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MILWAUKEE BREWERS "DESIGN A YOUniform" CONTEST
The object of the "Milwaukee Brewers 'Design A YOUniform' Contest" (the "Contest") is for fans to submit original, creative designs for an alternative Brewers jersey and hat (the "Design" or "Submission") that will be worn by the Milwaukee Brewers for a game during Spring Training 2013. The Milwaukee Brewers Baseball Club ("Milwaukee Brewers" or "MBBC" or "Sponsor") will select the four (4) most compelling Designs (the "Finalists") that will be judged in accordance with these Official Rules by a panel consisting of staff members of MBBC (the "Brewers Staff"), representatives of Majestic, New Era, Milwaukee Journal Sentinel (the "Representatives") (the Brewers Staff and Representatives, collectively the "Judges"), and a Fan Vote ((as defined in the Judging and Fan Vote section below). The Judges will vote and select one (1) Finalist as the winner of the Contest (the "Winner") in accordance with these Official Rules and based upon the Judging Criteria (as defined in the Judging and Fan Vote section below). The Winner will be announced at Brewers On Deck FanFest 2013.
The Contest is open only to legal residents of the fifty (50) United States and Washington, D.C. who are eighteen (18) years of age or older except in the case of legal residents of certain states where the legal age of majority is greater than eighteen (18) years of age, such legal age of majority) at the time of entry. Employees, officers and directors (including immediate family members (spouse, parent, child, sibling and their respective spouses, regardless of where they reside) and members of the same household, whether or not related) of Milwaukee Brewers, the other MLB Entities (as defined below), Majestic Athletic, New Era Cap Company, Inc., Milwaukee Journal Sentinel, Milwaukee Sportservice, sponsors and contest judges and each of their respective parents, affiliated companies, subsidiaries, licensees, distributors, dealers, retailers, printers, advertising and promotion agencies, and any and all other companies associated with the Contest are not eligible to participate or win a Prize (as defined below). The "MLB Entities" shall mean the Office of the Commissioner of Baseball ("BOC"), its Bureaus, Committees, Subcommittees and Councils, MLB Advanced Media, L.P. ("MLBAM"), Major League Baseball Enterprises, Inc., Major League Baseball Properties, Inc., the Major League Baseball Clubs("Clubs"), each of their parent, subsidiary, affiliated and related entities, any entity which, now or in the future, controls, is controlled by, or is under common control with the Clubs or the BOC and the owners, shareholders, general and limited partners, directors, officers, employees and agents of the foregoing entities. The Contest is subject to all applicable federal, state and local laws, rules and regulations. Void where prohibited or restricted by law, rule or regulation.
The Contest entry period begins on November 16, 2012 at 10:00:01 a.m. Central Time ("CT") and ends on December 13, 2012 at 11:59:59 p.m. CT (the "Entry Period").
To enter, participants must (1) log on to Brewers.com/uniform during the Entry Period and click on the Contest banners, buttons and/or links to access the online entry form for the Contest, or (2) bring the your Design and all Required Information (defined below) to the Brewers Team Store by Majestic at Miller Park in Milwaukee, Wisconsin. To enter, all participants must read and consent to these Official Rules during the Contest entry process. Participants must also provide their complete name, date of birth, address, city, state, ZIP/postal code, telephone number and e-mail address (the "Required Information"), and Submission pursuant to (1) the Design Requirements (as set forth in the Design Requirements section below), and (2) the Content Restrictions (as set forth in the Content Restrictions section below). By fully completing and submitting all required information you will be automatically entered in the Contest and be a "Participant." Participants may be given the option to receive (a) commercial e-mails from brewers.com and/or MLB.com and/or (b) mobile text messages and updates from brewers.com and/or MLB.com; however, eligibility to participate in the Contest is not dependent upon Participant's consent to receive such e-mails or mobile text messages and updates and consenting to receive any such e-mails and/or mobile text messages and updates will not impact any Participant's chances of winning. Standard messaging rates apply to mobile text messages and updates. Check with your mobile service provider for more information.
Participants must download a template form for the Design from Brewers.com/uniform. This form will include blank outlines for Designs in addition to specific instructions and rules. Using the template form, participants must design both the jersey top (front/side/back) and cap (front/side/back). Designs may by submitted by electronic upload onto Brewers.com as directed or in-person drop off at the Brewers Team Store by Majestic at Miller Park. Online Submissions must be in one (1) of the following formats: .pdf or .jpeg and must not exceed 5MB in total file size. Participants are solely responsible for Internet connectivity, software and/or hardware that may be required in order to create and/or submit a Design.
All entries must include a valid e-mail address for the Participant. All information submitted online by Participants is subject to, and will be treated in a manner consistent with, Brewers.com's Terms of Use accessible at: http://mlb.mlb.com/mlb/official_info/about_mlb_com/terms_of_use.jsp and Brewers.com's Privacy Policy accessible at www.mlb.com/privacy. Online Participants must fully complete and submit all non-optional data requested on the online entry form to be eligible. Incomplete and/or inaccurate entries are void. Limit one (1) entry per person/e-mail address/household, regardless of method of entry. In case of multiple entries received from any person or e-mail address or household, only the first entry received from such person or e-mail address or household will be considered. Participants who do not click their agreement to these Official Rules will not have their Submissions reviewed. Submissions that do not comply with the Design Requirements, the Content Restrictions or otherwise with these Official Rules will be void, eliminated and not eligible for consideration. This Contest is in no way sponsored, endorsed or administered by, or associated with, Facebook or Twitter. Each Participant is providing information to MLBAM and/or MBBC, as applicable, and not to Facebook.
Off-line Participants must agree to these Official Rules including, without limitation, all Design Requirements and Content Restrictions and submission of a Design signifies Participant's such agreement and consent. Off-line entries become the property of Sponsor and will not be returned.
A Preliminary round of judging by an internal committee composed of Brewers Staff (the "Prelim Committee") will commence beginning the week of Nov. 26, 2012 and ending on December 17, 2012 (the "Prelim Judging Period"), the Prelim Committee will evaluate all eligible Designs submitted and select the four (4) Finalists based upon the Judging Criteria (defined below).
Upon completion of the Prelim Judging Period, the Judges will judge the Finalists based on the Judging Criteria. Each Judge will rank the Finalists on a scale based on the most compelling Designs with the most compelling Design receiving four (4) points, the second most compelling Design receiving three (3) points, the third compelling Design receiving two (2) points and the least compelling Design receiving one (1) point.
On or about January 15, 2013, at 10 a.m. CT, the Finalists will be announced and fan voting (the "Fan Vote") will open at Brewers.com and continue until January 22, 2013 at 10:00 a.m. CT (the "Voting Period"). Limit one (1) vote per email address per day during the Voting Period. Additional votes beyond the specified limit will be void. Votes or email addresses generated by script, macro or other automated means or with the intent to affect the integrity of the voting process will be void and constitutes tampering with the Contest.
On or about January 23, 2013, the Judges scores and the Fan Vote will be tallied to determine the Winner. If there is a tie in points based, the Finalist that received the most votes in the Fan Vote will be declared the Winner. If there is a tie among any potential Winners based on the Fan Vote, the score for originality/creativity will be used as a tiebreaker.
The Prelim Committee and the Judges (but not the fans) will judge all eligible Designs based on the following judging criteria (the "Judging Criteria"): overall appearance, originality/creativity, style and quality of the design.
Five (5) prizes (each, a "Prize" and collectively, the "Prizes") will be awarded as follows:
Each of the four (4) Finalists will be invited to travel to Milwaukee to attend the Brewers On Deck FanFest scheduled to take place at the Delta Center in Milwaukee, WI on January 27, 2013 (each, a "Finalist Prize"). The Finalist Prize will include air transportation (if necessary as determined solely by MBBC), a standard hotel room for Saturday night (if necessary as determined solely by MBBC), and $250 to be used for incidentals and ground transportation. The Winner, determined by the Judges and Fans, will be announced on the Main Stage of Brewers On Deck FanFest. Approximate retail value ("ARV") of each Finalist Prize: between $250 and $900, depending on various factors.
The Winner's Design will appear on the uniforms to be worn by all Milwaukee Brewers players (the "Players") for the Spring Training game on Friday, March 22, 2013 against the Chicago Cubs (the "Game") in Phoenix, Arizona. Game date subject to change. The Milwaukee Brewers expressly reserve the right to make changes to any Design submitted, in its sole discretion, that may appear on uniform to be worn Players. The Winner will receive a trip to see the Game (the "Grand Prize"). The Grand Prize will include air transportation for the Winner and one (1) guest from a major U.S. gateway airport served by the Brewers selected carrier to a major U.S. gateway airport nearest Phoenix, Arizona, two (2) tickets for the Winner and his/her guest to attend the Game, and $1,500 for hotel, transportation, and other incidentals in connection with the Grand Prize. The Winner will also be allowed to select one (1) Player's jersey and one (1) hat from the Game to keep and will receive ten (10) t-shirts and ten (10) hats made from his or her Design. Trip must be taken on dates specified by MBBC or the Grand Prize will be forfeited. If the Game or any other portion of the Grand Prize is canceled or postponed for any reason, the Grand Prize will be awarded without the applicable canceled or postponed portion(s) and MBBC may substitute the applicable portions with other item(s)/activity(s) of comparable or greater value as determined solely by MBBC. Travel and hotel accommodation restrictions apply. Travel arrangements must be made through MBBC's agent and on a carrier of MBBC's choice. Grand Prize winner and his/her guest are responsible for obtaining all required travel documents prior to travel. Grand Prize winner and his/her guest must travel together on the same itinerary. The Grand Prize winner's guest must be of legal age of majority in his/her state of residence (and at least eighteen (18) years of age) unless the child or legal ward of the Grand Prize winner. ARV of the Grand Prize: $4,000.00.
The Prizes are non-transferable and non-assignable, with no cash redemptions except at the Milwaukee Brewers' sole and absolute discretion. Major League Baseball game, event and exhibition tickets awarded as part of any Prize may not be resold or offered for resale. Any such resale may result in disqualification and Prize forfeiture, and may invalidate the license granted by the game ticket(s).The Milwaukee Brewers reserves the right to substitute any Prize (or any portion thereof) with one of comparable or greater value at its sole and absolute discretion.
