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The subject of being in the body of Christ, being in Christ, being one with Christ and as we are one in Christ, there is a tremendous unity. And that is the message that Paul is talking about here. He's talking about unity, and it's an important message for his world and for our world. Our world knows all about problems of discord, disharmony, and disunity. We have it in the family. We have arguments and strife and quarrel and bitterness, divorce. We have it in the offices in the businesses. We have it in the schools. We have it in the government. We have it between nations. We have constant conflict, constant enmity, constant antipathy, constant argument, strife, division.
And we have in our world barriers and people are always building barriers and we're all really guilty of this. It's just a part of sinful man's very nature as a sinner. And the ancient world wasn't any different than our world. It was a world just jammed full of barriers and walls and fences to keep people out and enclose certain people in. And that there were many different fences and different barriers. One of the most obvious barriers in the ancient world was the barrier between the bond and the free or the slave and the slave owner.
The slaves resented, for the most part, their owners and the owners looked down in condescension on the slaves. And there was a tremendous gulf. In fact, one of the real problems in early Christianity was getting a slave and a master to sit beside each other and worship the same Christ. And then there was a tremendous barrier, believe it or not, between men and women. We see it in 1 Corinthians Chapter 7 where one of the biggest problems in the early church was that a woman would become a Christian. And her husband would find it intolerable that his wife would ever do anything independent of himself. He had a place where she was to be and it was to be a place of subservience to him and he would tell her what to believe and there was a barrier there. She never entered in a man's world. And when she made a decision that affected her entire life and destiny like receiving Jesus Christ, it was out of character and it created tremendous conflict and it even meant that many times her husband would leave her because he would be a laughing stock among his buddies.
There were barriers everywhere. There were barriers particularly between people known as the Greeks and the what? Barbarians. Remember that? Cicero wrote, "As the Greeks say all men are divided into two classes, Greeks and Barbarians." Now the Greek called a Barbarian...called a man a Barbarian if he didn't speak Greek. That was a Barbarian. If you were speaking Greek, if you're a Greek speaking person, you were a Greek. If you didn't speak Greek you were a Barbarian. And it came from bar-bar, because to the Greek any other language sounded like bar, bar, bar, bar, bar, bar, see. And that's where they got the word. It didn't make any sense. It was just gobblety-gook to them, and so they were called Barbarians.
And the Greeks said they had the language of the gods. They elevated themselves. They exalted themselves in this wonderful language and they looked down on everybody else. So there were huge walls between the Greeks and the Barbarians. In fact, Aristotle wrote that "The Barbarians practiced beastiality." That is they practice sexual activity with animals. He talked about certain Barbarians belonging to the beastial class and Livi, an ancient writer, also said, "The Greeks wage a truceless war against people of other races," against Barbarians.
So the gospel had to deal with male and female conflicts where men felt themselves in an entirely different class than women. They had to deal with the bond and the free where slave owners felt themselves in an entirely different class than slaves. It had to deal with the Greek and the Barbarian and it had to deal also with the tremendous tension between the Jew and the Gentile. The apostle Paul faced something of this Greek Barbarian problem in Romans 1:14. He said, "I am debtor both to the Greeks and to the Barbarians, to the wise, and to the unwise, so as much as in me is I am ready to preach the gospel." And he felt that the gospel was for Greeks and Barbarians. That it was for wise, that is educated and non-educated, for slaves and free men, for women and men, for Jew and Gentile.
In Colossians Chapter 3, in verse 11, the apostle Paul says this, "There is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free, but Christ is all and in all." In other words, in Christ, all the barriers come down. No more castes, no more classes, no more races, no more distinctions, no more uniquenesses. It's all equality in Christ. A very important message in Christianity.
Sir Philip Gibbs wrote of the reality of this unity in his book entitled The Cross of Peace. This is what he said. "The problem of fences has grown to be one of the most acute that the world must face. Today there are all sorts of zigzag and crisscrossing fences running through the racism peoples of the world. Modern progress has made the world a neighborhood and God has given us the task of making it a brotherhood. In these days of dividing walls of race and class we must shake the earth anew with the message of Christ in whom there is neither bond nor free, Jew nor Greek, Scythian or Barbarian, but all are one." Christ comes to break down the barriers.
I remember reading about a modern missionary who told that he was officiating at a communion service in a certain part of Africa in a very remote area. And he said he sat at the communion table and to his right sat a man who was known in his native language as Manly Heart. And he was the tribal chief of a people called the Ngoen. And there were many Ngoen, the missionary writes, in the congregation. And the old chief told him that he could remember the days before they heard of Christ. And he said those were the days when the young warriors of the Ngoen went out to bloody their spears with the blood of the neighboring tribes, the Sanga and the Timbuka. And the old chief told the missionary that they would come back with their spears completely bloodied, behind them a trail of burned and devastated towns and dragging along with them raped women as their booty, taken from the Sanga and the Timbuka tribes.
But now the chief said, it's all different. And the missionary said that's right, because sitting on his left hand were the elders from the church among the Sanga and the Timbuka, all three tribes, once thirsting for each other's blood, now one in the blood, in the body of the Lord Jesus Christ. That's what Christianity is intended to do, to break down the fences. But it wasn't easy. It wasn't easy. The church in its early years had a tremendous battle on its hands. And to begin to win that battle, there had to be a clear statement of the theology. God had to say this is what is right. And that's why Ephesians in part is written, to say, this is the standard of unity. We are all one in the body of Christ. And that's why in Chapter 4 it is perhaps best summed up in verses 3 and following that we are to endeavor to keep the unity of the spirit in the bond of peace. We must do all we can to maintain this oneness and this unity that knows no fences and no barriers and no walls. Because this is the way God made it.
Look at verse 4, "God has designed there is one body, one spirit, one of hope of your calling, one Lord, one faith, one baptism, one God and Father of all who is above all and through all and in you all." In other words, everything God has designed into the church is one and the church is to manifest that same oneness. Until it says in verse 13, "We all come in the unity of the faith and the knowledge of the son of God to a perfect man to the measure of the stature of the fullness of Christ. We are to be one as Christ was one." That's the design of God.
The toughest barrier to get over was the Jew and the Gentile in those early days. And I told you last week how at odds they were, how the Jew hated the Gentile, how the Gentile hated the Jew. And neither one really had a reason, but they began to hate each other and the mountain got bigger and bigger and bigger and bigger until finally after re-enforcing it and re-enforcing it there was just absolutely no relationship at all, but bitterness and hatred. And it shouldn't have been. You remember last time I said to you that God had called out Israel not as an end in itself, but to reach the Gentiles with the message? They should have remembered Isaiah 57:19, one of the great verses of the book of Isaiah.
Isaiah 57:19 says this, Isaiah heard God say this. Isaiah was eavesdropping on the eternal God and this is what he said. "Peace, peace to him that is far off and to him that is near." You say what does that mean? Those are designations of two different peoples, the Jew and the Gentile and those designations arose because of the geographical location of the temple. When the temple was built in Jerusalem, the Jews by virtue of proximity to it were call near. The Gentiles, because they were beyond the borders of Israel were far off. And so this concept of near and far off, first of all on a geographical idea, connected to the location of the temple. The Jew was near the temple, near the house of God, near the place of worship and spiritually near God. That's the idea.
It first of all, was geographic. It became spiritual in it's connotation. So that a Jew was called one who was near and a Gentile was called one who was far off. And they should have all known from Isaiah himself eavesdropping on God that all along God had said peace to him that is far off and peace to him that is near. God always had Gentile salvation in His heart, always. But the Jews didn't. Unfortunately, they didn't want to reach those that were far off. The Jewish rabbinic writers tell us an incident that helps us understand their attitude.
A Gentile woman came to Rabbi Eleazer and she came and she confessed to the rabbi that she was a sinner and that she wanted to be righteous. And she asked if she could be admitted to the Jewish faith. "Rabbi," she said, "bring me near." Because that was the terminology as I just explained that they used. "Rabbi, bring me near." And the rabbinic writers tell us that Eleazer said to her,"No, you cannot come near. And he shut the door in her face." Now that is just an illustration out of Jewish writing itself, of the isolationism that took the place of the mission that Israel was intended to have.
When Jesus came and Jesus wanted to bring Jew and Gentile together in one and Himself, the wall was so high and so wide that it was with great difficulty that that was accomplished and even today it's still difficult. Let me show you how difficult the problem was by giving you an illustration of it. Look back at the book of Acts Chapter 10 for a moment. God's grace had always embraced all classes of people. That shouldn't have been some shocking revelation to the Jews. They could have read it in Deuteronomy Chapter 10 way back in the writings of Moses himself in the Pentateuch. It said, "God is no respecter of persons." That was already an established reality.
They should have known it, but in Chapter 10 of the book of Acts you have the conversion of Cornelius. And he quotes from this ancient text in verse 34. "Peter opened his mouth and said of a truth, I perceive God as no respecter of persons. But in every nation he that fears Him and works righteousness is accepted with Him." You have faith plus works equals righteousness. And that's true in any nation. It can't be faith without works or its dead, right? It's got to be faith with a product. It can't be works without faith or it's legalism. But where there is real faith, we're His workmanship created in Christ Jesus unto good works. There is the evidence of acceptance with God. And that's for everybody in every nation because God is no respecter of persons.
Now Peter finally awoke to the reality of the Old Testament text when he finally saw a Gentile come to Christ, and the first one was Cornelius. And when Cornelius was believing and Cornelius heard and listened to the Gospel, Peter said, "This is true." Salvation is not just for Jews, it's for Gentiles. And then over in verse 44,"While Peter still spoke these words, the Holy Spirit fell on all them who heard the word. And they of the circumcision who believed were," what, "astonished." Incredible. God is giving the Gentiles the same thing He gave to us. In fact, it was such a shock that Peter when he was reporting it over in Chapter 11, verse 15, he said, "And as I began to speak you'll never believe what happened, the Holy Spirit fell on them as on us at the beginning." Verse 17,"For as much then as God gave them the same gift as he did unto us who believed on the Lord Jesus Christ, what was I that I could withstand God."
Now his first reaction to Cornelius' salvation was to do what? To withstand it, to argue against it, to fight it, to deny it, to reject it. He says, "I couldn't do it." When God gave him the Holy Spirit, I saw it's the same thing. I couldn't fight God." Gentiles actually getting saved. Well, the people of Jerusalem, the Christians of Jerusalem, some of them got upset. Some of them said no way, that's an impossibility. You can't be a Gentile, then a Christian. You can't come to God while you're a Gentile. You've got to become a Jew first. And so they wanted all these people before they could be converted to get circumcised, keep the law of Moses, he had to go Pagan, Jew, Christian. You couldn't just go Pagan, Christian. It can't be done.
So they decided that it was a big enough problem, they ought to have a council meeting, Acts 15. And in Acts 15 they got all the heads together, all the brain trust, all the white hairs, I mean, they were all there. James the leader of the Jerusalem church. All the mucky mucks from Jerusalem, Peter was there, and so were Paul and Barnabas. They really had the brain trust and all the sides of the issue where there. And verse 1 sets the issue. Certain men who came from Judea taught the brethren, that is the Christians, these were Judaisers. And they said unless you are circumcised after the manner of Moses you can't be saved. Now if that was true folks, we'd have another thing we'd have to do here at the church. We'd have to hire a bunch of doctors. This wouldn't a prayer room in here, it would be a surgery room. You see that's ridiculous. That's exactly where they were in their thinking. It's exactly where they were.
And so they said, well what are we going to do about this? Well, they had this big discussion. Finally, Peter stands up and of course, the certain Pharisees in verse 5 said it was needful to circumcise him and command him to keep the law of Moses. Peter finally gets up and he says, verse 7, "Men and brethren, you know, how that a good while ago," he's referring to Acts 10 and Cornelius, "God made choice among us that the Gentiles by my mouth should hear the word of the gospel and believe. And God who knoweth the hearts bore them witness giving them the Holy Spirit as he did to us. It must have been genuine salvation or God would never have," what, "given them the Holy Spirit."
You know that, and "he put no difference between us and them. He purified their hearts by faith, not by works." Now why are you putting God to a test? Why do you want to put a yoke on the neck of the disciples, the Gentiles, which neither our fathers nor we were able to bear? Why do you want to make them do what we can't even do, keep the law of God? But we believe that through the grace of the Lord Jesus Christ we shall be saved even as they." And then Paul and Barnabas went on to tell how wonderfully God had saved them. And so the decision of the counsel was no, you don't have to become a Jew. You can come to faith in Jesus Christ and be equally saved. And that's the message of Ephesians, we're one in Christ.
"God our Savior," 1 Timothy 2, "who will have all men to be saved who has offered Jesus Christ as a mediator between God and man, the one who giveth His life a ransom for all, Jew and Gentile." Oh but it was so hard for the Jew to accept that. Oh that was hard. I remember when I was a kid reading the Adventures of Tom Sawyer. Do you remember that? And do you recall that Tom Sawyer didn't want Huck Finn in his gang. And they had a little dialogue that went like this according to Mark Twain. "Now Tom," Huck said,"ain't you always been friendly to me? You wouldn't shut me out would you, Tom?" "Huck, I wouldn't want to and I don't want to, but what would people say? Why they'd say, hmmm, Tom Sawyer's gang, pretty low characters in it and they'd mean you, Huck. And you wouldn't like that and neither would I."
Mark Twain picked up on history didn't he? Pretty low character. Can't let you in my gang. And that's about where the Jews were. What would people say? Judaism, hmmm, pretty low characters in it, Gentiles. We still play that game. We screen out of our little world anybody who doesn't enhance our image. Anybody who doesn't strengthen our viewpoint, anybody who doesn't boost our pride, re-enforce our prejudice or feed our ego. And if you don't do any of those things you're not in our gang. But the body of Christ isn't so. The body of Christ is made up of all those who love the Lord Jesus Christ and Paul the apostle said we're to love everybody the same, everybody the same.
Now Paul writes this chapter to try to help to break the walls down. I told you last time there are two segments from verses 11-22 and they are from the viewpoint of the Gentiles. Point number one we discussed last time, socially and spiritually alienated. Paul says, it's true. The Gentiles were socially alienated, verse 11. No question about it. They were called uncircumcision by the circumcision. In other words, the Jewish people wouldn't accept them. They distained them and uncircumcision was a term of derision. There was a terrible social alienation. But worse than that there was a spiritual alienation in verse 12. And there he says that the Gentiles were without Christ, aliens from the commonwealth of Israel, strangers from the covenants of promise having no hope and without God in the world. Trapped in the evil system. Trapped in the kosmos. Trapped in Satan's domain. And they were Christless, hopeless, covenantless, stateless, Godless, alienated socially, alienated spiritually.
You say well why does he make an issue out the social alienation? Because it was very important. They couldn't get the spiritual message until they got over the social alienation. The Jews couldn't reach out until they saw that they were really alienating themselves socially. The Gentiles needed to understand both barriers were there. But the point that he's making here really is that they were just in despair. They were Godless. They were not only sinners, Chapter 2, verses 1-3, but they were despairing. They had no Christ, no hope, no future, no God, no promises, no nothing and that's despair folks. That is abject despair. And that concept of having no God, of being Godless, is a repetitive comment about Gentiles in the scripture, about Pagans, about those without Christ.
In 1 Thessalonians 4 he says, "Don't act like the heathen who know not God." In Galatians 4:8, he reminds them of when "they knew not God." Now people may say they know God, but apart from Christ, they don't, they are Godless. And we saw that their problem of despair, their problem of Godlessness is really their own fault because in Romans Chapter 1, God gave them the knowledge of Himself, but it was twisted and perverted until it was lost. And so first of all, Paul says, "Yes, it's true." Look at the two past modes that he deals with. In time past, verse 11. Verse 12, at that time. This is in the past. It's true you were alienated socially and spiritually.
Notice the first word of verse 13, "but." But and the second word now, at that time yes. In time past, yes, but now that alienation is over. It begins the same way verse 4 of Chapter 2."You are a sinner, you are a sinner. But God...you were alienated, you were alienated. But now" ...and here comes the change.
And we move to point two, spiritual and socially...spiritually and socially united. No longer alienated, in Christ united. Jew and Gentile become one in Him. Now I want to talk about this for our time this morning, and I want you to see verses 13 through 15 and see how Paul describes it. Very theological, but it's rich and insightful. Look at verse 13. "But now," two great words, two shocking, striking words that intrude upon the terrible alienation of verse 12. "But now," here comes the key, "in Christ Jesus." There's that little phrase again. Mark it, "in Christ," everything in Ephesians is an issue of in Christ. "In Christ Jesus ye who were once far off are made near by the blood of Christ." Now listen, I don't believe for one minute that there ever will be an end to alienation until Christ ends that in the human realm.
Peace, peace when there is no peace. There is no peace for the wicked. And that doesn't just mean peace with God, it means there's no peace in human relations either. Christ alone can take people who are far off and bring them near and he's saying there, there's those terms again, far off and near, people who know God and people who don't, Jews and Gentiles. He brings them together. This is the promise of the gospel. It's always been this way people. Christianity is for Jew and Gentile. The first sermon ever preached when the church was founded is preached in Acts 2 and the preacher was whom? Peter. Listen to what he closes his message with. "For the promise," the promise of salvation, promise of the Holy Spirit, all that's involved in forgiveness, the whole act of salvation,"the promise is unto you and to your children," he says to the Jews. "To you and your children." Now if you stop right there we could say salvation is just Jewish, but he said this. "And to all that are afar off." Now who did he have in mind there? Gentiles."Even as many as the Lord our God shall call."
In the spiritual sense, the near are those who believed. The far off, those who don't. In the context of the New Testament, the near are the Jews, the far off Gentiles who don't know God. Originally it was geographical in relation to the temple. And so here he says those who were far off, Gentiles who didn't know God are made near by the blood of Christ. And there's no rabbi slamming the door in their face either. There's just Jesus, but the door wide open calling to them to come. Now what is it that did this?
Well, look at verse 13. "Those who were far off," that's us Gentiles, unbelievers, "were made near by the blood of Christ." You say well, what kind of connection is there here? How is it? Well, the blood of Christ is a reference to His death. It is His death that made us near. And this is the whole point that he wants to make here. Now listen, there is only one thing and this is a simplification and it's a genuine and true one. There is only one thing that creates antagonism, antipathy, enmity, hate, bitterness, strife, fighting, war, conflict, there's only one thing that intrudes into perfect human relationship. Do you know what it is? Sin. Right? That's all.
That's it; you remove sin. You have a perfect relationships. The only thing that intrudes is sin, that's it. A good illustration is heaven. In heaven, there's no sin, there's no problems. Relationships are just incredible. The absolute epitome of potential relationships, perfect relationships. Relationships just like...well, to give you a better illustration, the best example of a perfect relationship is between the Father, the Son, and the Holy Spirit, right?
Never any break down. And that's because there is no sin. Where there is perfect righteousness, there is a perfect relationship, so that the problem in human relationships is sin. Now in order to eliminate sin, Christ had to do what? To die. And when He died on the cross, now watch this, when He died on the cross, He paid the penalty for sin. Sin was therefore eliminated positionally speaking. In terms of our standing before God, sin was eliminated, therefore we came together because the only thing that stood in the way was removed positionally.
When someone receives the Lord Jesus Christ by faith, all the cleansing value of His blood washes away that individual's sin. He enters into the family of God, sinlessly seen before God, his whole life is cleansed. He has the common life of God and so does everybody else who's there at the foot of the cross and they're all one with each other before God. That's the point. I don't care whether you're a Timbuka, a Sanga, a Ngoen who fought for decades and even centuries, in the blood of Jesus Christ you're one. I don't care if you're...whatever your races, creeds, backgrounds, nationalities, it doesn't matter because the thing that makes for barriers is sin and Christ on the cross removed the sin and made us one. That's the positional reality of the body of Christ. Now we don't always live it out, do we?
We don't always act like it. We don't always live up to our position. And that's the goal of Chapters 4-6 in Ephesians. But in Chapters 1-3, he's just defining our position. The Jew and the Gentile were separate, and they were separate in their sin. And their sin caused the problem. You can see it on a simple scale in your own life. When you have a quarrel with your wife and you go and you seek forgiveness and you have mutual forgiveness and you remove the problem there's instant communion. And that's the point. At the cross, sin was taken away. Sin was done away with and there was no barrier left. And everybody became one in Christ.
Two men in Christ are always one with each other, always. Two people in Christ are always one with each other because it is the blood of Christ that removed the problem. So those far off and those near come to the foot of the cross. Listen, every single person who's ever been redeemed from the time of Adam to the last human being that ever lives is redeemed because he stands at the foot of the cross of Jesus Christ. It's like the Apex of history. It goes down to all that's behind it and down to all that's in front of it. And everybody comes under that same umbrella.
People who came to God before Christ was even born nonetheless had their sins paid for by His cross. Those of us who have come to Christ since He died, nonetheless have our sins covered by His cross. His death goes both ways in history and gathers in everybody under the cross. That's why the Lord's table is so important beloved, because when you come to the communion table and the Lord's table, you are refocusing the fact that you are one in Him who has removed the barriers. And the primary barrier is sin. There are no others. Let's go a little further.
Verse 14, I'll show you something. "He is our peace who hath made both one and hath broken down the middle wall of partition between us." Now it's a general statement in verse 13 of how Christ has brought us together by His blood and now He gives a couple of analogies. The first one is about a middle wall. But he says He's our peace. A position of the pronoun here in the Greek indicates that the best translation is He alone is our peace or He only is or peace. It's emphatic. He alone. In other words, what Paul is saying is look, Jews and Gentiles have been trying to get together for centuries and nothing ever pulled it off, the law, works, ordinances, ceremonies, sacrifices, human merit, great effort, none of it could handle it. "He alone is our peace." or "He alone is the embodiment of peace." He alone brings people together.
One of my favorite stories, a story in World War II where the Americans were firing at a farmhouse occupied by the Germans in Europe. The family had run for its life to the barn. When the Germans descended upon the house under pursuit of the Americans, they began to fire across an open field. And the blaze of bullets was really going. And all of a sudden, they had a little two or three year old baby girl who was in the barn and somehow slipped out and started running across this open field. And instantly a soldier saw the child and screamed to cease fire and the same happened on the other side and they both stopped because the little babe crossed the field. And in some sense what all of the Generals and all of the Presidents and all of the mucky mucks couldn't do, a baby did, brought peace in the midst of a war.
Well, that's exactly what Christ did. He was a babe who brought peace. Both sides stopped firing. And what didn't happen in that story does happen in Christ. They dropped their weapons and run into the midst of the field around Christ and embraced each other. That's what happened spiritually. We're one in Him. Listen, I want you to understand what I'm going to say. When a Jew believes on the Lord Jesus Christ, he loses his national uniqueness. Did you get that? He doesn't stop being a Jew. Doesn't lose his heritage. I'm not talking just about the history. I'm talking about his spiritual identity. I'm talking about the national uniqueness that sets him apart. When Jesus died on the cross Judaism as a religion ended. It ended. It was done.
As a people they haven't ended, believe me. God still has a wonderful future right for Israel. But Judaism as a religion ended. A Jew loses his uniqueness. From then on he is in Christ. That's the issue. He is a member of the church. There is neither Jew nor Gentile. That's exactly what the New Testament says. That doesn't matter anymore. It's lost. There's no distinctions, not black and white, not male and female, not bond and free, not Greek and Barbarian, and not Jew and Gentile. When a Jew comes to Christ that's gone. And when a Gentile receives the Lord Jesus Christ, he loses his identity also and he comes to the place of being in Christ and that's all that matters anymore. And listen people, those of us who are all in Christ ought to be radiating that kind of acceptance and love. We ought to be ripping down those fences so that the world will know what our Christ really does.
And the sad, sickening, disheartening thing of it all is that we just keep slapping up the fences even in the name of Christianity, don't we? Churches fight and quarrel and squabble and split. No wonder God's heart is grieved - when that's the one thing He came to do was make us one and we're constantly tearing it apart. Listen, all fleshly distinctions, race, nationality, color, all are nailed to the cross. It's over with. God called out that separate people for a certain time in history. And they had a unique identity, but when the church was born their religious identity stopped. They're still a nation. They're still constituted in national identity. God is still going to do something with them as a people, but Judaism as a religion is over, it's dead.
In fact, it was dead in Acts 10 for sure when Peter saw the vision of the sheet and he saw on the sheet all kinds of animals, clean and unclean, that is those that a Jew could eat and those that he couldn't. And the Lord said to him in the vision, "Rise Peter, kill and eat, eat it all. It doesn't matter anymore." Peter says, "I can't do it. I've been a Jew all my life. I can't handle that." And He says, "Are you going to argue with me? Eat it Peter." And then after he had that vision, he got the message to go to see Cornelius the Gentile. That was a preparation vision so he'd know the Gentiles were accepted. But the point was, it didn't matter anymore. The feasts were over. The ceremonies were over. The fasts were over. The whole shmear was done with.
In Romans Chapter 14, the apostle Paul writes to the Romans and he says if a guy wants to keep the Sabbath and it's in his conscience to do it, let him do it. If you don't want to keep the Sabbath, forget it. It doesn't matter anymore. That's over too. That whole system is over. Watch, the whole ceremonial thing is done with and we'll see more about that in a minute. And just to show the illustration...by the way, that's why it bothers me when people today want to come along in the name of Christianity and isolate all the groups out of Christianity. You know, we have Jewish Christianity and Irish Christianity and black Christianity, you know, and the Lord is up there going "this is ridiculous."
See, we just undo everything. There's just...we're just all in Christ people. We just embrace each other in Christ. And look at the illustration. "Hath broken down the middle wall or partition between us." This is a vivid picture because there...it pictures the temple, the middle wall. Let me show you why. Visualize with me for a minute. Maybe I'll use this hymn book to give you an idea. Let's assume that this is the outer court of the temple, the whole outer area. And then it...this is called the court of the Gentiles. Inside that was another court called the court of the Israelites. Inside that was the court of the priests. Inside that was the holy place, and then inside was the holy of holies.
So there were levels of going in. Now a Gentile could only go in the outer court and that was it. And between the outer court of the Gentiles and the next court of the Israelites was a marble screen. And written on that was what Josephus calls the law of purity and this is what it said on that plaque, right on that screen in the temple. "No Gentile may enter within the barricade which surrounds the sanctuary and enclosure. Anyone who is caught doing so will have himself to blame for his ensuing death."
If a Gentile walked inside that deal, bang he was dead. Now that courtyard God had there for a reason. He wanted Gentiles to come in there in that outer court and he wanted them to worship. In fact, when in Mark 11, he went to cleanse the place, he says...he said,"my Father's house is to be a house of prayer for all nations." He said that in Mark 11, but he said, "You've made it a den of thieves." So Christ admitted that they had taken that court of the Gentiles where Gentiles were to come and be exposed to Christianity...I mean to Judaism first of all, and then if they believed and became legitimate proselytes, they would be responding to God's message. And that's where they were sort of to be evangelized. That was evangelism territory, but they had corrupted it and turned it into a den of thieves.
But the point is they couldn't come pass that wall. And of course, they made such a deal out of that wall that they were about paranoid if any Gentile did. In fact, a very interesting thing, in Acts 21, happened. The apostle Paul came to Jerusalem and they hated him like mad because he was preaching grace instead of law. And they accused him...they grabbed him in verse 27, Acts 21, they grabbed him, they seized him and they said, "Men of Israel," they grabbed Paul like a prisoner and they started screaming at everybody around there in the temple. "This is the man that teaches all men everywhere against the people and the law and this place. This is the anti-Jewish, anti-law, anti-temple preacher. And further he brought Greeks into the temple and polluted the holy place." You say did he do that? No, but they had seen him in town with a man named Trophimus, an Ephesian, and they supposed that Paul brought him into the temple. And the city was moved, people ran together, took Paul, drew him out of the temple and at once the doors were shut and they were about to kill him, and all of a sudden the soldiers moved in and said hold it right there folks. They were going to slaughter him on the spot because they said he brought a Gentile past the marble screen. It was a lie, but it illustrates how really paranoid they were about that.
So Paul knew well when he said there was a middle wall, boy he knew what he was talking about. But in the body of Christ the middle wall, look at it, is torn down Ephesians says. It's broken down. It's gone. It's abolished. And so there's no more separation. There's no more the privileged and the unprivileged. A Jew is no closer to God than a Gentile. There's no more of that stuff. A Jew is no more special to God than a Gentile. I remember one time when Dr. Feinberg said to me, he was my professor, beloved man, Jewish scholar of the Bible, he said to me one time, he said, "John," he says, "why do you Gentiles make such a big deal about us Jews." And I kind of laughed. He was really serious, because for him as he understands the word of God, there's no difference.
There's no reason to look down. There's no reason to look up. We're one in Christ, right? And the same for anyone in Christ. Look at verse 15. And Paul says the same thing in another way. "Having abolished in His flesh," that is, of course, in the crucifixion, Christ's crucifixion, "then enmity." When Christ died on the cross, now watch this, He abolished something. He literally abolished means he wiped it out. He literally wiped out something that was a barrier. Now what was the biggest barrier, the biggest genuine barrier between a Jew and a Gentile? What was a it? Basically the ceremonial law, wasn't it? The whole Jewish thing. The whole ceremonial, ritual feasting, fasting, dressing, cooking, all the stuff they had, circumcision.
Listen, when Christ died on the cross, He abolished that. He abolished. It's called the law of commandments contained in ordinances. Now he's not talking about the moral law. Let me hasten to say this. God has a moral law and God's moral law never, what, changes. Never. It never changes. God's moral law was not abolished. God's moral law, Romans 1 and 2 says it's written on the heart on every man. God's moral law was formalized in the Ten Commandments in Exodus 20. God's moral law is summarized in Matthew 22 there is one great commandment. "Love the Lord your God with all your heart, soul, mind, strength, your neighbor as yourself."
God's moral law is again summarized in John 13:34. "A new commandment I write unto you that you love one another even as I have loved you that you also love one another." God's moral laws never change. The whole Ten Commandments are simply structured love. Did you know that? Having no other gods before you means you love God alone. Not coveting your neighbor's wife, means you love your own wife alone. Not murdering somebody means you love that somebody. Not stealing from somebody means you love them too much to take anything from them. You see, the whole Ten Commandments is a love treatise. And God has never changed His basis of morality.
What was abolished on the cross was the ceremonial, the ritual, the traditional and that was the thing that kept barrier. Jew and Gentile couldn't eat together because they cook the food different. They couldn't dress together because they had different kinds of clothes. They couldn't feast together. They had different feasts, different fasts. All these things, different offerings and they had a terrible time getting together and that was a real external enmity. When Christ died on the cross as I said earlier people, you've got to remember this, Judaism as a unique system was abolished. That's why I say we don't need people coming back reintroducing the Bar Mitzvahs and all of these other things into Christianity. We just got rid of that back here.
Now it's all right to go back and study your roots and your tradition and your history and I enjoy that even in my history. I can go back and study my German and Scotch ancestry. It's wonderful and exciting and it enriches my own life. And it makes me think that maybe there is something to me after all. Somebody back there did something significant. But don't get the idea that as a system Judaism must be fought to be maintained, because that isn't the point. It is abolished as a system. As a people, oh no. As a people they are preserved for God's great future for them.
But for this time and this day and this age, the church is the syniquanon, Judaism is abolished. And isn't it interesting to you to note this, that far and away, predominately even among Jewish people, Judaism has become totally liberalized. Do you know that to prove the abolishment was final in 70 A.D. God allowed the Romans to come down and the Romans literally wiped out Judaism. They abolished the temple, destroyed the whole thing and there has never been a sacrificial system in Judaism since that time to this day, never. It was wiped out. It was done. It was gone.
And with it went all the records. They don't know what tribes they're in. They don't know who the priests are. The whole system was finished. God wiped it out. And that's the way he meant it because his church is a mystery of Jew and Gentile as one. Verse 6 of Chapter 3, "The Gentile should be fellow heirs of the same body, partakers of His promise in Christ by the gospel." That's the church. That's the new thing. There's never been anything like it.
And that's what he says here. Look at verse 15 again, "To make in himself," there it is again, in Christ, always in Christ, "of those two, one new man making peace." The word new is interesting. It's not neos, neos means new in time. Like if you have an assembly line and you're running off cars, the last one off the line is new. The newest one. You can have a new car, neos. It's not that word at all. It's kainos, kainos means something new in quality, not quantity. Something new in quality, not chronology. Something new of which there has never been another kind. This is a prototype. And so he says here, this one new man is not the latest in a long line of stuff. It's kainos. There's never been anything like it.
The church has never existed before. This is something brand new. This is a mystery. There's no precedent for this. Jew and Gentile are one in Christ. That's the message. What a tremendous thing it is to realize that God has broken down the wall, removed the fences and were one in Christ.
In France in World War II again, some American GIs lost their buddy in a battle. They carried his body to a little cemetery. They found a priest who spoke some broken English and they said, "You know, if it's possible sir, we would like to bury our buddy in a cemetery so he could at least have the dignity of a grave in an area that would be kept."
In the broken English, the priest said "Is he Catholic?" And they said, "No." He said, "I'm sorry, he cannot be buried here. This is a Catholic cemetery." Well, they were very disheartened and discouraged and they went on their way. They hadn't walked very far when they said, "Well let's do the next best thing. And in the darkness of the night as the day was ending they took their shovels and they dug a grave just a couple of feet outside the fence of the cemetery. If we can't be on the inside, we'll get as close as we can." And they buried their buddy and covered it over. They went to sleep not far away. In the morning they came to pay a final respect as it would be to the grave site and as they came back to their amazement, they couldn't find it. And they went around and around and they couldn't find it and they thought that in the darkness of the night, they must have forgotten where they were. And they looked and looked and finally they went and found the priest and they said, "Sir, can you help us find the grave outside the fence? What happened? Where is it?" "Well," said the priest, "the first part of the night, I stayed awake sorry for what I told you and the second part of the night I spent moving the fence."
Aren't you glad Jesus moved the fence and included us all? That's the way it is in the body of Christ, we're all one. We've got to live it out folks. We're going to spend eternity together. And we want to make it work right here don't we, so the world will know we really belong to him and they'll believe our gospel. Let's pray.
Thank You, our Lord, for the fact that in Christ we are one with each other. Help us to manifest that love, manifest that unity, manifest that sweet fellowship the world may see us and perceive that this is the love of God. This is what Christ can do. Oh Father, if the world which struggles so hard to make meaningful relationships could only see a church that had them, how drawn they might be to the Christ who made it possible. Father, we just can't get over the barrier of a lack of love. There's just no way to evangelize if the world can't see our love. We're one in the body. That's the way it is. Help us to accept each other as You have accepted us for Jesus' sake. Amen.


