Heidelberg Quotes

It can’t be said enough. Don’t concern yourself with fashion; stick to simple pieces that flatter your body type. By nineteen, I had found my look. Oversize T-shirts, bike shorts, and wrestling shoes. To prevent the silhouette from being too baggy, I would cinch it at the waist with my fanny pack. I was pretty sure I would wear this look forever. The shirts allowed me to express myself with cool sayings like “There’s No Crying in Baseball” and “Universität Heidelberg,” the bike shorts showed off my muscular legs, and the fanny pack held all my trolley tokens. I was nailing it on a daily basis. Find something like this for yourself as soon as possible.

Faustus, who embraced evil and shunned righteousness, became the foremost symbol of the misuse of free will, that sublime gift from God with its inherent opportunity to choose virtue and reject iniquity. “What shall a man gain if he has the whole world and lose his soul,” (Matt. 16: v. 26) - but for a notorious name, the ethereal shadow of a career, and a brief life of fleeting pleasure with no true peace? This was the blackest and most captivating tragedy of all, few could have remained indifferent to the growing intrigue of this individual who apparently shook hands with the devil and freely chose to descend to the molten, sulphuric chasm of Hell for all eternity for so little in exchange. It is a drama that continues to fascinate today as powerfully as when Faustus first disseminated his infamous card in the Heidelberg locale to the scandal of his generation. In fine, a life of good or evil, the hope of Heaven or the despair of Hell, Faustus stands as a reminder that the choice between these two absolutes also falls to us.

Guess what? The Nazis didn't lose the war after all. They won it and flourished. They took over the world and wiped out every last Jew, every last Gypsy, black, East Indian, and American Indian. Then, when they were finished with that, they wiped out the Russians and the Poles and the Bohemians and the Moravians and the Bulgarians and the Serbians and the Croatians--all the Slavs. Then they started in on the Polynesians and the Koreans and the Chinese and the Japanese--all the peoples of Asia. This took a long, long time, but when it was all over, everyone in the world was one hundred percent Aryan, and they were all very, very happy. Naturally the textbooks used in the schools no longer mentioned any race but the Aryan or any language but German or any religion but Hitlerism or any political system but National Socialism. There would have been no point. After a few generations of that, no one could have put anything different into the textbooks even if they'd wanted to, because they didn't know anything different. But one day, two young students were conversing at the University of New Heidelberg in Tokyo. Both were handsome in the usual Aryan way, but one of them looked vaguely worried and unhappy. That was Kurt. His friend said, "What's wrong, Kurt? Why are you always moping around like this?" Kurt said, "I'll tell you, Hans. There is something that's troubling me--and troubling me deeply." His friend asked what it was. "It's this," Kurt said. "I cannot shake the crazy feeling that there is some small thing that we're being lied to about." And that's how the paper ended.' Ishmael nodded thoughtfully. 'And what did your teacher think of that?' 'He wanted to know if I had the same crazy feeling as Kurt. When I said I did, he wanted to know what I thought we were being lied to about. I said, 'How could I know? I'm no better off than Kurt.

I am thirsty. Mortals, I am dreaming: that the turn of Heidelberg has an attack of apoplecy, and that I am one of the dozen leeches which will be applied to it. I want a drink.

Ada sebuah kisah tentang bagaimana pada suatu pagi musim semi ketika matahari cerah menyinari dedahanan prem di mana dua atau tiga kembang mekar terdapat seorang pelajar Heidelberg bergelantungan di sana, mati.

As sinners we are like addicts - addicted to ourselves and our own projects. The theology of glory simply seeks to give those projects eternal legitimacy. The remedy for the theology of glory, therefore, cannot be encouragement and positive thinking, but rather the end of the addictive desire. Luther says it directly: "The remedy for curing desire does not lie in satisfying it, but in extinguishing it." So we are back to the cross, the radical intervention, end of the life of the old and the beginning of the new. Since the theology of glory is like addiction and not abstract doctrine, it is a temptation over which we have no control in and of ourselves, and from which we must be saved. As with the addict, mere exhortation and optimistic encouragement will do no good. It may be intended to build up character and self-esteem, but when the addict realizes the impossibility of quitting, self-esteem degenerates all the more. The alcoholic will only take to drinking in secret, trying to put on the facade of sobriety. As theologians of glory we do much the same. We put on a facade of religious propriety and piety and try to hide or explain away or coddle our sins.... As with the addict there has to be an intervention, an act from without. In treatment of alcoholics some would speak of the necessity of 'bottoming out,' reaching the absolute bottom where one can no longer escape the need for help. Then it is finally evident that the desire can never be satisfied, but must be extinguished. In matters of faith, the preaching of the cross is analogous to that intervention. It is an act of God, entirely from without. It does not come to feed the religious desires of the Old Adam and Eve but to extinguish them. They are crucified with Christ to be made new.

