We can recognize at least three aspects to that goal: it is presented as the full realization of God's creation (the conquest of the forces of Chaos), as the establishment on earth of the righteous city Jerusalem, and as the celebration of the full covenant relationship with God. These aspects make it clear that the transformation is not merely envisaging isolated individuals, but that all persons become part of a cosmic, communitarian, and divine venture.
With regard to the cosmic aspect, the full realization of creation, this dimension is evoked in various ways. First of all, the climax of the action in the Apocalypse is the new heaven and the new earth, as God will make all things new (21:1,5), after the primeval forces of chaos have been conquered (20:10,14). Early on in the book we are reminded that God is the creator (4:11); nothing will be able to prevent the realization of the divine promises because God is the creator of heaven, earth and sea (10:6); God the creator of all is to be feared and worshiped (14:7). The description of Jerusalem also evokes aspects of paradise by means of the river of the water of life (22:1-2), while in 2:7 those who conquer are promised that they will have "permission to eat from the tree of life that is in the paradise of God." Furthermore, the focus on the "works" of the members of the churches is not merely an interest in ethical requirements but these are seen as the means by which God's works are "coming down" onto the earth and are embodied in human works. While those who do the works of Jesus contribute to the realization of creation, those who do the works of Babylon are those who destroy creation (11:18; 19:2).32 This descending movement is most remarkable and corresponds to the view of Jerusalem as coming down out of heaven from God (21:10) and even to the Logos who "became flesh and dwelt among us" (John 1:14, compare with Rev 21:3).
With regard to the communitarian dimension of the spiritual transformation, it is significant that the future human society is presented as a city, fully devoted to the Lamb as to her bridegroom (21:2), free from evil (21:8,27; 22:15), free from suffering and death (21:4).
With regard to the transformation as leading into a divine venture, it is certainly striking that the covenant between God and God's people is seen as a vibrant bond: God "will dwell with them as their God; they will be his peoples" (21:3); "God is its light and its lamp is the Lamb" (21:23). The image of the marriage of the Lamb with the city as bride adds emotional intensity to this relationship (19:7, 9; 21:2, 9; 22:17).
The Apocalypse is therefore not merely a report of visions for the sake of information in the sense of predictions about the future but a book which aims to stir up the readers to open themselves to higher wisdom and to the process of transformation.33 John's temporary experience of vision communicated in the literary work becomes an ever available source of enlightenment and transformation for the readers and hearers. This ongoing process, as opposed to a "once off spiritual excitement," is presented in the Apocalypse as having cosmic, communitarian and divine-human dimensions. Paul's enigmatic formulation in 1 Corinthians 15:28, "so that God may be all in all', finds a vivid illustration in the Apocalypse of John.
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1 An earlier version of this paper was published in Prophecy, Wisdom and the Spirit in the Johannine Literature, edited by B. Decharneux and F. Nobilio, Éditions Modulaires Européennes - EME, (2011); the courtesy of the publishers and the editors is hereby acknowledged.
2 Waaijman (2002:521-522), referring to Aristotle, states: "Just as in the case of scientific knowledge, spiritual insight is the first and the last. But unlike scientific knowledge, the highest principle is not discovered by abstraction from concrete things; rather concrete experience is transformed in the direction of the end (the good, virtue, happiness) that is transformative principle of this transformation."
3 This is emphasized by Gregory Baum: "Unless doctrines are derived from symbols alive in the imagination and lead back to them as the primary structure of faith, they disguise the meaning of religion and become obstacles to the truth" (1975:245).
4 The texts are very vague about what exactly it involved: 1:10-12: "I was in the spirit ... and I heard ... I saw"; 4:1-2 involves a vision of the opening of a door into heaven and an invitation to ascend upon which John experiences a prophetic trance (Aune 1997:83 and 283). DiTommaso (2007:263-265) briefly discusses the recent literature on visionary experiences. From a literary point of view, it is important to see how "in the spirit" is repeated twice more in order to introduce the two climactic visions of Babylon (17:3) and Jerusalem (21:10). In these three cases the invitation to 'come' leads to a prophetic trance.
5 David Barr (1984) has emphasized the rhetorical aim of the Apocalypse; it does not aim merely at providing information but at the transformation of the readers by means of the symbolic universe which it evokes. See also his lecture of January 28, 2000 (Barr 2000). This is also the approach of A Y Collins (1984). We can think of this transformation as involving consolation (see DiTommaso 2007:252-254) or challenge (often not sufficiently recognized).
6 Jesus was seen as either influenced by apocalyptic tradition or by wisdom traditions; the Q source was seen as either shaped by apocalyptic traditions or by wisdom traditions; there has been a similar discussion about some of the Pauline texts; Johnson (1989) in a study on Romans 9-11 proposed that wisdom and apocalypticism in their ideal forms be placed on two extremes of a continuum with regard to immanence and transcendence (1989:70); for the ideal sage meaning is found in the present life, while for the ideal seer meaning is found in the future order and the future divine activity; for the ideal sage wisdom is open to everyone who searches, while for the ideal seer wisdom is given. The actual texts finds themselves somewhere between these extreme points on the continuum (see the survey in Decock (1999:17-19); for a more comprehensive and up to date overview of recent studies on the relationship between apocalyptic texts and the wisdom tradition, see DiTommaso (2007:374-384)).
