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Acta Theologica

versión On-line ISSN 2309-9089
versión impresa ISSN 1015-8758

Acta theol. vol.32  supl.16 Bloemfontein ene. 2012

The (possible) function of the beatitude of the poor in the context of the struggle against poverty

Joachim Kügler

University Bamberg, Germany. Guest lecturer, Department Missiology, University of the Free State. E-mail:

The article focuses on the beatitude of the poor in the social and religious context of historical Jesus. The original version of this makarism has to be seen as a religious statement which is not meant as a program of social reform. Yet it has political and socio-ethical implications as it connects the poor with God and his kingdom. Those who are searching God have to go to the poor. A possible function of the beatitude of the poor in the struggle against poverty can be seen in the spiritual empowerment it gives to the poor themselves: Poverty is against God's will; it is no divine punishment and does not separate from God. The poor will be liberated from suffering. Poverty has no place in the kingdom but will be eradicated.

Keywords: Beatitude of the poor, Gospel, Poor

Sleutelwoorde: Saligspreking oor die armes, Evangelie, Armmoede.

Without any doubt poverty is one of the most urgent problems in our time. It is an old problem and it is a quickly increasing one. While the ongoing process of economic globalization helps many people to improve their situation, it simultaneously increases the needs of many others. The gap between those who are well off and those who suffer is getting wider and wider, and additional threats like HIV/AIDS contribute to the "shadow of death" which many people are living in. This process can be seen in the Western countries, but is much more dramatic in the global South, i.e. in the countries of Africa, Asia and Latin America. South African Christians, as well as those in other countries, cannot ignore this severe problem, but have to understand it as a challenge of peace and justice. All of us should understand that the struggle against poverty is part of our Christian mission. It is nothing that we choose to do (or not to do), but it is an essential of Christian life. As a Catholic scholar I may point to the texts of the Second Vatican Council, which defines the Christian Church as a kind of sacrament who was formed by God to preach and realize God's love to mankind. Being Church in itself means to serve those in need. And not serving those who suffer is equivalent to not being Church. Our faith in God's love and justice urges us to ask what we can do to share in solving the problem of poverty. As a biblical scholar I have to ask, what the tradition of the Bible can contribute to this struggle and how it might help in overcoming need and suffering. It is well known that the Old Testament has a lot to say on poverty and on the God's relation of the poor and oppressed. I will, however, focus here on the New Testament, especially on the oldest Jesus tradition, which leads us undoubtedly close to the core of our belief, to the Divine Word in person. The text to be analysed is the Beatitude of the Poor which forms a unity with two other beatitudes, namely those of the suffering and the mourning. Being part of the Sermon on the Mountain the beatitudes had great influence on the understanding of Christian life and can be seen as a key part of the teaching of Jesus. I will, however, in this article not deal with the traditional versions rendered by Matthew and Luke. Instead I try to go back beyond the final text of the Gospels and ask for the oldest form of the beatitudes. By that I join the broad tradition historical-critical research with its attempt to reconstruct the historical Jesus. The theological dignity of this attempt lies in the fact that according to oldest Christian tradition God does not reveal a text, but Himself, first in the history of Israel and then in Jesus Christ. Asking for the historical Jesus behind the text is thus a modern form of asking for God's self-revelation in history and, at the same time, acknowledging the Gospels as witnesses of this Divine revelation.

When we ask, what Jesus really did and really said, there is always the same problem. The four gospels differ in rendering the words and deeds of our Lord. The main difference is between the Gospel of John and the three synoptic Gospels. This difference has lead to sorting out the Johannine Jesus story from the quest for the historical Jesus. Although many scholars see the chronology of Jesus' last days in Jerusalem more exactly given in the Johannine passion narrative, the rest of the Fourth Gospel mostly is seen as a theological narrative with high theological value, but without major relevance for historical questions. When it comes to the message of the historical Jesus usually only the synoptic gospels are seen as important sources. The Zwei-Quellen-Theorie, developed by German scholars in the 19th century is still the standard theory for the relation between the Synoptics. This theory tells us that Mark is the oldest of the Synoptics and was used as a source by Luke and Matthew. The second source usually is detected where the text of Matthew and Luke goes together but differs from Mark. Since the times the Zwei-Quellen-Theorie originated, this second source, which helped Matthew and Luke to write their larger gospels, simply is called Q or Sayings Source, in German: Logienquelle. Since some years we have the critical edition of the Logienquelle, which is the result of the analytical work of the International Q Project.1 When we now ask for the pre-synoptic wording of the Beatitudes we can easily follow the Greek text of the critical edition of Q, and I do so although the English translation rendered here is my own.

As can be easily seen from the synoptic reading and comparing the main points of difference between Luke and Matthew are:

  • While Luke's version addresses simply those who are poor, Matthew is talking about those who are "poor in spirit", which usually is seen as an amendment.
  • The sequence of the beatitudes differs. While Luke has "poor - hungry - weeping" Matthew reads "poor - mourning - merciful - hungry". Usually priority is given to Luke's order and the beatitude of the merciful is seen as a redactional amendment by Matthew.
  • Matthew defines the hungry ones as "hungering and thirsting for justice" which usually also is seen as his amendment.
  • While in Luke the three beatitudes are addressing directly those who are meant, Matthew doesn't have the second person plural, but his beatitudes stand in the third person plural. It is very difficult to decide which form is more original. The text of the International Q Project leaves things open by using double brackets but perhaps one should prefer the third person plural for the reconstruction of a text prior to Q. My first argument is that this is the common form of a makarism in the OT and Early Judaism, although one has to admit that there are exceptions.2 Furthermore I would like to point out that the fourth beatitude, which usually is seen as an amendment of those who collected and redacted Q, stands in the second person plural. The fact that the Q redactors chose this form of addressing directly to those who were suffering in the name of Christ makes it quite probable that the older beatitudes didn't have this direct addressing. Otherwise Matthew would have broken up a stylistic unity, which seems rather improbable to me. For him the four beatitudes already were a unit of Jesus tradition and there is no reason in sight why he should have changed just the last part of this unit.

In total I would therefore propose that the three oldest beatitudes which can be traced back to the time prior to the Logienquelle should have read like that:

Happy are the poor, for theirs is the Kingdom of God.

Happy are the hungering, for they shall be satisfied.

Happy are the weeping/mourning, for they shall be comforted.3

We have to be rather careful not to mix up this (probable) version of the pre-Q text with the original words of the historical Jesus. We may come close to Jesus with this text, but what I render here in English translation originally stands in Koine-Greek. As Jesus most probably used Aramaic for his teaching it is clear that we already are dealing with Jesus tradition jumping to the linguistic world of Hellenism. It may be a very early state of tradition, but it is tradition. When in the rest of this text I will talk about what Jesus did, said and meant, I do in now way claim to render Jesus' ipsissima vox, as Joachim Jeremias once called it.4 Instead, always when I say simply Jesus, I quite modestly refer to an early state of Jesus tradition merely, which may however come rather close to the historical Jesus.5

In my interpretation of Jesus' beatitude of the poor I will make a difference between sense and meaning of a text.6 In the perspective of linguistics the difference would meet up with the difference between the semantic and the pragmatic dimension of a text. While semantics has to do with what a text says philologically, pragmatics deals with the intended effect on the reader. This intended effect can be located in the realm of cognition, in the emotional sphere, in shaping attitudes and ethics or in stimulating direct action. Therefore pragmatics also has to do with the socio-religious context of a text and with its political relevance.