Everybody has heard of the great Heidelberg Tun, and most people have seen it, no doubt. It is a wine-cask as big as a cottage, and some traditions say it holds eighteen hundred thousand bottles, and other traditions say it holds eighteen hundred million barrels. I think it likely that one of these statements is a mistake, and the other is a lie. However, the mere matter of capacity is a thing of no sort of consequence, since the cask is empty, and indeed has always been empty, history says. An empty cask the size of a cathedral could excite but little emotion in me. I do not see any wisdom in building a monster cask to hoard up emptiness in, when you can get a better quality, outside, any day, free of expense.

Boss sent me to school at a computer terminal and I had far richer opportunities than any enjoyed by a student at Oxford or the Sorbonne or Heidelberg in any earlier year.

I heard a Californian student in Heidelberg say, in one of his calmest moods, that he would rather decline two drinks than one German adjective.

Heidelberg castle

books that Uncle bought in Odessa or acquired in Heidelberg, books that he discovered in Lausanne or found in Berlin or Warsaw, books he ordered from America and books the like of which exist nowhere but in the Vatican Library, in Hebrew, Aramaic, Syriac, classical and modern Greek, Sanskrit, Latin, medieval Arabic, Russian, English, German, Spanish, Polish, French, Italian, and languages and dialects I had never even heard of, like Ugaritic and Slovene, Maltese and Old Church Slavonic.

The Heidelberg Catechism, Question and Answer 22: Q. “What, then, must a Christian believe? A. All that is promised us in the gospel, a summary of which is taught us in the articles of the Apostles’ Creed, our universally acknowledged confession of faith.

Researchers at the Heidelberg University Hospital conducted a study in which they subjected a young doctor to a job interview, which they made even more stressful by forcing him to solve complex math problems for thirty minutes. Afterward, they took a blood sample. What they discovered was that his antibodies had reacted to stress the same way they react to pathogens, activating the proteins that trigger an immune response. The problem is that this response not only neutralizes harmful agents, it also damages healthy cells, leading them to age prematurely.

I’ll forever be grateful to my childhood pastor for making me read the Heidelberg Catechism and meet in his office with him to talk about it before I made a profession of faith in the fourth grade. I was nervous to meet with him, even more nervous to meet before all the elders. But both meetings were pleasant. And besides, I was forced to read through all 129 questions and answers at age nine.That was a blessing I didn’t realize at the time. Ever since then I’ve had a copy of the Catechism and have grown to understand it and cherish it more and more over the years.

helicopters? The gunships? Always beating that particular drum?” “Was?” I said. “He died the day before New Year’s Eve. Car versus pedestrian in Heidelberg, Germany. Hit-and-run.” I clicked the phone off. “Swan mentioned that,” I said. “In passing. Now that I think about it.” “The check mark,” Summer said. I nodded. “One down, seventeen to go.” “What does T.E.P. mean?” “It’s old CIA jargon,” I said. “It means terminate with extreme prejudice.” She said nothing. “In other words, assassinate,” I said. We sat quiet for a long, long time. I looked at the ridiculous quotations again. The enemy. When your back is to the wall. The

No, we never did go back anywhere. Not to Heidelberg, not to Hamelin, not to Verona, not to Mont Majour - not so much as to Carcassonne itself. We talked of it, of course, but I guess Florence got all she wanted out of one look at a place. She had the seeing eye. I haven't, unfortunately, so that the world is full of places to which I want to return - towns with the blinding white sun upon them; stone pines against the blue of the sky; corners of gables, all carved and painted with stags and scarlet flowers and crow-stepped gables with the little saint at the top; and grey and pink palazzi and walled towns a mile or so back from the sea, on the Mediterranean, between Leghorn and Naples.