7 Rossing (1999:41-53) points to Prov 1-9; Sir 15:2-6; 51:13-30; Philo, Sacri. 20-26; 4Q184; 4Q185;
8 "While the word 'way' ... is not used in Revelation's city visions, this absence does not rule out the use of this two-choice tradition. The either/or structure could be established by contrasting feminine figures. ... The 'basic binary form' of Virtue/ Vice or Wisdom/Evil Woman offered imagery that could be elaborated in several different directions - with or without the women, and with or without the ways - while still making the same ethical appeal to the audience to choose between two alternatives" (Rossing 1999:53).
9 Giesen (1997:66) is not satisfied with the alternative between a cultic or a sapiential origin of the macarisms; he sees them as congratulatory formulae which proclaim already present happiness but at the same time have a parenetic function in that they call upon the hearers to maintain the required disposition.
10 Rev 9:21; 21:8,27; 22:15; compare with Wis 14:25-26. "Such lists are especially prevalent in Christian 'two-ways' literature such as Didache, Barnabas, and related New Testament texts: Did 5:1-2; Barn 2:2-3; 18-20; Matt 15:19; Rom 1:29-30; Gal 5:19-21; 1 Tim 1:9-10." (Rossing 1999:58).
11 Barr (2000) uses a narrative approach to explain this: "... a narrative approach to Revelation has no interest in the future. ... Rather it is about an alternative world, one in which all the elements of this world are taken up, shuffled, and made to mean something entirely different than they meant before" (2000:9). "What they [apocalyptic stories] reveal is a new way of looking at life and history, a way that shows God in control and the believer on the side of truth and justice - and ultimate victory" (2000:7). Similarly, Baum, from a theological point of view and focussing on the function of symbols states: "Since symbols are not that which but that through which [God's revelation comes to us], what counts in the first place is that the imagination be structured by them" (1975:244).
12 According to Aune (1998:779), "The beast from the sea, probably representing the Roman empire rather than an individual ruler, is modelled after the 'tyrannical ruler,' while the beast from the land functions as the agent of the first beast and seems to represent the commune Asiae, i.e., the Koinon of Asia (the native political organization, which facilitated the policies of Rome), and is largely patterned after the 'false seductive prophet.'''
13 The "divine" claims of the Empire can be seen in a variety of forms: for instance, the presentation of the city of Rome as the goddess Roma; sculptures representing Augustus in the likeness of Neptune; literary works associating the birth of Augustus with the return of the golden age and the intervention of the gods.
14 For some examples of how sin affects nature, see 1 En 80:2-8; 100:10-13.
15 The link between righteousness and the well-being of the earth is regularly expressed in biblical texts (for instance, Hos: 18-20). Urbach, (1979:487-491) discusses the rabbinical insights into the dependence of the world on human righteousness; for instance, the rabbis read Prov 10:25 as "The righteous is the foundation of the world". See also Patai 1967:155-156, and his concluding chapter.
16 For a brief survey, see Decock (1999:12-15); more recently, DiTommaso (2007:398-407).
17 We need not enter here into the debate whether Gnosticism, Christian mysticism and Merkevah mysticism all had some roots in apocalypticism.
18 Ezra consoles the lamenting woman with the same teachings with which the angel was trying to console him; we witness here an experience in which the external teachings are internalized while Ezra's pain is externalized in the woman but who is then transformed into the heavenly Jerusalem. The theme of transformation has also been studied by McEwan Humphrey (1995); besides the Apocalypse and 4 Ezra she also examined Joseph and Aseneth and the Shepherd of Hermas.
19 In 2 Peter 1:8-9 the prerequisite of progress in virtue for knowledge is clearly stated: "For if these things [growth in virtue as described in the step by step progress through the eight virtues presented in verses 5-7] are yours and are increasing among you, they keep you from being ineffective and unfruitful in the knowledge of our Lord Jesus Christ. For anyone who lacks these things is nearsighted and blind, and is forgetful of the cleansing of past sins."
20 Baum stresses the primacy of the symbolic and the doctrinal or conceptual as secondary and derived. He contrasts the objectivist approach with the symbolic approach: "The objectivist approach regards revelation as primarily cognitive and the Christian religion as a system of truths, while the symbolic approach understands revelation in symbolic terms (the word is here used in its strong sense) and the Christian religion as a set of symbols, which people assimilate and celebrate, and out of which they define their lives and create their world" (1975:252).
21 It is not our aim here to explore how the authors of the apocalypses received this divine wisdom (on this, see the work of Himmelfarb 1986; 1991; 1995).
22 Gregory Baum, a Roman Catholic theologian, who was active during the second half of the 20th century in Canada, spent some years in the early 70's focussing on the study of sociology and its possible contributions to theology and the understanding of the mission of the church. The fruits of these years were published in 1975; chapter 11, of that work focuses on symbolism. He found it striking that several sociologists understood religion in terms of systems of symbols and that they had opened stimulating perspectives on the ways in which symbols function in human life. On the academic career of Baum, see McKenna (1998).
23 Barr (2000:7) also situates the transformation in the imagination when he writes: "First, apocalyptic stories generally are designed to shape the imagination of the hearer, to allow one to view one's historical situation in a new way, and so allow one to act in a new way." Barr rejects the view which would attribute the transforming effect of the Apocalypse in the prophetic information about the future; it is the experience of entering into the narrative which is transformative. He compares this to the effects of myth and ritual, "as a kind of mythic therapy" (2000:8).