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BBC News
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Eiteljorg Museum Acquires Multi-Million-Dollar Art Collection December 15, 2008Posted by ICVA Communications in Arts, Arts/Culture & Attractions, Culture & Attractions.
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Indianapolis – The Eiteljorg Museum of American Indians and Western Art is proud to announce the gift of the Helen Cox Kersting Collection of Southwestern Cultural Arts, a multi-million-dollar collection of nearly 800 objects, including the best of Southwestern pottery, jewelry and other objects. The collection will be the basis of a forthcoming book and an exhibition in 2010.
"It is difficult to overstate the significance of this collection to the field of Native American art and specifically to the Eiteljorg Museum. The Helen Cox Kersting Collection is profoundly important to both," says John Vanausdall, president and CEO, Eiteljorg Museum. "This stunning group of objects will expand the breadth and depth of the Eiteljorg's holdings of Southwest materials to a dramatic degree and will enrich the museum visitor's experience for generations to come. We are grateful for Helen's generosity, and her trust in the Eiteljorg Museum to be the steward of her life's work and passion."
Helen Cox Kersting and her collection:
Helen Kersting is a native of Belleville, Illinois and a graduate of the Millikin University School of Music (Decatur, Illinois) and attended the Juilliard School of Music (New York City) debuting with the New York Philharmonic Orchestra conducted by Leonard Bernstein. A mezzo soprano, she went to the Cologne, Germany Opera on a four-year contract, met and married Dr. Hans Joachim Kersting and resided in Cologne until her husband's death in 1999.
Kersting is a devoted collector of the best of Southwestern pottery, jewelry, weavings, baskets and other Native American objects. She began collecting as a child, on travels to the American West with her parents. Throughout her life, she has developed knowledge and a strong sense of connoisseurship
The Kersting jewelry collection of over 300 items includes belts, boxes, rings, bracelets, necklaces, pins, earrings, bolo ties, hair pins and cufflinks. There are pieces older than the use of artist signatures or hallmarks whose origins are still being researched. Zuni examples by master artists Leo Poblano, Leekya, John Gordon Leak and Dan Simplicio are notable. Many of these examples came originally from the historical collection of trader C. G. Wallace. Among the great jewelers represented in the collection are Charles Loloma, Carl Clark, Vernon Haskie, Denise Wallace, and many others. Elegant silver and turquoise examples abound and there are many high art pieces in silver and gold with opal, coral, diamonds, and other materials.
Kersting has been very focused in the creation of her pottery collection of nearly 400 items. A number of prehistoric coiled jars came from her parent's acquisitions of the 1920s and 1930s, along with quite a few baskets. Historic period San Ildefonso, Santa Clara, Zuni, Zia, Santo Domingo, Cochiti and Maricopa pieces ad significantly to the Eiteljorg collection. While the Eiteljorg has a few pots by Maria Martinez of San Ildefonso, the Kersting collection includes an expansive grouping of Maria's work in different forms and colors, several with her potter son Popovi Da. Kersting has systematically collected the work of extended families of potters and the list of major pieces reads like a blue book of Southwestern potters. Included are Sarafina, Nampeyo of Hano, Paqua Najo, Gloria Kahe, Les Namingha, Rainy Naja, Dora TsePe, Mary Cain, Margaret Tafoya, Tammy Garcia, Autumn Borts, Daisy Hooey Nampeyo, Steve Lucas, Sharon Naranjo Garcia, Joy Navasie, Jacob Koopee, Helen Cordero, Virgil and Inez Ortiz, Desideria, Tonita Roybal, Susan Folwell, Grace Medicine Flower, Nathan Youngblood, Nancy Youngblood, Roxanne Swentzell, Rondina Huma, Tony Da, Jody Naranjo, Carmelita and Carlos Dunlap and many others.
Kersting, who currently lives in Arizona, says, "I have pursued my search for the final custodianship of my cherished Native American collection for a couple of years. The objects always meant very much to my late husband and me. I'd like to tell you of the extraordinary generosity of my German engineer, in whose memory I gift this collection, of his willingness to fly to the US almost every vacation, of spending large sums of money for the acquisition of things originally outside his European and even technical sphere. It is no wonder this intimacy of collecting-devotion earns a special future where it can demonstrate it character and content and be a learning tool of Native Art history for years to come. Simply, I felt and feel all of my hopes could be fulfilled by the Eiteljorg with its vigorous 'young museum' mentality."
The acquisition of the Kersting collection represents a watershed moment as the Eiteljorg Museum celebrates its 20th anniversary in 2009 and looks toward the future.
Says James Nottage, Eiteljorg Museum vice president and chief curatorial officer, "What makes the Kersting collection so valuable and unique is "that it demonstrates both tradition and innovation in Southwestern native arts by providing important examples from multiple generations of individual families of artists. Through their magnificent work we gain better understanding of how their tribal cultures have survived and thrived."
President John Vanausdall adds, "With acquisition of the Kersting Collection, the museum will devote more energy to collecting and interpreting traditional contemporary arts of Native North America. Through artist in residence programs and our annual Indian Market and Festival, we are bringing living traditions to the museum. As a result of Helen Kersting's generosity, we can present objects that bear testimony to on-going and developing traditions."
The Eiteljorg Museum of American Indians and Western Art seeks to inspire an appreciation and understanding of the art, history and cultures of the American West and the indigenous peoples of North America. The museum, which opened in 1989, is located in Downtown Indianapolis' White River State Park. For general information about the museum and to learn more about exhibits and events, call (317) 636-WEST (9378) or visit www.eiteljorg.org.


