John Paul II in his personalist approach to moral questions reaffirmed that as sin offends that which is good, if we truly know what human love is--and that it is good--we would thereby see how certain acts can never be acceptable insofar as they in all cases wound this love. Yet in moral debates surrounding love, sex and contraception Adrian Reimers observes that we are not using this approach and these debates are not advancing the cause of real love. Reimers draws upon the encyclical Humanae Vitae and John Paul II's catechesis known as the theology of the body to respond to the stalled development of moral theology on the issues most crucial to human love and intimacy. "It is time, we are told, for a 'paradigm shift' in the Catholic Church's moral teaching, such shift representing a more pastoral and less dogmatic approach to moral issues," writes Reimers. His claim that "a paradigm shift in moral theology and philosophy may be valuable--perhaps vital--to scholars who think and write about these sciences and to teachers who communicate moral truth" is not an exhortation to redefine moral truths. Rather, he argues that an approach to contraception, for example, that relies exclusively on natural law is a hackneyed one and often "tedious." John Paul II's series of catechetical addresses known as the theology of the body was originally composed in the 1970s after Paul VI's encyclical Humanae Vitae. Albeit derived from the writing of an archbishop and not yet pope, Reimers identifies John Paul II's perspectives on love, sex and contraception as an essential force behind this so-called paradigm shift in continuity with the profound and unchanging truths set forth in Humanae Vitae. As Reimers states, "Moral truths do not change, even if our ways to understand them improve." How, then, is our sense of the goodness or badness of contraception meant to be helped by such a development of thought? Ethics grounded philosophically tends to lean toward legalism in the context of moral actions, says Reimers, as it emphasizes conformity to God's law and largely overlooks "the relationship between moral behavior and the human person's ultimate end of beatitude with God." The important principle of the necessarily two-fold description that natural law gives to sex--namely, as unitive and procreative--must not be the authoritative end of the discussion regarding the moral nature of contraception. In an age where technology has given human beings new power it seems there must be new rules as well, and the conquest of procreative acts changes the human perception of the limitations once associated with harmful acts. Herein lies the importance of John Paul II's catechesis--the goodness or badness of acts is not just concerned with end of a particular act. As Reimers writes, "If we are to understand the complex relationships among love, marriage, and their sexual expression, we must situate these within the context of the end of the human being." A position on contraception and human sexuality cannot be comprehensive without a concept of love properly understood. Human acts must bring us closer to sanctity, not to comfort or possession. Holiness is the perfection of love, and its pursuit aims at ultimate beatitude. This end, the truest love human can know, is the end which ultimately condemns contraception once and for all, as "contracepted sex is contrary to holiness." Reimers unpacks this sometimes difficult truth in eight chapters, which begin with love and conclude with faithfulness to moral norms and a spirituality of marriage. The arguments surrounding contraception and "good sex" seem to have set the grounds for coherently choosing a side rather than to have succeeded in presenting certain human acts as definitively immoral. As Reimers notes, a natural law position on contraception often fails to employ its greatest ally: the reality of authentic human love and "victory" of the individual in one's sanctity as achieved through that love. This work will reorient the objectives and claims of the moral debate, as well as influence the popular notion of what love is and what it cannot be. It is an aid to scholars, students and study groups, humanists, and those who seek to deepen the sense of love's highest physical expression.

Das Buch befasst sich mit den Begriffen, den Definitionen und weiteren rechtlichen Problemen der Wege- und Dienstreisezeiten. Schwerpunkte sind die rechtliche Behandlung von Reisezeiten der Dienstreise und betrieblichen Wegezeiten. Der Autor diskutiert die Weisungsrechte des Arbeitgebers, die vergutungsrechtlichen Aspekte der Wege- und Dienstreiszeiten sowie die arbeitszeitrechtliche Behandlung der einzelnen Reisephasen. Daruber hinaus analysiert er die arbeitszeitrechtliche und vergutungsrechtliche Behandlung von Vor- und Nachbereitungszeiten. Mitbestimmungsrechte des Betriebsrates bei Dienstreise- und Rustzeiten sowie die arbeitsrechtliche Behandlung der Reisezeiten im Aussendienstarbeitsverhaltnis runden die Themenstellung ab.