24 "While classical philosophy placed the objective basis of truth in the outer world of things and Kantian idealism rooted objectivity in the categories of the mind shared by all men, the sociological perspective recognizes objectivity in neither of these. For the world-which-confronts-us and the world-which-we-are enter into a dialectical relationship and keep on affecting on another. The symbols in the imagination (s 3) represent one side of this dialectic, namely the part the mind plays in creating the world" (1975:243).
25 "For if we begin with individual persons [Weber], then we must realize that their minds have been historically constituted by participation in their social history; and if we begin with society [Marx; Durkheim] we must realize that this society is not a given but has been produced by people acting in common" (Baum 1975:248).
26 "Karl Mannheim has shown that while society provides the common symbolic coordinates for perceiving the world, it is possible within this context to follow ideological symbols that protect the inherited order or to identify with utopian symbols that summon people to social change" (Baum 1975:248).
27 Waaijman (2002:709) quotes a number of statements from the Jewish and Christian tradition: For instance from Origen: "The word of God is not pondered 'with phrases but by fulfilling it after having grasped it'." Rabbi Eleazar (in Avot) "regards orthopraxis as the root and mystical wisdom as the branches."
28 Pay attention, for instance, to the tradition of identifying these powers as monsters of chaos: Ezek 29:3-5; 32:2-8; Isa 27:1; Dan 7; the last text is re-interpreted and applied to the Beast in Rev 13:2.
29 Laporte (1975:132-134), points out that Philo took the method of couples of opposites from the biblical Wisdom tradition and he gives Ecclesiasticus 33:14-15 as an example. "In Philo, this method is not merely a device of presentation, but a true dialectic, i.e., a method of reasoning" (1975:132).
30 In his masterful introduction to the study of spirituality, Waaijman (2002:483-515) devotes a whole chapter to discernment.
31 God is testing people: 2:10; 3:10; Paul, 1 Thess 5:21, uses another verb: .
32 For fuller discussion, see Decock (2007:49-63).
33 This rhetorical aim to touch and inspire the hearers can clearly be seen in the carefully worked out literary structure of the Apocalypse as well as in the repeated irruption of the prayer of praise into the narrative which reaches a climax in the prayer of urgent longing (22:17-20).


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Trade remains tough for restaurants and pubs, February sales figures show
Collectively, like-for-like sales fell 3.7 per cent in February at 23 pub and high street restaurant companies, including Mitchells & Butlers, Marston's, Gondola, Tragus, TGI Fridays and Wagamama.
Total sales for the month, which include the effect of new openings, were only marginally up on last year at 0.6 per cent while sales rose 8.4 per cent on January's.
"These are disappointing figures, as over the past two years the informal eating and drinking-out market has generally kept its head above water despite everything the economy has thrown at it," said Peter Martin of Peach Factory, who produces the report in partnership with KPMG, UBS and the Coffer Group.
"It might be a prolonged hangover after what was bumper trading over Christmas and the New Year, or it might signal a new tightening of consumer belts – certainly poor weather played it's part. The market will do well to remain cautious, but also focused on giving customers, who may be looking for something new, a compelling reason to go out. We are still predicting another essentially flat trading year."
Despite an unusually busy January for many, many high street restaurants are finding it hard to give up discounting to see them through the downturn.
"A major challenge for groups in the coming year will be how they handle the issue of discounting and vouchers, which have been important factors for many groups in attracting business over the past two years," said Martin.
"Our recent survey of senior executives in the industry suggested that most wanted to either peg or reduce discounting and vouchering this year, although they doubted the rest of the market would follow suit. Most see more benefit in developing digital, especially mobile phone, marketing activities."
However, Trevor Watson, director of valuations at Davis Coffer Lyons, said those operators who did break away from discounting may not suffer, particularly with two big events - the Diamond Jubilee and the Olympics happening later in the year.
He said: "Value for consumers has never been better in the eating-out market, and as some operators look towards moving away from discounting there could be a small increase in spend per head later in the year.
"Operators continue to remain focused on margin preservation. Clearly London operators are looking to maximise the benefits of the Diamond Jubilee and the Olympics. These provide a fabulous opportunity, but will lead to some re-distribution of trade and some operational challenges."

subset: commoncrawl


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Visit the Whosoever Bookstore
Or search Amazon.com for books related to GLBT people and Christianity.
If you live in Canada, follow this link:
GLBT Christianity Book Search -- Amazon.ca
If you live in the UK, follow this link:
GLBT Christianity Book Search -- Amazon.co.uk
"My Love, How You Delight Me": The Song of Songs Through Gay Eyes
I offer the following meditations out of a deeply humbling appreciation for the love and compassionate patience Jesus has shown me. May these words on the Song of Songs, in the end, be multiple ways of saying "I love you" to him whose passion for me, for all of us, fragile words can scarcely convey.
Will The Real Jesus Please Stand Up?


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Career Opportunities
Today's pharmacist is the most accessible member of the health care team. The pharmacist is often the first health professional a consumer will talk to about health questions, and the pharmacist is likely to be the last health care team member to consult with patients about their drug treatment. Today's pharmacist not only dispenses prescriptions, but also provides information and drug-related primary care.
The pharmacist is a specialist in the science of drugs. The educational background of a pharmacist includes knowledge of the chemical structure of drugs. Because the pharmacist often works with a product as well as a service, the pharmacist is educated in business and administration techniques in order to effectively manage a pharmacy operation.
Pharmacy demands that one be dependable and show good judgment. The responsibility the pharmacist has for the health and well-being of people emphasizes the need for accurate decision making and high ethical standards. Above all, since pharmacy involves working with both patients and other health care professionals, a pharmacist must relate well to others.