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Receive 10% off all your purchases (includes sale & non sale items) for the next 12 months by joining our online discount club today. Simply add the card to your basket and your 10% discount will be activated when you checkout today
UK Standard (Orders Under £35.00) - £3.95
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Orders over £100 FREE UK DELIVERY
Standard Returns Policy
Please return the item to the below Returns Address including your details & order number. Please also state whether you would like exchange or refund. Please note that postage costs cannot be refunded, however if you would like an exchange then we will not re-charge you for postage we cannot say fairer than that.
If you are unsatisfied with any item purchased we will be pleased to offer an exchange or refund, simply return the item, unused and in its original condition within 14 days of the original purchase date. Please ensure that all items are returned to us in their original condition they were sold to you i.e with all tags and labels in place. We reserve the right to refuse a refund or exchange if the goods are damaged in anyway. The goods are your responsibility until we receive them we therefore recommend using registered post to return the item. Please note that delivery charges will not be refunded.
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If you have placed an order with us and wish to cancel for any reason please telephone us on 01743 289400 to advise us of this. If you order has already been dispatched by the time of your call, you must send the item back once you have received it. We will then refund the cost of the item, please note that delivery charges cannot be refunded if the item has already been dispatched. Purple Oval will email you once the item has been received. If you have any questions please do not hesitate to contact the Purple Oval team on 01743 289400.
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CAMIO (Catalog of Art Museum Images Online)
CAMIO provides online access to high-quality art images from around the world contributed and described by leading museums, all rights-cleared for educational use. Every work in CAMIO is represented by at least one high-resolution image and a description. Many have additional views of the work, sound, video and curatorial notes. CAMIO art images span the following categories:
- Photographs
- Prints
- Sculptures
- Paintings
- Decorative Arts
- Posters
- Costumes
- Utilitarian Objects
- Jewelry
- Database Provider: OCLC
- Additional Information: About CAMIO
Express Link (bookmark): http://www.galileo.usg.edu/express?link=zocm