Winners are fully responsible for any and all applicable federal, state and local taxes (including income and withholding taxes). All costs and expenses associated with the Prize acceptance and use not specified herein as being provided, including but not limited to lodging, transportation costs, meals, gratuities and other expenses incurred by accepting the Prize are the sole responsibility of the winners. All Prize details shall be determined in the sole and absolute discretion of the Sponsor. Limit one (1) Finalist Prize per person, family or household. Winners' companions must be of legal age of majority in their jurisdictions of residence (and at least eighteen (18) years of age), unless accompanied by a parent or legal guardian. Major League Baseball game, event and exhibition dates and times are determined in the sole discretion of the Office of the Commissioner of Baseball and/or the applicable Major League Baseball Club, as applicable, and may be subject to change. The terms and conditions of the tickets awarded as part of the Prize may govern in the event a legal game, event or exhibition, as defined by Major League Baseball, is not played due to weather conditions, an act of God, an act of terrorism, civil disturbance or any other reason. Each winner and his/her guest(s) agree to comply with all applicable ballpark and venue regulations in connection with the Prize. Sponsor and the applicable MLB Entities reserve the right to remove or to deny entry to any winner and/or his/her guest(s) who engage(s) in a non-sportsmanlike or disruptive manner, or with intent to annoy, abuse, threaten or harass any other person at the game, event or exhibition. Released Parties (as defined below) will not be responsible for weather conditions, Acts of God, acts of terrorism, civil disturbances, work stoppage or any other natural disaster outside their control that may cause the cancellation or postponement of any Major League Baseball game, event or exhibition.
The Sponsor will be responsible for resolving any disputes and rules violations that arise in connection with the Contest. All decisions by Sponsor regarding the Contest shall be final and binding in all respects.
In exchange for the opportunity to participate in this Contest, and the possibility of the use of Participant's Submission and/or the Participant's appearing in an audio, visual and/or multimedia production, the receipt of which opportunities shall be sufficient consideration for this Consent, Assignment and Release, each Participant does hereby:
Nothing herein will obligate the MLB Entities to make any use of any of the rights set forth herein. In the event that any individual(s) appears with the Participant in the Submission but does not submit a separate Consent, Assignment and Release, the Participant hereby represents and warrants (i) that such individuals(s) has authorized Participant to agree to this Consent, Assignment and Release on his/her behalf (or, with respect to any individual under eighteen (18) years of age, that Participant is the parent and/or legal guardian of such individual(s) with legal authority to act on behalf of such individual), and (ii) that Participant agrees to this Consent, Assignment and Release on behalf of such individual(s).
The Milwaukee Brewers expressly reserve the right to declare or request any design that the Milwaukee Brewers may deem, in its sole discretion to be in poor taste or to otherwise reflect poorly on the team or Major League Baseball. Notwithstanding the foregoing, Participants must not include any of the following content (the "Content Restrictions") in any Design: (i) pornography, adult-oriented content or any other sexually-explicit material; (ii) materials relating to lotteries or gambling; (iii) explicit language or content, images of violence, or promotion of illegal activities; (iv) content in violation of intellectual property rights or laws; (v) libelous, defamatory, disparaging, tortious or slanderous materials; (vi) content that denigrates, disparages or reflects negatively on the MLB Entities, their owners and employees, or the game of baseball; (vii) tobacco, alcohol or drugs; (viii) dangerous stunts; (ix) real weapons of any kind including, but not limited to, guns, knives or projectiles; (x) material that promotes bigotry, racism, hatred or harm against any group or individual or promotes discrimination based on race, sex, religion, nationality, disability, sexual orientation, age or any other basis protected by federal, state, or local law, ordinance, or regulation; (xi) individuals under legal age of majority without providing a signed release from parent or legal guardian; (xii) audio and/or visual content owned by any third party (e.g., recorded music; pre-produced video, etc.); and (xiii) material that is unlawful, or otherwise in violation of or contrary to the laws or regulations in any state where the Design is created. Any Design that does not comply with the foregoing, in the sole discretion of Sponsor, will be disqualified and eliminated from consideration.
All Submissions must at a minimum, comply with Design template attached as Exhibit A [and the following (collectively, the "Design Requirements"):
Each potential Finalist shall be notified on or about January 23, 2013 by e-mail and/or telephone by MBBC and may (in MBBC's discretion) be confirmed by postal mail, return receipt (the "Prize Notification In the event that any potential winner does not respond to such Prize Notification within twenty-four (24) hours of the time of issuance, a disqualification and prize forfeiture will result and, at MBBC's sole discretion and time permitting, an alternate potential Finalist shall be chosen from among all remaining eligible Submissions. Each potential Finalist may be required to submit his/her valid social security number and/or other identification to MBBC. Each potential Finalist agrees that he/she shall execute the Statement of Eligibility, Release of Liability and Publicity (where legal) and Assignment (the "Affidavit") that follows and is part of these Official Rules and shall cooperate fully with MBBC with all components of the Contest. Each potential Finalist must return the executed Affidavit within one (1) day of the date of receipt. A disqualification and prize forfeiture will result and, at MBBC's sole discretion and time permitting, an alternate potential Finalist will be selected from among all remaining eligible Submissions if all required documents are not properly executed and returned within the specified period of time. Refusal or return of such documents as non-deliverable or any potential winner's noncompliance with these Official Rules will also result in disqualification prize forfeiture and, at Sponsor's sole discretion and time permitting, may cause an alternate potential winner to be chosen from among all remaining eligible Designs.
GENERAL CONDITIONS: By participating in the Contest, each Participant (a) accepts and agrees to be bound by these Official Rules including all eligibility requirements; and (b) gives his/her express permission to be contacted by Sponsor and/or its representatives for Contest administration purposes.
All applicable federal, state, and local laws and regulations apply. Sponsor's failure to enforce any term of these Official Rules shall not constitute a waiver of that provision. As a condition of entering this Contest, each entrant agrees that (A) any and all disputes, claims, controversies or causes of action arising out of or relating to this Contest, or any prizes awarded (each, a "Claim"), shall be (1) arbitrated on an individual basis only, and shall not be consolidated or joined with or in any arbitration or other proceeding involving a Claim of any other party, and (2) settled by binding arbitration in New York County, New York before a single arbitrator appointed by the American Arbitration Association in accordance with its then governing rules and procedures, and judgment on the award rendered by the arbitrator may be entered by any court having jurisdiction thereof; and (B) under no circumstance will entrant be permitted to obtain awards for, and entrant hereby waives all rights to claim, punitive, incidental, consequential or any other damages, other than for actual out-of-pocket expenses. This Contest and these Official Rules shall be governed by and construed and interpreted in accordance with the laws of the State of New York, U.S.A, applicable to contracts entered into and performed exclusively in that State.
Sponsor, the MLB Entities, Facebook, Majestic Athletic, New Era Cap Company, Inc., Milwaukee Journal Sentinel, Milwaukee Sportservice, and each of their respective parent companies, trustees, subsidiaries, franchisees, assignees, affiliates, licensees, agents, independent contractors, telecasters, sponsors, licensees and advertising and promotional agencies, and each of their respective general and limited partners, members, shareholders, officers, directors, agents, employees, representatives and contractors (collectively, the "Released Parties") shall not be responsible for lost, late, stolen, garbled, delayed, undelivered, or misdirected entries, for incorrect, inaccurate or incomplete entry information whether caused by a Participant, equipment, or technical malfunction or for any human error, technical error or malfunctions.
Released Parties are not responsible for any technical, computer, network, typographical, printing, human or other errors relating to or in connection with this Contest, including, without limitation, errors or problems which may occur in connection with the offer or administration of this Contest, the processing of entries, the tabulation of scores or votes, the cancellation of games or any errors appearing in any Contest related-materials including, but not limited to, errors in advertising, the Official Rules, the selection and announcement of Prize winners or the distribution of the Prizes. Sponsor reserves the right to modify these Official Rules for clarification purposes without materially affecting the terms and conditions of the Contest.
Released Parties make no warranties, express or implied, relative to the use or enjoyment of any Prize or portions thereof, including without limitation, its quality, merchantability or fitness for a particular purpose. By entering the Contest, each Participant agrees to indemnify and hold harmless and fully release the Released Parties from any and all liability for any injuries, losses, death, or damages of any kind caused by participation in the Contest, Participant's Submission, or resulting from the acceptance, possession, quality, use or misuse of any Prize (or any portion thereof) including any travel or activity related thereto.
The Contest is a skill contest designed to increase consumer awareness of and interest in Major League Baseball and Brewers.com, the Official Site of the Milwaukee Brewers. This Contest may not be used for, or in connection with, any form of gambling.
If for any reason the Contest is not capable of running as planned, including infection by computer virus, bugs, tampering, unauthorized intervention, fraud, technical failures, cancellation of games, or any other causes which corrupt or affect the administration, security, fairness, integrity, or proper conduct of this Contest, Sponsor reserves the right, at its sole discretion, to disqualify any individual who tampers with the entry process, and to cancel, terminate, modify or suspend the Contest and, if terminated, to determine the winner from among all eligible, non-suspect Submissions submitted up to the point of termination.
Released Parties assume no responsibility for any error, omission, interruption, deletion, defect, delay in operation or transmission, communications line failure, theft or destruction or unauthorized access to, or alteration of, entries. The Released Parties are not responsible for any problems or technical malfunction of any telephone network, cable, satellite, Internet Service Provider (ISP) or lines, computer systems, servers, or providers, computer equipment, software, failure of any e-mail or entry to be received on account of technical problems or traffic congestion on the Internet or at any Web site, or any combination thereof, including any injury or damage to Participant's or any other person's computer related to or resulting from participation or downloading any materials in this Contest.
In the event of dispute as to the identity or eligibility of any potential winner based on an e-mail address, the winning entry will be declared made by the "Authorized Account Holder" of the e-mail address submitted at the time of entry provided he/she is eligible according to these Official Rules. The "Authorized Account Holder" is defined as the natural person to whom the applicable Internet service provider or other organization (such as a business or educational institution) has assigned the e-mail address for the domain associated with the submitted e-mail address.