The majority of pharmacists practice in a community setting. Community pharmacies range in size from the small prescription shop to the large, full-line drug store and can be owned by individuals or large corporations. Community pharmacy requires extensive use of business and management skills. In addition to the dispensing of both prescription and nonprescription drugs, the community pharmacist also has the opportunity to provide advise and information on health matters to the public and provide consultation service to health care facilities.
As a member of the health care team, the hospital pharmacist is directly involved with patient care. The hospital pharmacist works with doctors and nurses to design a program of drug treatment most appropriate to each patient. In addition, the pharmacist is responsible for the drug distribution system of the hospital. Specialized areas, such as nuclear pharmacy, drug and poison information and intravenous therapy, have become a part of hospital pharmacy practice. The hospital pharmacist may also provide training to other staff members in the proper use of medications.
In addition to these two major areas, pharmacists work in industry, education and all levels of government. Many serve as consultants to nursing homes, hospitals and home health care agencies. Individuals with pharmacy degrees may pursue other health careers by entering medical, dental or other professional schools. With their health and science education, pharmacists may specialize in the areas of technical writing, science reporting and editing of professional magazines or journals. Pharmacists with legal training may become experts in pharmaceutical law.
With these multiple opportunities in an evolving health care environment, pharmacy is a rewarding profession.
Click here for a listing of job opportunities currently available.


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JASPER – A piano-wind chamber ensemble performance, presented by Jasper Community Arts, will be held at the Jasper Arts Center on Sunday, Jan. 27, at 7:30 p.m.
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Q&A | Joslin Publications for People with Diabetes
Tuesday, August 03, 2010
"Joslin Publications has, in my view, two responsibilities," says Susan Sjostrom, Joslin's Director of Healthcare Services and Publications. "The first is to attempt to meet the perceived needs of the diabetes community by proactively developing and publishing publications, web content and other materials that meet those needs. For these publications, I rely on the dedication and commitment of my colleagues who generously provide the vision and clinical content, even though this is never their 'real' job."
"The second responsibility," Sjostrom says, "is to be the publishing arm of Healthcare Services to help produce the materials that are part of the programs we develop and deliver through our contracts with outside institutional and industry partners. We provide timely, accurate information about diabetes and related conditions to healthcare professionals and to the people they care for, whether they be diabetes patients or people with pre-diabetes or their families."
"If they know about Joslin, they will know that the content we produce is accurate and reliable," says Sjostrom, who recently answered five questions about popular Joslin offerings.
What's your most popular book for people with diabetes?
Our foundation book is What You Need to Know about Diabetes. It's updated every time we print it, and we print it five or six times a year. So it's always current with regard to medications and treatment options. It covers both type 1 and type 2 diabetes, and it's great both for those who are newly diagnosed and for those who need a resource to refresh and update their knowledge and remind them why they need to pay a little more attention to their diabetes. Also extremely popular is Staying Healthy with Diabetes – Nutrition and Meal Planning, by Amy Campbell, M.S., R.D., C.D.E. and many others from Joslin.
Do you see steady demand for the Joslin cookbooks?
Yes. Joslin Cooks!, which contains favorite dishes from many of the staff here in Boston and from our Affiliates , is our newest one. Like our earlier cookbooks, it combines healthy recipes with lots of nutrition and food information. The Joslin Diabetes Quick and Easy Cookbook and Joslin Diabetes Healthy Carbohydrate Cookbook also remain very popular. Good recipes don't change too much!
What's your latest book?
Earlier this year we published Joslin's Guide to Managing Childhood Diabetes, an excellent resource that was funded by the Youkilis Foundation. This book is an important one and a much needed – and welcomed— resource for parents of children with diabetes.
And a book on pregnancy is coming soon?
We have a series called Staying Healthy with Diabetes, and the fourth and latest in the series will be Planning & Managing Your Pregnancy, which will be out around September. It's written by Suzanne Ghiloni, R.N., B.S.N., C.D.E. and edited/reviewed by Florence Brown, M.D., Director of the Joslin-Beth Israel Deaconess Pregnancy Program.
Then there's the new game….
Yes, HealthSeeker, our new game on Facebook, is doing very well. It's free and its goal is to help players make specific lifestyle changes focusing on healthy eating and physical activity. We created it with the Diabetes Hands Foundation and Ayogo Games, with financial support from Boehringer Ingelheim Pharmaceuticals. The game has only been out since the middle of June and already we have a great many users. We're working on a second version, which will update the English version and add a Spanish version that will not just translate the material but ensure that it is culturally appropriate and relevant. That's extremely exciting!
News from Joslin
- Insulet Partners with Joslin Diabetes Center to Implement a Unique Training Certification for Insulet's Clinical Team
- Joslin Researcher Earns Perfect Score on Recent Grant
- Doctors Younger and Barnett to be Honored at 29th Annual Evening at Pops
- Deciphering the New Cholesterol Treatment Guidelines for People with Diabetes
- Susan Bonner-Weir, Ph.D, Receives William Silen Lifetime Achievement in Mentoring Award
Page last updated: August 19, 2019


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WASHINGTON, D.C. (January 29, 2013) –Working in collaboration with university medical schools, science centers, local hospitals and clinical research centers, America's biopharmaceutical companies have conducted 3,664 clinical trials of new medicines in Washington over the last 13 years, a new report by the Pharmaceutical Research and Manufacturers of America (PhRMA) shows. The report – "Research in Your Backyard: Pharmaceutical Clinical Trials in Washington" – illustrates how the state's clinical tests of new medicines have been beneficial to patients, the local economy and the advancement of science.