...Sinners are attractive because they are loved; they are not loved because they are attractive.

The love of God does not find, but creates, that which is pleasing to it.

21. A theologian of glory calls evil good and good evil. A theologian of the cross calls a thing what it actually is.

28. God’s love does not find, but creates, that which is pleasing to it. Human love comes into being through that which is pleasing to it.

you were to ask Christians around the world what God wants from the people he has saved, most would probably answer “obedience.” There is great truth in that answer, but it is not enough. If the sovereign God’s primary goal in sanctifying believers is simply to make us more holy, it is hard to explain why most of us make only “small beginnings” on the road to personal holiness in this life, as the Heidelberg Catechism puts it (see Catechism Q. 113). In reality, God wants something much more precious in our lives than mere outward conformity to his will. After all, obedience is tricky business and can be confusing to us. We can be obedient outwardly while sinning wildly on the inside, as the example of the Pharisees makes clear. In fact, many of my worst sins have been committed in the context of my best obedience.

The substance of our comfort therefore is briefly this--That we are Christ's, and through him reconciled to the Father, that we may be beloved of him and saved, the Holy Ghost and eternal life being given unto us.

The Harpies’ defeat of the Heidelberg Harriers in 1953 is widely agreed to have been one of the finest Quidditch games ever seen. Fought over a seven-day period, the game was brought to an end by a spectacular Snitch capture by the Harpy Seeker Glynnis Griffiths. The Harriers’ Captain Rudolf Brand famously dismounted from his broom at the end of the match and proposed marriage to his opposite number, Gwendolyn Morgan, who concussed him with her Cleansweep Five.

General Loucks’s secret Saturday roundtable at his house in Heidelberg with the Nazi chemists remained hidden from the public for six decades. Here was a brigadier general with the U.S. Army doing business with a former brigadier general of the Third Reich allegedly in the interests of the United States. It was a Cold War black program that was paid for by the U.S. Army but did not officially exist. There were no checks and no balances. Operation Paperclip was becoming a headless monster.

General Loucks’s secret Saturday roundtable at his house in Heidelberg with the Nazi chemists remained hidden from the public for six decades. Here was a brigadier general with the U.S. Army doing business with a former brigadier general of the Third Reich allegedly in the interests of the United States. It was a Cold War black program that was paid for by the U.S. Army but did not officially exist. There were no checks and no balances. Operation Paperclip was becoming a headless monster. The

Q. What is your only comfort in life and death? A. That I, with body and soul, both in life and death, am not my own, but belong unto my faithful Savior Jesus Christ; who with his precious blood has fully satisfied for all my sins, and delivered me from all the power of the devil; and so preserves me that without the will of my heavenly Father not a hair can fall from my head; yea, that all things must be subservient to my salvation, wherefore by his Holy Spirit he also assures me of eternal life, and makes me heartily willing and ready, henceforth, to live unto him

While Venice cowered under the watchful eyes of soldiers, the kitchen staff kept busy preparing foreign dishes for the inquisitive doge's steady stream of scholarly guests. We served professors from some of the oldest universities (pork and buttered dumplings for one from Heidelberg, and pasta with a creamy meat sauce for another from Bologna), a renowned herbalist from France (rich cassoulet), a noted librarian from Sicily (cutlets stuffed with anchovies and olives), a dusky sorcerer from Egypt (marinated kebabs), a Florentine confidant of the late Savonarola (grilled fish with spinach), an alchemist from England (an overdone roast joint), and monk-copyists from all the major monasteries (boiled chicken and rice).

The room was as curious as its occupant. It looked like a small museum. It was both broad and deep, with cupboards and cabinets all round, crowded with specimens, geological and anatomical. Cases of butterflies and moths flanked each side of the entrance. A large table in the centre was littered with all sorts of debris, while the tall brass tube of a powerful microscope bristled up among them. As I glanced round I was surprised at the universality of the man’s interests. Here was a case of ancient coins. There was a cabinet of flint instruments. Behind his central table was a large cupboard of fossil bones. Above was a line of plaster skulls with such names as “Neanderthal,” “Heidelberg,” “Cro-Magnon” printed beneath them. It was clear that he was a student of many subjects. As he stood in front of us now, he held a piece of chamois leather in his right hand with which he was polishing a coin.