In the event that the Contest is challenged by any legal or regulatory authority, Sponsor reserves the right to discontinue or modify the Contest, or to disqualify Participants residing in the affected geographic areas. In such event, the Released Parties shall have no liability to any Participants who are disqualified due to such an action.
For a list of winners, mail a request and a self-addressed, stamped envelope to be received by June 30, 2013: Milwaukee Brewers Baseball Club, Attn: "Milwaukee Brewers 'Design A YOUniform' Contest" Winners List, One Brewers Way, Milwaukee, WI 53214.
The Sponsor of this Contest is Milwaukee Brewers Baseball Club, L.P., One Brewers Way, Milwaukee, WI 53214.
Major League Baseball trademarks and copyrights are proprietary to the MLB Entities. All rights reserved.


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Lowry powers Raptors past Timberwolves 94-89
TORONTO — Kyle Lowry says he's never played for a coach he admired as much as Rick Adelman.
He sure didn't do his old friend any favors Friday night.
Lowry scored 24 points, Amir Johnson had 19 and the Toronto Raptors beat Minnesota 94-89 for their 10th straight home victory over the Timberwolves.
Lowry made a season-high six 3-pointers as the Raptors won for the ninth time in 11 games and posted their 18th victory in 19 meetings with Minnesota. Lowry, who played for Adelman in Houston from 2008 to 2011, credits the longtime coach for giving him a chance in the NBA.
"Nothing against (Toronto coach Dwane) Casey but Rick is my favorite coach because he gave me the opportunity to show my skills," Lowry said. "Honestly, he really is my favorite coach of all time."
Of course, Lowry's affection for Adelman had no impact on his effort against the Wolves.
"He's on the opposite side," Lowry said with a smile.
Adelman said he's seen improvements in Lowry's game since their time together with the Rockets.
"He's always played at a high level but he's shooting the ball really well, a lot better than any time from the 3-point line, from the floor and from the free-throw line," Adelman said. "That's a big difference, but he's always been a really solid player."
Lowry is 29 for 56 from 3-point range this month. He has led Toronto in scoring three times in the past five games.
"On any given night, especially at the point guard position, which is so tough in the NBA, he can get the best of anybody," Minnesota's Kevin Love said of Lowry. "I think very highly of his game, I like how he plays, I like how he competes. It's a cliche that hard work pays off, but that guy works really hard."
DeMar DeRozan shook off a poor shooting performance to score 15 points and Terrence Ross had 16 as the Raptors won their sixth straight home game. It's their longest home streak since an eight-game run from Jan. 17 to Feb. 10, 2010.
The Raptors improved to 11-3 when they make at least 10 3-pointers. Toronto went 11 for 24 from beyond the arc, while Minnesota was 3 for 18.
Lowry said Toronto's long-range success boils down to ball movement.
"Everyone is just trusting each other, everyone has confidence in each other," he said. "If you miss one, you know you're going to get another one and nobody's mad that you took that shot."
The Raptors also bounced back after losing 88-83 at Boston on Wednesday night, failing to beat a Celtics team that had lost its previous nine games.
"We wanted to redeem ourselves from that Boston game" Johnson said.
Love had 16 points and 12 rebounds and Kevin Martin added 18 points for the Timberwolves, who lost their third straight and dropped a season-worst three games below .500. J.J. Barea scored 14 and Nikola Pekovic had 13.
"We need to win, we need to string together a few in a row," Love said. "If we can do that, our confidence will be right back."
Toronto led 73-63 on a 3 by Greivis Vasquez with 8:44 left. But Minnesota answered with a 9-2 run, causing Casey to call timeout.
After hitting a pair of free throws, Martin drilled a 3 with 1:27 left, moving the Wolves within three at 85-82.
DeRozan hit a jump shot at the other end for his first basket of the second half. Barea missed a 3 and then, after a Wolves rebound, had his two-point shot blocked by Johnson. DeRozan grabbed the rebound and fed Lowry for a clinching 3 with less than 15 seconds to go.
DeRozan was 5 for 17 from the field, but had five rebounds and five assists.
DeRozan scored seven points in the first, two of them on an alley-oop pass from Lowry, as Toronto took a 22-15 lead after one. The Wolves missed eight of their first nine shots and went 6 for 23 in the opening quarter. They also were 5 for 8 at the line.
The 15 points allowed in the first were a season low for Toronto.
Lowry scored eight points in the second and Patrick Patterson had seven, but the Raptors lost ground. Pekovic scored seven points and the Wolves connected on 10 of 18 attempts, closing the half on a 9-0 run to cut the deficit to 44-40 at the intermission.
Lowry and Johnson each scored nine points in the third as the Raptors made four 3-pointers and pushed their lead back to 69-61 heading into the fourth.
NOTES: Minnesota's last win in Toronto was a 108-97 victory on Jan. 21, 2004. … Raptors G John Salmons left in the second quarter with back spasms and did not return. … Toronto F Tyler Hansbrough (left ankle) missed his seventh straight game. … Love missed both meetings with Toronto last season due to injury, with the Wolves losing each game. … The Raptors wore camouflage jerseys to mark Canadian Armed Forces Night. More than 400 members of Canada's military attended the game.

subset: commoncrawl


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Acta Theologica
On-line version ISSN 2309-9089
Print version ISSN 1015-8758
Acta theol. vol.33 suppl.17 Bloemfontein Nov. 2013
(1 kgs 3:9): receiving and forming towards a listening heart
N. Cachia
Rev Dr. N. Cachia. University of Malta. E-mail: firstname.lastname@example.com
This reflection article studies the request made by King Solomon to God for "a listening heart" (1 Kgs 3:9) at the beginning of his reign. It shows that this request entails a deliberate and conscious openness of the whole person to God as well as an attentiveness to the demands of the people whom he is called to govern. In Christianity, the "contemplative listening" is intimately linked with the theological tradition of the spiritual senses, which are referred to as the human capacity to know God. This capacity ought to be discovered and developed through formation and self-commitment. In the Christian tradition Spiritual Direction is highly esteemed as a most useful tool for the achievement of this ability, which would then help the person to be transformed into Christ.
Keywords: 1 Kings 3:9 Listening heart Discernment Spiritual senses Spiritual direction Spirituality
Trefwoorde: 1 Konings 3:9 Luisterende hart Onderskeiding Spirituele sintuie Spirituele begeleiding Spiritualiteit
Listening is a central element of discernment both for the person doing the discernment and for anyone who is accompanying the person in this process. This reflection article starts from Solomon's request to God for "a listening heart" at the beginning of his reign (1 Kgs 3:9) and analyses the importance of listening in one's relationship with God and, subsequently, in one's living a life of discipleship. However, the art of listening, especially with one's "heart", needs formation so as to learn to live consistently on a deeper level and receive one's energy of life and direction from the Source of life itself.
This article begins by analysing the biblical concept of בֵל, especially in its relation to the verb עַמָשׁ.. The biblical data is particularly enriching both to help us understand the human being and to indicate the way forward for a life of integration and coherence. One particular aspect to which Sacred Scripture alludes and which is basic in one's life as a disciple is the theological tradition of the spiritual senses. The awakening to this truth about the human being helps us seek an important venue for understanding the nature of spiritual companionship and points to what becomes essential in the formation of a disciple.
Reflecting on Solomon's request for "a hearing heart", chosen as the theme for the annual retreat preached to him in 2010, Pope Benedict XVI spoke of the centrality of this prayer in understanding the human being from a Christian point of view:
It really seems to me that this sums up the whole of the Christian vision of the human being. In himself man is not perfect; he is a relational being. It is not his cogito that can cogitare of the whole of reality. He needs listening, he needs to listen to the other and especially to the Other with a capital 'O', to God. Only in this way does he know himself, only in this way does he become himself (2010).
2.1 עַמֵשׁׂ בלֵ (1 Kgs 3:9)
We are presented with King Solomon at the beginning of his reign, taking over from his deceased father, David. We are told that Solomon "loved the Lord", although (it seems that the adverb pi carries some form of judgement with it1) he used to offer sacrifices on the high places (na?2), among which Gibeon is mentioned (see 1 Kgs 3: 3-4).3 Based on the textual material, S. Shalom Brooks argues that "Gibeon played an important role in Israelite cultic life before Solomon - that is, since the time of Saul" (Shalom Brooks 2005:332-333). She mentions that its cultic popularity witnesses to "a long history behind it" (Shalom Brooks 2005:333). On the basis of Gibeon being mentioned as one of the cities assigned to the Levites (Josh 21:17), she claims that both Saul (1 Sam 14:33) and David (2 Sam 21:1) might have visited this high place to offer sacrifices. Thus, although Deut 12:2-18 establishes that these high places are to be destroyed and their non-removal by later kings was considered a grievous offence,4 King Solomon's act of worship, in this instance, seems to be acceptable and commended.5 As a matter of fact, God grants the king a vision in a dream which, according to the tradition of the Ancient Near East, followed also by the Bible (Num 12:6), is one of the principal means chosen by God to communicate with human beings.
This context sets the scene for the dialogue between God and Solomon. It is a religious setting wherein the king is presented as being submissive to God, fully conscious of his new grave responsibilities,6 and his inadequacy to fulfil such a huge task - "I am but a little child" (1 Kgs 3:7).7
God asks Solomon what he would like to receive from him (1 Kgs 3:5), to which he answers not by requesting long life or riches or the life of his enemies, but "a listening heart": "Give your servant a listening heart (ַעֵמֹשׁ בֵל) to judge your people, that I may discern between good and evil; for who is able to judge your people that is so great?" (v. 9).
Many different translations interpret this request by Solomon as being "a heart to understand" (JB), "an understanding mind" (NRSV, ESV), "an understanding heart" (KJV, NABO),8 "a discerning heart" (NIV). Although they somehow render the thought, these phrases miss the nuances that such a phrase has in relation to the biblical understanding of the human being and one's relationship with God.
According to Deuteronomistic Theology, this prayer manifests that "the ideal of monarchy in Israel had the same ethical core as the rule" of the Lord himself (Wright 2005:261). The emphasis is on "your servant" and "your people" and on the need to receive from God the knowledge of how to govern, so as to administer in justice the people entrusted to the King's care.