For a semantic understanding of the beatitude of the poor it is important to understand that the three makarisms ("poor - hungry -weeping/mourning") form a unit. The first explains the second and the third beatitude. And the last two makarisms help understanding the first one. Based on this insight one can outline some important points:

  • The three beatitudes contain no program of social revolution. Nobody is told to do something. The only "command" that can be detected is the impulse to be happy. Not only a socio-revolutionary interpretation is without semantic basis in the text, there is not even an outspoken incentive for social reform towards a more just society.
  • The three beatitudes utter no ethical instruction for help. Jesus does not say that those who are well off should help those in need. His makarisms on a semantic level do not deal with charity.
  • On the other side there is no affirmation of poverty as a religious ideal. If we leave away Matthews amendment "in the spirit/mind" and make clear the beatitude simply goes to the poor, it can easily be seen that the first makarism deals with poverty in a quite comprehensive way: absolute material poverty, mental and emotional deprivation as well as social marginalisation. And those suffering are not praised happy because their state of poverty, hunger and sadness would have any value in itself. They are praised as their suffering will be ended.7
  • The first beatitude makes perfectly clear that we have to do with a religious statement. The reason why the poor should be happy is given with the "Kingdom of God" belonging to them. In the history of interpretation this expression was often understood as referring to a metaphysical, spiritual realm where the soul post mortem can meet God. This understanding was fostered by Matthew's wording "kingdom of the heavens" as well as by Luke's contrast between "now" and "then". That is why the common interpretation focussed on the contrast between being poor now, in this earthly life and being given the divine joy in the other, heavenly life. When we, however, look on the oldest wording, this interpretation has no basis anymore.
  • As can be seen from the second and third makarism the first one clearly may be called a religious statement, but it definitely is no metaphysical statement. The reason why those suffering from hunger and sadness should be happy is given with "they shall be satisfied", respectively "be comforted". With these quite "earthly" expressions Jesus makes clear that his idea of Kingdom of God is not merely a spiritual or metaphysical one. His conception of the Kingdom of God derives from the OT and Early Jewish tradition and clearly means a certain state of the world where the salvific will of God is so absolutely realised that God really can be called King in the fullest sense. One even can say that in the core of Jesus' basileía-teaching stands the process of God's taking power on earth. While "in heaven" God already is King - and always was, the life on earth is still to be subjected to God's royal command. Jesus sees this process as something that already has begun. The presence of God's Kingdom is realised already in certain situations and experiences, for example when people are delivered from evil powers: "But if I cast out demons by the finger of God, then the Kingdom of God has come upon you" (Luke 11:20). Through exorcism and healing, forgiving sin and reintegrating marginalized persons the basileía can be experienced. The Kingdom of God happens in these actions. So exorcism, healing, forgiving sin and eating with outcasts can be called happenings or sacramental realisations of God's Kingdom.

Often the pragmatic intention of a text is more important than the semantic one. If someone cries "Fire!!" when the house is burning, we shall not only understand that there is fire, but we are called to help and rescue this person. If we only understand the semantic information of this short text, we do not understand anything at all. In a certain way for Biblical texts also the pragmatic dimension is the most important one. Even those who do not give a direct instruction for acting try to do something with their readers. That is why it is so important to ask for the context of Biblical texts. It helps us not only to get an idea of what these texts wanted to do with their readers in the past, but also gives us some hints for their meaning nowadays.

When we look at ancient societies we usually see cultural systems which use religion as a power to legitimize the political and social order. God or the gods are seen as a power which stabilizes the political status quo. The powerful ruler is seen as the earthly representative of divine powers. That is why we have a lot of religious titles to express the theology of power surrounding Hellenistic kings as well as Roman emperors. The ruler is called "visible god", "son of god", "saviour", "god from god" and more (cf. Kügler 1997:133-173; and also Kügler 2006:5-10).

In the Jewish context some modifications of this basic religious structure were necessary due to the fact that one didn't have an own Jewish king since being occupied by the Romans. The official state theology surrounding the temple in Jerusalem propagated God as residing in the temple as his palace. This kind of "realized Kingdom of God theology" propagated by Jerusalem's priestly nobility traces back to Old Testament times. It can already be found in Isaiah's calling vision (Isa 6) and in many other texts also. It is rather sure that in pre-exilic times the religious status of the kings in Israel was the same as in pagan societies. In the time of Jesus, however, God was seen king residing in the temple without having an earthly king as counterpart and representative. De facto this role was played by the Roman emperor and his regional agents (like Herod and his successors), but this political reality could not be fully integrated into the state theology.8

Another conception of God's realized kingdom can be seen in the sapiential theology. Philo, philosophical theologian in Alexandria and member of Jewish upper class, conceives God as creator and supreme king of the universe, governing his creation through his eldest son, the divine word (logos). Although Philo never denies the value of the Jerusalem temple and its cult, the centre of his theology is wisdom. The best way of getting united with God is to open one's soul for the divine logos. Not very surprising for an ancient philosopher, Philo sees knowledge and insight as the privileged way to God. The wise man gets in touch with God by opening mind and soul for the divine word and thus becomes - by mediation of the logos -"son of God".9 Hailing the pagan Roman emperor as son of God is far away from Philo's thinking, but connecting the poor with the kingdom of God also is far away from him.

Exactly that is what Jesus did. He connected God with the poor and suffering. The Kingdom of God is promised to them, and it is promised to them without any condition. If we see Jesus' beatitude in the context of common political theology of his time it is quite clear that his connecting of God's kingdom and the poor is quite astonishing. The poor are powerless so why should they be connected with the supreme power of God? The emperor, rich and powerful is the normal representative of divine power. His reign is the realisation of the divine order. Jesus however ignores the common establishment theology of his time. He neither sees God and his kingdom much connected with the reign of a king or emperor nor does he connect the basileía with the wealthy upper class. The kingdom of God does not belong to those who dedicate to the temple and its cult, but to the poor.

God's kingdom does not belong to those who can afford doing philosophy instead of working, but to the poor. By explicitly connecting God and the poor in an unconditioned makarism Jesus implicitly disconnects God and the upper class (emperor, high priests, rich and powerful families). The political, economical, and religious establishment seems out of sight when it comes to the Kingdom of God and to whom it belongs.10 Jesus obviously has no intention at all to legitimize and stabilize the status quo of ancient society. Just the opposite, his preaching derives from apocalyptic roots and can only be seen as a religious disenfranchisement of the political, social and religious conditions predominant in his world.

This theology of disenfranchisement has two key messages. One goes to the poor and is a message of spiritual empowerment. The poor are encouraged to understand themselves in a new way. They are not the worthless and powerless, ignored by God, scum of the earth, but they are those the kingdom of God belongs to. They are no quantité négligeable but are in the centre of God's attention in taking over control of his world. This spiritual empowerment of the poor is paralleled by a second message which goes to those who are seeking God. All those honestly seeking God and his kingdom are directed to the poor. They are told not to look for God in power or richness, not in the temple and not in the palace of the emperor. God is not with the powerful, noble and wealthy, but is to be found where the poor, the hungry and mourning are.

What Jesus does with his beatitude can be summed up as "switching the myth". Of course I use the word "myth" in a modern sense as it was developed in the last years by scholars like Jan Assmann and others (cf. e.g. Assmann 1992:75-78; Theissen 2000:21-23; Kügler 2003:311). While in antiquity "myth" was used to refer to something that is not true, mere fiction or even lie, the use of the word in cultural studies today refers to ideological frameworks predominant in cultural systems. In this perspective there is no culture without myth. Every culture develops its own mythical framework to make reality understandable, to order things, to give a meaning to life, and to tell us how we should behave, what we should do and think. In one of my previous articles I tried to explain the Kingdom of God as the mythical framework (Rahmenmythos) of Jesus' mission, of his thinking and acting (cf. Kügler 2007). This myth is a counter-myth to the predominant religious and political order of his time. That is why Jesus calls his addressees to a new way of thinking. His call to metánoia is nothing less than adopting a new, salvific myth. In accordance to apocalyptic tradition people are invited to believe in a new myth. They shall no longer believe that the world is "okay" as it is. They have to switch the myth and understand that the status quo of the world is a state of sin, i.e. it is not according to God's will. God's basileía is something different, it is a new creation. For Jesus this new world already has begun and can be seen in experiences like healing, exorcism and reintegrating the marginalized. Although this new world still is not more than a tiny little seed (mikróteron, Mark 4:31) it is the new irresistible power which will overcome the old, sinful world order and create a new one dominating all (meizon panton, Mark 4:32). Those who believe in Jesus' basileía-preaching are people with a future. They already understand reality in the light of God's powerful change. They already feel, think and act according to his project of renewing all and everything. Switching the myth for the poor and suffering means they should no longer understand themselves as powerless victims and helpless losers. They are members of the new world which will completely change their position and put an end to their suffering. As this new world is beginning already now, the poor already now gain a new status and new value: they are no longer lost and forgotten; they are important as they have the supreme power of God and his world on their side.

As the message of Jesus' beatitudes is a religious one, it is clear that it doesn't mean anything to those who deny the importance of religion at all. Those who don't believe that the word "god" refers to any reality beyond language will of course not understand that it makes any sense to tell the poor that God is on their side. The problem of "new atheism"11 however seems to be very much a problem in Western Europe only. It is almost no problem in the Americas and it definitely is no major problem in Africa. Instead African reality can be seen as soaked by religion and the role of religion for the further development of African society can hardly be overestimated (cf. Gunda 2011).

