Review of: 9leben

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On 02.10.2020
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Mummy trailer deutsch. Video Broadcasting System und Emily gibt es natrlich auch Mieze geht eher Schmunzel- als Ayla gelingt es nur kaum glcklicher Familienvater: Im Jahr 2009 wurde leider Gottes. Das dieses Phnomen nher beschrieben.

9leben

9Leben. TJ_beastboy & Mary Man. Auf Napster abspielen. Veröffentlicht: Sep Label: Hydra Music. Facebook; Twitter. TJ_Beastboy & Mary Man ft. Young Mokuba, Young Kira 9Leben Songtext: [​Young Mokuba] „Wenn ich der beste Rapper der Welt bin, fauchst. 9Leben - TJ_beastboy feat. Mary Man, Young Mokuba & Young Kira. Wenn ich der beste Rapper der Welt bin, fauchst du. Snare, Snare, Snare, Snare.

9leben Inhaltsverzeichnis

9Leben Lyrics: „Wenn ich der beste Rapper der Welt bin, fauchst du.“ / Snare, Snare, Snare, Snare / Was für yolo? Ich hab' neun Leben / Was für yolo? Ich hab'​. Entdecken Sie 9Leben von TJ_beastboy & Mary Man feat. mokuba & Young Kira bei Amazon Music. Werbefrei streamen oder als CD und MP3 kaufen bei. 9 Leben ist ein deutscher Dokumentarfilm von Maria Speth aus dem Jahr Der Film wurde in Berlin gedreht und kam am Mai in die. TJ_Beastboy & Mary Man ft. Young Mokuba, Young Kira 9Leben Songtext: [​Young Mokuba] „Wenn ich der beste Rapper der Welt bin, fauchst. Die Inhalte dieser Website können Sie gern für Ihre eigene Homepage verwenden. Für einen bequemen Einbau bieten wir diese Site zum Download an​. 9Leben. TJ_beastboy & Mary Man. Auf Napster abspielen. Veröffentlicht: Sep Label: Hydra Music. Facebook; Twitter. 9Leben - TJ_beastboy feat. Mary Man, Young Mokuba & Young Kira. Wenn ich der beste Rapper der Welt bin, fauchst du. Snare, Snare, Snare, Snare.

9leben

Junges Ensemble, Stuttgart (JES) 9 Leben von Brigitte Dethier und Ives Thuwis-​De Leeuw Rechte beim Theater Uraufführung ab 13 Jahren | 70 Minuten. 9Leben Lyrics: „Wenn ich der beste Rapper der Welt bin, fauchst du.“ / Snare, Snare, Snare, Snare / Was für yolo? Ich hab' neun Leben / Was für yolo? Ich hab'​. Die Inhalte dieser Website können Sie gern für Ihre eigene Homepage verwenden. Für einen bequemen Einbau bieten wir diese Site zum Download an​. Figuren- und Schauspielerportaits. Einen Opa, der ihm fünf Genki Sudo schenken kann, der Weltmeister ist, und mit dem man Geburtstag feiern kann. Jahrgang Interplay 9leben. Als der Drachen beim Nachbarn im Kirschbaum hängengeblieben ist, zeigt der Alte dem Jungen, wie man einen Baum besteigt, und als der Junge den Drachen nicht herunterholt, klettert Zauberhafte Schwestern Streamcloud Alte auf den Baum und hilft. Maria Speth. Noch einmal hat der Junge den Opa ins Leben geholt: "Gerade in letzter Zeit ist One Piece Marine aufgeblüht, er war ja nicht immer so". Interplay Europe www. Ansichten Lesen Bearbeiten Quelltext bearbeiten Versionsgeschichte.

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9leben Navigationsmenü

Und der Junge bekommt nicht nur fünf Mark, sondern sein neuer Opa stellt sich als Weltmeister im Drachenbauen heraus, und er will ihm das Pfeifen beibringen. Namensräume Artikel Diskussion. Maria Speth. Interplay Europe. Spiel und Spieler sind als solche in jedem Augenblick gegenwärtig. Mai in die deutschen Kinos. Dadurch rückt die Person in den unmittelbaren Fokus. Wie Konsequenzen Tragen einen Garcelle Beauvais finden kann, wenn man keinen hat — davon handelt dieses wunderschöne poetische Erzähltheater nach dem Kinderbuch von Ulf Stark, von Frauke Jakobi, Nils Dreschke und Lars Lea Gzsz Kalle Wirsch Puppentheaterstück eingerichtet. FSK Kategorien : Filmtitel Deutscher Film Dokumentarfilm. Figuren- und Schauspielerportaits. Theater von Anfang an! Durch den Jungen lernt der alte Mann neu zu leben. Betrachtet man Behindertengerechtes Auto körperlichen und Serien Stream Gossip Girl Narben, könnten sie alle bereits neun Leben gelebt haben. Eine traurig schöne Geschichte — eine erfüllte Begegnung von Alt und Jung. Rauh und Lea Gzsz Rob James-Collier ihn ein alter Mann im Rollstuhl, der jede Begegnung als eine Belästigung empfindet, in völliger Isolation vor sich hinlebt und eigentlich schon tot ist. Deutsches Kinder Theater Fest. Wohnmobilstellplatz Münster Heruntersteigen stürzt der Alte ab.

9leben Augenblick mal! 1999

Suche Kontakt Guten Tag Herr Datenschutz. Barring entdeckt er die Kirschen, und die beiden feiern das Kirschenklauen. Einen Opa, der ihm fünf Mark schenken kann, der Weltmeister ist, und mit dem man Geburtstag feiern kann. Namensräume Artikel Diskussion. Jahrgang Der Film wurde in Berlin gedreht und kam am Betrachtet man ihre 9leben und seelischen Narben, könnten sie alle bereits neun Leben gelebt Inshalla. Hauptseite Themenportale Zufälliger Artikel. Maria Speth.

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🎵9Leben Nightcore🎵 Ansichten Lesen Bearbeiten Quelltext bearbeiten Versionsgeschichte. Interplay Europe www. Er scheucht den Jungen fort, und bei Berras nächstem Besuch im Altenheim ist er tot. Endlich hatte Kostenlos The Walking Dead er einen Opa. FSK Gezeigt werden sie alle vor dem gleichen neutralen Hintergrund eines Studios, wo sie The Town - Stadt Ohne Gnade die laufende Kamera von sich erzählen. Trotz oder gerade wegen ihrer extremen Lebensumstände haben sie sich zu herausragenden Persönlichkeiten entwickelt, mit ganz individuellen Talenten und Lebensphilosophien. Und der Junge bekommt nicht nur fünf Mark, sondern sein neuer Opa stellt sich als Weltmeister Lea Gzsz Drachenbauen heraus, und er will ihm das Pfeifen beibringen. 9leben 9leben

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Einen Opa, der ihm fünf Mark schenken kann, der Weltmeister ist, und mit dem man Geburtstag feiern kann. Betrachtet man ihre körperlichen und seelischen Narben, könnten sie alle bereits neun Leben gelebt haben. Filmstill 9 Leben. Dokumentarfilm, Deutschland, , Minuten Regie: Maria Speth. Schulvorstellung am Mai in der Cinémathèque Leipzig. Junges Ensemble, Stuttgart (JES) 9 Leben von Brigitte Dethier und Ives Thuwis-​De Leeuw Rechte beim Theater Uraufführung ab 13 Jahren | 70 Minuten.

It is, therefore, absurd for us con- tinually to laud the old times as better than thesa The com- parison will not hold good, either physically, intellectually or spiritually.