Syntactically, the expression ַעֵמֹשׁ בֵל is related to what immediately follows in verse 9 by the preposition "to judge/govern (טֹפְּשִׁל) your people" and "to discern (ןיִבָהְל) between good and evil". Gene Rice (1990:35) states that
the choice of shaphat means that 'justice' should be heard echoing in the translation 'govern' - that 'govern' in this context is the exercise of authority that makes for justice.
Verses 11-12, where we have God's answer to Solomon's request, contain all four keywords found in the request - "heart", "listen", "discern" and "judge" - as well as two new qualities: "wise" and "discriminating". Jerome T. Walsh (1996:76) states that "the implication is that God grants even the gift Solomon asked for in greater depth and breadth than he requested".
The expression ַעֵמֹשׁ בֵל has given rise to some speculation as to its origins.9 Siegfried Herrmann saw the prayer for a "listening heart" as issuing from the very core of the Israelite spirit. Hellmut Brunner, on the contrary, cited the Egyptian Instruction of Ptah-hotep, which deems the human heart to be the organ that heeds the will of God and where God can even dwell personally;10 according to him, the notion of the "listening heart" is probably of Egyptian origin.11 Of much greater importance is the significance that these two words, especially when they are associated with each other, acquire in Sacred Scripture.
2.2 בֵל in the Bible
In several cultures of the Ancient Near East, the heart is always considered central to the human being. In Egypt, the heart is
the focus of the individual - body, spirit, soul, and will - the center of the entire personality and its relationship with God ... God speaks to mortals through the heart, but the heart is also where God can be known and God's will recognized (Fabry 1995:401-402).12
In Mesopotamia, the libbu is "the locus of the emotions that are more subject to the will of consciousness, wisdom, and understanding" (Fabry 1995:403). However, in the Ugarit culture, "the heart is the locus of motherly instinct and desire for the beloved" (Fabry 1995:405). Finally, with the Aramaics, the lb/lbb "represents the individual and the center of his being; it is the seat of emotion, reflection, purpose, and will" (Fabry 1995:406).
Hans Walter Wolff (1974:40) considers בֵל to be "the most important word in the vocabulary of Old Testament anthropology". Following his examination of the use of the word in the Hebrew Scriptures, he comes to the conclusion that "the Bible primarily views the heart as the centre of the consciously living man. The essential characteristic that, broadly speaking, dominates the concept is that the heart is called to reason, and especially to hear the word of God" (Wolff 1974:55).
According to Rüterswörden (2006:258), the verb עַמָשׁ
usually means 'hear' in the sense of 'hear favourably, accede'. This type of figurative language . appears to be an example of a widespread anthropological phenomenon, in which . verbs of hearing can be used in the sense of 'hearken, obey'.
For the intent of this study, I believe that paying attention to some verses where n? and the verb עַמָשׁ are used together could be very instructive. Wolff (1974:47) states that "it is highly significant that n? occurs by far the most frequently in the wisdom literature". According to Proverbs (15: 14): "The wise heart seeks knowledge" and the heart is for understanding, as the eyes are for seeing and the ears for hearing (see Deut 29, 3).
It is God who puts this wisdom into one's heart (see 1 Kgs 10: 24; 2 Chron 9: 23). Thus, wisdom writings, acknowledging that hearing is the fundamental pre-requisite for acquiring this wisdom, call on the human being to be ready to receive and to be taught: "Incline your ear and hear my words, and apply your mind to my teaching" (Prov 22: 17); "Hear, my son, and be wise, and direct your heart in the way" (Prov 23: 19). This is precisely God's desire for his people: "Oh that my people would listen (עֵמֹשׁ) to me, that Israel would walk in my ways!" (Ps 81, 13). The one who listens to the Lord is called blessed: "Happy is the person who listens (עֵמֹשׁ) to me, watching daily at my gates, waiting beside my doors" (Prov 8:34).
According to the prophets, lack of receptivity translates into lack of understanding and, thus also, of salvation:
Make the heart of this people dull, and stop their ears, and shut their eyes, so that they may not look with their eyes, and listen with their ears, and comprehend with their minds, and turn and be healed (Is 6:10; see Jer 5:21; Ezk 3:7; Zech 7:12).
For this reason, God cries out to his people to be attentive to him: "Listen to me, you stubborn of heart, you who are far from deliverance" (Is 46:12). Instead, they preferred to be self-centered and listened to themselves rather than to God:
But they hearkened not, nor inclined their ear, but walked in the counsels and in the imagination of their evil heart, and went backward, and not forward (Jer 7: 24; also 11:8; 13:10; 16:12).
Those who are receptive of God's word become righteous and have his law in their hearts: "Listen to me, you who know righteousness, you people who have my teaching in your hearts" (Isa 51:7). This listening needs to be attentive as the Lord exhorts the son of man to attend to his word:
And the Lord said to me, Son of man, attend with your heart (שִׂים לִבְּךָ), and see with your eyes, and hear with your ears all that I say to thee (Ezk 44:5; also 40:4).
This listening entails, thus, laying God's word to one's heart:
If ye will not hearken, and if ye will not lay it to heart (שִׂים לִבְּךָ), to give glory to my name, says the Lord of hosts (Mal 2:2).
Valid as it is for everyone, it becomes more so for those called to the prophetic ministry. By calling, the prophet is a carrier of God's word. The people are thus urged not to heed those who "speak from their own heart, and not from the mouth of the Lord" (Jer 23:16). Samuel, from his youth, is presented as making himself completely available to God's word: "Speak, Lord, for your servant hears (עֵמֹשׁ)".
The Israelites were constantly exhorted to follow the Torah and let their n? be moulded by their obedience of God's word (Deut 30: 14,17; Jer 31:33; Ezk 36:26-27). "The n as the organ of knowledge notes deviations from God's will" (Fabry 1995:426); thus it functions as, what we would currently call, the conscience of the person. For this reason, it was important for the human being to always be conscious of God's word. Thus, Deut 6:6 charges that: "These words which I command you this day shall be upon your heart." The author of Proverbs (7:3) puts this graphically in referring to the words of wisdom: "Bind them on your fingers, write them on the tablet of your heart". One needs constantly to remember them as to live by this word of wisdom.
Wolff (1974:51) correctly remarks: (1 Sam 3: 9,10).
The Israelite finds it difficult to distinguish linguistically between 'perceiving' and 'choosing', between 'hearing' and 'obeying'. The linguistic difficulty that ensues for our more differentiating mode of thought comes from the factual impossibility of dividing theory from practice. Thus the heart is at once the organ of understanding and of will.
An expression commonly used in the Hebrew Scripture is בֵל־לַע רֶבִּדּ, "to speak to the heart". It is, in the first instance, part of the language of love; but it is ultimately an attempt at a change of will (Wolff 1974:52).13 According to Fabry, the locus classicus for the use of this expression is Hos 2:16 (14): "Therefore, I will now allure her, and bring her into the wilderness, and speak to her heart". The Lord will make a final effort to entice Israel to come back to him. "But this approach, aiming to restore the unbroken bond between Israel and Yahweh, demonstrates that Yahweh's unconditional love is the only requirement for the healing of faithlessness and shows his punishment to be an act of love" (Fabry 1995:418). In Isaiah 40:2, the Lord is offering comfort to his people as he proclaims to them the deliverance from exile, "using the most effective means" (Fabry 1995:418): "Console my people, console them ... speak to the heart of Jerusalem".
Thus, "a listening heart", which Solomon requests from God, entails a deliberate and conscious openness of the whole person to God from the very core of one's being as to let God fashion one's will, reason, feelings and way of life. What Solomon is asking of God is not to be understood merely on the cognitive, deliberative level, which is certainly to be included. It should truly involve all the dimensions of the human being who willingly chooses to be a disciple and to fully obey God's word. Is not this the essence of the Torah: "You shall love the Lord your God with all your heart (ךְָבָבְל־לָכְבּ), and with all your soul, and with all your might" (Deut 6, 5)? And as David's son, Solomon aims to have his heart "wholly with the Lord" (הָוהְי םִע םֵלָשׁ בָבֵל), as he exhorts his people when he prays over them at the consecration of the temple (1 Kgs 8:61). This was the measure with which the Deuteronomist judged Solomon and his descendants (11:4; 15:3,14; 2 Kgs 20:3). With this expression, the Deuteronomist understands complete and unconditional obedience.14
However, this remains only one dimension of Solomon's prayer, according to 1 Kings 3: 9. I believe that there is another dimension to his prayer: the "listening heart", attentive to God's word, is also attentive to the demands of other human beings as well as to the circumstances of the time. If Solomon wants to be righteous and just, if he wants to govern his people well, he needs to listen attentively to what the people and circumstances are saying in a way that he can serve his people in justice and righteousness. Rüterswörden (2006:268) states that:
the prayer for a עמשׁ בל reveals a sense of responsibility for the people of Yahweh. The king does not desire to be a 'hearer' for his own justification; in his role of judge (טפשׁ), he undertakes before God an obligation that involves not just himself but the people.
He then contrasts this with the Instruction of Ptah-hotep wherein the prayer remains "primarily introverted and subjective". This altruistic, people-oriented aspect of the prayer is further emphasised when one considers the insistence in God's answer (1 Kgs 3:11) that Solomon was not requesting something for his own gain, fa? [for yourself] used twice in this sense - referring to long life and riches), but to be better equipped to serve the people (ךְָל is used once, in this instance).15
Building on this rich biblical tradition, I would like to continue to reflect on the meaning of "hearing with the heart". This is not something that could be taken for granted. We need to discover and develop this ability through formation, self-discipline and commitment.
A Jewish author, Barbara Breitman (2006), understands this as an openness to God and his Word:
The central statement of the Jewish faith, the Shema ... declares that hearing is the quintessentially sacred act for Jews. Paradoxically, the name for God used in the Shema is precisely the one Name that cannot be spoken; it is ineffable. Since yhwh is an impossible declension of the verb to be - collapsing past, present, and future tenses into one unpronounceable Name - it is as if Jews are being exhorted to listen for the Presence of Being through infinite forms in time and space, to perceive the Oneness that underlies the diversity of life; to know that alone deserves to be called God; and that Oneness can somehow be 'heard', in silence. This is not only hearing as we hear sounds with our ears. It is hearing with the heart, with the lev shomea, the 'hearing heart' (1 Kings 3:9). But what kind of hearing is this?