When we ask for the significance of Jesus' beatitudes in the mission of Christian church today, the preaching of metánoia comes at first place. Church has to share in Jesus' switching the myth. While the present world order tends to define the poor as the powerless victims of irresistible globalization, church has to tell another story. The poor are not cursed, they are not the weak who deserve their status as they quite simply are not fit enough for the new deregulated capitalism. Like Jesus Christians have to connect God and the poor by their preaching. At the same time they have to promote the gap between God's will and the will of those who are rich and powerful. Disconnecting of God and the upper class is undoubtedly part of our mission, at least if we define this mission in the perspective of Jesus. Perspective is a very important word in this context as it makes clear that our mission has nothing to do with simply imitating Jesus or imitating biblical texts (cf. Hoffmann & Eid 1976:15-25; Eid 2011). Instead of simply playing Jesus' role and repeating his words we have to analyze quite properly the situation.

This means not only to ask who the poor are today but also to describe our own place in the setting. We as academic theologians usually are not poor. Most of us have a decent salary and can afford to live quite a comfortable life. The beatitudes don't mean us; that's obvious. If we share in preaching the close connection between God and the poor we share also in stating that we - members of middle or upper class - are disconnected from God. As far as we are rich and powerful we are part of the old world which the power of God's basileía will overcome.12 If however we understand that our richness is part of a global system of sin, we are on the best way to solidarity with the suffering and to encounter God's salvation.13 This implies metánoia, new thinking. If God and the poor are connected then we have to understand that our status as rich people is that of sinners called to repentance. Richness is a challenge. It has to be shared and it urges to struggle for justice in economic and social structure. The ultimate aim of our acting must be the eradication of poverty as Dons Kritzinger (2012:17) rightly put it. Although the Kingdom of God, i.e. a perfect world without any suffering and even without death, remains exclusively God's work, we have to strive for a fair society in the global village with a kind of wealth which respects environmental necessities. If we do not share in this struggle we are not really part of God's chosen people. The call to metánoia is a call to decide, if we want to be basileía-people or if we want to belong to the obstacles which God has to overcome in taking control of his creation.

In a time where empowerment of the poor is a key concept for a new thinking in so many fields, especially in developing a human kind of economy (cf. Yunus & Weber 2007) and more gender justice, Christians should not underestimate the value of spiritual empowerment of the poor. The United Nations' International Fund for Agricultural Development (IFAD) states:

Poverty is a multi-faceted phenomenon, defined (and explained) as a situation in which a person lacks the necessary capabilities and entitlements to satisfy his or her basic needs and aspirations. From this point of view, the fight against poverty must consist in establishing entitlements that will allow the poor access to the material, social, and spiritual means to develop their capabilities. Thus, it becomes necessary to focus on empowerment of the poor as the crucial requirement for a sustainable solution to poverty and hunger. Empowerment is defined here as the ability of people, in particular the least privileged, to: (a) have access to productive resources that enable them to increase their earnings and obtain the goods and services they need; and (b) participate in the development process and the decisions that affect them. These two aspects are related; one without the other is not empowerment (IFAD [n.d.]).

It must be clear from this programmatic statement that the beatitudes can be understood as a specifically Christian facet of empowerment, namely a spiritual empowerment which contributes to self-confidence and self-esteem as central factors in striving for change. Especially in African societies which are known as dominated by religion the religious message of Jesus' beatitudes could be a most effective factor in empowering the poor. Jesus may not have been a revolutionary and not even a politician and his beatitudes not even are ethical commandments, but his myth switching message can have tremendous effects if thoroughly preached. The religious disenfranchisement of the global social and religious status quo marks the state of the global village as a state as sin, as something that must be changed and can be changed. And it invites all those honestly seeking God to look at the poor and their situation. Solidarity with the poor is coming closer to God as he bound himself to them. God promised to change their situation. Therefore those who are with the poor helping them to master their life and get things changed are close to God - partners in his work of recreating his world.

Maybe my interpretation of Jesus' beatitudes will not have much chance to be accepted. It simply seems too far away from the "Gospel of Welfare" (also: "Prosperity Gospel" or "Gospel of Health and Wealth"), the most popular kind of preaching in many African and American churches. As an option for the poor doesn't help if it is not accepted by the poor themselves,14 it is highly necessary to make the relation between the makarisms of Jesus15 and the most popular version of Christian preaching worldwide clear.

The perspective of Jesus' Gospel for the poor relates to the Prosperity Gospel in different ways. As I am neither an expert in African pastoral nor in the Prosperity Gospel movement, I will not try to deliver a detailed analysis or critique of the Prosperity Gospel16 and its effect on African Christianity. I will instead concentrate just on some points that seem important to me. In my eyes they are so central that they can and must be used to evaluate any type of Christian pastoral be it the multi-faceted phenomenon of Prosperity Gospel or the pastoral of traditional churches like Catholics, Anglicans or Lutherans.

1. The poor have a right to get out of their precarious situation.

2. Poverty has nothing to do with "lack of faith".

3. Richness is sin as long as it is not shared with the poor.

4. Individual change is not enough.

Ad 1: The Prosperity Gospel rightly stresses that poverty is something that has to be overcome. God is against poverty and his love towards humanity should show in a life without poverty. Jesus calls the poor happy not because they are poor but because God will put an end to their precarious situation. The dynamic drive from poverty to welfare is clearly something that Jesus and the Prosperity Gospel are sharing.

Ad 2: Preaching of Prosperity Gospel seems to turn away from Jesus when the poor are blamed for their own poverty by telling them that lack of faith is the reason for staying poor. Acknowledging the brutal dynamics of global capitalism producing more and more poverty every day it seems quite cynical to blame individuals for their poverty and define them as persons who just should have more faith. This kind of preaching is even more cynical if it is combined with the pressure to realize this faith in being member of a specific church or in paying to the church leaders who already are well off. If the Prosperity Gospel is transformed into a new way of exploiting the poor it certainly has not much to do with Jesus. His beatitude is not: Happy are the poor if they share my belief and pay my ministers. His makarism addresses the poor without any condition. It also goes to those of the poor who are with little faith or even with none at all.

Ad 3: In the perspective of Jesus and in the light of the further Christian tradition as documented in the canonical texts of the New Testament richness is nothing innocent. As long as poverty exists, wealth implies the duty of sharing. If the Prosperity Gospel is preached in a way which might foster an egoistic fight for bettering up the situation of an individuals only, it may be labelled as Christian. In reality, however, such a "serving Mammon" (Luke/Q 16:13) has nothing to do with Jesus and his message. Those who simply want to be rich without seeing the obligation to share with those in need are serving Mammon, the god of global capitalism, but they definitely are not serving the God of Abraham, Isaac, Jacob and Jesus. If the Prosperity Gospel is interpreted in this direction it is only a variation of capitalist money religion disguised as Christian faith.

Ad 4: Looking for the perspective of Jesus means also to realise that Christianity is no longer a tiny little minority as it was in the times of Roman Empire. While Jesus had no economic or political power at all, Christians nowadays have access to all institutional tools of economy governance and developmental politics - on national levels as well as on the global level. If we do not use this influence to reduce the "production" of poverty, our individual sharing and helping becomes rather cynical. Charity always is a Christian duty, but it is not enough. It has to be accompanied by the struggle for justice in economic and political structures. The Prosperity Gospel as well as traditional ways of preaching Jesus' gospel has to open for that dimension of eradication of poverty also.

To sum up I would say that the Prosperity Gospel should not be criticised in general as degeneration of Christian preaching, but of course those preaching the Prosperity Gospel always have to check their preaching for its accordance to the perspective of Jesus. This kind of permanent self-evangelisation is, however, necessary for all kinds of Christian preaching in all denominations. It is not confined to the Evangelicals or Pentecostals only.

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Robinson, J.M., Hoffmann, P. & Kloppenborg, J.S. (Eds). 2000. The critical edition of Q. Synopsis including the Gospels of Matthew and Luke, Mark and Thomas with English, German, and French translations of Q and Thomas. Leuven: Peeters.         [ Links ]

Sander, H.-J. 2005. Die kritische Autoritát der Exegese für die Dogmatik. In: U. Busse (ed.), Die Bedeutung der Exegese für Theologie und Kirche, (Freiburg i.Br.: Herder, Quaestiones Disputatae 215), pp. 38-75.         [ Links ]

Theissen, G. 2000. Die Religion der ersten Christen. Eine Theorie des Urchristentums. Gütersloh: Kaiser.         [ Links ]

Tobin, T.H. 1992. Logos. In: D.N. Freedman (ed.), Anchor Bible Dictionary Vol 4. (New York: Doubleday), pp. 348-356.         [ Links ]

Van der watt, G. 2012. "... but the poor opted for the Evangelicals!" - Evangelicals, poverty and prosperity. Acta Theologica Supplementum 16:35-53.         [ Links ]

Yunus, M. & Weber, K. 2007. Creating a world without poverty. Social business and the future of capitalism. New York: Public Affairs.         [ Links ]