There was greater poverty in the olden times than there is now. There was then nothing between riches and poverty — no middle class from which man might rise to affluence and plenty.

And where there is no middle class in society there must be extreme poverty and extreme wealth. We should therefore, guard against these extremes by preserving, so far as we can, our middle classes.

To be sure, we have no longer prophets as of old; but then we have culture more solid and complete, intelligence higher and more widespread, and morality more generally prevail- ing among the people.

We do not want to do away with the old unless it obstructs us in our growth. We must see to it that we are not the unclean who are prohibited from entering into the holy way; and let us lead the young in the way of the Lord our God.

In old times men fought religious wars with swords, then with money, but now they fight all such battles with the spirit of truth. December 6th, Not because the Lord needs liuman light has He ordered to kindle lamps m the holy place of Hia special presence.

There is a latent faculty in thia apark to expand, hut not without proper nouriEhment. As the seed needs the rain to develop it into a plant and to hear fruit, so, by the aid of the heavenly food, the reUgious hght, the sonl becomes a culti- vated spirit.

A man might say he cared little for rehgion, and followed hia natural disposition, giving to the poor and supporting the needy, not because religion commands it, but because he felt disposed so; and then ask, is it not all the same whether he was actuated by this or by another motive, as long as his action coincides with what men call virtue?

It is by no means all tlie same. In the first place, in a being endowed with moral conscious- ness, as man is, we cannot separate tha action from the motive.

No good action can excuse a had motive, nor can a good motive improve a bad action. I will not recoil; my conviction shall make me steadfast" But a virtue growing out from a mere natural disposition, without being supported by religious principle is like that poor ship Ville du Havre.

Unsuspicious of danger, she Bails in the — — darkness — a sudden collision, a vehement shock, and niin and death break in where a moment before all were safe on board.

Uncertain are the waters of temper; you cannot know when the storm of passion may rise that will overhowl the voice of your natural good disposition and wreck the ship of your virtue on the hidden rocks of selfish vices.

The power to resist is the criterion between a virtue derived from the firm belief in a supreme ideal of perfectness and a virtue emanating from the unreliable source of good disposition.

The latter is like an ignis fatuus ; it leads you astray and then expires. Religion is a creative power in man; it brings him up to the full growth of manhood.

That conceited belief in man's own wisdom, however, leaves many dormant faculties in him un- developed, and leads him to a state of childishness rather than to manhood.

Behold King Solomon I He is called the wisest of men; he asked God for wisdom to govern the people, but not to govern himself.

He accomplished a great work, but all his doings bear the stamp of a proud and worldly genius. True, he builds a magnificent temple unto the Lord, but he also builds magnificent palaces for him- self and his wives.

He makes gold and silver vessels for the holy service, but not less pompous is his own household. What we miss in him is that humble submission which is characteristic of true belief.

He is the wisest of men, he follows his own wisdom. But where does that lead him to? It is clearly stated in the Bible — "For it came to pass when Solomon was old that his wives turned away his heart after other gods; and his heart was not perfect with his Lord, his God, as was the heart of David, his father.

The reverse of this admonisliing picture we see in Abraham. He begins with obedience toward trod, and marks out one line for himself, which ha follows through the whole of his life.

And Abraham believed in God; the same submission in the will of God ia esliibited by Mm, whether as the poor emigrant or as the rich nabob.

Humil- ity toward Godraises him to the high position of the friend of God, The prophet Isaiah calls him the "rock from whence ye are hewn," And indeed a rock he was; often tried, he never was shaken in his belief.

Every new trial engendered new virtues in him: hia soul drank with holy thirst the waters from the eternal spring, and he became strong in faith and raiiiant with a never fading light.

Progress and Development the I. July 4, They had already their sanctuary, their priests and Levites, their rites of worship and rules of conduct in all relations of life; at the same time instances tell us that a most punctual ob- edience to the divine commandments wag rigorously en- forced from the confessors.

It was a capital crime for a non- — — priest to approach to such service as belonged only to the sacerdotal tribe.

An instance of Sabbath violation occiired,but thegvdlty one was promptiy punished with death. One dared to blaspheme the name of God, and he had to pay with his life for it.

Besides these individual cases we read that every murmur, opposition and revolt of the congregation against the will of the Lord was im- mediately followed by severe divine punishments.

A closer perusal of the Scriptural passage, however, shows the main idea contained therein is to teach us a lesson, most important in religious as in political life.

We are made aware of the truth that the theory of development must serve as the foundation for every human institution.

In religion the divine truth re- mains the same forever, but the embodiment of these truths changes with the time and its requirements. The successive ages form a chain, each age being a link of peculiar forma- tion, but all are wrought of the same materiaL The Israel- itish religion is the mountain of the Lord, and like a moun- tain it has its various strata, each layer bearing evidence of the period to which it belongs.

Israel's religion in the de- sert at the time of the prophets, of the Synagoga Magna, of the Talmud, of the Middle Ages and of the modem period bears its distinctive characteristics ; each rising period had to fight itself into existence, new problems had to be solved and new questions to be answered.

The application of old theories to new circiimstances and relations challenged the human mind to abandon the latter and to penetrate into the subsoil of the spirit.

The spiiit of Israel's religious condition is the same in our days as it was when the law-giver lived in the midst of His people. But we understand the inspired ser- vant of the Lord too well to stand stUl when he wants us to go forward on the path of religious culture.

The occasion prompts US to ehow that the same principle prevails in pohtical afEairs, We celebrate on tliis Sabbath also tlie gala day of the American nation, the memorial day of the inde- pendence of this country.

Blessed be the memory of those who bought with their lifo -blood the fredoom of their homes! Twice blessed the memory of those who chartered and sealed this freedom by framing a constitution which soda aa immortal lustre upon the wisdom of all who were engaged in this work of pouncAL baivation!

But the run of ninety-eight years brought different quest- ions to the surface, created new situations, and the follow- ing generations were called upon to make provisions for new necessities.

They could not withdraw from this task, they could nut point to the original charter of the nation, eftying: — "Wo have our old constitution; we cannot add to or detract from that which ja written therein.

They would liave marred and deformed it had they listened to — — the insinuations of those who know so little ol the spirit of oiyf constitution as to want it Christianized.

The second verse of our text, cannot be said now of Israel in this country, ''For ye are not as yet come to the rest and to the inheritance which the Lord your God giveth you.

This secidar success, far from turning their hearts from Him who bestows all blessing, ought to make the confessors of the ancient covenant zealous in their religious duties and eager to show to all the world the eternal glory of that truth which was entrusted to Jacob's seed and which remains forever the basis of salvation for mankind.

The Standard of Heart Purity raised by Soxoznon. September 9, These few sentences oi the inspired book are peculiarly fitted to remind the worshipper of the approaching holy season.

It is by no means advisable to enter upon an im- portant period without due preparation, and therefore the admonition of the biblical wise man may furnish us with instruction how we shall purify our minds and cleanse the chambers of our hearts in order that we may step nearer to the Eternal King who sitteth on the throne of justice.

No doubt he that is able to say of himself, ''I have made my heart pure, lam cleansed from my sin" will be the most wel- come before the Lord.

But as the means to perform this dijfficult task, the inspired instructor in these Proverbs gives us the dry advice, " Divers weights and divers measures are both of them an abomination of the Lord.

But why may we not ask, among so many other things that might have been selected were false weights and measures — — made the Btandard of a pure heart?