More than 2,000 of the clinical trials highlighted in the report targeted the nation's and Washington's six most debilitating chronic diseases – asthma, heart disease, stroke, cancer, diabetes and mental illnesses.
"For patients, it is important to note that over half of the medications clinically tested in the Evergreen State have targeted the most devastating chronic diseases," said Jeff Trewhitt, senior director at PhRMA.
Highlights of the report illustrate the importance of clinical trials for patients:
- More than 400,000 adults and nearly 120,000 children suffer from asthma in the state.
- More than 35,000 new Washington cancer cases will be diagnosed this year and 12,170 victims will die of the disease.
- Heart disease and stroke are the second and sixth leading disease causes of death in the state. In 2010, more than 10,000 residents died from some form of heart disease and 2,529 succumbed to stroke, according to the Washington State Department of Health.
- About 219,000 Washington adults and 71,000 children live with serious mental illness.
Over 370 trials testing a potential medicine for a chronic disease are still active and recruiting Washington patients to participate, offering hope for disease sufferers who seek treatments that are best for them and an opportunity to discuss therapeutic options with their physicians.
Addressing barriers to enrollment in trials is a shared goal of many stakeholders. "I'm proud of the work we did this year to ensure cancer patients participating in clinical trials now have insurance coverage for routine care," said Washington Insurance Commissioner Mike Kreidler. "Thanks to our efforts, people now have another fighting chance without worrying about their insurance. The Affordable Care Act brings this protection to patients nationwide after next January, but in Washington State, patients are guaranteed this right today."
Increasing public awareness of local community clinical trials is a goal of the NW Association of Biomedical Research (NWABR) and Gilda's Club.
"This study recognizes the critical role of local volunteers whose choice to participate in clinical trials makes it possible for research and medical discovery to move forward," said Susan Adler, NWABR's executive director. "Too many clinical trials are delayed because not enough people realize how much of a difference their involvement can make."
Anna Gottlieb, executive director of Gilda's Club Seattle, a community-based support program for cancer survivors, their family and friends, added that "while nearly 20 percent of cancer patients are eligible for participation in cancer clinical trials, enrollment among adults consistently ranges between 3-5 percent. More must be done to unlock the incredible potential of clinical trials."
The new report says clinical trials of medicines have also been beneficial to the local economy in communities all over the state because biopharmaceutical companies collaborate with local research institutions to conduct the tests. And with trials accounting for 45 to 75 percent of the average $1.2 billion cost of developing a new drug, the tests are a revenue source and give the state's medical schools, hospitals and clinical research facilities the opportunity to be involved in cutting-edge research.
The report quotes the 2012 Annual Report of the Washington Biotechnology & Biomedical Association in noting that jobs in the state's biosciences sector – including biopharmaceutical companies – increased 12 percent from 2007-2011, compared to a 2 percent decline in employment for all other industries. Bioscience industries account for 34,000 direct jobs in the state and support a total of 92,000 Washington jobs.
Institutions from all regions of the state that have been working with biopharmaceutical companies on new drug clinical trials include:
- University of Washington Medical Center, Seattle.
- Fred Hutchinson Cancer Research Center, Seattle.
- MultiCare Health System Research Institute, Tacoma.
- Yakima Valley Memorial Hospital/North Star Lodge, Yakima.
- Frontier Institute, Spokane.
- Spokane Cardiology.
- Seattle Children's Hospital.
- Wenatchee Valley Medical Center, Wenatchee.
- Providence Regional Medical Center, Everett.
- Swedish Hospital & Medical Center/Cardiovascular Research, Seattle.
- Northwest Clinical Research Center, Bellevue.
- Spokane Eye Clinic, Spokane.
- Providence St. Mary Regional Cancer Center, Walla Walla.
- Rainier Clinical Research Center, Renton.
- Mylar Research, Lakewood.
- Peninsula Cancer Center, Poulsbo.
- Eastside Therapeutic Resource, Kirkland.
- Deaconess Medical Center, Spokane.
- Harborview Medical Center, Seattle.
- Rockwood Clinic, Spokane.
- Sound Medical Research, Port Orchard. \
The report appendix offers URL codes for each Washington State trial still recruiting patients. Patients can also find information on www.clinicaltrials.gov, which is the comprehensive trials database of the National Institutes of Health.
About PhRMA
The Pharmaceutical Research and Manufacturers of America (PhRMA) represents the country's leading innovative biopharmaceutical research and biotechnology companies, which are devoted to discovering and developing medicines that enable patients to live longer, healthier, and more productive lives. Since 2000, PhRMA member companies have invested over $500 billion in the search for new treatments and cures, including an estimated $49.5 billion in 2011 alone.http://www.phrma.org/
Find PhRMA Online:
- Website – http://www.phrma.org
- Facebook – www.facebook.com/PhRMA
- Blog – www.phrma.org/catalyst
- Twitter – www.Twitter.com/PhRMAand www.Twitter.com/PhRMApress
- YouTube – www.youtube.com/PhRMApress
For information on how innovative medicines save lives, visit: http://www.innovation.org
For information on the Partnership for Prescription Assistance, visit: http://www.pparx.org
For information on ensuring the flow of medicines during public health emergencies, visit http://www.rxresponse.org


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Making Choices
Categories: Random Biz Rants, Uncategorized
Life is a series of choices. As I teach my 5-year-old about life and being a good citizen of the world and taking responsibility, I realize a major lesson for her is about the choices she makes and the consequences of those choices.