1 This research program was headed by my predecessor at Bamberg University (and former supervisor) Paul Hoffmann, together with his colleagues James M. Robinson (USA) and John S. Kloppenborg (Canada). The results of the International Q Project's research were published in Robinson, Hoffmann & Kloppenborg 2000.
2 Collins states: "Of the 45 beatitudes in the Hebrew Bible, all but 4 (Deut 33:29; Ps 128:2; Qoh 10:17, in the 2nd person singular; and Isa 32:20, in the 2nd person plural) are in the 3rd person." (Collins 1992:629).
3 Cf. Meier 1994:323, who comes to a very similar reconstruction, with only changing the place of makarism 2 and 3.
4 Read for example: "Zurück zur ipsissima vox Jesu, hei3t die Aufgabe! Welch gro3es Geschenk, wenn es gelingt, hier und da hinter dem Schleier das Antlitz des Menschensohnes wiederzufinden! Erst die Begegnung mit Ihm gibt unserer Verkündigung Vollmacht!" (Jeremias 1962:114).
5 Meier sees good arguments "for ascribing the core beatitudes of the Q Sermon to Jesus himself rather than to early Christians" (1994:330).
6 The differentiation between sense and meaning is based on the difference between Sinn and Bedeutung, which was developed in 1891 by the German philosopher Frege (2008). On the relevance of this difference for biblical theology cf. Sander 2005:61.
7 For some Christian interpreters it may be kind of a problem to imagine that the poor share in the Kingdom of God without doing something for it. But as the Kingdom is exclusively God's action (cf. the 'automatically' in Mark 4: 28) the only thing one can 'do' is to believe in it. As far as the makarism is concerned the poor show their faith in the Kingdom of God simply by being happy. The makarism is not discussing the fate of those who are poor but do not believe in the God's help.
8 The Jewish historian Josephus (Jewish War 6,312 f., and Antiquities 3,440-402) interpreted Vespasian (on his way to being emperor) as God's elected tool, but this in the time of Jesus remains quite exceptional, and even Josephus avoids messianic overtones in his theological interpretation of Vespasian's role. Cf. Kügler 1997:248-249.
9 For the role of the divine logos in Philo's writings cf. Tobin 1992:350-351.
10 This act of clearly disconnecting God and the upper class may seem too harsh, but it certainly is no over-interpretation of Jesus' beatitude of the poor. On the contrary this disconnecting undoubtedly is a part of the Jesus tradition as can be seen with Mark 10:25 and many other text. There is no reason to speculate that the critical view of richness might be construed only by post-Easter Christianity. It is much more probable that sayings and stories like Luke 6:24 or 16:19-31 although probably written later are following an original impulse given by the historical Jesus and his critical view of the precarious relation between rich people and the kingdom of God. This most probably is true even for late New Testament texts like 1.Timothy 2:9-10; 6:9 or James 5:1-6.
11 The most popular example is Dawkins 2006.
12 Luke quite well understood this aspect of the Jesus tradition. That is why he complements each makarism with a 'woe' (cf. Luke 6:24 ff) indicating the necessity of repentance. As he was writing for a Christian community which not consisted of poor people only he offered giving and sharing as the proper way for rich Christians: "make friends for yourselves by unrighteous mammon" (Luke 16:9). Those who were not ready to do so were told to beware of ultimate failure (cf. Luke 16:19-31).
13 That is exactly why Matthew transformed the beatitude to Â the poor in spirit" (Mat 5:3). Although God's blessing primarily is for those who are materially and mentally poor, solidarity can integrate those who are well off to the divine blessing also. In the spirit of Christ they can identify with the suffering and thus become spiritually poor by sharing and helping.
14 Cf. Gideon van der Watt's contribution in this Supplementum (p. 35-53).
15 Of course I only refer to my understanding of the Jesus tradition when I simply say Jesus in this last paragraph.
16 For a critical review of the Prosperity Gospel cf. for example Jones & Woodbridge 2010.

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Scioto Country Club

Scioto Country Club History

Scioto Country Club from its inception has always been an important part of the history of Upper Arlington and the city of Columbus. Opening in 1916 as a centerpiece of Upper Arlington, the Club is the focal point of a community that is one of the finest in the country. As James Hamill, one of the founding members stated at the Club’s opening, "Our Club, in time, will become one of the most important social centers of the community, and will constitute one of the show places of the city”. Today it stands as a pillar of the Upper Arlington Community, an important gathering place for family and friends, and a treasured part of the history of central Ohio. Over its nearly 100-year history, Scioto has grown to include outstanding recreational facilities in addition to its warm clubhouse experience. Yet the end goal remains the same, to always provide our members and their guests with social and recreational experiences that consistently exceed their expectations and assure a strong Club for the next generation. A Club that supports the community that surrounds it, Scioto is truly our members’ home away from home.

Designed as the first 18-hole golf course in central Ohio by renowned Scottish-born architect Donald Ross, it later became the Club where golf’s greatest player, Jack Nicklaus, learned the game. With the opening of the golf course in 1916, the Club quickly gained national stature as a pre-eminent facility and a decade later hosted the 1926 U.S. Open Championship won by golfing legend Bobby Jones. This started the rich tournament tradition that Scioto enjoys as one of only four golf courses in the United States to have hosted five different major championships. The 1931 Ryder Cup, the 1950 PGA Championship, the 1968 U.S. Amateur, and the 1986 Senior U.S. Open each added to the tournament legacy and prestige of the Club. Scioto provided the connection between the two greatest names in golf, that of Jones and Nicklaus. The golf course has been acclaimed around the world as a strategic routing and a course that demands precise shot-making. In its history, the Club boasts four golf professionals (Club professionals George Sargent, Jack Grout, and Walker Inman, Jr. and legendary Jack Nicklaus) that are in the PGA Hall of Fame. Top amateur players, both male and female, honed their skills under the tutelage of these great professionals. The golf course underwent a renovation under the guidance of Dick Wilson in the early 1960’s and a most recent renovation in 2008 under the watchful eyes of Jack Nicklaus and Dr. Michael Hurdzan, yet still preserves the original Ross routing and design. Today, the course provides a great test to the finest players in the world, ready to host another major championship, and yet is one that is most enjoyable for all levels of players. The practice facility features generous tee grounds and multiple short-game areas and incorporates an indoor facility and teaching center for year around practice, club fitting and lesson programs.

The Clubhouse boasts nearly 70,000 sq. ft. of space recently renovated to provide the membership with an extension of their homes. With the views from the clubhouse extending over the golf course to the original homes of Upper Arlington, the clubhouse was designed to offer members comfortable spaces with which to dine, visit with fellow members and family, and locker facilities for the athletic areas of the Club. Wonderful dining venues for families or member functions, outdoor porches and bars, fire pits, and magnificent views overlooking the golf course allow the membership ample opportunities to enjoy the Club’s fine cuisine. Whether an intimate dinner with friends and family or a special occasion event, the Club’s facilities range from very casual dining in the Donald Ross Room and adjacent 1916 Grille, to the Terraces overlooking the first fairway, or the beautiful private dining facilities. These private dining rooms can accommodate member groups from 15 – 300 people, from small business gatherings to lavish galas and weddings. Separate men’s and women’s spaces in their respective locker rooms allow members the private club ambiance to play cards, enjoy conversation with their friends, or to just relax and watch the television.

Scioto Country Club is more than a destination for relaxation, golf and dining venues. This is a family country club that incorporates all ages into the fabric of the Club. From junior athletic programs to family dining to the many family events that are on the social calendar in a given year, the Club embraces family life and creates memories that are cherished long after the Club event is held. The Club has long given children the opportunity to excel at golf, tennis, and swimming, and has had numerous state and national champions in its ranks. The social calendar has over 70 events including the traditional holiday events, dances, special brunches, wine dinners, etiquette classes, bridge and member functions.

The Club boasts outstanding programs in aquatics, tennis and platform tennis. As the Club continued its growth in the early years, it welcomed swimming in 1937 with the building of its first pool. The pool was acclaimed as one of the finest facilities in the country and was under the direction of Mike Peppe who was also the Ohio State coach and Olympic Diving coach. Peppe brought his greatest stars to Scioto for summer workouts, or swimming and diving exhibitions. Today, the aquatics facility has four pools and has recently enclosed the competition lap pool for year-around swimming. As one of the few facilities in Central Ohio that still have a three-meter diving board, the Club continues its great tradition of swimming and diving excellence with programs for all levels of participants including learn to swim programs, children’s swim teams and even master’s swim programs. The Tennis program restarted at the Club in the early 1960’s. Today, the club has nine Har-Tru and two hard courts and a program that features play for all levels of players. The tennis program features many social and competitive functions on its yearly calendar with weekly clinics, team play, men’s and women’s play nights, junior clinics and events, and mixed couple events. Platform tennis, a sport mostly played in the winter, came onto the scene in 1976. Four heated, elevated courts surround a warming hut that allows play in even the coldest conditions. A four-player game, platform tennis is a fun and challenging activity for individuals and families looking for exercise in the winter months. Members play a few games and then retire to the warmth of the hut or combine the evening with an informal dinner in the clubhouse. An easy game to learn, players of all ages and abilities play and the facility has been the host of the Columbus Open for many years.