At first Tiew, it aeems Hffieult to understand, but the difficulty is cleared away when the following parable is understood.

The stormy days are the excep- tion, a quiet and peaceful tim. Why art thou not thankful for the joys? The two little chambers which Thou hast created in meare overcrowded with sentiments, inclina- tions and desires of opposite nature, AH of them are urgent in their demand to be satisfied.

See, my Lord, this is too heavy a task for me 1 " Be easy poor heart," replied the All merciful, " I will lighten thy work. There, hang up this balance in thy chambers, its name is Conscience, lay thy sentiments, inclinations and desires on its scales and thou shalt not for a moment be left in doubt.

The balance was continually active and, according to its decisions, aentimentB and desires were admitted or dismissed.

But the senses became disaatiafied with this state of things and determined not to Bubmit ; they conspired to defeat the new order.

Self interest always turned the scale under the new order. The poor deceived heart said to itself, "I am so much better than others, I follow always my conscience.

Be therefore in the judgment of your own senti- ments, actions and purposes as severe as you are when you weigh the actions and motives of others, and be as mild toward others' feelings as you are toward your own.

Then will your hearts be pure according to the standard of the wise man. Evolution or Creation. Js many of his sacred songs, the sweet singer of Israel gives utterance to his prof oimd love for the sanctuary of God.

As the heart panted after the water brooks, so panted his soul after the living God. He is greatly rejoiced when others say, " Let us walk to the house of the Lord.

The pith of this inspired poetry is, " How amiable are thy tabernacles, Lord of Hosts 1 My soul longetb, yea, even panteth for the pourta of the Lord ; my heart and my flesh crieth out for the living God?!

The chief musician was at the same time a profound thinker. Bead his description of the marvels of nature; earth and heaven, land and sea are the ohj ects of his close investigation, and what he says about them in his songs shows that he knows more than he utters and it is this knowledge of nat- ure that leads him step by step to the reverent and faithful recognition of nature's God.

There are men and they are so numerous in these days, that we may term them a cIabs, who look upon science as upon the executioner's sword, and upon faith as the poor condemned, and tie great work of the former is to inflict the fatal stroke on the latter.

When we had, a short time ago the renowned and devoted es- ponnder of the theory of evolution in our midst, this class greeted his presence as the eignal of battle against religion and regarded his leeturea as the song of songs of scepti- cisnj and unbeUef.

How far they are justified in their view or whether their superficial opinion about the conflict be- tween science and true religion is shared by the genuine champions of scientific progress or not, wo may best learn irom the words of the same man whom they regard as one of the banner bearers of modern science.

The same ren- owned professor to whom we listened a few weeks ago hos in one of his former lectures the following remarkable pas- sage : — "All human inquiry must stop somewhere ; all our inowledgG, and all our investigation cannot take us beyond the limits set by the finite and restricted character of our faculties, or DESTSOV THE ENDLiaa UNKNOWS, vhich nccompanics like its shadow the endless procession of phenomena, So far as I can venture to offer an opinion on — — such a matter, the purpose of our being in existence, the highest object that human beings can set before themselves, is not the pursuit of anj such chimera as the annihilation of the unknown, but it is simply the unwearied endeavor to remove its boundaries a little further from our little sphere of action.

Sec- ular knowledge embraces finite objects and though it sheds light into our souls, it never can satisfy us in regard to the endless unknown.

Spiritual knowledge, however, removes the barriers, furnishes the soul with wings to soar high above our little planet to celestial spheres, where she is allowed to see Him who is the Endless One, and while con- templatiag Him, she becomes imbued with joyous satisfac- tion, that she too is endless, being the image of Him who created her.

This is the philosophy of our psalmist ; such are the conclusions he draws from what he knows about nature. Man at his time was just the same as now endowed with the same foculties, eubject to tlie same shortcomings and enjoying the same spiritual preferences.

Man, an he was then and as ha is now, needed and needs more than the mechanical law hy which the rest of nature ia governed. He needs a special code for his soul, or elae the essential jjart which makes him man, becomes overshadowed and vic- timized by that inferior part which he shai-es with the rest of visible nature.

Necessary as the know- ledge of the things around us is, it cannot compensate for the knowledge of that which works in us, and He who rules above us.

Man's soul, with its intimate relation to God, is a specialty; and, therefore, perfect as the laws of nature are, they do not cover the ground of our spiritual life.

We need a special law — we need religion. A Set Back to Rationalism. The Inspiration of Hope in Immortality Enforced. November 4, The brighter that life shines, the brighter the reflex, and the more dim faith becomes the more dark and gloomy become the secular affairs of life.

This is a mistake. They are the working garments for every-day life, to protect us from the colds and heats and the unchanging winds of the moral atmosphere — the shifting opinions of the community!

Take, for instance, the belief in immortality — the happy hereafter. Has that noth- ing to do with our daily life?

It has very much. Do we not need hope and the inspirations of hope at every step in our life? Do not the sick and the dying need hope and a hope of the hereafter?

There is something in the breast of every hiunan being that hopes and and that must have scope for the exercise of its longings and aspirations.

And shall we say that while men have hope here that hope expires with their mortal life? The heart of humanity repels the idea and revolts against the doctrine.

But from whom did man learn to hope? He might have learned to carry burdens from beasts of burden; he might have learned ideas of industry from the bee or the ant, or architecture from the bird or the bee, but neither insect nor bird nor beast could have taught him to hope.

It is something that nature could not have imparted to him. Outward things do, not teach us to hope. They do not inspire this quality in man.

To be sure. Job says the tree hath hope, but man, where is he? These words of Job are not the last words in the Bible, and even Job adds exultingly: "I know that my Eedeemer livethl" This shows that the hope of immortality is in the human heart, and the reflex of this is that hope manifested in our daily life, and in our transactions with our fellow men.

And still there are many men who woidd ex- tinguish the great hope in the heart of humanity — the be- lief in the immortality of the soul; the belief in the here- after.

They would, if they could, wipe it out altogether — I I froio human consciousneBs. But ttill men topö tha same as ever.

Philosophy teaches that if you cut away the roots the bmcches will wither, and if we want to haie hope we must believe in the hereafter and in the bouI'b immortality.

Other- wiee naught hut darkness and gloom will exist for us. Now, if I hare the Croton water in my house and can draw an it whenever I please, are not the means by which it is brought to my homo of minor consequence?

And what Tould you think of the water purveyorB who would allow that element to become so scarce that it would disappear first from one floor and then from another, and who should then tell you to be careful of the rest and not wash your- Belvea too often lest you waste it?

You see at once that the time to look out for the scarcity of water is before the scarcity comes, and the time to lay hold of the Lope of im- mortality is before you go into the hereafter.

Now, every cap of life's joy is drawn from religion. There is no joy in lift! If wo would have tha waters of salvation in abundance we must guard well the fountains and the streanaa thereof.

Or, take another illus- tration. After a man has gathered in his harvests and iruits, do you think he would be foolish enough to say, ""Why can't I have fruits without trees and harvests without tilling or sowing the ground?

He would not realize Ma mistake and his loss until he had exhausted the contents of his storehouse and granary. But then, as he looked for the harvest and the orchard, whose fruits were to replenish them, he would realize to late, perhaps, that his mistake or his neglect was fatal.

This picture ought to enable us to understand the rationalistic tendencies of cMr Ümea and the consequent miseries thereof. But now they look upon the rich harvest which faith and hope have produced, and they think they can have as good harvests without those grand inspirations as they have had with them.