Near Fort Jackson, South Carolina, the first "GI coffeehouse" was set up, a place where soldiers could get coffee and doughnuts, find antiwar literature, and talk freely with others. It was called the UFO, and lasted for several years before it was declared a "public nuisance" and closed by court action. But other GI coffeehouses sprang up in half a dozen other places across the country. An antiwar "bookstore" was opened near Fort Devens, Massachusetts, and another one at the Newport, Rhode Island, naval base. Underground newspapers sprang up at military bases across the country; by 1970 more than fifty were circulating. Among them: About Face in Los Angeles; Fed Up! in Tacoma, Washington; Short Times at Fort Jackson; Vietnam GI in Chicago; Grafiti in Heidelberg, Germany; Bragg Briefs in North Carolina; Last Harass at Fort Gordon, Georgia; Helping Hand at Mountain Home Air Base, Idaho. These newspapers printed antiwar articles, gave news about the harassment of GIs and practical advice on the legal rights of servicemen, told how to resist military domination.

This, therefore, is that christian comfort, spoken of in this question of the catechism, which is an only and solid comfort, both in life and death--a comfort consisting in the assurance of the free remission of sin, and of reconciliation with God, by and on account of Christ, and a certain expectation of eternal life, impressed upon the heart by the holy Spirit through the gospel, so that we have no doubt but that we are the property of Christ, and are beloved of God for his sake, and saved forever, according to the declaration of the Apostle Paul:

It was an exquisite memorial to that than which the world offers but one thing more precious, to a friendship; and as Philip looked at it, he felt the tears come to his eyes. He thought of Hayward and his eager admiration for him when first they met, and how disillusion had come and then indifference, till nothing held them together but habit and old memories. It was one of the queer things of life that you saw a person every day for months and were so intimate with him that you could not imagine existence without him; then separation came, and everything went on in the same way, and the companion who had seemed essential proved unnecessary. Your life proceeded and you did not even miss him. Philip thought of those early days in Heidelberg when Hayward, capable of great things, had been full of enthusiasm for the future, and how, little by little, achieving nothing, he had resigned himself to failure. Now he was dead. His death had been as futile as his life. He died ingloriously, of a stupid disease, failing once more, even at the end, to accomplish anything. It was just the same now as if he had never lived.

In the late 1940s and early 1950s, Olson had traveled across the United States overseeing field tests that dispersed biological agents from aircraft and crop dusters in San Francisco, the Midwest, and Alaska. Some field tests involved harmless simulants and others involved dangerous pathogens, as Senate hearings later revealed. One such dangerous experiment was conducted by Olson and his Detrick colleague Norman Cournoyer. The two men went to Alaska and oversaw bacteria being sprayed out of airplanes to see how the pathogens would disperse in an environment similar to that of a harsh Russian winter. “We used a spore,” Cournoyer explained, “which is very similar [to} anthrax, so to that extent we did something that was not kosher. Because we picked it up all over [the United States] months after we did the tests.” A third man involved in the covert tests with Cournoyer and Olson was Dr. Harold Batchelor, the bacteriologist who learned airborne spray techniques from Dr. Kurt Blome, whom Batchelor consulted with in Heidelberg. Olson and Batchelor also conducted covert field tests in closed spaces across America, including in subways and in the Pentagon. For these tests, the Special Operations Division used a relatively harmless pathogen that simulated how a deadly pathogen would disperse. A congressional inquiry into these covert tests found them “appalling” in their deception.

For me, the right to claim Question One of the Heidelberg Catechism as my own, as the most profound statement of a truly childlike faith and ethic, is too precious to cede either to the numpties of postmodern evangelicalism or the geniuses of Rome, even the great Newman:

Thirdly, that we may know that whatever duties we perform towards God and our neighbor, are not meritorious, but are a declaration of our thankfulness; for that which we do from gratitude, we acknowledge we have not deserved.