God's creative word never ceases to be communicated to us out of his infinite love. Commenting on a phrase found in Deuteronomy 5:22,16 which reads in Hebrew: Breitman (2006) remarks that over the centuries the translation of these words differed:
Do the words mean 'and God added no more', as the phrase is often translated? Or do they mean 'and God did not cease'?
She mentions a classical commentator, Rashi, who interprets the verse to mean "for his voice is strong and goes on forever, God did not pause between words". She also quotes the Sefat Emet who states:
Now Torah has already been given to Israel by 'a great voice that did not cease.' It has never stopped. Each day we say: Hear, O Israel, yhvh our God, yhvh is One, this is the voice saying: I am yhvh your God; it has never stopped. But we have to prepare ourselves to truly hear the Sh'ma without any distracting thought.
If the Lord continues to speak, then we need to learn to listen to him, attentive to his loving word. How are we to do this? Speaking of what she calls "contemplative listening", Breitman (2006) again tells us:
It is by descending to a place of deep interiority and silence that we create a context for holy listening. This is a place from which we can listen for intimations of the Holy, or kedushah.
George Aschenbrenner speaks of "the hidden self" that needs to grow strong, which can be easily identified with "the place of deep interiority and silence" of which Breitman speaks. Aschenbrenner says that
our deepest, truest center is relational: it is our identity in Christ, daily developing and urging us forth in a whole way of living and choosing for others (1995:228).
He continues by saying that
a profoundly personal inner world is gradually revealed, acknowledged and then laid claim to, though this whole process is much more one of receiving than of making. It is the receiving and welcoming of an enormously valuable gift (Aschenbrenner 1995:231).
In Christianity, "contemplative listening" is intimately linked with the theological tradition of the spiritual senses which is rich in the Fathers of the Church as well as among mystical writers. Because of God's condescension (see Second Vatican Council, Dei Verbum, 13), the Fathers, such as Origen, speak of the spiritual sense as the human capacity to know God; this spiritual sense is of another order than the physical senses. For Origen, this singular faculty of the soul is ultimately divided into five senses of the soul analogous to the senses of the body.17
A linguistic note is in place at this point, since we normally speak of the senses of the soul. According to Johannes Behm (1965:609-610), καρδία which normally translates ֵב in the LXX, "is often interchangeable with etc". This interchangeability continues down the years into the patristic era. Origen, for instance, mentions that the human being knows God through "the spirit", the nou/j. Only a few phrases later, he mentions that a pure "heart", καρδία sees God:
Knowledge of God does not depend on the eye of the body, but on the spirit, which sees the image of the Creator and which receives, by the providence of God, the power to know God. And who sees God is the pure heart (Contra Celsum VII.33).18
Commenting on Origen's discussion of the spiritual senses in Contra Celsum I, 48, Blaise Arminjon (1988:147) states that these senses
are properly spiritual and through which the soul has a certain experimental knowledge, diversified according to each sense, of divine things.
Origen (Contra Celsum I.48) explains:
Thus, the soul has a sense of sight to contemplate supernatural objects; . a hearing capable of distinguishing voices that do not resound in the air; a taste to savor the living bread come down from heaven .; in the same way, smell, leading Paul to speak of the perfume of Jesus; and also a sense of touch, which John had since he told us that he touched with his own hands the Word of God.19
St. Augustine affirms that all the senses of the soul can contribute equally to unite us to God. In a passage from the Confessions which, according to Arminjon (1988:149), has
the great merit of stressing very precisely what separates the experience of the carnal senses . from the experience of the spiritual senses,
Augustine (Confessiones X.6) asks:
Thou hast smitten my heart with thy Word, and I have loved thee ... But what is it that I love in loving thee? Not physical beauty, nor the splendor of time, nor the radiance of the light - so pleasant to our eyes - nor the sweet melodies of the various kinds of songs, nor the fragrant smell of flowers and ointments and spices; not manna and honey, not the limbs embraced in physical love - it is not these I love when I love my God. Yet it is true that I love a certain kind of light and sound and fragrance and food and embrace in loving my God, who is the light and sound and fragrance and food and embracement of my inner man - where that light shines into my soul which no place can contain, where time does not snatch away the lovely sound, where no breeze disperses the sweet fragrance, where no eating diminishes the food there provided, and where there is an embrace that no satiety comes to sunder. This is what I love when I love my God.20
Commenting on the Encyclical Letter of Pope Pius XII, Haurietis Aquas, Pope Benedict XVI (1986:56), then Cardinal Joseph Ratzinger, spoke about the spirituality involving the senses which, in terms of the encyclical,
is essentially a spirituality of the heart, since the heart is the hub of all the senses, the place where sense and spirit meet, interpenetrate and unite. Spirituality of the senses is spirituality in the sense of Cardinal Newman's motto: Cor ad cor loquitur (heart speaks to heart).
When speaking of spiritual matters, we are naturally aware of the pitfalls we could fall into on the way. Thomas Dubay (1997:81) tells us:
Even when God does speak, the recipient may either not hear or distort what he did hear or conclude invalidly from it.
He then affirms a great truth about God's desire to communicate to us, notwithstanding the possibility of some misunderstanding or distorting the message:
God loves us so much that he allows some to distort his word so that he may communicate intimately with those who will not (Dubay 1997:82).
Dubay (1997:81-96) mentions some possible sources for these distortions or misunderstandings: illusions of subjectivity, admixture of truth and error, faulty expressions of genuine experience, diverse origins of "inner lights", and depreciation of intellect and objectivity.
St. Benedict speaks of the basic attitude a human being should take before God:
If we do not venture to approach men who are in power, except with humility and reverence (cum humilitate et reverentia), when we wish to ask a favor, how much must we beseech the Lord God of all things with all humility and purity of devotion (cum omni humilitate et puritatis devotione)? (Regula 20.1).21
Thomas Dubay (1988:124) insists that "receptivity and readiness are crucial" in our listening to God who communicates with us: "Only one who is rightly disposed can detect the gentle motions of God working in his heart and mind". Dubay (1988:125, 127-128) posits a question which he then answers:
Who is ready to listen to the whisper of the Lord? . It is a general principle in the biblical revelation that God offers the humble a special access to his gifts (Prov 3:34). He listens to their wants, brings strength to their hearts, grants them a hearing (Ps 10:17). The greater one is, the more he should behave humbly, for then he finds favour with the Lord . This makes explicit that humility is a condition for getting to the divine mind.
Learning receptivity in humility is central in our relation to God and in the discovery of ourselves. Jean Corbon (1969:147-148) reflects on God's constant willingness to give and our choice to be open and available:
The fact is that God always wants to give himself. He is always present. But as his presence is essentially a free presence of grace, it is we who have to ask ourselves: are we open and available to grace? Are we tuned in to his wavelength or are we searching for ourselves elsewhere? ... We are never so truly ourselves as when we become receptive to God, mustering the whole of our being in the act of giving him welcome ... Our ultimate liberation is to open ourselves to a new presence, and the peak of our activity, therefore, is to relax in the gratuitousness of receiving. The more he frees us the more he gives himself.
In a later work, he expresses this in this manner: "The most fruitful activity of the human person is to be 'able to receive' God" (Corbon 2005:37).22
Referring this to prayer, Corbon (1969:89) speaks about:
the truth that lies at the heart of our dialogue with God . It is far more important, first, to listen in prayer. Before we can reply with love we must be loved, and the first gesture of our faith is to give a welcome to him who loves us.
6.1 Within spiritual direction
Barry and Connolly (2009:8) define spiritual direction as
help given by one believer to another that enables the latter to pay attention to God's personal communication to him or her, to respond this personally communicating God, to grow in intimacy with this God, and to live out the consequences of the relationship.
They specify that
the basic concern of this kind of help is . with the inner life, the 'heart', the personal core out of which come out the good and evil that people think and do (Barry & Connolly 2009:11).
Barry and Connolly (2009:48) consider two fundamental tasks of the spiritual director:
First, helping directees pay attention to our self-revealing God; second, helping directees recognize their reactions and decide on their responses to this God.
This means that spiritual direction should aim at helping directees grow in a contemplative attitude which is the result of contemplative prayer and which
allows one to find some ease and spontaneity in paying attention to God as revealed in Scripture, creation, one's own life, and the life of the world (Barry & Connolly 2009:49).
Within the context of spiritual direction, as Nemeck and Coombs (1985:56) affirm, "the director-directee relationship has to be centered on God in such a way that each is listening to God in the other". They describe listening as follows:
Listening denotes interpersonal communion. ... Listening is that attitude of heart whereby that which is deepest and most mysterious in us remains in loving attentiveness to that which is deepest and most mysterious in God. By listening, we abide in the simplicity of being in love with our God. . Listening is unconditional surrender . of our whole being to God (Nemeck & Coombs 1985:62).
Listening aims at uncovering the spiritual dimensions of people's lives. According to Jean Stairs (2000:34), this may be made explicit through what is said, but it may remain hidden "in the silent texts of their lives, including the body's own strange way of speaking". Thus Stairs (2000:34) refers to "evocative listening":
listening for the soul is an intentional act, we listen foremost in order to hear the other into speech. We form a habit of soul inquiry and guide the telling so that the focus does not drift toward external realities but remains on the grist of the interior life of the one sitting before us. Such intentional listening is not passive but is evocative and actively responsive. It is all so that weary, troubled, or hungry souls may discover a place that is safe enough for them to name the truth of their lives. And there is no place like home in God.