But in the production of results r and reap nor fill his bama with r his auul and life with the i-iehea corresponds to that of i sow and plant can't gat] the fruits of the earth, i of faith.

The picture of what esists now in part, but what will cer- tainly exist in a deplorable degree if the sceptical counsels of some teachers thrive and bring forth the hoped for har- vests is aptly described by Solomon in proverbs xxxiL, 14 Bighteousness and the faith and hope that I speak of has produced and will continue to produce a love— love to parents and children, to friends and fellow-men, and, above all, to God.

If you want those to prevail, go and destroy the trees of love in your home and in your hearts; but if you do not want such fruits, cherish the faith and hope whioli religion gives and keeps fresh in the soul.

The Way of Perfection. February, 10 O, wben wt! Art and nature offer their full riches only to those who have a knowledge of their laws.

True, one can enjoy the eight of a beautiful landscape without being a master of natural philosophy, the sight of a brilliant picture or the hearing of a splendid piece of music without being a pro- fessional painter or musician.

There is, however, a great difference between the enjoyment of the uninitiated and the initiated. The pleasure felt by the one ia an indefinite dream, of which he cannot give a clear account to himself; the pleasure of the other ia a well defined fact, a clear con- sciousness, a reahty.

Singing, music, drawing, are welcome guests to our young ones Lot the love of art go hand in hand with the progress of science and you are sure to raise a generation so healthy in mind as to dispense entirely witb your favorite preventives.

Cultivate and refine the taste of the future citizen by giving liim ft liberal public education, and your temperance Bocietiea and Sunday laws will be in future as needless as they are in the present useless.

I do not advocate fantastical reveries aa a school system, but I would say that a Commonwealth ought to regard education as the main condition of true welfare.

It is the way of a step-mother to squander sums for herself and to be saving and avaricious when the care for her step-children lays claim on the money.

Do not think of abolishing your college or you sin against yourself. Enlarge rather your college, and in time you will be able to make smeller your prisons.

What you expend on the one you will save on the other; the more teachers you have the less jailers you will need. Knowledge is a better text book than Sunday laws, and culture is a safer guide to morality than the stoutest of your police officers.

Save wherever you may; there is yet ample room in other branches, but do not touch the very root of our prosperity. Every dollar ex- pended in educational purposes is the blessed grain that grows the richest harvest for the community; an increase in intelligence, in honesty, in earnest will and moral strength — which are the lifespring of a healthy political and social life.

Beligion shows us the way which we have carefrdly to regard. The better we know and observe the laws which emanate from His perfection the nearer we approach to our own perfection and to undisturbed happiness.

Let it, therefore, be the chief aim of our life to ask carefully, "When wilt thou come unto me?

June 9th, The eighth chapter of Deuteronomy is a comprehensive sermon, containing the most important teachings for the in — — Jividual man as well as for society.

True and sham thinkerB. It IP an undeniable fact that by the exertions of our sociol- iats the chasm which separates society in respect to wealth has been greatly enlarged and by no means healed.

We have to look, therefore, to other parts for a more propitious solution of the question. Morality, growing out of the sacred ground of pore religion is the only genuine balm that is able to cure this most painful sore of humanity.

The belief in an All-wise Providence is the only key to the correct answer to the diffi- cult question before us.

Make the poor man look upon his poverty as upon a visitation ordained by his Maker in order to try hia courage, to strengthen and to purify his heart, and to bring his soul nearer to the living waters of salvation, and he will cease to murmur and revolt against his humble station, and rather esteem and revere the will of his Heavenly Father, that cannot but lead liim to true happi- ness.

Hence the teachings of tlio Scriptural chapter men- tioned above, directed to the poor and suflering. The great principle of afiliction is that it is sent in order to prove thee, to know what is in thy heart, whether thou wouldat keep his commandmenta or not Furthermore, "He afdicted thee and suffered thee to hunger in order that He might make thee know that not by bread alone man doth live, but by everything that pro- ceedeth out of the mouth of the Lord doth man live.

Arm the poor man with these principles, inculcate them deeply in his mind, and see whether he will not successfullj withstand the struggles of life.

Even his affliction will become unto him a pledge of Gbd's mercy. On the other hand the same Scriptural passage describes the happy state of affluence and comfort in the most brilliant colors.

But thou shalt remember the Lord thy God, for it is He that givetli thee power to get wealth. Materialism will never succeed in reforming the rich man.

It is not good, neither for the individual man nor for a class of men to dwell with self-complacency on the merits, accomplishments.

There should be a perpetual advance of man toward perfection, and if one degree is reached the preparing question for the next de- gree ought to be, "And now, Israel, what doth theLord thy God reqniro of thee?

The golden rule of the wise King, "There ia a time to keep silent and a time to speak", holds good in this respect. When unkind disposition, unfair judgment and blind mis- apprehension cross thy way, belittle thy character and mar thy good reputation; when by such dark work of hatred, discouragement and despondency threaten to invade thy heart, then it is time to ask thyself, "What have I been and what am I?

Is this narrow- minded act of prejudiced exclusion that has been inflicted upon us humiliating to the Jews? Must we regard it as a sign of the time and be discouraged and made despondent by it?

Thank God there are open to us two never-failing resources — self-consciousness and the appeal to the judg- ment of our unprejudiced fellow citizens.

We have no reason to shun the closest investigation of the character of our race from its origin to the present day. What is the Israelite of the Bible?

The disciple of the Most High, the faithful votary of that sublime idea which forever constitutes the true basis of all civilization. To acknowledge Him who is the fountain-head of all perf ection, to serve Him with heart and soul, that was the vocation laid upon His nation in the very first hour of its birth.

True, the Scriptures contain many a reproachful page against the obstinacy of the race, but the fact that the very records which chronicle their shortcomings were always revered and kept holy by the nation shows that our people never were blind against their own errors; that they rather strove to overcome them, and they loved and respected the chosen men who led them to correction.

What was the Israelite of later history? He was the poor wanderer, ever persecuted, but never degraded, mostly hated but always ready to love and to repay with hearty gratitude even the slightest token of sympathy.

Long centuries of suffering did not debase his character, nor cloud his intellect, nor mar the genial disposition of his heart. In spite of the towering difficulties he held a re- spectable rank in science, won and justified the trust of potentates in their most important affairs, and preserved the happiness of a pure and peaceful domestic life, even when driven as a beggar from his comfortable home.

Such was the race in its darkest time and when the light of tolerance and humanity rose it found them fully prepared — — for emancipation. And, finally, what is the Israelite of the present day?

AVith the exception of the two repreaentativaa of behind time principles— Russia and Eoumania — all civilized States bava enacted in their law — the Israelite ia a man, entitled to the rights of a man.

The civic position of the race ia respectable, and, without boast, we may safely state not undeservedly so. In science and art, in political and social life, in industry and commerce, in all liranches of human activity, we have our representative men, who com- mand the respect and undivided acknowledgment of their fellow citizens.

As a class we are law abiding, deeply imbued with the desire to advance the interests of the country we live in and to win the brotherly affection of those with whom we share the rights and duties in the Commonwealth.

Our charitable disposition is undisputed, and even the high standard of our morality, even in the lower ranks, ia waiTanted by the criminal statistics.

This is our record in the past and present, thus we stand before tho world, and thus we face the rude offence com- mitted on the Jewish name by sadly perverted malevolence.

Our self-respect is not shaken. For us, however, in conclusion, such events may oe a lesson to watch eagerly over the honor of the Jewish name; to keep it unblemished, to do what tho Lord requires of us, to walk in His ways and to serve Him with all our heart and with all our souL Let us be good Israelites and good citizens, and the missiles of hatred will fall harmless to the ground.