One evening, the story goes, the two men were looking out of their laboratory window in Heidelberg at a fire raging in the nearby town of Mannheim. Curious about what might be burning, they pointed their spectroscope at the flames. They were able to detect the presence of the elements barium and strontium in the fire, whose spectra they had previously identified in their laboratory. The question struck them immediately: if they could analyse flames in Mannheim, why not the surface of the Sun?

derrotaron a los Heidelberg Harriers pasa por ser uno de los mejores partidos de quidditch que se hayan visto nunca.

En Alemania encontramos a los Heidelberg Harriers, que

Heidelberg, Germany: That night at the Inn, I noticed that a lint-haired young man at the next table was fixing me with an icy gleam. . . . He suddenly rose with a stumble, came over, and said: “So? Ein Engländer?” with a sardonic smile. “Wunderbar!” Then his face changed to a mask of hate. Why had we stolen Germany's colonies? Why shouldn’t Germany have a fleet and a proper army? Did I think Germany was going to take orders from a country run by the Jews? A catalogue of accusation followed, not very loud, but clearly and intensely articulated. His face, which was almost touching mine, raked me with long blasts of schnapps-breath. “Adolf Hitler will change all that,” he ended. “Perhaps you’ve heard the name?” —MEMOIR OF A BRITISH TRAVELER, DECEMBER 1933

Da wacht man in schwellenden Pfühlen auf, mit Blick auf ein Mandala an der Wand, und denkt: »Oh Gott, bei welcher Schlampe bin ich denn jetzt gelan­det? Gleich kommt sie aus der Kochnische, mit drecki­gen Füßen und aromatisiertem Kräutertee.« Und dann fällt einem ein: Nein, ich bin in Heidelberg, da muß das alles so sein.

Çinli sanatçı Xiao Yu heykellerinde gerçek ceset parçaları kullanır. Nitekim 2005 yılında Bern'de bir martının gövdesi ile bir ceninin başındna oluşan bir kombinasyon sergiledi. Sanatçının taze malzeme bulmak için bir kadını kürtaja zorladığı ya da bunun için ona para verdiği söylentileri ayyuka öıkınca, Bern Müzesi'ne protesto ve tehdit mektupları yağdı ve müze müdürü objeyi mecburen sergiden kaldırdı. Fakat serginin küratörü eseri "gen manipülasyonu konusuna yepyeni bir biçimsel katkı" olarak savundu. Dehşet gösterisinden ucuz lunapark eğlencesine geçiş çok hızlı olabilir. Buna en iyi örnek ceset terbiyecisi Gunther von Hagens'tir. Bir zamanlar Heidelberg'de işinde gücünde bir anatomi uzmanı olan von Hagens, "plastinasyon" adını verdiği özel bir ceset koruma yöntemi geliştirdi. Plastinasyon, kadavranın dokularındaki bütün sıvılarının kurutulması, ardından sertleşen silikonla kaplanması. Von Hagens bu yöntemle ölüleri en ince ayrıntısına kadar "plastinat"a dönüştürüyor, üstüne üstlük bir de en absürd şekillerde deforme edip sergiliyor. Bir cesedi örneğin Salvador Dali'nin tanınmış motifi "Çekmece Adam"a dönüştürdü. Von Hagen bu aktiviteleri için devamlı mantıklı açıklamalar bulmak için yırtınsa da, ceset bulmak için Doğu Avrupa'da ve Çin'de yasadışı yollara başvurduğu kuşkusunu asla tam olarak ortandan kaldıramadı. Şapkasıyla ve dur durak bilmeden zırvalamasıyla Joseph Beuys'un acıklı bir karikatürünü andıran von Hagens, tipi sayesinde kabus etkisini mükemmel hale getiriyor. Fakat sanat dünyası "Plastinatör"ü reddederken, işleri arasında gerçek bir insna dilinden yapılmış bir heykel de bulunan Teresa Margolles'e avangard sanatçı olarak kucak açıyor. Sanat sektörünün keyfiliği burada artık had safhaya ulaşmış durumda.

My comfort, both in life and death, Is knowing I am not my own, But every moment, every breath Belongs to Christ and him alone.

You think of the great pieces of public art, the works that have transformed how we think about space, landscape, the environment. Like The Gates in Central Park. Or Tyree Guyton’s Heidelberg Project in Detroit, where entire city blocks are transformed into new ways of visualizing siding and junk, trees and shrubs. I love the things Krajcberg did in Brazil. The guy spends fifty years living in caves, trees, deploying his art against environmental destruction.

