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These are no poverty; no hunger; good health; quality education; gender equality; clean water and sanitation; renewable energy; good jobs and economic growth; innovation and infrastructure; reduced inequalities; sustainable cities and communities; responsible consumption; climate actions; life below water; life on land; peace and justice; and partnerships for the goals. See the full document at http://www.un.org/ ga/search/view_doc.asp? symbol=A/RES/70/1&Lang=E. [Accessed 17 June 2016].

The objectives of this study were to establish if, and to what extent, benzbromarone affects allopurinol/oxypurinol kinetics, and to compare the uric acid lowering capabilities of Allomaron (allopurinol 100 mg plus benzbromarone 20 mg) with the effects of allopurinol alone in patients with confirmed gout. We studied 14 adult men in an open randomized cross-over study. After a 14 day run-in period with Zyloprim (2 x 100 mg allopurinol tablets in the morning), the patients were randomly allocated to morning doses of either Allomaron (2 tablets) or Zyloprim (2 tablets). Seven days later cross-over was effected and the alternative treatment was taken for a further 7 days. On days 7 and 14 the patients came into hospital and venous blood samples were taken over 24 h for allopurinol and oxypurinol assays by HPLC. Serum uric acid was determined on days -14, 1, 7, and 14. Benzbromarone lowered plasma oxypurinol concentrations (Allomaron/Zyloprim mean ratio of AUC0-->24 was 59%; 95% confidence interval 54-64%), but did not affect plasma allopurinol concentrations. Despite this pharmacokinetic interaction of benzbromarone with allopurinol, resulting in lower plasma concentrations of oxypurinol, Allomaron was superior to allopurinol alone in lowering serum uric acid, probably because of the added uricosuric effect of benzbromarone.

Missional congegrations in the Netherdutch Reformed Church of Africa – Theologically substantiated The Christian churches are experiencing a major paradigm shift as they attemp to navigate the 20th century. Around the mid-fourth century to the mid-twentieth century CE, often referred to as the ‘age of Christendom’, Christianity and the institutional church had a central place, which was culturally supported in the public life of most Western societies. Today it is impossible to talk about culture without using the plural. Society has changed into what is called a ‘pluriverse’ of cultures determined by aspects such as geography, race, ethinicity, class, and worldview. For Christian denominations, this paradigm shift has become exceedingly challenging. This article discerns and experiments with approaches to ministry that are vitally challenged by the many current understandings of what it means to be church today. By taking the concept missio Dei as point of departure the article describes the church as being called to be a missional church and the Christian leaders as being called to exercise missional leadership. The article addresses the notion of missio trinitatis as fundamental to the understanding of the missio Dei. God is one who lives by sharing, and the Trinity is the doctrine of a God whose very essence is sharing, thus the consequence is that those who believe in such a God must live a similar life. Matthew 28:19−20 serves as basis for a discussion on the ‘embodiment’ of the church’s missional theology as well as a basis for the development of a missional praxis. The fundamental conviction argued in this article is that there can be no place for a future church that is not missional in essence.