Choose "bad behavior," and you'll lose privileges. Choose "good behavior," and you'll find that life is much better for everyone.
But the world isn't black and white. Even in business, the choices you make can make or break your business - or you. Or they might have little or no impact on anything. And the choices you make are never made - or played out - in a vacuum. There are other factors, other players, other influences.
So even if you choose "good behavior" or make what you feel is the "right choice," it can create an avalanche of problems or cut out opportunity,.
Read the rest of this entry


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Message Board
Sara Backer Message Board
Talk about the novels, new and used books that Backer has written!
Author Backer's Book Reviews
American Fuji
In Sara Backer's American Fuji, the adventures of Gaby and Alex are not only absorbing and exotic, they are a unique glimpse into the Japan that IS Japan. Having lived in Japan for eight years, I am pleased to say that Backer's ability not only to choose the right detail but to choose the most interesting, astonishing, revealing, and accurate detail is unparalleled. From Gaby's unusual occupation to the odd tension of dining in a foreign country as every...


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Nike Flees Wearables Ahead of Apple's Game-Changing iWatch
As we barrel through April at a blistering pace, technology earnings season is set to hit its crescendo, with tech giant Applereporting tomorrow.
The specifics of the last quarter will be a key focal point tomorrow, but many investors will also look to Apple's coming report and conference call in hopes of gleaning any kind of insight into Apple's coming product-launch cycle later this year. Many observers and analysts, including yours truly, believe Apple is preparing to introduce its oft-discussed, but still-rumored, iWatch at some point this year.
In that vein, Apple's iWatch investment thesis recently got another major shot in the arm from none other than athletic-apparel superpower Nike , whose recent move once again portends an Apple iWatch debut in the months ahead.
Nike waves the wearables white flag
Nike has undoubtedly been one of the most successful names in wearables thus far in this budding megamarket's early evolution. It was one of the first companies to create a mass-market wearable with its Nike+ pedometer, which launched in 2006, and integrated with Apple's iPods. And as one of the companies that continually pushed the limits on fitness devices, Nike has kept itself at, or near, the front of the pack in the early phases of the integrated fitness-devices market's brief history.
Its latest device, the Nike FuelBand, remains one of the most popular fitness trackers on the market today. (I'm admittedly a devoted user of my own FuelBand). Hard data in terms of device shipments for wearables is hard to come by, but one research firm estimated that Nike, Jawbone, and FitBit accounted for 97% of the fitness-tracker market last year. Suffice it to say, Nike remains one of the most important participants in this space today.
However, the company's place at the center of the wearables space is apparently coming to a screeching halt. According to reports, Nike fired the vast majority of its employees associated with its FuelBand division this week. Rumor has it that Nike's move is part of a planned transition away from producing its own branded wearable, making its FuelBand effectively dead in the water. These same reports also indicate that Nike still has every intention of maintaining its Nike+ software.
So, why would Nike kill a successful division so abruptly?
Why Nike's move should matter to Apple investors
It doesn't take a rocket scientist to connect the dots. From where I'm sitting, Nike appears to be backing away from the hardware side of things ahead of Apple's forthcoming iWatch, which will introduce functionality well beyond that of Nike's FuelBand to the health-monitoring market.
Now, I'll certainly grant that much of the evidence supporting this idea is circumstantial. However, with so many different storylines all supporting the Apple iWatch thesis, it seems more likely than not that Apple is preparing to revolutionize the smartwatch market, and has tipped Nike off in advance given their long working history together in the fitness-tracking space. As we saw above, the two companies have worked closely together since 2006. Apple has even gone so far as to poach some of Nike's fitness-tracking executives for what, at present, remain unnamed projects (again, read the iWatch).
Beyond just the specific relationship between Nike and Apple, there's also the growing body of evidence that also supports the iWatch storyline. The acquisitions and other luxury goods hires that Apple has made in the past also point to the preparation of a wearable. I'm a firm believer that Apple has an iWatch up its sleeve. In fact, it's one of the several reasons I still believe Apple's shares appear attractive at their present valuation.
At the end of the day, Nike's recent move, like most other iWatch storylines, falls short of completely tipping Apple's plans here. But with the evidence growing seemingly by the week, Apple's iWatch continues to seem all the more real as we head into Apple's product-launch season. Investors would do well to take notice before it's too late.
The one company poised to crush Apple's iWatch
If you thought the iPod, the iPhone, and the iPad were amazing, just wait until you see this. One hundred of Apple's top engineers are busy building one in a secret lab. And an ABI Research report predicts 485 million of them could be sold during the next decade. But you can invest in it right now... for just a fraction of the price of AAPL stock. Click here to get the full story in this eye-opening new report.
The article Nike Flees Wearables Ahead of Apple's Game-Changing iWatch originally appeared on Fool.com.Andrew Tonner owns shares of Apple. The Motley Fool recommends Apple and Nike. The Motley Fool owns shares of Apple and Nike. Try any of our Foolish newsletter services free for 30 days. We Fools may not all hold the same opinions, but we all believe that considering a diverse range of insights makes us better investors. The Motley Fool has a disclosure policy.
Copyright © 1995 - 2014 The Motley Fool, LLC. All rights reserved. The Motley Fool has a disclosure policy.