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This is a different kind of cat named Harper... and excitement clings to him like a dame!
Private eye Lew Harper shows up early at the Southern California estate of Elain Sampson. She offers a drink, he declines, "I thought you were a detective," she says. "New type," Harper answers. Paul Newman memorably plays that new type in Harper, based on Ross MacDonald's The Moving Target. The first detective film in Newman's then 23-film career (he later reprised Harper in The Drowning Pool), Harper revitalized the genre. Newman's sleuth chews gum fast...and slips out of jams even faster as he unravels a twisted case of kidnapping and murder. William Goldman's clever screen-play throws quips and a parade of LA-LA-Land characters Harper's way. There's a woman of means (Lauren Bacall), a gun-toting attorney (Arthur Hill), a poolside gigolo (Robert Wagner), a boozy ex-starlet (Shelley Winters), a jazz junkie (Julie Harris), Harper's estranged wife (Janet Leigh) and the unholy order of the Temple of the Clouds (led by Strother Martin). Each may possess a clue. Or a bullet for Harper.
For me, this soundtrack has it all. A groovy main theme, a couple of cracking vocal numbers by Ruth Price and soul superstar Sam Fletcher, beautiful jazz ballads penned and played by Andre Previn and the obligatory mod-swinging crime tunes. A really great listen all the way through, the epitome of cool!
1) Harper (Main Title)
2) Quietly There
3) Magnus Cum Louder
4) Livin' Alone
5) Harper Does It Better
6) Mexican Breakfast
7) Sure As You're Born
8) Harper's Ferry
9) Temple Of The Clouds
10) Bel Air
11) Finale (Susan)