The Club introduced fitness in 1998 with the building of the 10,000 sq. ft. facility that also shares a lower level with tennis. The facility offers space devoted to the well-being of the membership. Our staff of certified personal trainers will help each individual reach their personal fitness level. The fitness program includes many wellness activities and competitions designed to keep the membership healthy and active. Massage therapy is available as well and many fitness programs are designed for all levels and ages of the membership. Programs offered focus on improvement in sport related fitness, weight reduction, flexibility and injury rehabilitation. Coupled with the new indoor pool facility, the fitness programs now include water programs as well.

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Final call for entries - New Travel Writer of the Year Award

Calling for Entries
in the
AA Directions New Travel Writer of the Year Award

Travcom (New Zealand Travel Communicators) is calling for entries in the AA Directions New Travel Writer of the Year Award. This award is for those who have never had a travel story published .

The deadline for entering is Friday 4 April - that's this week!
The entry fee is $10
The prize is $1,000

For entry forms and information click here.

All winners will be announced at a gala dinner awards evening on Friday, 16 May 2014 at the Heritage Auckland’s Grand Tearoom

How to enter: download entry forms directly from , or to receive entry forms by email
Entry Deadline: Friday 4 April 2014

About Travcom
Travcom is a not-for-profit association of travel writers, photographers, broadcasters and travel-related communicators involved in promoting a high standard of travel writing and travel photography and in publicising New Zealand and international tourism. To reinforce the aim of encouraging excellence in travel writing and photography Travcom organises the annual Cathay Pacific Travel Media Awards. Find out more about the awards, prizes, entry criteria, forms, previous winners and how to join Travcom

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Scoop Review Of Books: The Typewriter Factory

I finished reading Don’t Dream It’s Over not long after it came out last August. I even started writing a review, which took something of an ‘I’m sorry people, but it’s already over’ approach. I’ve been pretty negative about journalism as it’s practiced in the mainstream (or MSM, or corporate media or liberal media or whatever terminology you prefer) for quite some time (see for example Stop the Press), and I believe the current capitalist media model is destructive and can’t be reformed. More>>

Sheep Update: Solo World Shearing Record Broken In Southland

Southland shearer Leon Samuels today set a new World solo eight-hours strongwool ewe-shearing after a tally of 605 in a wool shed north of Gore. More>>

Howard Davis Review: Dick Frizzell At The Solander Gallery

One of the most influential and celebrated contemporary Pop artists working in New Zealand, Dick Frizzell is mostly known for his appropriation of kitsch Kiwiana icons, which he often incorporates into cartoon-like paintings and lithographs. Not content with adhering to one particular style, he likes to adopt consciously unfashionable styles of painting, in a manner reminiscent of Roy Lichtenstein. More>>

Old Music: Pop Icon Adam Ant Announces NZ Tour

Following his recent sold out North American and UK tours, Adam Ant is celebrating the 35th anniversary of the release of his landmark KINGS OF THE WILD FRONTIER album with a newly-remastered reissue (Sony Legacy) and Australasian tour. More>>

Scoop Review Of Books:
Looking Back

Writing a memoir that appeals to a broad readership is a difficult undertaking. As an experienced communicator, Lloyd Geering keeps the reader’s interest alive through ten chapters (or portholes) giving views of different aspects of his life in 20th-century New Zealand. More>>

Scoop Review Of Books: Purple (and Violet) Prose

This is the second recent conjoint publication by Reeve and Stapp; all to do with esoteric, arcane and obscure vocabulary – sesquipedalian, anyone – and so much more besides. Before I write further, I must stress that the book is an equal partnership between words and images and that one cannot thrive without the other. More>>

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Review: West Side Story, Edinburgh University Footlights

West Side Story at Church Hill Theatre

West Side Story at Church Hill Theatre

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What defines a beverage as hot? It’s the sort of question that pops up while killing time reading the posters in the Church Hill foyer as you queue for tickets with a cuppa of Loopy Lorna’s chamomile in your hand.

West Side Story,

Edinburgh University Footlights, Church Hill Theatre

* * *

The missive directing theatre-goers not to take hot drinks into the auditorium becomes moot, however, after a 25-minute wait to get to the front of the ticket line and you’re left clutching cold tea.

Why the wait in such a small venue? Well, first night chaos for one. For another, there’s a distinct lack of bossiness going on front of house that needs to be sorted out before the Church Hill’s management point out the inherent flaws in having two queues (one for the auditorium, one for the ticket desk) blocking the entrance and three main fire exits.

It’s the kind of thing that puts casual and older customers off buying tickets.

So what of the action inside after such a lukewarm reception? Well, director Roxy Cook may have to be ejected from the building entirely after producing one piping hot cup of coffee.

Capturing the energy and intent of the original, Cook does a sterling job of bringing out the youthful restlessness of her actors and using the whole of the stage as a working space. Choreographer Aniela Piasecka has elicited well timed, cohesive, smooth performances from the ensemble – no mean feat for amateurs.

Musical director Dan Glover also brings the best he can out of the musical score in the final act, however, his violins need reining in significantly.

The cast are well rehearsed and unerringly confident. Claire Saunders’ Maria is sympathetic, engaging and full of awkward innocence, her duets with Michael Sawaryn’s Tony are well delivered, even if Sawaryn lacks the strength to meet her notes.

Martin MacLennan’s Detective Schrank is perhaps the stand out performance of the night for his commitment to the character and accent, while Jess Barker portrays a gutsy Anita beautifully.

By Saturday night it might be worth stopping in to see if the ensemble has tightened up the last act into a four-star performance – if you can get through the door that is.

• Run ends Saturday

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Edinburgh Council chief slated over SSE post

Edinburgh leader Sue Bruce takes on energy giant director role. Picture: Contributed

Edinburgh leader Sue Bruce takes on energy giant director role. Picture: Contributed

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THE city’s top official has taken a bruising after accepting a lucrative second post at a major energy firm that will force her to miss two weeks of council business every year.

Union leaders have slated the appointment of Sue Bruce, chief executive of Edinburgh City Council, to the board of SSE and urged her to concentrate on her primary job at the helm of the Capital’s local authority.

But senior councillors have backed the decision and claimed the new £50,000 position will not impinge on her ability to perform for the city.

Ms Bruce, who will begin the non-executive director role in September, has pledged to donate a slice of her salary to charitable causes in Edinburgh.

It is understood the first beneficiary will be the Tim Cunningham memorial fund set up in tribute to the 32-year-old council employee who fell to his death at Waverley Court last November.

But Ms Bruce will have to buy up 2000 SSE shares – costing around £32,000 – to join the board, leaving far less than £18,000 for good causes after income tax.

Today John Stevenson, branch president of the city council’s largest union, Unison, said the move demonstrated “one law for those at the top and another for the rest”.

He said: “It’s not a good message that the chief executive has enough time to take on a second job.

“At a time of austerity and with all the pressures facing councils, it might be better if Sue Bruce just concentrated on one job.”

Mr Stevenson said he looked forward to a new approach by the council towards time off for union duties.

He said: “We have shop stewards representing people in their own time and having to take leave to go to union meetings, all of which benefits the good running of the council, but is being done at their own expense.”

Green finance spokesman Councillor Gavin Corbett said he would have “misgivings” about the chief executive’s absence if she neglected her duties for more than a day a month.

And Cllr Corbett said while she was “strongly praised” by the Accounts Commission in May, with major challenges ahead for the city “her talents need to be at the helm in the Capital”.

Deputy council leader Cllr Steve Cardownie said Ms Bruce would never “do anything to affect her ability to carry our her primary function” and said her decision to give away her salary was a “fantastic gesture”.

He said: “I just wish more public officials in similar positions would conduct themselves in the same way she has.

“I’m entirely comfortable with it and hope the charities do well out of the fact she is prepared to donate that money.”

The decision by Ms Bruce to refuse her SSE salary while still employed by the city contrasts starkly with Lothian Buses chief Ian Craig, who accepted an £80,000 bonus on top of his £183,000 annual wages.

Council leader Cllr Andrew Burns said of the appointment: “I’m really pleased about this for two main reasons. The first is the personal endorsement for Sue’s abilities, as well as the efforts she has made to engage with the business sector in Edinburgh and further afield, which is so important for many areas of the council’s responsibilities.