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The oustanding photo is part of How to Choose Gymnastics Mats content which is listed within Gymnastics, Mats, Gymnastics and posted at December 9, 2016 5:00:21 pm by Sport Reviewer
How to Choose Gymnastics Mats: Best Gymnastics Mats
Finding a Combination of Safety and Durability
Gymnastics mats are a important part of any gymnastics practice area. As you are learning, you are going to fall down. That is part of the gymnastics learning process. If you're interested in learning gymnastics then you can learn more here. That is why it is important to choose mats that provide durability and safety. So, what exactly do you look for to choose the best gymnastics mats?
What Are They Made Of?
There are many types of materials available. Foam is one of the ones that provides the most benefits. They provide a large amount of cushion. This makes them very safe and also a great choice.
Want new gymnastics mat! Make your choice and buy!
How Thick Are They?
They also come in a variety of thicknesses. The thickness that is right for you gym depends on the people that will be using it. Are they adults, children, or a combination of the two? The size of the people using it will determine exactly how thick they need to be.
Thicker is Better?
Now that you have considered the size of those who will be using the mats, you have an idea of a starting thickness for your gymnastics mats. This should be your minimum. Gymnastics requires movements that are done fast. This means that falling on them comes with more force. So, you want to get a little thicker than the minimum necessary to support the body weight.
If you keep in mind what the mats are made of, how thick they are, and then err on the side of caution, you will help to ensure that you are choosing the best gymnastics mats for your area.
The exciting digital imagery is part of How to Choose Gymnastics Mats has dimension 990 x 990 pixel. You can download and receive the Best Gymnastics Mats images by click the download button below to get multiple high-res versions.
Here is crucial science about Gymnastics. We have the source for more digital imagery about Gymnastics. Check it out for yourself! You can get How to Choose Gymnastics Mats and look the How to Choose Gymnastics Mats in here.
Back to How to Choose Gymnastics Mats


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On June 23, 1928, the rocket-propelled rail vehicle RAK 3 is test- driven near Burgwedel.
Advertisement from 1926.
The Opel Regent Luxus Limousine, featuring an eight-cylinder, in-line engine, 1928.
With his Opel Regent eight-cylinder Coupe, Fritz von Opel wins first prize in the Baden-Baden beauty competition, 1928.
The Regent's eight-cylinder engine.
Opel Motoclub with 500 cc displacement on the Opel Racetrack, 1928.
Opel Motoclub Super Sport with 500 cc displacement, 1928.
Kurt C. Volkhart at the wheel of the first rocket car, Opel RAK 1, 1928.
Following the record-setting launch of June 23, 1928, the rocket-propelled rail vehicle RAK 3 is tested again near Burgwedel.


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Adapting the Visual and Verbal Message For Global Audiences, International Conference on Design Principles and Practices. The International Journal of Design Education.(In Press).
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Studying Communication Abroad in the Global Economy. Panel presentation. Proceedings of the American Academy of Advertising.(2014).
Advertising Campaign Design: Just the Essentials. Journal of Advertising Education. 16, pg.59.(2011).
The Brains Behind Great Ad Campaigns: Copywriters and Art Directors....How Do They Come Up With This Stuff?.(2009).
Lessons from Ad Educators' Experiences with Guest Speakers. Journal of Advertising Education. 12 (2),(2008).
Tales of portfolio schools and universities: Working creatives' views on preparing students for entry-level jobs as advertising creatives. Journal of Advertising Education. 9, 5 -13.(2006).
Tales of portfolio schools and universities: working creatives' views on preparing students for entry-level jobs as advertising creatives. Conference of the American Academy of Advertising.(2006).
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1996, Wisława Szymborska
Let us recall that the pride of Russian poetry, the future Nobel Laureate Joseph Brodsky was once sentenced to internal exile precisely on such grounds. They called him "a parasite," because he lacked official certification granting him the right to be a poet...
Several years ago, I had the honor and pleasure of meeting Brodsky in person. And I noticed that, of all the poets I've known, he was the only one who enjoyed calling himself a poet. He pronounced the word without inhibitions.
Just the opposite - he spoke it with defiant freedom. It seems to me that this must have been because he recalled the brutal humiliations he had experienced in his youth.
In more fortunate countries, where human dignity isn't assaulted so readily, poets yearn, of course, to be published, read, and understood, but they do little, if anything, to set themselves above the common herd and the daily grind. And yet it wasn't so long ago, in this century's first decades, that poets strove to shock us with their extravagant dress and eccentric behavior. But all this was merely for the sake of public display. The moment always came when poets had to close the doors behind them, strip off their mantles, fripperies, and other poetic paraphernalia, and confront - silently, patiently awaiting their own selves - the still white sheet of paper. For this is finally what really counts.


text:
16th - 18th March 2019
With ALL SUCCESS the participation
of Rhodian Ladopitta in FoodExpo 2019!
2nd - 4th March 2019
Atsalakis Dimitrios & Co. once again
participated in the very successful
"Detrop" exhibition, leaving impressed
visitors who experienced the famous
Rhodian Ladopitta.
• "6th EXPOTROF exhibition"
1st - 4th February 2019
The Rhodian Ladopitta as genuine
representative of gastronomy
tradition, gathered them the best
impressions and gained the
admiration of thousands of visitors!
• "Aegean Mamas know best"
Archangelos - 11th November 2018
Creations with Rhodian Ladopita as part
of the "Aegean Mamas Know Best",
part of the "Taste the Seasons" Program
of the Gastronomic Region of Europe -
South Aegean 2019.