6.2 Baring one's heart
In this light, St. Basil speaks of the need for the young monk to reveal the secrets of his heart to his superior:
Every subject, if he intends to make any progress ... ought not conceal within himself any movement of his soul ... but he should reveal the secrets of his heart to those of his brethren whose office it is to exercise a compassionate and sympathetic solicitude for the weak. In this way, that which is laudable will be ratified and that which is worthy of rebuke will receive the correction it deserves, and by the practice of such co-operative discipline, we shall by a gradual advance attain to perfection (The Long Rules 26).23
St. Francis de Sales gives similar advice regarding one's dealing with the spiritual director:
Deal with him in all sincerity and faithfulness, and with open heart; manifesting alike your good and your evil, without pretence or dissimulation. Thus your good will be examined and confirmed, and your evil corrected and remedied;-you will be soothed and strengthened in trouble, moderated and regulated in prosperity (Introduction to the Devout Life I.4).24
As Nemeck and Coombs (1985:70) state:
Within each human heart there exists this paradox: Christ lives in us, in our spiritual selves; and sin lives in us, in our fleshy selves (Gal 2:20; Rom 7:14-17).
Thus the listening needs to be done on two levels: to listen to what the Lord is saying to the human being at the present moment of his/her life, but also to discover ever more the selfish self which continually seeks attention and satisfaction. For this reason, the author of 1 John (3:24-4: 1) tells us:
By this we know that he abides in us, by the Spirit which he has given us. Beloved, do not believe every spirit, but test the spirits to see whether they are of God.
Similarly, St. Paul (2 Cor 13:5) tells the Corinthians:
Examine yourselves, to see whether you are holding to your faith. Test yourselves. Do you not realize that Jesus Christ is in you?
6.3 Towards transformation
The listening should thus lead to the formation of the heart according to the Word: "He who says he abides in him ought to walk in the same way in which he walked" (1 John 2:6). St. Paul saw this transformation of the person in Christ as the way for the Christian: "Have this mind among yourselves, which was in Christ Jesus" (Phil 2:5). Again: "My little children, with whom I am again in travail until Christ be formed in you!" (Gal 4:19).
From her point of view as a Jewish believer, Breitman (2006) makes a very valid point regarding this process of transformation happening in and through spiritual direction:
Spiritual direction is grounded in the belief that as we expand our awareness of the Holy, deepen our connection with Mekor HaChayyim, the Source of Life, we will be changed, not only by taking time to pause and to be, but by dwelling consciously within the living Mystery itself. We know that flashes of illumination eventually fade, no matter how meaningful or profound. The purpose of engaging in spiritual practice is to transform flashes of illumination into abiding light.
In an address to US Bishops, Pope Benedict XVI (2012) stated that
the essential task of authentic education at every level is not simply that of passing on knowledge, essential as this is, but also of shaping hearts.
Spiritual direction is among the privileged means that exist for this formation towards "a listening heart", which then becomes the source of this transformation into Christ. The spiritual sense of listening, which is the fruit of an ascetical process of entering into oneself, opens up the human being to the beauty of God's loving and condescending self-gift and to the mystery of the other person, of history and of nature. The discovery and the development of this majestic potential within would help the human being in the process of self-transcendence and fulfilment. In the words of St. Ignatius, in the concluding contemplation to attain the Love of God of the Spiritual Exercises, this would help the person to attain "an interior knowledge [cognoscimiento interno] of all the great good [one has] received, in order that, stirred to profound gratitude, [one] may become able to love and serve the Divine Majesty in all things" (Par. 233).25
Hailed in the Hebrew Scriptures as the wisest (see 1 Kgs 10:23-24; also Matt 12:42; Luke 11:31), Solomon asked the Lord to grant him "a listening heart" that he may be "wholly with the Lord" and that he may lead his people in righteousness and justice. This prayer and disposition also need to be at the centre of the spiritual direction process. It will help both director and directee to be open to the Word that God communicates to them and it will thus help shape the heart, overflowing into one's life and actions.
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Hamilton, V.P. 2001. Handbook on the historical books: Joshua, Judges, Ruth, Samuel, Kings, Chronicles, Ezra-Nehemiah, Esther. Grand Rapids, MI: Baker Academic. [ Links ]
Hens-Piazza, G. 2006. 1-2 Kings. Nashville: Abingdon Press. Abingdon Old Testament Commentaries. [ Links ]
Herrmann, S. 1953. Die Köningsnovelle in Ägypten und in Israel: Ein Beitrag zur Gattungsgeschichte in den Geschichtsbüchern des Alten Testaments. Wissenschaftlichen Zeitschrift der Universitát Leipzig 3:51-62. [ Links ]
Nemeok, F.K. & Coombs, M.T. 1985. The way of spiritual direction. Collegeville, MN: Liturgical Press. [ Links ]
Ratzinger, J. (Benedict xvi) 1986. Behold the pierced one. An approach to a spiritual christology. San Francisco: Ignatius. [ Links ]
Rice, G. 1990. Nations under God. A commentary on the Book of 1 Kings. Grand Rapids/ Edinburgh: Eerdmans/Handsel. International Theological Commentary. [ Links ]
Rüterswörden, U. 2006. בֵל.. In: G.J. Botterweck, H. Ringgren & H.-J. Fabry (ed.), Theological dictionary of the Old Testament, Vol XV (Grand Rapids, MI: Eerdmans), pp. 253-279. [ Links ]
Sohunk, K.-D. 1977. nas. In: G.J. Botterweck & H. Ringgren, (ed.), Theological dictionary of the Old Testament, Vol II (Grand Rapids, MI: Eerdmans), pp. 139-145. [ Links ]
Second Vatican Council 1965. Dogmatic Constitution on Divine Revelation Dei Verbum, 18 November 1965. [Online.] Retrieved from: http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651118_dei-verbum_en.html [15 May 2012]. [ Links ]
Shalom Brooks, S. 2005. Gibeon. In: T.A. Bill & H.G.M. Williamson (ed.), Dictionary of the Old Testament: Historical books (Downers Grove, Ill.: IVP Academic/Leicester: Inter-Varsity Press), pp. 332-334. [ Links ]
Stairs, J. 2000. Listening for the soul. Pastoral care and spiritual direction. Minneapolis, MN: Augsburg. [ Links ]
Sweeney, M.A. 2007. I & II Kings. A commentary. Louisville/London: Westminster John Knox Press. Old Testament Library. [ Links ]
Walsh, J.T. 1996. 1 Kings. Berit Olam. Studies in Hebrew narrative and poetry. Collegeville, MN: Liturgical Press. [ Links ]
Wolff, H.W. 1974. Anthropology of the Old Testament. London: SCM. [ Links ]
Wright, O.J.H. 2005. Ethics. In: T.A. Bill & H.G.M. Williamson (ed.), Dictionary of the Old Testament: Historical books (Downers Grove, Ill.: IVP Academic/Leicester: Inter-Varsity Press), pp. 259-268. [ Links ]
1 Jerome T. Walsh (1996:72) states that this use of קַר suggests that "Solomon's worship on the high places, legitimate as it was, tarnished his love for Yahweh".
2 The word occurs only twice in the Torah as an object of divine displeasure (Lev 26:30; Num 33:52), with the second of these suggesting that the הָמָבּ was a feature of the worship system of the Canaanites. See Victor P. Hamilton (2001:388). According to Schunck (1977:144), "the predominantly negative estimation of the bamoth found in the present form of the OT is due to prophetic criticism of the establishment of these cult places and of the type of cult practiced there, and to the Deuteronomistic movement which advocated the centralization of the cult at Jerusalem". The first redactor of the Book of Kings used this idea "as a criterion for determining whether the people and the individual kings of the kingdom of Judah conducted themselves as the commands of Yahweh required".
3 In 2 Chron 1:3, Solomon is said to be accompanied by the whole congregation in the worship at Gibeon. 1 Kings 3 tells us that the Temple was still not built (verse 2), while 2 Chronicles 1:3 attempts to sanctify Gibeon by appealing to hallowed memory ("which Moses the servant of the Lord had made in the wilderness").
4 1 Kings 15:14; 22:43; 2 Kings 12:3; 14:4; 15:4, 35.
5 This view is not shared by Marvin A. Sweeney (2007:73-74) who argues that "the present form of this unit, particularly 1 Kgs 3, is the product of redactional activity in which earlier traditions that lauded Solomon's wisdom and power were reread and rewritten to provide a critique of the king's actions consistent with the goals of the various editions posited for the Deuteronomistic History". He further elaborates that "these observations are based upon a reading of the Gibeon narrative in relation to the larger literary context of the DtrH; the narrative in and of itself is not overtly or inherently critical of Solomon. It is only when the narrative context is considered that the critique against Solomon becomes clear" (Sweeney 2007:80). See also Jerome T. Walsh (1996:70).
6 See Hens-Piazza (2006:34-35) who states that 1 Kings 3 "sketches the portrait of the 'ideal' king ... portrayed as the Lord's servant".
7 "Such references to young age were characteristic expressions on the part of those called to tasks much grander than they are able to accomplish" (Hens-Piazza 2006:38). See also Brueggemann (2000:47). According to Gene Rice (1990:32), even the expression "to go out and to come in" expresses the King's "inexperience and incompetence in the duties and responsibilities of a king".
8 This is also how it is translated by Cogan (2001:187).
9 See Fabry (1995:422).
10 According to Fabry (1995:402), "this represents an early stage in the idea of conscience. The heart is the locus of an individual's ethical competence". "The significance of hearing in Egypt goes beyond education and character formation: hearing as a vehicle for understanding is a precondition for civilization" (Rüterswörden 2006:257).
11 In the Instruction of Ptah-hotep, we find these verses which are very instructive: "Hearing is profitable for a son who hears, / for hearing penetrates into the hearer, / making the hearer obedient. . / One whom God loves can hear, / but one whom God rejects cannot hear. It is the heart that makes its possessor one who hears or who does not hear. ./ As to the fool who refuses to hear, / for him nothing is done. . / He lives on what brings death, / and his food is perverse speech". In: H. Brunner, Altägyptischer Weisheit, Zurich, 1988:129130, as quoted in Rüterswörden (2006:256).
12 See also Cogan (2001:187).
13 See also Fabry (1995:417).
14 "The prayer for 'a listening heart' is not simply that he should be made clever or discerning, but that he be attuned to Yahweh's guidance and purpose for justice" (Brueggemann 2000:47-48).
15 This dativus commodi expresses the advantage of something for someone. "The preposition ךְָל, 'for yourself', conveys the potential benefit one might receive; cf. Deut 7,25; 1 Sam 12:17,19 ... Only the third item, 'did not ask for the life of your enemies', does not use this preposition; to have included it would have changed the meaning of the clause to asking for the persons of his enemies, i.e., taking them to be his slaves" (Cogan 2001:187).