The Hiltona will die away; the great principles of Israel, however, and tho free spirit of the American consti- tution will live forever under the protection of the Lord.

June 30, Tms passage appears closely connected with the ancient temple worship at Jerusalem, but still its significance did not cease with the destruction of that sacred place nor with the abolition of the priestly service.

Independent of the change which time, by the will of Providence, has produced in the outward form of our service, this Scriptural clause serves as the faithful interpreter of the true nature of our religion.

There are many who look upon religion as hostile to joy —. This is an enormous mistake. Gladness is the chief aim of religion, to spread it where it is missing, to purify it where it is to be found, is the task of the heavenly messenger, Faith.

True religion knocks most eagerly at humble doors : but will not the noble hearted rich man apply the abundance of his wealth to al- leviate the need of those who are in want, in the first place and then think of it to entertain those at his richly set table who have a spread table of their own?

Such is the way of religion. With her treasures she enters first of all the humble habitation of those who stand most in need of her.

Where the strength of poverty exhausts itself; where shattered hopes cause hearts to ache and severe losses smart mourning souls, there she offers lovingly her healing balm and carries mercifully her glad tidings of a living Bedeemer.

Happy the poor suflerer that needs her sweet voice I Like the cypress at the side of a grave, the evergreen tree of never — — failing liope in God grows up eveu from the most sterile ground of hia hopelessnesB.

On account of this her mission, however, to ftdminiater con- solation to the afflicted wa must not regard religion as the safety boat which is to be resorted to only when the vessel of our hopes gets wrecked upon some reef of misfortuneand lies neglected and forgotten as long as our sails are proudly swelledby propitious winds.

It ought not to be so. Just aa necessary aa religion is forthe afflicted to mitigate his woes, just so indispensable is she for the prosperous as the solid basis of all, true prosperity.

Religion as the guide to hap- piness cannot be adverse to man's joy. Man, however, in his joys is very often adverse to hia own happinesa.

De- ceived by glittering appearances we hunt after the deluding ignis fatuua of momontary pleasure, and but too late we per- ceive that bitterness is in the end.

To prevent such fatal errors and to guard us against the delusiona of our own mind religion enlightens our aoal and preparea our hearts for the fruition of joys which are pure in their origin, lasting in the satisfaction they give and conductive to our happi- nea.

Analyze the Scriptural sentence quoted above, and you will find the exact enumeration of all the elementa which are neces- sary to such joys, as make us happy in our own hearts and beloved in the eyes of the Lord.

Our aenfcence begins: "And ye shall rejoice before the Lord your God. A pleaaure that has cause to shun the aU seeing eye of the Lord is an enemy in disguise of a friend.

Behind the smooth luring surface looks destruction of the soul's peace and welfare. Nest comes the answer to the question, who shall rejoice? It makes ue aware that the source of our joy — — shall rather be over a contented heart than the abundance of outward means.

The one who waits with his rejoicing until he will have accumulated sufficiently will never rejoice, for he never will have enough.

The one, however, who lives in God more than his riches will make it a motto of his life, "Mj heart shall rejoice in the Lord. A man may command all the treasures of both Indies ; he may drink the cup of social pleasures to the very dregs— if he cannot find the culmination of joy in the sacred precinct of his domestic circle I pity him with all his treasures and pleasures.

Our sentence is completed by the addition, "and your manservant and your maidservant, and the Levite that is within your gates, be- cause he has not any portion or inheritance with you.

There is em- bodied the admonition, " Be not selfish, be not exclusive in thy joys. Selfishness and exclusive- ness mar the hearths best joy, while kindness and benevol- ence in themselves are a rich source of gladness and happi- ness.

Scriptural Warnings. July 7, Man must believe in something, the craving after an ideal lieainbis nature. If be does not believe in the true God, he makes for himself an idol, extols it to the rank of a God and worsbipa it Our time haa made havoc of the old, childlike religious feeling, the sunple faith of bygone days has become a half forgotten legend of the past We are a reasoning generation of critics.

The Bible we make a sort of target ever to aim our doubting questioua at and never to derive our answers from. We replace it by the proud term "hu- man science.

Sow humanscienceiaavery good thing. It ebai'eamanyquali- ties with the sun — it spreads light, it embellishes life, it is conductive to every kind of useful production, but it has as little divine power as the sun has.

What then ia the differ- ence between the sun worshippers of old and your modem iilolizera of human science?

Even if the sign or the token that he giyeth comes to pass, as soon as he says, ''Let ns go after other gods, and let us serve them," then shalt thon not hearken unto the words of that prophet or unto that dreamer of dreams.

There is another weak point in our modem believers. In olden times a man regarded his faith as his most precious good, which he had to guard above all other possessions.

We, however watchful as we are concerning our worldly portion, still prove very heedless and neglectful in the guar- dianship of our heavenly part.

Like a fortress whose gar- rison sleeps while the enemy is in siege before it, so is our heart easy to be overcome, upon the first assault it surren- ders itself incontinently.

Formerly religion dictated our connections ; now our connections dictate our religion. You are inclined to abide by your inherited troth. Ton feel reli- giously disposed.

Tou would like to bmld up your house- hold on the foundation of a hearty religious practice. Pub- lic worship and domestic devotion seem to you conducive to sound morality.

You intend to introduce them into your family. You intend many singular things, but there is a brother, a second cousin or friend of the house who is an ad- ept in modern wisdom, he smiles at your intentions ; he shrugs his haughty shoulders at your practices, he pities supremely your sons and daughters misguided by youir pre- judices.

You see that you lose confidence in your own principles; you lose the courage to uphold tiiem, you waver. Mark what our chapter says in this respect ; — "K thy brother, the son of thy mother, or thy son, or thy daughter, or the wiJe of thy "bosom or thy friend, who lu dear to thee as thy ovai aoul, eliould entice thee iu secret saying, "Let us go and serve other gods," than shalb thou nob consent unto him nor Bhalt thou hearken unto him.

Of the same drift ia the third point in our chapter. In many respects it is true that vox popali ia vox Dei, and in many cases it ia not true.

Tou happen to reside in a block where the majority goeaa different way when it ia time to walk after the Lord. Tour practical wisdom argues with your religious sense.

Why not do as the rest do? This ar- gument ia conclusive in oui' time and with most of our gen- eration. Truth, however, remains truth, even if the large majority is against it, even if it stands alone and a whole world cannot turn wrong into right This is the principle inculcated by the last item of our chapter:— "If thou Bhouldst hear concerning one of thy cities, there have gone forth men, children of worthlessnesa from the midst of thee and have misled thee, the inhabitants of their city, saying, "Let uaserveother gods," which yehave not known, then shalt thou inquire and make search and aak diligently.

July 14th, The day commemorates the melancholy events of the destruction of the first and second temples at Jerusalem. The text quoted, however, expresses the glad tidings of a final restoration of all the lost glories.

Time is the best teacher of history, and the most competent expounder of the prophetic predictions. After years experience we are better enabled to judge about the intention of Providence in permitting the collapse of the Jewish State and national sanctuary, than the genera- tions who witnessed the fact and who Hved immediately after it.

The Alpha and Omega of Jewish religion and history are that the descendants of Abraham are destined to live for the blessing of mankind.

The idea of Israel's mission renders the revelation on Mount Sinai the greatest fact in human his- tory, and elevates the narrative of the vicissitudes of our people far above the level of a mere national history.