• Market Expo, Metropolitan Expo
05th - 07th October 2018
The Market Expo was completed
celebrated successfully for 3 days
and the Rhodian Ladopitta stinging
interest in domestic and international
• 53rd Hellenic Exhibition of Handcraft
and Agricultural Economy,
Kremasti, Rhodes
Rhodian Ladopitta gave for another
one year the most delicious appointment
in its kiosk!
• Argyro Barbarigou at our factory
We are honored with her presence at
our kiosks at every food and gastronomy
exhibition for many years!
Triumph of visitors for FOOD EXPO 2018
with 72,000 visitors!
• 27th International Exhibition "Detrop
Boutique" 26-29.01.2018 - Thessaloniki
Rhodian Ladopitta participated
with great success at the 27th International
Exhibition "Detrop Boutique" in
• 5th EXPOTROF 29-29.01.2018
Athens, Greece
The 5th EXTOTROF, which took
place on January 26-29, 2018 at the
Olympic Fencing Center was completed
with great success!!
• Gastronomia - HORECA Exhibition
Νicosia, Cyprus 23-26.11.2017
Rhodian Ladopitta won the
impressions and not only
in Nicosia of Cyprus.
• 5th Festival Flavor & Tradition
It was a great success
the 5th Festival of Taste & Tradition
in Pefkos.
• 82nd International Exhibition
Thessaloniki 09-17.09.2017
The Rhodian Ladopitta and the people
the craft was there to recommend
visitors traditional product
of Rhodes.
• 52nd Hellenic Exhibition of Handicraft
& Agricultural Economy - Kremasti
Another successful event took place
from 11th to 23rd of August in Kremasti,
• 5th Festival of Traditional
Rhodian Gastronomy // 15.07.2017
The RHODIAN LADOPITTA participated in
the 5th Festival of Rhodian Gastronomy
in Faliraki, Rhodes.
• 4th FOOD EXPO at Metropolitan
Expo // 18 - 20 March 2017
The RHODIAN LADOPITTA participated in
the 4th FOOD EXPO, held
from 18th to 20th March 2017, at
• DETROP - 26th International Exhibition
The RHODIAN LADOPITTA participated
with a great success in the 26th DETROP,
International Food & Beverage Exhibition,
which took place from 3 to 6 March 2017,
at the International Exhibition Center at
• 4th EXPOTROF: Exhibition of
Food and Beverages
For the 3rd consecutive time the Rhodian
Ladopitta participated in the established
EXPOTROF Exhibition.
• 7th Agro Quality Festival at the
Peace & Friendship stadium 2016:
The authentic Rhodian Ladopitta
participated together with other
producers of the South Aegean
• 4th Festival Flavor & Tradition
Pefkoi - Rhodes 2016:
The Rhodian Ladopitta, of course
could not be missing from
such an event!
• 81st International Exhibiton
at Thessaloniki:
The Rhodian Ladopitta won
and this time the best
• 51st Hellenic Exhibition
Handicraft & Agricultural
Economy - Kremasti 2016:
The Authentic Rhodian Ladopitta,
gave once again a potential
present at the Kremasti Exhibition!
• 4th Festival of Traditional
Rhodian Gastronomy:
With great success and with
the presence of a crowd of Greeks
and foreign visitors was held
in Faliraki - Rhodes.
• Aegean Cuisine 2016:
Event to award of certificates
in business that meet the specifications
certification of the Aegean Sea Cuisine.
• 2nd Gastronomic Festival
"Flavors from our place", 2016:
Once again Authentic Rhodian Ladopitta
won the impressions!
• 3rd FOOD EXPO GREECE, 2016:
The Rhodian Ladopitta at the
3rd FOOD EXPO GREECE 2016
• 3rd EXPOTROF, 2016:
Food & Drinks Exhibition
& Greek producers
• 2nd foodEXPO Greece, 2015
The Rhodian Ladopitta was at the
2nd INTERNATIONAL FOOD
& BEVERAGE Exhibition (FoodEXPO)
• 2nd EXPOTROF, 2015:
Food & Drinks Exhibition
& Greek producers
• Dimitris Skarmoutsos:
Analyzes the "kitchen frenzy"
• Publishing of Rhodian Ladopitta
in Kiriakatiki Eleutherotypia
Read the published article
in the Sunday's Eleftherotypia!
• Rhodian Ladopitta checks
in the souvLike
Ζητήστε την με το όνομα της
και κάντε σουβLike στην ξεχωριστή
της γεύση!
• New partnership with
ANDREAS DELIGIANNIS company
The Rhodian Ladopita comes
closer to you wherever you are.
• 5th Agroquality Festival, 2014:
The Rhodian Ladopiita at the
"5th Agroquality Festival".
• Cooperation with the ERGON
Restaurant chain:
A new era begins for Rhodian Ladopitta
The local products on the table
of the consumer.
A healthy and delicious idea that will win not only your palates but also your eyes.
We will need:
4 Rhodian Ladopittas.
2 Aubergines moderate.
1 Green pepper.
1 Red pepper.
1 dry onion.
Balsamic cream (optionally).
6 – 8 Cherry tomatoes.
Olive oil for sautération.
Salt - Pepper.
Cut all our vegetables into cubes, salt and pepper them all together with some olive oil in a pan. If you want you can add a little balsamic cream.
Remove from the fire and fill one of the Rhodian Ladopittas, wrap them in rolls and heat them lightly on a non-stick cookware.