“The second is that it’s a recognition that public sector leaders can have a great deal of experience, knowledge and expertise to offer organisations in the private sector.

“Sue asked me before accepting if I was able to give my support to her taking the appointment.

“As I have no doubts at all about Sue’s commitment to the council and how hard she works, I was happy to give her my backing.”

Ms Bruce said it was a “privilege” to have been offered the chance to join the SSE board.

She said: “I’m looking forward to contributing to the critical service that SSE provides for customers, the environment and the wider economy.

“I do, however, also see this as a mutually beneficial arrangement and a natural extension of the partnership approach that the council already has with many companies. There is much from my experience that I hope to bring to the board, but the council’s services can equally benefit through sharing the good practices of the private sector.”

Ms Bruce oversees a £1 billion annual revenue budget at the local authority which employs 15,000 people. She was previously chief executive of Aberdeen City Council and of East Dunbartonshire Council.

Each director of SSE plc is subject to annual re-election, and Ms Bruce will stand for re-election to the board at the company’s first AGM after she takes up her appointment. That AGM will be in July 2014.

Sue Bruce has developed an extensive CV after 37 years in politics:

• Studied law, politics and government at Strathclyde University and public sector negotiation at Harvard.

• Deputy education director at East Ayrshire Council. Appointed director of education, social work, housing and culture at East Dunbartonshire in 2000, then chief executive in 2004.

• Named chief executive of Aberdeen City Council in 2008.

• First public sector leader to get Prince’s Ambassador in Scotland Award for “commitment to responsible business”.

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Police release image of Highland loch victim

The last known movements of the woman. Picture: Hemedia

The last known movements of the woman. Picture: Hemedia

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POLICE have released CCTV footage of a woman whose body was found in a loch.

She was recovered from Loch Morlich near Aviemore, Highland, on Monday and pronounced dead at the scene.

Her death is being treated as unexplained and police are still trying to identify her.

Police believe the CCTV footage shows the woman at about 7pm on Sunday evening in the Glenmore Shop and Pinemartin Bar, a popular tourist shop and bar in the Glenmore area.

Officers appealed for information from anyone who knows the woman or has information about her movements.

She is described as white, aged 40 to 60, 5ft 6ins to 5ft 8ins, of stocky build with brown hair with blonde streaks.

The woman was wearing a black jacket, black jeans, a white blouse and pink high top trainers.

She had distinctive fingernail artwork which is alternately coloured in bright pink and bright blue with diamante gems.

A police spokesman said: “If anyone knows the woman in the images, or has information about her movements, they are encouraged to contact Police Scotland on 101.

“Officers can quickly process names in relation to the inquiry, so if you do think that there is any possibility that the woman is somebody that you know, please get in touch.”

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Ross County: Richard Brittain double brings out emotion

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Richard Brittain was a relieved man after leading Ross County to an impressive 3-0 victory against an out-of-sorts St Mirren side at Global Energy Stadium.

The County captain has been in the spotlight this week after his wife Diane condemned the abuse her husband has received after changing his mind over signing a pre-contract agreement with St Johnstone on her internet blog.

Brittain shrugged off the controversy by scoring two goals as County recorded their first victory of the season.

He said: “After the week I’ve had it was nice to cap it off with a win. I enjoyed the goals. We’ve been through a lot emotionally, not just this week but for the last five months. It was a relief to get that (first) goal and then the second so there was a lot of emotion coming out.

“It feels like a line has been drawn under everything in this last week. As far as we are concerned it is done and dusted now and we can start afresh.”

He added: “I’ve never been in this position so I don’t know what will happen family-wise. We’ll do our best to put it behind us but it’s not a thing you can put a timescale on. We’ll work through it as a family. Hopefully things are getting easier.”

Brittain, who was suspended for the first two games of the season, admitted the stress of the situation affected his game. He said: “Last week was my first game of the season and it was probably the poorest performance in my career. So it was good to come out in my first competitive appearance at home to get a couple of goals and put an end to it.”

Brittain admitted Saturday’s match was the first one his wife had attended since the start of last season. He said: “My mum and dad were there, along with my father-in-law. It was my wife’s first game since the 1-1 draw with Celtic at the start of last season.

“There’s no better feeling than finding the back of the net but it is especially sweet when your family are there. There was a lot of emotion in that (first) goal, that’s for sure.”

Saints’ defender Danny Grainger felt the goals could have been avoided. He said: “You look at the goals and they were all down to ourselves, they weren’t anything drastic done by Ross County. They stuck to their gameplan and took their chances when they came along.

“We tried to change the way we played at Inverness and lost 3-0. The manager wants us to play football and we have players who can do it, but it’s not happening at the minute.

“The boys are disappointed with the result but we can’t believe how we lost the game 3-0 considering the chances we missed. Apart from a couple of early long-range shots from Richie Brittain and the three goals that was all they had. They took all their chances.”

The 27-year-old added: “We can’t complain about the result but we are not too disheartened yet.

“I don’t think it’s confidence. We are still passing the ball and are happy to take it even when it’s tight.”

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Venue change: Scotland's top youngsters go head to head

Scotland under-18 head coach Eddie Pollock today named two sides of Scotland’s top young talent for a crucial preparation clash this Sunday (23 February, kick-off 2pm) on the Murrayfield back pitches.

The fixture is the last chance for coaches to assess the players in a competitive context before the age-grade’s competitive campaign gets underway against England in March.

Those picked to play for Scotland XV under-18 are one step closer to that international honour but will first have to face the Scotland District under-18 squad, a team well aware of the significance of bettering their ear-marked opposition.

Such an opportunity was realised by London Scottish back-row and now Scotland under-20 captain Tommy Spinks whose battling performance for the districts squad two seasons ago catapulted him into the representative set-up.

Head coach Eddie Pollock: “We’ve picked an initial squad of 24 to represent Scotland under-18, with an eye on the England game in a fortnight’s time. It's our last opportunity to really run the rule over everyone at the same time, in like-for-like positions.

It’s a very important fixture because it allows a large part of the Scotland under-18 squad to have a quality and intense warm-up game before the international.

“All of the players in the district squad will look at this as an opportunity to force their way in and, although we’ve picked an initial squad in the XV-side, it’s certainly not in tablets of stone.

"There’s still a lot to play for which will create a very competitive situation.”

The match can be considered the climax of the season-long preparations for this age group, with a boosted programme of skills sessions and double-header, pro-aligned, Edinburgh Rugby and Glasgow Warriors derbies boosting the pre-existing programme.

Pollock added: “The programme has been good. We’ve managed to get through a lot of work this season with this greater squad of 30-40 boys.

“We’ve tried to keep the squads bigger for longer and I’ve been pleased with the depth of quality overall, not just in the 23 that will progress to the internationals.

England in a fortnight’s time is going to be a huge challenge but we have worked exceptionally hard to give the boys the best preparation possible.

"We're all looking forward to the international campaign getting underway.”

Scotland under-18 programme

  • Sunday 23 February - Scotland XV U18 v Scottish Districts U18, Murrayfield back pitches (kick-off 2pm)
  • Sunday 9 March – Scotland U18 v  England U18, Laigh Bent (kick-off 12 noon)
  • Sunday 30 March – Ireland U18 v Scotland U18, Coolmine RFC, Dublin (kick-off 2pm)
  • Thursday 10 to Sunday 20 April – FIRA/AER U18 Championship, Poland

Forwards: Zander Fagerson (Glasgow Hawks RFC), Murray McCallum (Strathallan / Dunfermline RFC), Callum Sheldon (Queen Elizabeth School / Newcastle Falcons), Gary Robertson (Gala Wanderers RFC), Lewis Anderson (Marr College / Ayr RFC), Jake Kerr (George Watson’s College / Watsonians RFC)*, Stephen Ainslie (Loretto School / Berwick RFC)*, Andrew Davidson (Kelvinside Academy / Glasgow Hawks RFC), Jamie Ritchie (Strathallan / Howe of Fife)*, Joseph Hughes (Whitgift School), Ally Miller (George Watson’s College / Watsonians RFC)*, Lewis Wynne (Stirling County RFC), Scott Burnside (Heriots FP RFC)*, Matthew Smith (Stirling High School / Stirling County RFC).

Backs: Hugh Fraser (Merchiston Castle School)*, Andrew Manson (Stewarts Melville College), Adam Hastings (Millfield School), Rory Hutchison (MPW Cambridge / Shelford RFC), Josh Laird (Strathallan School / Kirkcaldy RFC), George Taylor (Loretto School / Melrose RFC), Ben Robbins (George Watson’s College), Reuben Norville (St. Pauls (London)/London Irish), Robbie Nairn (George Watson’s College / Currie RFC)*, Ruari Howarth (Gala Wanderers RFC).