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Did you hear about our little extracurricular gift-giving project in December? The one that Consumerist blogged so nicely about? Let me explain.
No, there is too much. Let me sum up.
See, in mid-December we heard about a certain young Browncoat couple named Wash (oh yes, that kind of Wash) and Tashi. Just a few months after they were married, Wash was diagnosed with Glioblastoma Multiforme--terminal brain cancer--and he underwent two brain surgeries to remove an apple-sized tumor when he was only 25 years old. Most patients are given months to live, but that was two years ago.
From Tashi's blog posts, we learned that Wash was having a difficult winter, and we decided to send them some geeky holiday cheer. It's the least we could do for fellow Browncoats, and it's not that unusual for us to send goodies just 'cause. (We're soft-hearted like that.)
But it's really, really unusual for the recipients to alert the presses before we'd even received their thank you email! Just as their note hit our inboxes, we got appreciative tweets and kind words from those who had already read the story on Consumerist, and as we worked to keep up with the responses we thought we should keep the warm fuzzies going somehow.
So we asked Wash and Tashi if there was any particular charity near and dear to their hearts that would welcome a $1,000 donation from ThinkGeek. It didn't take long for them to reply with someone doing very special work.
Thus we'd like to announce our first $1,000 monthly donation in 2012, given in honor of Wash: GrayMatters Foundation, founded by Lanette Veres.
Lanette is a brain cancer survivor and her turtle logo says it all: Brain tumors stink! She works to bring brain cancer patients cheer and comfort with gifts, cards, and hospital visits because she's been there, too. In 1998, she was diagnosed with Anaplastic Oligodendroglioma, and by 2007 she'd had five surgeries, and she's been reaching out to patients ever since. That's how Wash and Tashi got to know Lanette.
Our donation is going towards goodies delivered to GrayMatters' Brain Buddies, and we hope it brings a smile! Brains are very important to us--and not just because we're zombies--and it's heartening to know that Lanette is out there doing good work.
Thanks, Lanette and the GrayMatters crew for your work, and thanks, Wash and Tashi, for bringing it to our attention!
As for our February donation, you can probably guess what it'll be if you've been following our donations for the last two years. If not, we'll just leave this link here.


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- Guaranteed to Fit
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Idler Arm at 1A Auto
What is an idler arm and where is it located?
An idler arm is a steering component in vehicles with parallelogram steering, i.e. those that use a center link. An idler arm assembly is not present in vehicles that use rack and pinion steering. The idler arm works in concert with the pitman arm to allow the center link to move and in turn move the tie rods and steer the wheels of the vehicle. The pitman arm is turned by the steering box and moves the center link left and right. The idler arm keeps the center link tracking correctly on the other side and keeps it parallel to the road. For this reason, the idler arm is bolted to the frame on the passenger side. It attaches to a hole in the center link via a ball joint or a tapered end. If this connection becomes worn or loose, you may start to experience steering problems which could cause havoc on the roads. For your own safety and the safety of other drivers, it's best to replace steering parts sooner rather than later.
How do I know if my idler arm needs to be replaced?
Idler arms are built to be sturdy, but they spend a lot of time literally hanging out underneath your vehicle. That's where they can be exposed to dirt, road salt, and other rough conditions that can cause wear and tear, and connections to become loose. If the idler arm starts to wear, you may experience a loss of steering responsiveness, wandering steering, or shimmy in your front end. A worn idler arm can also cause uneven tire wear.
One way to test your idler arm assembly is to try to turn the steering wheel while the car is parked. If you can turn the steering wheel a significant amount without meeting resistance, this can be a sign of a bad idler arm. Alternatively, you could raise the front end on to jack stands and try to move the wheels. If you can move the wheels any significant amount without the steering wheel moving, this can indicate a worn idler arm.
Of course, some of these problems can be caused by failures in other steering components, so it may be wise to check the condition of all steering parts if you are experiencing steering problems.
Can I replace an idler arm myself?
Although it will take some time and effort, it is possible for you to replace your own idler arm assembly. A specialty tool called a pickle fork may make this process a little easier.
To replace the idler arm, you'll have to raise the front end onto jack stands and unbolt the idler arm from the frame. This will cause the center link to drop. If you have to replace the pitman arm as well, do so before continuing with the idler arm. Then disconnect the old idler arm from the center link. Reverse this process to install the new one. Afterwards, you'll want to have a professional alignment done.
Need an idler arm replacement?
If you are in need of an idler arm replacement due to experiencing some sloppy steering, then you have come to the right place. At 1A Auto, you will find aftermarket idler arms for many makes and models, at great prices. Our replacements are just what you need to ensure the safety and integrity of your vehicle's suspension and steering.
At 1A Auto, we make shopping for an idler arm replacement for your vehicle easy - we're here to help you select the right part! Call our customer service toll free at 888-844-3393 if you have any questions about our idler arms, warranty, compatibility or to purchase, or you can buy online.