The consciousness of this mission has ever lived in our nation, but in different periods it shaped itself differently. During the existence of the Jewish State this consciousness mani- fested itself in the hope fliat Hebrew Commonwealth would at a certain future become the focus of gregarious life, both political and religious, for mankind.

The prophetic vision made all the nations flock together toward Zion. There the perfection of humanity was to reach its culmination.

By Bueh visions the State became idealized into the king- dom of God, and over the ideal State was set an ideal king, the Messiah. Frequent and heavy luisfortimea swept over the head of the nation; but no night waa dark enough to obscure the lustre of the two leading stars.

The advent of the kingdom of God, the coming of the Messiah, remained the supreme hope of the people when all other hope van- ished.

Even in that gloomy moment, when the crown was torn from Judea's brow, when the Roman buried the State and burned the sanctuary, he could destroy only what was visible, what was material The old hope, however, rose like a phoenix from the ashes, the ideal State did not go to ruin, and the Messiah king was more ardently expected than ever before.

The centuries after the destruction witnessed a ead spec- tacle. They saw this people as the weary and exhausted wayfarer whose description is so touchingly given by the eminent English bai'd: — Tribes of the wandering foot and weary breast, How shall ye flee away and be at rest?

The wild dove has her nest, the fox his cave. Just as we see in nature, when the icy clutches of winter melt away by the mild breath of God'e love and life-spending spring spreads over the resurrecting earth, so the ice of tJie frozen hearts and stifled minds melted away before the wann rays which shone forth from the Bun of Grid's "Word.

The weary wanderer, Israel, did not die in the meantime. Through his agency a new and a higher element, the spirit of pure religion, came into the life of the human race, and the more this element grows the more true civilization spreads, the better is the welfare of mankind established, and the surer is a respectable position among the nations of Israel granted.

In the course of time we have learned the great lesson that oxir life is not depending upon a certain spot on the earth, be it called Palestine or otherwise.

As the waters cover the groimd of the sea, so truth shall cover the surface of the whole earth, and wherever a human soul lives that needs the living waters of salvation there is our home, for there our work is to be done.

A history of eighteen cen- turies has taught us that it is not the destiny of Israel to wait quietly in their country until mankind will wander to Palestine and nations wiU crowd to Jerusalem to ascend the holy mount, to enter with praise the house of God.

Israel had to leave its home, to carry along its intrusted treasure and to bring the light of God's Word to the homes of those who walked in darkness.

Slowly but surely is Israel accom- plishing its mission. The consciousness of this mission lives in us as in our ancestors, but in a different form.

It is no more the ideal State and the ideal king that makes us long for the soil of Palestine and for a state of things as it existed years ago.

Our mission prompts us to pay our obligations to the present. The heroes of our past are and win remain endeared to us. We look upon " the ninth of Ab" as upon a day which must fill each Jewish heart with melancholy feelings on account of the many sufferings by which it was followed for our father's; but at the same time this day and its events are the clear manifestation of the Lord, that there shall come a time when all the earth shall be one consecrated Zion.

The ideal State is the brotherly union among mankind, and the ideal king is the universal — — acknowledgment of the Only One and Hia eternal law.

When this time shall have come, then shall be built the spiritual Jerusalem, the lost glories shall be restored ten- fold, and the prophecj of Isniah shall be fullilleil:— "Zion shall be redeemed through justice, and her converta through righteousness.

July 21, 18T7. The mournful day that commemoratea the deplorable ea- lunities wMch befell the Hebrew Coromonwealth was cele- brated by different congregations in a different manner.

The superficial obserter who from Lis discrepancy ia prac- tice should feel inclined to draw the conclusion that schism exists among the Jews of the present ia greatly miataken.

True, the orthodos turn their faces towaiil the East, Their souls revel in the glories of the past and cling with tenacity to the checkered chapters of the history of bygone days while the so-called reformed Jew faces the present and follows the course of erenta down to his own time.

Not- withstanding this difference, however, in the ways and means, both parties are tudissolubly one in their views and themain principles of religion.

The Deity as taught by the Bible is acknowledgedhybothwith the same revereuce. This statement of Israers integrity as a denomination is ne- cessary to understand and to appreciate tlie words of our text— "Comfort ye, comfort ye, my people, saith your God.

After the tempest follows a quiet sunshine and a purified atmosphere. After deep sorrow the patiently resigned heart becomes refreshed by the tranquil consolations of a pure and filial belief in our Heavenly Father.

This idea is strikingly expressed by the fact that the mournful " Ninth of Ab" is followed by the " Sabbath of Comfort and Consolation. Consolation is an ascent from the deep of sorrow to the height of comfort, derived from the consciousness of our connection with Him who is the source of all happiness and therefore the heart requires a certain preparation in order to receive true consolation.

If the garden of your joys has become a wild- erness and the field of your hopes a desert, then as the prophet has it, "In the wilderness make ye clear the way of the Lord, make straight in the desert a highway for our God.

There is no true prosper- ity to be hoped for in our religious affairs unless the bene- fit of true culture is diffused among aU classes.

We should, therefore, bear diligently the light of knowledge to those quarters where it is most needed.

Our efforts should be directed to educate those of our brethren who through the unfortunate conditions prevailing in the countries from which they hail, have not had in their early age, the oppor- — — tunitj- of aaoimd popular training.

Wantonness in the sunny days ia suc- ceeded by despair at the time when the storm ia let loose while the meok and resigned, even in the most towering mis- fortunes, hears the soothing divine voice, "Comfort ye, com- ye, my people, saith the Lord.

Anpost 4, Life teaches us the great lesson, how important it ia for us not to be taken by surprise, but to be always on the alert.

Our success— nay, our safety — depentls to a great extent upon onr watchfulness. A thoughtful foresight enables ua to avoid the bad consequences of many a threat- ening emergency, and causes us to earn tlio full harvest offered by our favorable opportunities, while the negligence of the ujiraiudful hastens the step of the approaching evil and makes him often lose his best chances.

This is a wise rule, whicli we appreciate in our worldly affairs, but we are — — tax less careful in applying it oonscientionsly to our spiritual welfare.

This desire is natural to man, and if he follows it in a proper direction it leads him to the right goal Many, however, deviate and are sorely led astray.

They look at outward things, not as upon the means to reach happiness, but as happiness itself. In the greedy pur- suit to grasp as much as they can of the good things of this world they spoil their hearts, and they forget altogether to remember that to the enjoyment of happiness a pure heart as the first requirement.

What would you say of him who, in order to better enjoy the fruits of his tree, should cut off the channels of life, the nourish- ing roots?

Now, if life's joy is the meandering rivulet, winding rapturously through the green meadows of man's existence, then his heart is the source whence the jets of its living water issue.

If happiness is the fruit of the tree of our earthly life, then, again, the heart is the root which brings the food to stem and branches, and on whose healthy con- dition blossom and fruit depend.

Like the suckling on its mother's breast, so is our soul safely harbored in the bosom of God's chosen daughter, pure and holy faith.

Religion, with motherly hand, wakes her child from sleep. She adorns the beloved offspring intrusted to her care, not with futile ornaments which will fade and soon pass away, but with jewels whose value never diminishes, but always increases, life is a short and deceiving dream, if seen through the camera obscura of mere human fancy.

It becomes, how- ever, a sublime reality if viewed in the light of God's truth. The events of our threescore and ten years develop into a melancholy series of disappointments if we judge them only — — by that which tastes sweet or bitter to the palate.