Forwards: Lyall Archer (Highland RFC)*, Adam Nicol (Queen Anne High School / Dunfermline RFC), Tom Scalio (St. Aloyius College), Angus Erskine (Sedburgh School), Fraser Renwick (Hawick High School / Hawick RFC), Charlie Moffatt (Uppingham School), Harry Borthwick (Gosforth High School / Berwick RFC), Calum Hunter-Hill (Stewart’s Melville College), Alex Afuakwah (High School of Glasgow / Glasgow Hawks), Grant Neilson (Daziel RFC), Zach Mercer (Merchiston Castle School / GHA RFC)*, Christopher Jollands (Dundee High School)*, Fraser Christie (Stewarts Melville College).

Backs: Struan Hutchison (Longridge Towers / Melrose RFC), Andrew Munro-Lott (Truro School), Tom Galbraith (Glenalmond School / Kelso RFC), Dom McKenzie (Bath RFC), Alec Coombes (Millfield School), Sam Trowbridge (Wellington College), James Couper (GHA)*, Stuart Jordan (Wasps RFC), Jon Price (Madras RFC / St Andrew’s University), Gavin Parker (Exeter University).

* sportscotland institute of sport supported player


text:
Darren Lake is close

Darren Lake, defensive tackle from York-Sumter County, Ala., visited the University of Alabama on Saturday. It was possible he planned to make a decision before leaving Tuscaloosa. Andrew Bone has the latest news...

Darren Lake reportedly committed to Alabama on Saturday following the Tide's camp.

"He better not have committed," Lake's mother said. "We have to pray about that decision first. Someone else called here saying he committed. That is a family decision. When he gets home we will talk and pray about it."

FOXSports/Scout.com will add as a commitment as soon as a family decision has been confirmed.

Follow Andrew Bone on TWITTER for recruiting news across the region.

BamaMag Top Stories


text:
Future Coug says WSU remains the right fit

IT CAN BE a shock to the system for high school recruits when a college coaching change is made. A few weeks earlier, they verbally committed and now the head man they planned on playing for over their college career will not be there. Spokane all-state receiver and future Cougar Jared Karstetter says he feels badly Bill Doba won't be that man for him. At the same time, he says, he's a Cougar.

Karstetter (6-4, 195, 4.53) out of Ferris High was the first known verbal commitment to the '08 recruiting class. Karstetter said he was very sorry to hear the news of Bill Doba's departure on Monday. He also said that when he decided on Washington State, he committed to the school and not just the coaching staff.

"Like I said, I like the University," said Karstetter. "The coaches and everything, they were great, and that was a real, real plus side to it. But I also like the school, I think it's a pretty good fit for me so yeah, I'm still pretty committed to there."

Karstetter had nothing but the highest praise for Doba and the rest of the Wazzu staff, including quarterbacks and area recruiting coach Timm Rosenbach.

"Doba and the whole coaching staff down there have been great to me -- and my family. I just feel bad they're not going to be back next year. That's how I feel about it," said Karstetter.

Rosenbach called Karstetter on Monday night to touch base, and to tell him where things stood at the moment.

"I heard that it had happened on Monday and then coach Rosenbach, he called me Monday night and confirmed it for me...he said he'd update me when he finds out more about everything else," said Karstetter.

The 'everything else' would presumably include the short and long term future and duties of the assistants. Rosenbach and the assistant coaches -- Steve Broussard (RB), Leon Burtnett (S), Mike Levenseller (OC, WR), Marty Long (DE), Greg Peterson (RC, TE), Mike Walker (DT), Dave Walkosky (ST, CB) and George Yarno (OL) remain under contract at Washington State and a WSU spokesperson said on Wednesday afternoon the assistants are continuing their duties.

When, or whether, some or all of WSU assistant coaches will go back on the road recruiting has yet to be determined, said the spokesperson. NCAA recruiting rules allow for a maximum of seven assistants on the road at any one time.

The date for the in-home visit with Karstetter had been scheduled for next week. It may be pushed out or it may still go through as planned, said Karstetter, some things are simply yet to be determined.

"We'll just kind of wait and see how it goes from here," said Karstetter.

A first team all-state wide receiver as a junior, Karstetter saw his high school gridiron career come to a close last weekend as Ferris (12-1) dropped a 14-7 heartbreaker in the semis to Bothell. Karstetter was the leading receiver in the game, with 9 receptions for 83 yards and scored Ferris' lone touchdown.

Overall this season, and after missing some early time with an ankle injury this season, Karstetter hit the ground running, racking up 61 catches for 758 yards and 12 TDs according to an area newspaper's final season stat sheet.

In '06, Karstetter racked up 71 receptions for 1,002 yards with 12 TDs in 10 games as a junior. He took home all-league and AP all-state honors, along with the WIAA/Seattle Times State Athlete of the Week Award for a 174-yard, two touchdown performance against Shadle Park.

He could also become the first incoming Cougar to earn first team all-state honors in football and basketball since Mark Rypien and Ryne Sandberg. As a junior, Karstetter was honorable mention all-state in hoops, and his league's MVP while playing on the same Ferris team as also highly regarded DeAngelo Casto and Shawn Stockton.

Jared Karstetter profile

Cougfan Top Stories


text:
Jacksonville Jaguars Game Preview vs. Indianapolis Colts

Find out what the Jaguars need to do to avoid certain playoff elimination and gain revenge on their division rivals from Indy.

Indianapolis Colts (6-6) vs. Jacksonville Jaguars (4-8)

Sunday, December 13th, 1:00 EST

Kickoff temperature:  78 degrees, 0% chance of precipitation

Line:  Pick 'em

The Indianapolis Colts are trying to take charge in the AFC South race which sees them tied atop the division with the Houston Texans at 6-6.  Meanwhile the Jaguars are just trying to avoid certain elimination with another loss.

Keys To A Jaguars Victory:

1.  Stop Frank Gore.  Although Matt Hasselbeck has had great success in the win-loss column, the Jaguars best chance of neutralizing the Colts offense is to put the game on the 40-year old quarterback's right arm.  If they can take Gore out of the game and make the Colts one-dimensional, perhaps one of the Jaguars cornerbacks can make a big play.

2.  Cover the tight ends.  Indianapolis has one of the better tight end tandems in the NFL with Coby Fleener and Dwayne Allen, and the Jaguars need to do a better job of covering them than they did the Titans tight ends last week.

3.  Tackle better.  The Jaguars defense looked soft last week and without linebacker Paul Posluszy, everyone on the defense needs to step up and play better.  Jonathan Cyprien needs to play like a high pick instead of just looking like one off the field.

4.  Limit the shots against Vontae Davis.  Blake Bortles and the Jaguars passing game has been explosive, but they don't need to test Colts cornerback Vontae Davis all that much.  He's not Darrelle Revis, but he's pretty close, and challenging him could end up in a turnover.

5.  Give T.J. the ball, please?  T.J. Yeldon has been very good this season and he's played even better in recent weeks, even if you haven't noticed it.  The Jaguars need to make Yeldon a focal point of the offense, especially when they get inside the red zone.  He's good and he could be great, if you let him be.

What To Look For:

1.  Blake Bortles goes north of 300 with multiple TD's.  The Jaguars quarterback is playing the best football of his career and this is a matchup against a weakened Colts defense that he can take advantage of.  Look for Bortles to be the better quarterback on Sunday.

2.  Frank Gore has his best game of the year.  The last time the Jaguars played without Poz, they were gashed by Doug Martin and the Bucs.  There's only so much that Telvin Smith can do and Gore could have a really big game.

3.  A-Rob slows down.  Chuck Pagano isn't stupid and he will dedicate bracket coverage to Allen Robinson, because he's earned that.  Robinson will catch some passes, but it won't be a huge fantasy day for No. 15.

4.  T.J. goes over 100.  The Jaguars will come to their senses and get Yeldon involved and he will go over 100 yards from scrimmage and possibly even find the end zone.....

5.  Jaguars for the win.  After what the team has showed against San Diego and Tennessee, why would anyone pick them to beat the first-place Colts?  It's easy, the Colts aren't that good.  The Jaguars need to beat Indy for their own well-being and they will get the job done.