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VANDENBERG AIR FORCE BASE, Calif.—The U.S. Air Force has test-launched an unarmed Minuteman 3 intercontinental ballistic missile from California.
The missile lifted off from Vandenberg Air Force Base at 3:33 a.m. PDT Thursday.
It was the second Minuteman launch from Vandenberg this week. The first was launched early Sunday.
The Air Force Global Strike Command said the test was a success. No other details were released because it was a classified mission. Such tests typically involve a flight over the Pacific Ocean to a target in the Kwajalein Atoll.
Col. Scott Fox, vice commander of the 20th Air Force, said in a statement that the test was a visible demonstration of the nation's nuclear deterrent.
Private rocket maker SpaceX will attempt to launch a Canadian satellite from Vandenberg on Sunday.


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Where's the Law?
"Where's The Finance (WTF)?" That was the question posed repeatedly the past two weeks during the UNFCCC's 19th Conference of the Parties (COP) in Warsaw. But this simply leads to another question: "Where's the Law?"
In other cases of environmental damage for the past seventy years, under international law the question of "Where's the Finance?" has been comparatively easy to answer—it lies with the countries to blame for the harms caused. This is known as the polluter pays principle (PPP), and it is now a widely recognized tenet of international law. Yet the PPP has yet to materialize in any UNFCCC agreements, meaning that developing countries, which are the hardest hit by climate change, are left with minimal financial assistance.
Ironically, it was a case brought by the United States that provided the initial foundation for the PPP. In the 1941 Trail Smelter decision the United States won a dispute against Canada for compensation for pollution damages caused to the U.S. by a Canadian smelter.
With climate change, however, the U.S. and other developed countries are successfully keeping compensation out of the picture, and this COP in Warsaw was no different. The "Warsaw international mechanism for loss and damage (IMLD)" is the compromise States reached during their overtime negotiations on Saturday, November 23. Despite the calls of developing nations to create a separate loss and damage mechanism, the IMLD will be housed under the existing adaptation mechanisms. Essentially this means that funding provided by developed nations, if and when it should materialize, will come in the form of financial assistance, not compensation for harm caused by greenhouse gas emissions. And this financial assistance will almost certainly be far from adequate.
It may be up to other international legal institutions to bring compensation into the picture. In 2011 and 2012 the island nation of Palau sought an advisory opinion from the International Court of Justice (ICJ) on whether the world's largest greenhouse gas emitters are responsible for harm caused to developing countries. While an advisory opinion would not be binding, it could offer sufficient legal support to compel States to create a loss and damage mechanism based on compensation. However, developed countries, led by the United States, stymied Palau's campaign, and it is, for now, dead in the water.
So Where's The Finance? Until we answer the question of "Where's the Law?" finance may remain elusive. As the latest COP further demonstrates, answering the question of "Where's the Law" may take the authority of a body outside the UNFCCC altogether—like the ICJ. Until the entire international community understands compensation to be a legally binding obligation that they cannot negotiate away, developing countries will likely be left asking "WTF?"
Jennifer Skene is a third-year law student at Yale from Tallahassee, FL. She is the chair of the Native American Law Students Association, a board member for the Yale Environmental Law Association, and a Features Editor on the Yale Journal of International Law. Jennifer is active in Yale's Environmental Protection Clinic, and this past summer she received a Ford Fellowship to work at the Center for International Environmental Law.


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text:
Worldwide.March 10, 2003
Sometimes it's interesting to take a step back and consider how ordinary the extraordinary has become.
I have a box. In this box, I keep a collection of things that have some meaning to me; photographs, drawings, maybe the odd story or essay I'm proud of. This box is a collection of my treasures, and rather than hide it behind a tile in the wall, I've chosen to store it safely in public.
And people see it. Some of them wander by and crack the lid. A brief glance is all they take, and they keep wandering. Others are more curious, and browse around the box and see what I've chosen to store in it. The occasional one will call a few of their friends to come and see what's in this box they found. What's amazing to me is from how far away these people travel to see my collection. Some come from Europe, others from the Middle East.
Before the advance of the telephone, this would seem impossible. A hundred and fifty years ago, no one on the planet would believe my story. Even 50 years after Mr. Graham Bell made his famous call, the idea would still have seemed far–fetched. Only today when we have a world–wide network of information could this possibly seem mundane, ordinary even.
I make this post to commemorate that today marks the last time zone. For all its faults, Sitemeter has a great feature that tracks time zones of the last 100 users — the usual suspects (GMT, EST, PST) have been out in full force all along, but the less–populated and less–developed (GMT+4, -12, and -2 for example) have eluded me. Thanks to a spike this morning, I've now collected all 24 of the major on–the–hour zones (:30's haven't been tracked). Which is commonplace for most of you, no doubt, but blows my mind.


text:
Oprah Winfrey sat down with Janet Jackson for Friday's "The Oprah Winfrey Show" where the pop singer opened up about her late brother, Michael.
"One thing that sticks in my head is his laughter," Janet told Oprah, recalling fondly her late brother, who passed away last June at the age of 50 of acute Propofol intoxication. "And, the last time I saw him, which was two days before my birthday (which was on May 16), at my parents' surprise party, I was being silly, like I always did when we were kids… and he kept looking at me a just cracking up."
Six weeks after Janet's birthday, Michael was dead. Appearing on Friday's "Oprah," to promote "Why Did I Get Married Too," Janet got revealing about her brother.
"When you heard that he was gone, and gone because of drugs, were you shocked, or were you feeling like somewhere in the back of your mind, you always felt that that day could come?" Oprah asked.
"I felt that day could possibly come. I think everyone thinks that who has a family member or a friend…" Janet said.
"That's why you're having an intervention," Oprah interjected.
"Exactly," Janet continued.
Janet told Oprah about repeated attempts to save Michael from his addiction to prescription medications, including full on Jackson Family interventions.
"And how did he receive that?" Oprah asked.
"He was very much in denial," Janet said.
"He didn't think he had a problem?" Oprah asked.
"No," Janet said.
"Were you all worried that something like this could happen?" Oprah asked.
"Of course," Janet answered. "I mean that's why we did what we did. I mean, we tried it several times and he was very much… in denial."
Related Content from AccessHollywood.com:
VIEW THE PHOTOS: Big Hair! Wild Fashions! Oprah Winfrey Over The Years
VIEW THE PHOTOS: Michael Jackson: The King Of Pop
PLAY IT NOW: 'Why Did I Get Married Too?' Premiere, New York (March 22, 2010)
PLAY IT NOW: Janet Jackson: Shooting 'Why Did I Get Married Too' Was Healing After Michael's Death
MORE ACCESS ON THESE TOPICS: Janet Jackson - TV - Michael Jackson - Oprah Winfrey - TV One


text:
Sunday, March 14, 2010
Wanted: An Anarchist PI
7 comments:
- KN@PPSTER said...
L. Neil Smith's North American Confederacy novels resemble that remark (except Her Majesty's Bucketeers, which is more Doyle than Chandler).
- March 14, 2010 at 4:32 PM
- Ayn R. Key said...
What about a detective novel in a fantasy setting, as my wife and I are working on?
- March 14, 2010 at 9:28 PM
- Gary Chartier said...
Tom: more stuff to add to my reading list.
Ayn: I'm all for it--I've already mentioned my appreciation for fantasy detective fiction (Butcher, Hamilton, sometimes Steven Brust, whom I forgot to name in the post). I love genre-crossing. I'd just like to see people exposed to the details of a stateless society in a non-didactic, non-expository way (just drop the reader into the middle of the world, rather than bothering to try to explain its history and describe its mechanics in the abstract). What's your fantasy detective novel going to be like?
- March 14, 2010 at 9:34 PM
- Gary Chartier said...
- This comment has been removed by the author.
- March 14, 2010 at 9:35 PM
- Wulirider said...
Read L. Neil Smith's books. His alternative universe has a PI hero in them, PALLAS and other works of his are excellent.
Like the idea. Need more writers of fiction to make freedom and liberty world's more visible!!
- March 15, 2010 at 12:26 AM
- nfactor13 said...
I'd been thinking of two related story ideas. One about alien visitation by interstellar entrepreneurs, offering security services in exchange for precious metals (or something else of value), and let the consequences play out of people paying to opt out of the system. Offers a good dose of economics, sci-fi, and political comedy along the way.
Another about a free zone neighboring a more traditional western democracy. I picture Bogart as the PI and Claude Rains as the visiting diplomat, looking to get information and possibly plant evidence to start a war. How would people living in a free society try to prevent such a thing? Would there be any social cohesion, or would it be all too easy to pull it apart?
Please, someone steal either idea and write something great.
- March 15, 2010 at 10:23 PM
- Joseph McGinnis said...
L. Neil Smith's Probability Broach (or what I've read so far) irritates me a bit with it's boo-hooing for "poor, innocent" corporations like Coca-Cola. It would be nice to have a story set in a world where a much more decentralised economy developed thanks to not having state privileges around to prop up such corporations...
But what to make the story about?? Hmm... need to do inspirational research. Character wise I'm already envisioning a Sherlock Holmes meets Dr. Cal Lightman (Lie to Me*).
- June 9, 2010 at 11:29 PM


text:
Everyone always says that you hit a certain point in your life that makes you want to settle down and make a little home. They call it "nesting" but I'm pretty sure we reinvented the term this weekend.
In honor of Valentines Day, Derek and I headed down to Big Sur to do a little camping.
Not just any camping - we journeyed to Treebones Resort to stay in the Human Nest.
The Nest is basically a big treehouse shaped out of big sticks to look like a nest - so you get this semi-protected, open-air camping experience with the most incredible view of the ocean. We slept perched in the tree like little birds, and journeyed out during the day for kayaking, near-death encounters with submerged Elephant Seals, hiking and tasty meals.
Basically, if nesting always looks like that, count me in.
Happy Valentines Day!
(full set of photos posted here, including some candids of Elephant Seals amorous overtures)