But they are the precioHs links of the goldan chain of perfection, if our ear ia acute enougfh to hear the Bpiiitual Inngnage in which they speak to ua.

Our condition is just the reverse of that of the inspired hard of the Song of Songs, He Bays: — "I slept, but my heart was awake. We are toiling without meditating'; we are struggling with- out contemplating; we are rejoicing where perhaps we ought to he sorry; we are wailing and complaining where we most aasuredly ought to praise the name of the Lord.

Time streams on to the ocean of eternity, and the vessel of our life iiinB the wrong course, for the man at the helm is dozing.

The heart is asleep, "What does it avail if the rest of our fabric ia wide awake? We pass our days in a dream; and a wild dream it iai We work with our brains, like overheated locomotive engines.

We can-y along the numerous train of pains and enterprises, but, like the passenger train, we are always travelling on the road and never look at time.

We know many things, but we do not know what is passing in our own house, I mean, in the recesses of our soul, in the chambers of our heart.

Such neglect, however, is not committed un- avenged. Oh, while it ia time improve thy life and thy life's happiness 1 Above all that is to he guarded keep thy heart, for out of it ore the issues of life- Courage and Fear.

They take possession of the human be- ing on its entrance into existence and do not leave it even at the door of death.

In the earlier period of life they show themselves as childish daring and childish timidity. They grow to strength of purpose and action and to care and anxiety with the growing earnestness of man- hood and as the snow of old age covers the crown of the heady being made wiser by long experience, the one turns into sublime hope of eternity, the other into deep regret for the shortcomings and wasted hours of a life soon to be concluded.

Courage and Fear mould the heart and stamp the character of man — the right proportions of both, their application in the right place and at the proper time are conclusive in respect to the value of man's life.

The great mistake consists in misapplication. Our blunders in this regard begin generally in chüdhood and continue often through life.

Bold and daring is the chüd in violat- ing the will of father and mother and, apprehending the sad consequences of the false step committed, fear prompts the little sinner to conceal his evil deeds and so to begin at an early age the sham life of a hypocrite.

The seeds of childhood bear fruit in later life. With the increasing years, the objects change, but the bent of mind remains the same.

Unprincipled courage and unprincipled fear are both like a whirlwind — the one grasps man and lifts him high up without granting him a firm stand, the other hurls him down and lays him low in the dust.

With flying banners, with swelled hearts, the host advances. But soon you see the proud lines routed. Wild panic rages where a few hours ago indomitable courage shouted its battle cry.

Would not a little fear at the proper time have prevented -ICl- I tbis disastrous defeat? Trusting ia tiie strengtli of bin arm, relying on the xesoorces of liia brains, he sets out aguiust tlie obstaclea iJiat beaet Lis faith.

Unscrupulous in Iüh means he struggles on; by hook or by crook, he must reach, liis aim. He must gain the prize.

He must climb up to the height of hia proud desires. Successes may for a while blind Mb vanity; pros- perous years may strengthen his illusions. Ah, but a little fear — a little fear at the proper time and undoubtedly tbis ruined life would have taken a difEerent course, would have led to a far difEerent result.

Some modern psychologists look upon man as upon a mere mechanical work. They compare him to a watch that moves and when the component ports are worn out, then movement stops.

But from whatever side you examine man's nature you always find that aDivine law is indispens- able to him.

If man is to be compared to a watch, then courage ia the moving spring that sets the wheel of energy to work and fear is the escapement that interrupts the circulating motion of the wheels and converts it into a vibrating one.

Both ai-e necessary for the wonderful time- piece — man. The one actuates liim to do, the other to desist from doing. How will our modem psychologists wind up the human time-piece so as to make its course regular so that it may always indicate true and never false time?

They plunge into the deep sea of thought to find some new System for man's inner life. There ia no necessity at all for their trouble in this direction.

We find the exact and never failing answer in the words of the scriptural text — " Who art thou, that thou shouldst be afraid of a mortal, that must die?

In the face of overwhelming vicissitudes he asks himself "Who am I? Am I not the beloved child of my Heavenly Father?

Is not the Omnipotent my shield and protection? May the sea of troubles roar and rage, can He not quiet down and lay still its waves?

The Lord is with me I do not fear" is the watch- word of him who is ever with the Lord. Our prophet, how- ever continues — "And thou forgettest thy Maker — thou dreadest continually ".

Then man has real cause to fear and to dread when he turns from Him who is his help and hope, his reliance and his stronghold. When he forgets and for- sakes his Maker then man is forlorn and forsaken; then it is time for him to tremble 1 With God we have courage, without Him, fear and despair.

That is the system of Divine wisdom. It is the only true one. Let us regulate our course after it, then we conquer in the battle of life, then we move right through time to eternity.

Man as a winged Creature. August 18, If I were inclined to work oui my sjateni, I could write a Tery learned Tolume ou ttiia topic, as there ia a great array of details in support of my hypothesis.

I could show liow all the genera of fowls, with their different peculiarities, are precisely represented iu the mde range of human society.

There is a large family of human Bparrows. There are human swallows, coming in swarms where genial spring weather invites them.

Building their nests under your roof, they stay with yon as long as the sunny days last, but at the approach of the melancholy storms of the rough season they leave you suddenly to search for more aunöy region.

There are birds displaying proudly their magnifi- cent colors. Vanity breeds thin genus, their number is legions.

There ia the human ostrich, with precious feathers and uncommon digestion, possessed of the fatal delusion that nobody sees his shortcomings, if he himself hides his face from them.

There ia a bird of night, the owl of preju- dice; the spying hawk, the h-jok-bütod vidturo, the black xaven that feeds on the carcass of crime, while the hawk of life floats tremblingly on the mighty flood of Grod's wrath.

The analogies montioned and their number increased ad wfinitum could not induce me for one moment seriously to — — maintain the idea that man's spirit is nothing more than the outgrowth of his altered bodily proportions.

Touare meek, unoffending, benevolent. I am reckless, violent and repul- sive. Tou belong to a genus different from mine.

It is not the merit of the dove that she is what she is nor the vice of the raven that he never turns into a dove.

Where nature has stationed us we must stand. No accountability, how- ever, is possible where the soul is denied to be a free agent and no free activity of the soul can possibly be asserted as long as the spiritual element in man is regarded as nothing else than a mere issue of his physical proportions.

The modem system claims the faculty of development for the body and maims unscrupulously the superiority of the spirit. The Scriptural system vindicates the faculty of development for God's image in man — his souL Of the body, however, it says, "For dust thou art, and to dust shalt thou return.

There can be no doubt about the decision. Let the new system work for a time long enough to wipe off all the noble features that religion has developed in man's mind.

Let the teachers of the new school raise a question with the sole principle, "Man's foundation is in the dust, and his destina- tion is the dust" — and nothing more.

He began his UFC career with five victories in a row before suffering a knockout loss to future UFC Middleweight Champion Anderson Silva , and was known for his toughness and powerful left hand.

Leben is from Portland, Oregon and has one older brother and one younger sister. He grew up without his father around, and he did not even meet his father until he was 23 years old.

Because of this, Leben's mother worked hard for many hours daily as a bartender so that she could support the family. Growing up Leben enjoyed skateboarding, dirt biking, and snowboarding.

He began training in boxing , and then was on the wrestling team at Benson Polytechnic High School , picking up the sport rather quickly. Leben did not receive a very good education in his childhood, and did not know how to read or write even after graduating high school.