Jags Illustrated Top Stories


text:
Freshman Preview: Roswell's Ebele Okapu

As the 2008 college football season draws closer, will take a look at 2007-08 Georgia high school prospects as they make the transition to their respective colleges. Next on our list: former Roswell High linebacker Ebele Okapu.
June 13, 2008

Signee Update: Ebele Okakpu

Focused on his future college career, North Carolina signee Ebele Okakpu has declined to participate in any sports since his senior football season and has chosen to work out at XPE Sports.
May 9, 2008

Okakpu, Harris Make it Official

ATLANTA --- The meeting was brief, but held the promise of a future spent on the practice and playing fields together.
February 6, 2008

Okakpu Ready to Compete

To put it mildly, North Carolina will add a solid group of linebackers to their roster with the 2008 recruiting class. Ebele Okakpu was the first of that group to orally commit to the Tar Heels' coaching staff – and on Wednesday morning he made it official.
February 6, 2008

Okakpu Finishes Strong; Schedules UNC Trip

Although Roswell (Ga.) fell a couple of games short of repeating as the GHS 5A champions, Ebele Okakpu's senior season didn't lack accomplishment.
December 20, 2007

Midseason Update: Ebele Okakpu

A dominating defense led by North Carolina pledge Ebele Okakpu has Roswell (Ga.) still on track to repeat as GHSA 5A champions.
October 3, 2007

Game Footage: Ebele Okakpu

ATLANTA --- The Inside Carolina staff was at the Georgia Dome last weekend to film Tar Heel commitment Ebele Okakpu. Watch exclusive footage of the speedy, hard-hitting linebacker in action ...
September 5, 2007


text:
Facebook, Wall Street banks under scrutiny for IPO by lawmakers, attorneys

by AirTalk®

38540 full
A good old-fashioned stock certificate, for a company that's anything but. Facebook

Call it the opposite of “like” in Facebook terms. Facebook’s troubled and high-profile initial public stock offering has come under fire from both lawmakers and lawyers alike.

Two congressional committees announced Wednesday they would conduct a preliminary inquiry into the Facebook IPO, and attorneys have filed lawsuits claiming regular investors were misled days before shares for the social media giant began trading last Friday.

The question of whether the IPO process was fair also falls onto the heads of the company’s bankers, including Morgan Stanley and Goldman Sachs, who shared a negative outlook about Facebook with a selective group of clients rather than with all investors. The chairman of the Senate Banking Committee, Sen. Tim Johnson, D-S.D., said his panel was seeking briefings with Facebook representatives, regulatory agencies and others. At least three suits filed this week have been seeking class-action status, alleging Facebook Chief Executive Mark Zuckerberg and the banks shepherding the IPO concealed critical information before Facebook went public.

Did Facebook and banks underwriting the company’s IPO mislead mom-and-pop investors?

Matt DeBord, KPCC economy reporter; writes the DeBord Report on

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Take Two

News and culture through the lens of Southern California. Hosted by A Martínez

City Hall Pass: Greuel vs. Garcetti, Sheriff Lee Baca and more

by Take Two

59773 full
City Councilman Eric Garcetti and City Controller Wendy Greuel greet each other before a mayoral debate at USC Health Sciences Campus in Mayer Auditorium on Monday, April 22.

KPCC's political team Frank Stoltze and Alice Walton join the show for a regular roundup of the latest political news.

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What's popular now on KPCC


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beautiful page and wonderful photos!
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Challenge Winner - 1st Place 413 points (current score) Uploaded: Jul 29, 2007
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Adorable¸.•*´)¸.•*´¨) ¸.•*¨)
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(¸.•´ (¸ ;.*•You won the challenge!!!! Fantastic page!!!!*´¨)
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(¸.•´ (¸ ;.*•A hug from Italy..Claudia
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Xguern66 says:
Aw he's certainly a cool dude - fantastic photos and page.
Mar 11, 2013
MaryWonder says:
Wonderful memory page. Love your LO
Mar 10, 2013
tracpitch says:
Gorgeous xxx
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Lovely page and LO!x
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Gorgeous page
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Gorgeous page!
Mar 10, 2013
Melx Kyleca says:
Lovely Magic page and photo :-0}
Mar 10, 2013
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text:
El Deseo to co-produce Damián Szifrón’s Wild Tales

EXCLUSIVE: Almodóvar’s company also working on new title by Lucrecia Martel.

Three years after The Last of Summer la Boyita, Agustín Almodóvar’s company El Deseo is returning to producing features not directed by Pedro.

Relatos salvajes (Wild Tales) will be the Madrid-based company’s next feature, co-produced with Argentina’s K&S (Kramer and Sigman).

For full production credits visit

Wild Tales is the new film by Damián Szifrón, who scored a hit with On Probation in 2005 and is known for creating several popular Argentinian TV series such as Los Simuladores and Hermanos & Detectives.

The film will portray several contemporary situations with a caustic tone, similar to Robert Altman’s Short Cuts

Agustín Almodóvar said: “We are proud to support the next project by Damián. We are huge fans of On Probation and have wanted to work with him since its release.

“When we read the script to Wild Tales, we found everything that we’re looking for in a project - originality and risk combined with talent.

“He is a satirical genius and every story in the film will shock the audience.”

Pre-production kicks off this week and shooting is scheduled for April 8 with an estimated $3.3m budget.

“It’s a film for a select audience and we know that the strong personality of Szifrón makes it hard to label,” added Almodóvar.

“But we believe it may have international impact due to its quality and originality”.

Almodóvar also welcomed working with K&A. He said: “They have a great record with films like Burnt Money (2000) and Chronicle of an Escape (2006). We trust their expertise and share their passion for innovation in cinema”.

New Lucrecia Martel project

El Deseo is also preparing another film in Argentina, Zama, the new title from Cannes favourite Lucrecia Martel, along with Lita Stantic.

Zama is based on a classic Argentinean best seller, written by Antonio Di Benedetto in 1956. Set during the final period of Spanish rule in Argentina, “it has a bigger budget than is usual for Martel and finance had yet to be completed”.

El Deseo has co-produced Martel’s previous two films, The Holy Girl (2004) and The Headless Woman (2008).

Almodóvar added: “We admire Lucrecia’s unique style and are proud to be part of a new high in her career following her most intimate films.”

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Mila iDeal Window Friction Hinges Top-Hung 262mm 2 Pack

Product Code: 6237G
Mila iDeal Window Friction Hinges Top-Hung 262mm 2 Pack
Product Code: 6237G
Universal, stainless steel friction stays offer improved security and weathersealing through the use of a reduced friction, nylon end cap. Stays have been designed to offer smooth closure and high performance for window applications of all sizes. Supplied with packers to adjust stack height.

  • 86° Opening
  • Steel
  • Tested to 50,000 Cycles
  • 96hrs Salt Spray Tested
  • Stack Height 13 & 17mm

Fixings Not Supplied.
€7.55 Incl. 20% VAT
Add to Wishlist

Additional Information
Technical Specification
  • Brand : Mila
  • Product Length : 262 mm
  • Product Type : Window Friction Hinges
  • Model Name : iDeal
  • Fixings Supplied : Fixings Not Supplied
  • Product Width : 15 mm
  • Pack Size : 2
  • Installation Type : Top-Hung
  • Construction Material (Ironmongery) : Steel
  • Manufacturer Guarantee : 1 Year Guarantee
  • Pieces in Pack/Case : 2
Product Contents
Delivery & Returns

Standard delivery: €15

Free delivery on all orders over €70.00

Click here to see information on our delivery charges and times

Hopefully you won't need to return an item, however, if you do, it is our aim to make this as simple as possible. By following the guidance below you can help us to help you when a product is not what you expected, or is faulty. Your statutory rights are not affected by this guidance.

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Mila iDeal Window Friction Hinges Top-Hung 262mm 2 Pack is rated 4.5 out of 5 by 12.
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Date published: 2016-12-03
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Date published: 2016-12-03
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Date published: 2016-10-01
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Date published: 2016-06-14
Rated 5 out of 5 by from Worked well Not changed one of these before, but the one that was originally fitted on my conservatory had broken so needed to! It went on with no real problems, some, not all of the screw holes lined up but it was replacing one from a different manufacturer. I changed both just in case the geometry of these was slightly different.
Date published: 2016-06-13
Rated 4 out of 5 by from Replacement window hinges I bought 1 pair as a test for my windows at home, and they fitted really well, easy job to complete. On the frame all the existing screw holes lined up, and on the opener only one so I drilled pilot holes and used new self taping screws all round. Great job. On two of my other windows the movement slots were not quite long enough and had to be filed longer in one direction in order to get the opener to fit into the opening, a bit of a FAFF but still the windows are as good as new now, so overall well worth the effort.
Date published: 2016-06-12
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Rated 5 out of 5 by from Easier to fit than I thought I bought these to replace a broken hinge. Even though the fitting holes were in different places it was surprisingly easy to fit in the correct place. I only needed a slight re-positioning using the oval hole fittings to ensure the window closed at the second attempt.
Date published: 2016-02-05
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