text:
Huskers Win Shootout with Cowboys
Stats l Nebraska Notes l Nebraska Quotes l
Stillwater, Okla. - In an old-fashioned shootout that may have rekindled memories of Nebraska-Oklahoma State games of the late-1980s, the No. 14 Cornhuskers outyarded, outlasted and outscored the unbeaten and No. 17 Cowboys in a 51-41 win at Boone Pickens Stadium on Saturday afternoon.
Nebraska amassed 542 total yards, including a career-high and NU freshman record 435 total offense yards from quarterback Taylor Martinez that included career bests of 323 passing yards and five passing touchdowns. The Huskers got some huge special teams plays from Alex Henery and Niles Paul to improve to 6-1 overall and 2-1 in the Big 12, while notching their sixth straight road win.
NU bounced back from its first loss of the season last week against Texas to hand OSU its first loss of the year and improve to 37-5-1 all-time against the Cowboys. OSU slipped to 6-1 overall and 2-1 in the conference with the loss.
The two teams combined for 92 points - the most during the Bo Pelini-era at Nebraska, and the most since NU and Kansas State combined for a 104 points on Nov. 10, 2007. That game included a school-record seven touchdown passes by NU's Joe Ganz, the only player in Husker history to throw more touchdown passes in a game than Martinez's five-TD effort on Saturday.
The Huskers and Cowboys also joined forced for 1,037 total yards.
It was the third-highest scoring game in the history of the NU-OSU series, trailing a 63-42 Husker win between a pair of ranked teams on Homecoming in Lincoln on Oct. 15, 1988. The next year in Stillwater, the two Big Eight brethren mustered 71 points in a 48-23 Husker win. The second-highest scoring game in the series came with a 65-31 Husker win in Lincoln during NU's 1970 national championship season.
Martinez's day also included the fifth 100-yard rushing effort of his seven-game career, as he covered 112 yards on 19 carries. He became the first Husker in history to pass for 300 yards and rush for 100 yards in the same game.
The freshman from Corona, Calif., made the most noise with his arm against the Cowboys, producing the best passing day in school history by a freshman quarterback. He completed 23-of-35 passes for 323 yards with five touchdowns and no interceptions. His five TDs were two more than his career total entering the game. He hooked up with Brandon Kinnie for three of the scores, including NU's first and last touchdowns of the game. Kinnie finished the day with three receptions for 62 yards.
Paul was Martinez's favorite target, as the senior from Omaha hauled in a career-high nine receptions for 131 yards. It was Paul's fifth career 100-yard receiving day and first this season. Although Paul did not produce a receiving touchdown, he did find his way into the scoring column with his 100-yard kickoff return for a touchdown in the first quarter. It was Paul's third career return touchdown, including an 85-yard kickoff return against San Jose State (2008) and a 59-yard punt return against Colroado (2009).
The return tied Ron Clark (at Kansas State, 1949) for the second-longest return in school history. Paul finished the day with two kickoff returns for 119 yards and added a punt return for 24 yards to account for a career-best 274 all-purpose yards for the Huskers.
Henery also also continued to add to his legend as the best kicker in NU history, connecting on all three of his field goal attempts, including a 52-yarder. He also boomed three punts for a 50.3-yard average, including a 58-yarder. Two of his punts were downed inside OSU's 20. The senior from Omaha was also a perfect 6-for-6 on PATs to finish the day with 15 points.
But the kicks weren't the most impressive thing that Henery did with his magic legs. After Nebraska's opening drive of the game was stopped on 4th-and-8 at the NU 22, Henery rolled right on a punt-run option and sped down the right side for a first down. He made a Cowboy miss on the sideline, before the 6-2, 175-pound Henery cut his run back across the middle for a 27-yard run to set the Huskers up with a first down at the NU 49.
Moments later, Martinez connected with Kinnie on a 45-yard touchdown strike to give the Huskers a quick 7-0 lead just 3:40 into the game, and the shootout was on.
The high-powered Cowboy offense, which has scored 34 or more points in all seven games this season, answered with a pair of field goals to cut NU's edge to 7-6 with 6:40 left in the opening quarter. But after Dan Bailey's second field goal, Paul raced the length of field on the ensuing kickoff to give NU a 14-6 lead at the end of the first quarter.
The 20 points scored in the game's first nine minutes set the tone for the rest of the day.
After OSU answered with an 11-play, 76-yard touchdown drive to trim NU's edge to 14-13 at the end of the quarter, Martinez and the Huskers showed that they planned to keep scoring.
Less than one minute into the second quarter, Martinez capped a nine-play, 58-yard drive with a one-yard scoring toss to fullback Tyler Legate to give the Huskers a 21-13 lead with 14:07 left in the half.
The Cowboys provided an impressive answer of their own with an eight-play, 84-yard drive that ended with Kendall Hunter's eight-yard touchdown run to cut NU's margin to 21-20 with 7:58 left in the first half. Hunter closed the day with the eighth 200-yard rushing effort in history against the Huskers, finishing with 201 yards and two touchdowns on 26 carries. Although he scored a touchdown in each half, he managed just 55 rushing yards in the second half, compared with 146 in the first half against the Huskers.
Henery provided an answer for the Huskers with his first of three field goals on the afternoon. His first one covered 52 yards and pushed NU's lead to 24-20 and was the fourth career field goal of 50 or more yards for the Lou Groza Award candidate.
But the Cowboys pulled out another dangerous weapon in their impressive arsenal, as quarterback Brandon Weeden connected with Justin Blackmon on an 80-yard scoring strike just 22 seconds later to give OSU its first lead at 27-24 with 5:59 left in the half. Weeden completed 18-of-35 passes for 283 yards and two touchdowns to Blackmon on the day. He was also intercepted once by NU's Eric Hagg. Blackmon closed his day with five catches for 157 yards.
After OSU's quick strike, the Blackshirts began to assert themselves, stopping the Cowboys on their final two drives of the first half. Martinez took advantage, finding Kinnie for the second time - this time on a nine-yard touchdown pass with 55 seconds left - to send the Huskers to the locker room with a 31-27 lead.
The late first-half score was made even larger because it left OSU without enough time to answer, and the Huskers started the second half with the ball.
And the Huskers kept scoring.
Henery capped NU's 10-play opening drive of the second half with a 32-yard field goal to move the Nebraska margin to 34-27 and give him a school-record 58th career field goal. The Blackshirts held on their first defensive possession of the second half, and Martinez capitalized by connecting with Kyler Reed on a 41-yard touchdown pass with 6:35 left to make it 41-27.
The Cowboys refused to quit, as Hunter notched his second touchdown with a one-yard plunge to make it 41-34 at the end of the three quarters.
But Nebraska dominated early in the fourth, starting with a 45-yard Henery field goal with 11:39 left. That kick stretched Henery's streak of consecutive field goals made to 17, while capping his 15th career multiple field goal games.
After a crucial stop by the Blackshirts, the Huskers put the game away with an epic, 12-play, 81-yard that consumed 6:23. Martinez put the exclamation point on his career passing day with a perfect fade route thrown to Kinnie to the left corner of the end zone for Kinnie's third touchdown catch of the game to make it 51-34 Huskers.
Oklahoma State mustered one final scoring drive, capped by Weeden's 25-yard touchdown pass to Blackmon with 1:24 left. But Nebraska fielded OSU's ensuing on-side kick attempt and took a knee to seal the Huskers' sixth straight road victory. The win also gave the Huskers a win over their highest-ranked foe on the road since 1997.
Nebraska returns home for another top-25 showdown next Saturday, when the Huskers battle Big 12 North Division rival Missouri. Kickoff with the Tigers in front of the NCAA-record 309th consecutive sellout at Memorial Stadium in Lincoln is set for 2:30 p.m. with an ABC telecast.
Scoring Summary
Final: #14 Nebraska 51, #17 Oklahoma State 41
Saturday, Oct. 23, 2010
Boone Pickens Stadium (Stillwater, Okla.)
First Quarter (NU, 14-6)
NU - 11:20 - Brandon Kinnie 45 pass from Taylor Martinez (Alex Henery kick) - 7 plays, 80 yards, 2:29, NU 7-0
OSU - 9:37 - Dan Bailey 31 field goal - 7 plays, 46 yards, 1:43, NU 7-3
OSU - 6:40 - Bailey 44 field goal - 5 plays, 7 yards, 1:57, NU 7-6
NU - 6:27 - Niles Paul 100 kickoff return (Henery kick) - NU, 14-6
OSU - 2:39 - Jeremy Smith 1 run (Bailey kick) - 11 plays, 76 yards, 3:48, NU 14-13
Second Quarter (NU, 31-27)
NU - 14:07 - Tyler Legate 1 pass from Martinez (Henery kick) - 9 plays, 58 yards, 3:32, NU 21-13
OSU - 7:58 - Kendall Hunter 8 run (Bailey kick) - 8 plays, 84 yards, 3:19, NU 21-20
NU - 6:11 - Henery 52 field goal - 5 plays, 31 yards, 1:47, NU 24-20
OSU - 5:59 - Justin Blackmon 80 pass from Weeden (Bailey kick) - 1 play, 80 yards, 0:12, OSU 27-24
NU - 0:55 - Brandon Kinnie 9 pass from Martinez (Henery kick) - 5 plays, 66 yards, 1:20, NU 31-27
Third Quarter (NU, 41-34)
NU - 10:57 - Henery 32 field goal - 10 plays, 65 yards, 4:03, NU 34-27
NU - 6:35 - Kyler Reed 41 pass from Martinez (Henery kick) - 7 plays, 74 yards, 3:09, NU 41-27
OSU 3:29 - Hunter 1 run (Bailey kick) - 7 plays, 66 yards, 3:06, NU 41-34
Fourth Quarter (NU, 51-41)
NU - 11:39 - Henery 45 field goal, 9 plays, 40 yards, 3:24, NU 44-34
NU - 4:29 - Kinnie 8 pass from Martinez (Henery kick), 12 plays, 81 yards, 6:23, NU 51-34
OSU - 1:24 - Blackmon 25 pass from Weeden (Bailey kick), 9 plays, 63 yards, 3:05, NU 51-41
Final: #14 Nebraska 51, #17 Oklahoma State 41
Attendance: 55,935
Time of Game: 3:34