16 In her article, she refers to this verse as Deuteronomy 5: 19.
17 See Canévet (1990:599). While it is unanimously agreed that faith can capture what the physical senses cannot, this agreement fails in the elaboration of this theology. For example, there is a certain hesitation in acknowledging one spiritual sense or many in the manner of the corporal senses. See Canévet (1990:600). See also Gavrilyuk and Coakley (2012:1-19).
18 Origène. Contre Celse. Vol. IV (Livres VII et VIII). Introduction, texte critique, traduction et notes par Marcel Borret, Sources Chrétiennes 150, Du Cerf, Paris, 1969:88-89.
19 Origène. Contre Celse. Vol. I (Livres I et II). Introduction, texte critique, traduction et notes par Marcel Borret, Sources Chrétiennes 132, Du Cerf, Paris, 1967:204-205. For the translation of the text into English, I have followed Arminjon (1988:147).
20 Translated by Albert C. Outler, 1994 [Online.] Retrieved from: http://www.fordham.edu/halsall/basis/confessions-bod.asp [16 May 2012].
21 English translation by Boniface Verheyen (1949) [Online.] Retrieved from: http://rule.kansasmonks.org/index.php?option=com_content&view=article&id=68&Itemid=75. Latin Version: http://www.intratext.com/IXT/LAT0011/_PL.HTM [16 May 2012].
22 In the French original, this phrase is rendered in this way: "L'activité la plus féconde de l'homme est d'être 'capable' de son Dieu" (Corbon 1980:28).
23 Saint Basil. Ascetical works. Translated by Sr Monica Wagner, The Fathers of the Church. A New Translation, Catholic University of America, 1950:288-289. [Online.] Retrieved from: http://www.scribd.com/doc/39117668/St-Basil-the-Great-Ascetical-works [18 May 2012].
24 English translation. [Online.] Retrieved from: http://www.ccel.org/ccel/desales/devout_life.iii.iv.html [18 May 2012].
25 English translation: St Ignatius of Loyola, The spiritual exercises of St Ignatius. A translation and commentary by George E. Ganss SJ, Loyola Press, Chicago, 1992.


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WASHINGTON (CNN) — The good news is that the chances an asteroid big enough to destroy a continent or all of civilization will hit Earth this year are only one in 20,000, a congressional panel learned Tuesday.
The bad news is the government needs to spend billions of dollars in coming years for new technology to prevent such a possible catastrophe, regardless of the low probability, experts told the House Science, Space and Technology Committee.
"The odds are very small, but the potential consequences of such an event are so large, it makes sense to take the risk seriously," contended John Holdren, who directs President Barack Obama's Office of Science and Technology Policy.
Current efforts to detect and analyze possible space threats like the meteor that exploded over Russia last month, injuring more than 1,000 people and causing millions of dollars in damages, have made progress in identifying the threats, NASA Administrator Charles Bolden told the committee.
He said scientists have identified 95% of asteroids more than a half-mile in diameter — the kind that threaten human existence if they strike Earth, like the six-mile-wide one believed to have wiped out dinosaurs 65 million years ago — and found none on a collision course with the planet.
However, the detection efforts have been less successful for smaller meteors still capable of causing major loss of life and damage, such as the one over Russia.
Only 10% of meteors more than 150 yards wide — dubbed "potential city killers" by Holdren — have been detected, meaning more than 10,000 are out there without our knowledge, he said.
If scientists detected a major asteroid headed for Earth now, it would take at least five years to develop an effective defense system to either alter its course or possibly destroy it, no matter how much money was spent, according to Holdren and Bolden.
Government plans to bolster detection and mitigation capabilities include an infrared sensor that would orbit Venus, as well as a laser system or other method to deflect any threatening meteor away from Earth, they said.
"We really need to have space-borne assets," said Bolden of the infrared sensor that would cost more than $500 million.
Another NASA goal endorsed by Obama is to send an astronaut to an asteroid for the first time in history by 2025, a project that would cost $2 billion, he said.
Asked by panel members about the effects of forced spending cuts this year due to the inability of Congress to agree on fiscal issues, all the witnesses described heavy impacts.
"Just about my every working moment these days is consumed with this topic," Gen. William Shelton, commander of the U.S. Air Force Space Command, said about the spending cuts that took effect March 1. He added that "we are clearly less capable."
Bolden noted that NASA's budget for detecting Near Earth Objects has multiplied in recent years to reach more than $20 million in 2012. Now, he said, Congress needs to at least maintain such funding to prevent stagnation or, even worse, atrophy.
"This is really important and it has to be continuous," he said.
Above is a video from February where a meteorite exploded over Russia.
By Tom Cohen
™ & © 2013 Cable News Network, Inc., a Time Warner Company. All rights reserved.


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The Red Wings usually have the traditional New Year's Eve game. It has happened as long as I can remember. I started going to Cheli's Chili shortly after it opened downtown after working the game. It was a fun tradition but since the NHL is trying to create a new tradition sometimes we have to adapt to change. We will see the Red Wings play the BlackHawks at Wrigley Field instead on January 1, 2009. This Winter Classic II is an outdoor game that started a few years back and the idea is a great one. The idea of playing a sport outdoors for thousands of people where the game originated is appreciated. Though, the NYE game will be missing this year, this new tradition and being able to share this with the entire region is something special. The first Winter Classic was played between the Buffalo Sabers and the Pittsburgh Penguins on a snowy day on Jan 1, 2008 at Ralph Wilson Stadium in Orchard Park. It was blizzard conditions and there was some ice problems but it was still worth having the game. This was the first game on USA soil the Heritage Classic on November 22, 2003 and was between the Edmonton Oilers and the Montreal Canadians at CommonWealth Stadium.
Nothing in life is ever constant. You can not go through life with one complete tradition. Life events usually change things for people. My Mom passed away July 3, 2007 and that first Christmas with her gone was a rough one. My Dad, Aunt, and I went to the Bone Yard for Christmas. I picture the holidays as a day spent with friends and family not spent at a restaurant.
This year I am cooking dinner. My house has never held a party, and I have never thrown one. So this should be interesting. I feel traditions can change but sometimes you have to keep the spirit of the family and the home cooked part of the holiday. That is the best part of the holiday and when you lose that part.
Every tradition can be tweaked and changed for a year or so but as long as things can go back to somewhat the way they were for a day it is great to keep the spirit. As we get older, it is less about what we receive but what we can give to one another, these hard times that we are experiencing should be a lesson that our family and friends should be appreciated and not taken for granted.
So keep the tradition's alive and remember that things can change for a year but you can you can also create new memories. Nothing ever comes easy and everything that is worth having is worth doing. So keep that in mind during the holiday season. It isn't what you get but what you can give to other people that matters.


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Thursday, May 07, 2009
A Visit
It may sound crazy, but after sitting there talking out loud, I felt better and more calmed than when I had first arrived.
Sister Mary first tried to help me make sense of the French language. A well-learned woman fluent in three languages, she painstakingly repeated phrases until I could pronounce them correctly and gently, but firmly corrected me when I used the wrong tense. After four semesters, in addition to learning to appreciate her dry wit and sarcastic sense of humor, I came to greatly admire her. After our french lessons (by the third semester I was the only student in the program), we would drink coffee and slowly walk the grounds of the convent she had called home for over 40 years. She would tell me stories of her early days as a girl in Tennessee, being arrested on Embassy Row in DC for protesting the arrest of Nelson Mandela, of her years teaching and the few students she considered to be almost like the grandchildren she never had. I would tell her about my life --both past and present, as well as what I hoped for the future. We developed an incredible bond, she became my mentor as well as my friend.
She helped me navigate life after college, gently steering me in the right direction when I was sure I was lost. Every few weeks my phone would ring, " Mandy, I need some really good coffee and a piece of pie. I'll see you tomorrow," she would say. She never asked if I was free or if I had other plans. I was always the one with the questions and she the one with the answers. Without fail I would show up with the requested items and we would spend the next few hours talking about books, current events, and life in general. When I wasn't able to make sense of my own life, she could. When I needed a new book to read, she always had one to recommend. When I needed a kick in the ass, she was always happy to provide it. She challenged me to think and question things I had never considered. She pushed me learn, explore and develop my own beliefs based on what was right for me. She encouraged me when very few others did and brought me back down to reality when I needed it. Over the course of six or seven years, she gave me the guidance and knowledge to become I person I am today, as cliche as it sounds.
During her last few days, I would go visit her in the hospital and take lunch to the other Sisters who kept a vigil over her so she was never alone. One evening they called me saying that I needed to come then to say my goodbyes, even though she was doing better. As so many times before I didn't question, I just went. As I told Sister Mary all that she had meant to me, I held her hand and cried. I told her I loved her and kissed her cheek. One of the other sisters hugged me and told me that she had loved me too, speaking on behalf of my mentor as she quickly slipped away from this world.
Looking back, Sister Mary was always the wise teacher and I the eager student. Even now that she's gone, I still go to visit on occasion without question and continue to learn.
18 comments:
- Kyla said...
Oh my goodness, Mandy. What a deep connection - I'm sorry for your loss but so happy for your friendship with this woman. It sounds like she'll be with you for a long time =)
- May 07, 2009
- Nilsa @ SoMi Speaks said...
It's amazing how much we can learn from people like us, yet so different from us. Sounds like this was a very special relationship. And now, you get to carry on some of her legacy in the way you lead your life. What an amazing opportunity - then and now.
- May 07, 2009
Well this entire post just made me cry at my desk, which is a job well done in my eyes.
What an incredibly awesome connection to have had with someone. I can only imagine how special she must have been (and still is) to you.
Lovely, sweet and goose-bump causing post! =)
- May 07, 2009
- Kylie said...
It's great that you had the opportunity to have a friend that meant so much to you. We should all be that lucky. :)
- May 07, 2009
- Jen said...
that reminds me of my nun from college...what a great post!
- May 07, 2009
- Little Fish said...
I'm crying too much to write anything. This is beautiful.
- May 07, 2009
- the ghost overground said...