Free will, after the fall, exists in name only. No matter how much we may want to believe we have a will that is free to choose or reject God, what we call our willing is just sin.

used to think the universe was totally random. I know that’s fatalistic.

only the cross, only Jesus’ innocent suffering and death, can free us from our free will.

Living inside the System is like riding across the country in a bus driven by a maniac bent on suicide... though he's amiable enough, keeps cracking jokes back through the loudspeaker, "Good morning folks, this is Heidelberg here we're coming into now, you know the old refrain, 'I lost my heart in Heidelberg,' well I have a friend who lost both his ears here! Don't get me wrong, it's really a nice town, the people are warm and wonderful—when they're not dueling. Seriously though, they treat you just fine, they don't just give you the key to the city, they give you the bung-starter!" u.s.w.

Harry H. Laughlin was highly important for the Nazi crusade to breed a “master race.” This American positioned himself to have a significant effect on the world’s population. During his career Laughlin would: ~ Write the “Model Eugenical Law” that the Nazis used to draft portions of the Nuremberg decrees that led to The Holocaust. ~ Be appointed as “expert” witness for the U.S. Congress when the 1924 Immigration Restriction Act was passed. The 1924 Act would prevent many Jewish refugees from reaching the safety of U.S. shores during The Holocaust. ~ Provide the "scientific" basis for the 1927 Buck v. Bell Supreme Court case that made "eugenic sterilization" legal in the United States. This paved the way for 80,000 Americans to be sterilized against their will. ~ Defend Hitler's Nuremberg decrees as “scientifically” sound in order to dispel international criticism. ~ Create the political organization that ensured that the “science” of eugenics would survive the negative taint of The Holocaust. This organization would be instrumental in the Jim Crow era of legislative racism. H.H. Laughlin was given an honorary degree from Heidelberg University by Hitler's government, specifically for these accomplishments. Yet, no one has ever written a book on Laughlin. Despite the very large amount of books about The Holocaust, Laughlin is largely unknown outside of academic circles. The Carnegie Institution of Washington, D.C. gave this author permission to survey its internal correspondence leading up to The Holocaust and before the Institution retired Laughlin. These documents have not been seen for decades. They are the backbone of this book. The story line intensifies as the Carnegie leadership comes to the horrible realization that one of its most recognized scientists was supporting Hitler’s regime.

We all lose dreams and cherished people, which could make life a continual experience in despair. But if we lean on the great two-thousand-year-old faith of the church, then life is a continual experience of the salvation of God, to whom we belong. In God’s hands nothing, and no one, is ever lost. Our only comfort. According

Scripture teaches that God created all things ex nihilo—“out of nothing.” Therefore all things derive their existence from the Creator, even the dust of the ground that God used to create humanity. Apart from the Creator there is only nothingness, or non-being.5 So when human beings base our identities on anything other than God—a job, being in love, accumulating wealth—it results only in returning to nothing.

Because God is with us in the human struggle, we are no longer destined to fruitlessly rearrange the circumstances of our lives. We no longer depend on another move, another relationship, or another weight-loss program to rescue us from nothingness, from that persistent ache in the pit of our souls. We can flourish because in Jesus Christ the Creator came to us and restored our dignity as God’s children.

getting good passes.

Lowry found himself writing letters to strangers at academic institutions that would begin like this: “Dear Dr. Brender: We spoke on the phone several months ago about ‘fist-fucking.’ At that time you mentioned two surgical articles.” There was no academic term, so eventually Lowry made one up. “I Googled it recently,” he told me, “and found over 2,000 hits. Made me chuckle.” † Simon refined his technique on cadavers, rupturing a bowel or two along the way, and then began offering training seminars. Cadavers were replaced with live, chloroformed women, thighs flexed on their abdomens. “A large number of professors and physicians” flew all the way to Heidelberg to practice “the forcible entrance.

the Heidelberg Catechism asks, “What comfort is there that Christ shall come to judge?” Answer: “That the one who comes to judge is the very same person who previously came to be judged for my sake and has removed all curse from me.”8