text:
PALE SKETCHER - 'Jesu: Pale Sketches De-Mixed' CD, VINYL, DIGITAL
Out now on Ghostly International.
"If Justin K. Broadrick's Jesu project is the sound of the UK artist exorcising his demons, pummeling them into submission with tsunamis of guitar noise, Pale Sketcher is the sound that echoes through his head in the aftermath—a haunting, lonely sound-world of distressed beats and hazy melancholia. Broadrick's electronic-music projects have historically taken a bit of a back seat to his more well-known metal excursions (his founding roles in Godflesh and Napalm Death, his long-running shoegaze-metal project Jesu), but with Jesu: Pale Sketches De-Mixed Broadrick brings Pale Sketcher into the spotlight, adding a new layer to the prolific artist's already-dense body of work.
Jesu: Pale Sketches De-Mixed consists of songs originally released on the 2007 Jesu album Pale Sketches—a collection of electronics-oriented Jesu songs that didn't quite fit on a conventional release. On De-Mixed, Broadrick revisits these Jesu misfits and plunges them deeper into the abyss, de- and re-constructing them into lumbering, beat-driven synthesizer symphonies. Album opener "Don't Dream It (Mirage Mix)" pairs twinkling piano keys with a foreboding swath of synthesized drone, juxtaposing the ugly and the beautiful in a way that evokes the mood—if not necessarily the sound—of Jesu. "Supple Hope" brings Broadrick's vocals into the mix, adding a human element to the stuttering beat as smoky sibilants hiss around the periphery. Standout "Dummy (Banhoff Version)" breaks form with its lightly sweetened nostalgia, buzzing and humming like late-summer fireflies over a lugubrious breakbeat. Closer "Plans That Fade (Faded Dub)" evokes its title to a T, all echo-y tendrils, reverberating rimshots, and translucent vocal sounds that melt into the air like smoke.
On Jesu: Pale Sketches De-Mixed, Broadrick displays a delicate touch with musical moods, crafting dark, sweet hymns that alternately soothe and unsettle. The crunch of rusty industrial machinery, the murmur of a summer wind—these are Justin K. Broadrick's Pale Sketches."
Buy all formats at BLEEP
Buy Vinyl at BOOMKAT
Buy Vinyl at AMAZON US
Buy Vinyl in the U.S. at INSOUND


text: Moderates: Prepare for Upside Profits and Downside Risk in 2013 November 29, 2012 04:45 AM Tweet TAGS: Marketing, Overseas December 18, 2014 By Ed Clark Top Producer Business and Issues Editor Email Moderate market analysts point to the potential for big upside profit and downside risk in 2013. The nation's top crop analysts are spread across the marketing map, from extremely bullish to extremely bearish, with several in the middle, when it comes to corn and soybean prices. Opinions vary on how producers should protect themselves from market fluctuation. The moderates on our list suggest taking a middle course until critical influences become better known. It's not clear what kind of a season South American growers will have. How well stocks were rationed in the United States won't be apparent for several months. In the meantime, these analysts suggest preparing for both higher and lower prices. Click here to read what the bulls in our survey suggested. Click here to see what the bears in our survey recommended. Navigating Highs and Lows Brian Basting Advance Trading Corn and soybean prices are expected to be highly volatile. With low ending stocks, there's little room for downward production adjustments or increases in usage. The South American growing season is underway, and it's possible we'll see record soybean production. Weak demand for corn exports and a potential increase in U.S. soybean yields offset bullish trends. With record exports, Brazil corn is displacing U.S. corn in some markets. China could surprise the market, if its corn crop falls short and demand grows faster than projected. On the other hand, if China's appetite for soybeans slows, U.S. exports could fall short. Upside market potential is high, but so is downside risk. As a result, consider an options-based strategy, which establishes a floor but leaves the upside open. An alternative is to make cash sales if basis is favorable and purchase call options. Prepare for Dual Scenarios Naomi Blohm Stewart-Peterson Because Chinese soybean demand has been voracious, look for a $14.50 to $17 range until more is known about South America's yield. If yield looks to be superb, futures' prices could slide to the lower end of that range. Should the weather look ominous with less than stellar yields, prices will likely retest the highs we saw this summer. For corn, as tight as our stocks are, end users will continue to buy as they need it, so as not to excite the market and cause it to go irrationally higher. Corn will trade in the $7.25 to $8.25 range until January. If we have perfect growing conditions in South America and adequate precipitation in the U.S. this winter, prices could go below $7 on the board. However, we need fall rain and good snow to replenish moisture. I am bullish on corn because absolutely perfect weather conditions are required between now and spring for a good crop, long-term. Producers should prepare for both bullish and bearish scenarios. Keep making incremental sales as prices go to the high end of trading ranges. Pay attention and know the charts. In case prices break through a technical resistance, have a plan in place that allows you to re-own your crop. Establish price levels where you want to make cash sales. If prices meet those levels, be prepared and have your orders ready. A word on wheat: If the Black Sea region suddenly halts exports for whatever reason, wheat and corn markets will take a jump here. Ride Out Market Volatility Alan Brugler Brugler Marketing Ending stocks are snug for 2013. Export expectations have been sharply cut, as have those for industrial use. Livestock producers made modest cutbacks, but not enough to meet USDA's estimate. Prices could be held back by a potential record corn crop in 2013 unless soybeans bid away acres. On soybeans, any significant sell-off tied to fund liquidation or a large South American crop will add export demand. The biggest bull argument: We oversell soybean supplies, which could convince crushers to shut down or export customers to sell back contracts. Looking long-term for soybeans, I'm a market bear because I expect South American production to be at least 94% of USDA's November estimate—still too many beans. I'm concerned about black swan events, mostly in the macro sector: the European debt crisis and its undiscovered U.S. twin. For marketing strategies: 1) Control margin exposure. Don't make big input cost commitments without offsetting forward sales or price floors. High fixed costs can be a killer if you don't lock in the revenue side. 2) Options spreads and their cash market equivalents are probably the sanest way to ride out market volatility while protecting margins and capturing upside opportunities. Rationing Is a Wild Card Gregg Hunt Archer Financial Services The market's function will be to ration supply in the first and second quarters of 2013 for livestock, which accounts for 62% of total feed use. As in 1996, this job has not yet been completed. In 1996, this showed up in the March corn quarterly stocks report, and 2013 will likely show the same results. Exports and ethanol production are on the right pace, but without curtailing feed use we will have no supply by July. This will not happen simply by taking prices higher. I believe the crop is larger than the October report, but it's too early to be assured of a big South American crop. The problem will be getting this crop out fast enough into export channels, which South American exporters do not have the infrastructure to handle. Corn will be dicey March through May, but if South American soybeans increase by 35 mmt, prices will be capped. Final production numbers are in flux and market volatility is on the rise. Make plans to join us at the Top Producer Seminar, Jan. 30–Feb. 1 in Chicago, Ill., to gain insight and tips from many of the market analysts featured in this story. This material includes analysis by company employees. By accepting it, you agree that you are an experienced user of the futures markets, capable of making independent trading decisions, and agree that you are not, and will not, rely solely on this communication in making trading decisions. The risk of loss in trading futures and/or options is substantial and each investor and/or trader must consider whether this is a suitable investment. Past performance, whether actual or indicated by simulated historical tests of strategies, is not indicative of future results. Trading advice is based on information taken from trades and statistical services and other sources that the above marketing services believe are reliable. The analysts do not guarantee that such information is accurate or complete and it should not be relied upon as such. Trading advice reflects good faith judgment at a specific time and is subject to change without notice. There is no guarantee that the advice will result in profitable trades. Back to news


text:
Anyone that knows anything about end of the world knows that our imminent demise is fast approaching. That's right, humans—on that fateful winter solstice day of December 21st, 2012 at precisely 11:12 UTC (personally, I've taken the day off) we will find out why the Mayan calendar ends. Some say the Mayans predicted the end of this epoch and the start of a new, "Yay new!" or "Boo, we are all going to die!" Interpret how you wish, but in the case of our Alien Workshop KTC series, we've braced ourselves for the latter.
Each board depicts a possible death-by-an-apocalypse scenario. Whether it's death by alien invasion, nuclear fallout, or natural disaster, we have your skate graphics covered. Each board comes with a propaganda-like guide entitled 2012, So You're an Apocalypse Survivor. There's a limited batch of Alien Workshop branded apocalypse-proof steel cans that has all three board designs packed safely inside for all your bug out needs. We posted a few detail photos over on Facebook.
To get the word out, we have sent mysterious letters asking a chosen few to continue the mission: to ensure skateboarding post-apocalypse. Alien Workshop is even burying five canisters around the planet for the lucky living to find—hidden away from abduction beams, radiation, and known fault lines, of course. Check out the video we made below for a hint to the whereabouts of the first one.
Working on this project was a dream come true because: 1. I have apocalypse dreams all the time and 2. I grew up on skateboard culture. I would hang out every day after school at my local skate shop thinking, "Dude, how sick would it be to, like—do a board graphic!" And Alien Workshop! With their love for Dayton and conspiracy theories, we were in alignment like the planets on apocalypse-eve. So suffice it to say, I will love this project until the end of time…or longer.
2012 Apocalypse Series by Alien Workshop and Real Art from Real Art on Vimeo.
Via: RealArt Blog
Written By: Crystal Dennis