At first I was like uh oh...sad story alert, but this is such a beautiful story. Your connection in life and still today...wow...I am crying.
Amazing post.
- May 07, 2009
- amanda said...
um. this is awesome.
sister mary sounds like quite a
woman. nuns crack me up. (well some of them) i've been around a lot of quirky amazing ladies that just blow my mind. how opened they are talking about such personal stuff you'd never expect a nun to discuss.
this type of connection is so special to have. and i am positive that sister mary doesn't mind if it's been awhile since you've last visited. to sister mary, what matters is that you were there.
- May 07, 2009
- Katie said...
Wow, you brought tears to my eyes.
- May 07, 2009
- chickbug said...
Inspiration for what friendship truly means. Aboslutely beautiful.
- May 07, 2009
- Bayjb said...
This is such a touching story. Thank you for sharing it. I'm so glad you carry her lessons with you.
- May 07, 2009
- Auburn Kat said...
She sounds like a wonderful person who had a very positive influence on your life. People like this is what the world is about.
Sometimes it's really good to cry, I definitely just had my cry after reading an old email from my ex. I did a word search trying to find a recent email and up popped an email from him and of course I read it.
- May 07, 2009
- looking4#3 said...
What an absolutely amazing post about an amazing woman and friendship. I remember you telling me about her!!! I am so sorry she is not physically here with you, but rest assured, she is watching you from above. And. Oh. So. Proud!!!
PS--I nominated you for a Sisterhood Award (this before I even read your post--little weird huh). Check it out!!!! :)
- May 07, 2009
- Andy said...
This made me cry quite a bit. The only person I'm that close to is probably my mom. And I feel incredibly lucky to sometimes be able to hug her and start crying and she knows the right thing to do, the right thing to say, the right thing to advise.
- May 08, 2009
- K said...
That was intense. An amazing story. How lucky you are to have had an amazing woman like that in your life!
Thank you for sharing that.
- May 08, 2009
- Girl on Tour said...
I like your blog!
- May 09, 2009
what a sad and beautiful story. i know what it's like to feel a connection with a wise teacher. i'm sure you meant as much to her as she did to you.
- May 10, 2009
- Vanessa said...
What a beautiful tribute and a wonderful mentor.
- May 16, 2009


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Wednesday, July 27, 2011
Stoner Cooking: 5 Butterbeer Recipes
In honor of the Harry Potter franchise releasing the final film of the series to record-breaking opening weekend box office, here is a list from WizardingWorldPark.com of the five best (non-alcoholic, at least) recipes to making the popular Butterbeer drink found at the Harry Potter theme park at Universal Studios in Orlando (including one already found at The Koformist blog last year.) Drink up, and feel free to sneak some beer in it!
There are a ton of Harry Potter Butterbeer copy-cat recipes online for you to enjoy when you get home from your Orlando Florida vacation or for a Harry Potter party. Only a few live up to the real thing at the Harry Potter theme park at Universal. It must be served chilled, preferably frozen (like a slush drink), it must have a frothy head, a buttery Scotch flavor, and non-alcoholic (at least to match the Harry Potter theme park version).
So, this is a list of those that come the closest to meeting those requirements; worthy of serving at your next Harry Potter party. It's not the easiest ones (like mixing butterscotch syrup with cream soda), it's the ones that most closely match the version from the Harry Potter theme park at Universal. So many recipes add alcohol (the butterbeer from the Harry Potter books had a slight alcohol content), serve it hot (which was another option from the Harry Potter book series), and have no foamy head.
Harry Potter Butterbeer Recipe #5
This is my own recipe, modified from another I found online. The original called for root beer (root beer?? There's not even a hint of root bear flavor in the Harry Potter butterbeer!).
1 quart butter brickle or vanilla ice cream
1/4 cup butterscotch syrup
32 oz of your favorite cream soda
1. Place 4 (16-ounce) glasses in freezer and chill for at least 20 minutes
2. Mix ice cream and cream soda in a blender until combined
3. Divide between the frosted glasses
4. Top each glass with whipped cream, if desired
5. Serve with spoons and straws
Harry Potter Butterbeer Recipe #4
This one's from the Food Network. This one is served warm according to the recipe, but you could just as easily chill or freeze the drink before serving.
¦1/4 cup sweetened condensed milk
¦1/4 cup butterscotch topping
¦2 tablespoons whipped butter, room temperature
¦1 1/2 cups vanilla cream soda
Combine condensed milk, butterscotch topping, and butter in a glass heatproof measuring cup. Heat in microwave for 1 minute. Remove and stir until butter has melted and incorporated into mixture. Meanwhile heat cream soda in another heatproof measuring cup for 1 minute 30 seconds.
Divide butterscotch mixture between 2 (10 to 12-ounce) mugs. Fill mugs with heated cream soda and stir thoroughly. Serve garnished with an old-fashioned butterscotch candy stick.
Harry Potter Butterbeer Recipe #3
I found this one on e-How. Again, hot and again, you could freeze or cool before serving. I liked how this one used butterscotch chips and the coffee creamer. Adds a real different dimension that still stays on track with the Harry Potter theme park version.
¦10 OZ of Cream Soda (1 & 1/4 cups)
¦1 Tbsp of Salted REAL Butter
¦1/2 Cup Butterscotch chips
¦1/4 Cup Original Coffee Mate Liquid Creamer
Put the Butterscotch Chips and Butter in a microwave safe bowl. Heat for 30 seconds. Stir and Heat for another 30 seconds. Now add your Creamer to the bowl.
Microwave in 30 Second increments again. Stirring each time. It usually takes about 4 times (2 minutes) to get the right consistency. Set your mixture aside. The chips and butter should be a thick stir-able paste.
Heat Cream soda in the microwave for 90 seconds. BE VERY CAREFUL! Microwaves times vary. Make sure not to over heat the Cream Soda or all of the fizz will be gone.
Pour Butterscotch mixture into heated Cream Soda.
Stir & Serve!
Harry Potter Butterbeer Recipe #2
Again, one that I modified to fit the requirements of the Wizarding World of Harry Potter version. This one just sounds delicious!!
1 pint of vanilla ice cream, softened
1/2 stick (4 tablespoons) butter, at room temperature
1/3 cup light brown sugar
2 teaspoons ground cinnamon
1/2 teaspoon ground nutmeg
1/4 teaspoon ground cloves
1 bottle (24 oz.) vanilla cream soda (very cold)
1. Allow ice cream to soften, about 30 minutes, and bring butter to room temperature, about 2 hours
2. Blend butter, sugar, and spices in large bowl
3. Add to ice cream and freeze
4. Heat cream soda in a pot until warm but still carbonated (at least 3 minutes). You could also just go with the very cold cream soda (my preference) and have a more frozen/slushy drink.
5. Fill each glass with a scoop of ice cream mixture and pour warmed or chilled cream soda over ice cream
6. Serve!
Harry Potter Butterbeer Recipe #1
This was the recipe put out by AP, FoxNews, and just about every other site after the Wizarding World of Harry Potter opened. Seems to be the most likely ingredients, but doesn't serve it cold or frozen, like the park. The final result does seem to be most like the park version, just needs to be frozen.
Servings: 4
1 cup light or dark brown sugar
2 tablespoons water
6 tablespoon butter
1/2 teaspoon salt
1/2 teaspoon cider vinegar
3/4 cup heavy cream, divided
1/2 teaspoon rum extract
Four 12-ounce bottles cream soda
In a small saucepan over medium, combine the brown sugar and water. Bring to a gentle boil and cook, stirring often, until the mixture reads 240 F on a candy thermometer.
Stir in the butter, salt, vinegar and 1/4 heavy cream. Set aside to cool to room temperature.
Once the mixture has cooled, stir in the rum extract.
In a medium bowl, combine 2 tablespoons of the brown sugar mixture and the remaining 1/2 cup of heavy cream. Use an electric mixer to beat until just thickened, but not completely whipped, about 2 to 3 minutes.
To serve, divide the brown sugar mixture between 4 tall glasses (about 1/4 cup for each glass). Add 1/4 cup of cream soda to each glass, then stir to combine. Fill each glass nearly to the top with additional cream soda, then spoon the whipped topping over each.
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High Quality Sound
The Octasound TX16A-70 audio distribution transformers are designed for the speaker side of a voltage speaker distribution system.
Continuous Use Design
Each unit is designed to operate continuously.
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The input is designed for a 70V speaker distribution line. 25V, 100V and 140V models available upon request.
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The output is designed for a 8 Ohms speaker.
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Octasound transformers use the finest M6 line grain oriented steel cores. Each unit is hand stacked to assure at least 92% stack.
15 inch Wire leads.
Primary: Red - 8 Ohms, Black - V.C. Common
Secondary: Green - 16 Watts, Blue - 8 Watts, Orange - 4 Watts, White - Line Common
This unit comes with zinc plated channel/frame for mounting with the use of two screws.


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How is COVID-19 Impacting Timberland Investments?
Timberland Investment Management Services
Forest Investment Associates (FIA), formed in 1986, is a Registered Investment Adviser providing investment management services for timberland investors. Operating out of our Atlanta, Georgia, U.S. headquarters and multiple U.S. field offices, we acquire and manage timberland portfolios for corporate pension plans, state and municipal retirement systems, endowments, foundations, and family offices.
We offer customized separate account and commingled fund investments. Separately managed accounts provide larger investors with maximum flexibility in meeting specific portfolio objectives and the ability to retain a high level of control over the investment, while commingled funds have lower up-front capital requirements for smaller investors and are also suitable for all investors limited to fund investments only. Under both structures, client portfolios are typically diversified by geography, timber age, and species, providing optimum long-term returns and stable cash flow while minimizing portfolio risks.
Investment value is added through disciplined acquisitions, intensive forest management, and opportunistic dispositions. Timberland management is performed by our own team of seasoned foresters, utilizing a long-term, hands-on approach to maximize investment return from biological growth and cash flow. In addition to delivering competitive returns, we are known for superior client service, which is a mission shared by all employees.
Employees are the majority owners and managers of FIA. Our staff includes professionals with substantial experience in forestry, investment management and research, accounting, finance and banking. We seek to achieve a positive and manageable rate of growth, which ensures high-quality service for our clients.