A tale of anticipation and magic, fear and courage, horror and hope
In the shadows of the traditional manger events, a great drama unfolds that is not for the squeamish or the faint of heart. Fifteen Nights goes past Christmas and even beyond "Little Christmas" to explore an oft-overlooked part of the usually festive narrative. This original story is embedded within the time-honored "Three Kings" legend and covers all the common Christmas themes of birth, love and devotion. It does not overlook, however, that these were also closely and relentlessly pursued by sinister conspiracies, complex betrayals and the most heinous of crimes. Set in the historical context of the middle-east "at the turning point of time," the story follows common people from all walks of life in the midst of exceptional events - ordinary players thrown onto an extraordinary stage.
"The power of love and courage in the face of adversity; elegantly crafted; stimulating. An entertaining and yet serious treatment of subtle and far reaching content. I highly recommend it "
Treasa O'Driscoll, author of Celtic Woman, a memoir of life's poetic journey
Fifteen Nights retells one of the most powerful and universal stories of all times in an original and unexpected way. Christmas has long been a central and defining moment for much of humanity, but like all stories of light, it did not fail to attract the powers of darkness - Here is the well known tale of the first Nol, with a twist. Actually, lots of twists...
Caution: Contains scenes of violence - Not appropriate for all ages.
Also by Michael Heintz and from Outskirts Press, the epic play:
"FAMILY TREE, Seven Generations"

We must, in every deliberation, consider the impact of our decisions on the next seven generations.
Great law of the Iroquois Confederacy
Michael Heintz' contemporary play tracks the consequences of one man's actions through seven turbulent generations, culminating in present day America. The script brings together characters of all ages from varied cultures for a captivating journey that boldly explores family relationships, personal values and existential questions.
Family Tree: Seven Generations is a fast-paced adventure full of unexpected twists and turns conveyed through lively, engaging dialogue. The multi-layered drama will both intrigue and satisfy players and audiences with its imaginative subject-matter and colorful personalities.
At the end, readers and spectators might well wonder what happened in their own family tree, seven generations ago: What has brought us the conditions and decisions we face today, as individuals, as communities, and as nations?
"Inspired, stimulating, heroes and villains, with a diversity of voices ..
Significant moments in a family history."
Sandy Smith, author and teacher, Sebastopol, California
Note to Directors/Producers: There are 39 parts in this play (21 male/18 female), yet never more than 10 characters on stage at once. Appropriate for high school students on up.

Bachelorarbeit aus dem Jahr 2010 im Fachbereich Politik - Politische Systeme - Politisches System Deutschlands, Note: 1,7, FernUniversitat Hagen, Veranstaltung: Politik- und Verwaltungswissenschaft, Sprache: Deutsch, Abstract: Nach der Bundestagswahl 1998 kam es in der Bundesrepublik Deutschland zu einem historischen Regierungswechsel. Erstmals wurde eine amtierende Bundesregierung (CDU /FDP) komplett abgewahlt und durch eine vollig neue Regierungskoalition (SPD/Grune ) ersetzt. Somit wurde erstmals die Bundesregierung aus Parteien gebildet, die beide den Ausstieg aus der Atomenergie forderten. Folglich hatte diese neue Bundesregierung in ihrem Koalitionsvertrag festgeschrieben, dass der Ausstieg aus der Nutzung der Kernenergie innerhalb der Legislaturperiode umfassend und unumkehrbar gesetzlich geregelt wird. Im Juni 2000 wurde durch den Atomkonsens, einer Vereinbarung zwischen der rot-grunen Bundesregierung und den Energieversorgungsunternehmen, der Atomausstieg in der Bundesrepublik besiegelt. Die Arbeit untersucht ob ein Zusammenhang zwischen der Parteizusammensetzung der Bundesregierung und dem Atomausstieg belegt werden kann. Hierzu werden Bundestagswahlprogramme und Koalitionsvertrage analysiert. In einem zweiten Schritt werden die entscheidenden Akteure des Atomausstiegs im Bezug auf ihr Vetopotential untersucht.