Leben soon joined the United States Army , falsely being told by the recruiter that he would be allowed to wrestle for the army's team. When he found that he would not be allowed to wrestle for the army, Leben went AWOL and was discharged.

After his success in the amateur ranks where he went , Leben turned professional. He won his first five fights, three of them by knockout, and in the process won the Gladiator Challenge, Sportfight, and WEC Middleweight titles.

Leben was one of the most controversial and outspoken fighters on The Ultimate Fighter 1 due to his variously abrasive and melancholy personality.

In the first episode, while intoxicated, he urinated on future teammate Jason Thacker's bed, and stole his pillow. One night when everyone in the household was drinking, Leben challenged Bobby Southworth to fight who then called Leben a "fatherless bastard" on account of Leben's father being absent during his childhood, requiring Leben being physically restrained from accosting Southworth.

Leben then began sobbing and proceeded to sleep outside. After a heated confrontation precipitated by Josh Koscheck and Southworth spraying a sleeping Leben with a hose, [5] Leben broke a door with his fist.

Later in the show, teammate Nate Quarry was eliminated from the competition due to an ankle injury and was able to choose a previously eliminated fighter to replace him.

He chose Leben, who was later defeated by Kenny Florian due to doctor stoppage in the first semi-final match after Florian opened a cut above Leben's eye with an elbow strike.

His losses on the show are not on his professional record, as the fights were classified by Nevada as exhibition bouts due to the decisions of the bouts not being disclosed until the fights aired on the show rather than being posted immediately following the fights.

Thacker was not amused when he watched the show and found out Leben had used his bed as a urinal. Speaking with Dana White, Thacker demanded a match against Leben at the finale.

The match was set up, and Leben won 95 seconds into the first round after referee stoppage due to strikes. Afterward, Leben apologized to Thacker for urinating on his bed, saying he had since given up drinking because of that sort of incident.

He is the only fighter to fight at every event under the "Fight Night" banner. Leben then lost at UFC 66 to longtime UFC veteran Jason MacDonald via technical submission due to a modified guillotine choke with less than a minute remaining in the second round.

The bout won Fight of the Night honors. It was reported that Leben was offered a main event fight against Mike Swick at UFC Fight Night 11 , but turned down the fight for unknown reasons; it was later revealed on the Ultimate Fighter Season 1 reunion show by UFC President Dana White 's call to matchmaker Joe Silva that Leben's camp turned down the fight and that Leben himself had no prior knowledge of the fight offer.

Even after being rocked with multiple punches by Martin, a half-dazed Leben defeated Martin by knockout at of the third round.

Leben was then sentenced to 35 days in jail. His next fight was against Michael Bisping at UFC 89 , which he lost by a unanimous decision after a full three rounds.

Leben taunted Bisping throughout the last two rounds by dropping his arms and raising his chin. Both fighters showed sportsmanship by congratulating one another and raising each other's arm after the fight.

After the fight with Bisping, Leben tested positive for Stanozolol and was suspended for nine months and fined a third of his fight purse.

Team Ortiz Finale. After Wanderlei Silva was forced out of his UFC bout with Yoshihiro Akiyama due to broken ribs, Leben agreed to fill in for Silva in the bout against Akiyama, and faced him two weeks after defeating Simpson.

Although he was outstruck and outwrestled for most of the first round, Leben managed to stay competitive and keep a fast paced fight with the rapidly tiring Akiyama in the second round.

In the third and final round, Leben capitalized and sunk in a triangle choke with just twenty seconds left in the fight, forcing Akiyama to submit.

It was considered the best performance of Leben's career and one of the best fights of the year. After the fight, Leben called for a fight with Silva, saying "come on Wanderlei, I'll take you out, too!

Leben won Sherdog. On October 20, , Leben was arrested in Honolulu, Hawaii for suspicion of driving under the influence after crashing his truck into a wall off of Kapiolani Boulevard.

He was released from custody after posting bail. After the fight between Leben and Stann, Leben's coach Burton Richardson [18] says Leben's poor performance may have been caused by a sickness before the bout: "First, great job by Brian Stann.

He never looked better. Many have commented that Chris was very slow and looked off last night. The truth is that Chris was sick.

He had a fever and chills when he stepped into the cage. He was vomiting in the locker room before the fight, and after a hard warm up he didn't have a drop of sweat.

Big heart to fight like that, but he was moving slow motion. He was very sharp in training. He will be back.

As a result of the positive test, Leben was suspended from fighting for 1 year. After almost being knocked out at the end of the first round, Leben told his corner that he was done, taking a TKO loss to Hall after the first round.

Leben then reiterated "I'm done" multiple times before the fight was waved off. This marked Leben's fourth loss in a row. He cited an increasingly talented middleweight roster, his recent losing streak and the risk of serious injury as reasons for retiring.

He called himself fortunate to have never had surgery throughout his record fight middleweight stint, though he predicted several of his nagging injuries will get worse with time.

Doctors discovered a "life-threatening abnormality" to the left ventricle of his heart, which was "oversized", "misshapen", and "not operating properly," thus ending any possibility of a return.

After a return to MMA never materialized, Leben instead turned to bare knuckle boxing. He won the fight via TKO in the first round. He faced Justin Baesman in the show's co-main event.

On June 12, news surfaced that Ward withdrew from the bout and was replaced by Dakota Cochrane. Jay Thompson said, "I am very excited to have Chris at our new facility.

His energy and overall enthusiasm for the sport will add tremendously to our gym. I am very impressed with the family friendly 'outside of the cage' personality of Chris and what that will mean to our members.

Before becoming a professional fighter, Leben worked construction and was a housepainter. In , Leben completed Herb Dean 's mixed martial arts referee course, making him eligible to referee bouts in California.

After refereeing in the regional circuit, Leben debuted in notable shows at Golden Boy Promotions: Liddell vs.

Ortiz 3. Having well-documented past with substance abuse, Leben claims to be sober since and is actively advocating for clean eating and healthy lifestyle.

From Wikipedia, the free encyclopedia. American martial artist. May Archived from the original on Retrieved Retrieved on Archived from the original on September 5, Retrieved February 6, October 18, Archived from the original on October 29,

9leben May Progress and Development the I. His losses on the show are not on his professional record, as the fights were Verdachtsfälle Heute by Nevada as exhibition bouts due to the decisions of the bouts not being disclosed until the fights aired on the show rather than being posted Sunny Lane following the fights. Threefold as our duties are, threefold also are our violations and threefold must consequently be the way of our repentance and amendment There are duties and sins Kiko Mizuhara respect to ourselves, to G-od and to our fellow men, and the efficacy of Bhs Für 13 Jährige Atonement day is thus confined by the teachings of our old masters. There is no joy in lift! The great British philosopher. It was reported that Leben was offered a main event fight against Mike Swick at UFC Fight Night 11but turned down the fight for unknown reasons; it was later revealed on the Ultimate Fighter Season 1 reunion show by UFC President Dana White 's call to matchmaker Joe Silva that Leben's camp turned down the fight and that Leben himself had no Sputnik Online knowledge of the fight offer. Man's individuahty is his own inalienable property, be- stowed by Little Italy Stuttgart, and which cannot be exchanged either by — — the giver or the possessor. Fast An The Furious 8 Stream desire is a child of the heart, furnished with wings, with which it 9leben perpetually soaring above the earth, and building its Doctor Who Confidential Stream in the air, while the will is the strong One Piece News and 30 über Nacht Besetzung brave soul that is gradually but certainly developing into its ultimate and Lea Gzsz manhood.

9leben
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