Studienarbeit aus dem Jahr 2008 im Fachbereich Politik - Politische Systeme - Allgemeines und Vergleiche, Note: 2,7, FernUniversitat Hagen, Veranstaltung: Modul 1.4 Geschichte von Herrschaft, Staat und Politik, 19 Quellen im Literaturverzeichnis, Sprache: Deutsch, Abstract: Grundsatzlich ist bei der Bestimmung der Funktion der Wahl von einer engen Verflechtung von politischer Institutionenordnung, Zielvorstellung der durch Wahlen herbeizufuhrenden Reprasentation, gesellschaftlicher Struktur, Parteiwesen, Parteiensystem und Wahlsystem auszugehen." Des Weiteren wurden alle drei Systeme auch durch aussere Faktoren stark gepragt. Im Rahmen dieser Hausarbeit kann aufgrund des Umfangs nicht auf alle diese Aspekte eingegangen werden. Daher beschrankt sich diese Hausarbeit auf die Leitfrage welches die wesentlichen Faktoren fur die Entwicklung des Wahlrechts hin zu seiner aktuellen Auspragung waren. Welchen Einfluss hatten diese Faktoren auf die Demokratieentwicklung und insbesondere auf die Parteientwicklung beginnend bei der konstitutionellen Monarchie des Kaiserreichs, uber die instabile erste Demokratie der Weimarer Republik, hin zur stabilen Demokratie der Bundesrepublik Deutschland? Zunachst werden deskriptiv die drei Wahlrechte und Wahlsysteme dargestellt und anschliessend verglichen. Nach einer Skizzierung der Parteientwicklung folgt eine kritische Bewertung der drei Systeme, die sich an der Leitfrage orientiert. Abschliessend wird der aktuelle Forschungsstand mit dem Ergebnis der Hausarbeit abgeglich

John Paul II in his personalist approach to moral questions reaffirmed that as sin offends that which is good, if we truly know what human love is--and that it is good--we would thereby see how certain acts can never be acceptable insofar as they in all cases wound this love. Yet in moral debates surrounding love, sex and contraception Adrian Reimers observes that we are not using this approach and these debates are not advancing the cause of real love. Reimers draws upon the encyclical Humanae Vitae and John Paul II's catechesis known as the theology of the body to respond to the stalled development of moral theology on the issues most crucial to human love and intimacy. "It is time, we are told, for a 'paradigm shift' in the Catholic Church's moral teaching, such shift representing a more pastoral and less dogmatic approach to moral issues," writes Reimers. His claim that "a paradigm shift in moral theology and philosophy may be valuable--perhaps vital--to scholars who think and write about these sciences and to teachers who communicate moral truth" is not an exhortation to redefine moral truths. Rather, he argues that an approach to contraception, for example, that relies exclusively on natural law is a hackneyed one and often "tedious." John Paul II's series of catechetical addresses known as the theology of the body was originally composed in the 1970s after Paul VI's encyclical Humanae Vitae. Albeit derived from the writing of an archbishop and not yet pope, Reimers identifies John Paul II's perspectives on love, sex and contraception as an essential force behind this so-called paradigm shift in continuity with the profound and unchanging truths set forth in Humanae Vitae. As Reimers states, "Moral truths do not change, even if our ways to understand them improve." How, then, is our sense of the goodness or badness of contraception meant to be helped by such a development of thought? Ethics grounded philosophically tends to lean toward legalism in the context of moral actions, says Reimers, as it emphasizes conformity to God's law and largely overlooks "the relationship between moral behavior and the human person's ultimate end of beatitude with God." The important principle of the necessarily two-fold description that natural law gives to sex--namely, as unitive and procreative--must not be the authoritative end of the discussion regarding the moral nature of contraception. In an age where technology has given human beings new power it seems there must be new rules as well, and the conquest of procreative acts changes the human perception of the limitations once associated with harmful acts. Herein lies the importance of John Paul II's catechesis--the goodness or badness of acts is not just concerned with end of a particular act. As Reimers writes, "If we are to understand the complex relationships among love, marriage, and their sexual expression, we must situate these within the context of the end of the human being." A position on contraception and human sexuality cannot be comprehensive without a concept of love properly understood. Human acts must bring us closer to sanctity, not to comfort or possession. Holiness is the perfection of love, and its pursuit aims at ultimate beatitude. This end, the truest love human can know, is the end which ultimately condemns contraception once and for all, as "contracepted sex is contrary to holiness." Reimers unpacks this sometimes difficult truth in eight chapters, which begin with love and conclude with faithfulness to moral norms and a spirituality of marriage. The arguments surrounding contraception and "good sex" seem to have set the grounds for coherently choosing a side rather than to have succeeded in presenting certain human acts as definitively immoral. As Reimers notes, a natural law position on contraception often fails to employ its greatest ally: the reality of authentic human love and "victory" of the individual in one's sanctity as achieved through that love. This work will reorient the objectives and claims of the moral debate, as well as influence the popular notion of what love is and what it cannot be. It is an aid to scholars, students and study groups, humanists, and those who seek to deepen the sense of love's highest physical expression.