Paleontology has a sordid history of frauds and deceit. In 120 years since Darwin, no one has found a fossil of a legitimate intermediate stage of any kind. The textbook examples of our supposed ancestors have all been discredited, some of them as deliberate frauds. The Heidelberg Man was built from a jawbone; the Nebraska Man (1922) was made from just one tooth that was later discovered to be part of an extinct pig; the Piltdown Man (1912) was made from the jawbone of a modern ape and was filed and treated with iron salts to make it look old. Neanderthal Man was found in the Neander valley near Dusseldorf. The International Congress of Zoology (1958) determined that it was just an old man suffering from arthritis. The Java Man (1922) was built by an 1891 skull cap and a femur; the teeth were from an orangutan. These well-documented frauds continue to be promoted in most school textbooks, however.

summaries of Christian teaching, such as the Apostles’ Creed and the Heidelberg Catechism, and has informed the shape of historic Christian worship.

The sixteenth-century Heidelberg Catechism, which unfortunately is little known among believers today, provides a framework for understanding the monergistic work of the Spirit. It’s structured around three words: guilt, grace, and gratitude. These words refer to our guilt, God’s grace, and our response of gratitude.

Clara always said that everything happens for a reason. Maybe I had to flee Heidelberg so that I could come here and help you.” “You haven’t just helped me,” Agathe stated. “You’ve saved my life. I’ll never ever be able to repay you.” Madlen

The fact that all heated objects emit light of the same colour at the same temperature was well known to potters long before 1859, the year that Gustav Kirchhoff, a 34-year-old German physicist at Heidelberg University, started his theoretical investigations into the nature of this correlation.

一比一原版海德堡应用技术大 学毕业 证成绩单(QV/1954 292 140) 挂科、不想读、拿不到文凭、专业为留学生办理毕业 证He was hand in glove with the Hon. Laurence Fitzgibbon, the youngest son of Lord Claddagh. He was intimate with Barrington Erle, who had been private secretary — one of the private secretaries — to the great Whig Prime Minister who was lately in but was now out. He had dined three or four times with that great Whig nobleman, the Earl of Brentford. And he had been assured that if he stuck to the English Bar he would certainly do well.

一比一原版海德堡大 学毕业 证成绩单(QV/1954 292 140) 挂科、不想读、拿不到文凭、专业为留学生办理毕业 证He was hand in glove with the Hon. Laurence Fitzgibbon, the youngest son of Lord Claddagh. He was intimate with Barrington Erle, who had been private secretary — one of the private secretaries — to the great Whig Prime Minister who was lately in but was now out. He had dined three or four times with that great Whig nobleman, the Earl of Brentford. And he had been assured that if he stuck to the English Bar he would certainly do well.

I walked for hours among mortals in the narrow old streets of Heidelberg, and of Lisbon, and of Madrid. I passed through Athens and Cairo and Marrakesh. I walked on the shores of the Persian Gulf and the Mediterranean and the Adriatic Sea. What was I doing? What was I thinking? That the old cliché was true- the world was mine.

While there are and will be disagreements concerning “pro-life” and “pro-choice” positions, there can hardly be disagreement about the incursion of the state into a zone of human freedom and responsibility. We may pause over the question and answer of the Heidelberg Catechism: What is your only comfort, in life and in death? That I belong—body and soul, in life and in death—not to myself but to my faithful Savior, Jesus Christ . .

The Church and learning had formed the main channels through which Scotland's links with Europe - in both directions - had run. In 1560 or 1638 as much as in 1450, students went abroad to pursue a second degree: in the fifteenth and early sixteenth centuries, their most usual destinations were the universities of Louvain and Cologne; Paris was the favourite resort of promising Scots scholars for the two generations either side of the Reformation of 1560; by the 1580s the Calvinist University of Heidelberg and the Huguenot academies had taken over from Beza's Geneva; and by 1625 Leiden in the Netherlands had become a Mecca for the two rising professions, the ministry and the law.

There are only two religions in this world, Law and Gospel.

This was realised in 1954 when the Institute for Diaconal Studies (Das Diakoniewissenschaftliche Institut – DWI) was established as part of the University of Heidelberg; since then, DWI has played an important role in educating diaconal leadership as well as of promoting research; it has since produced an impressive number of studies on diakonia.

Some take this phrase to mean that Christ suffered the pains of hell while on the Cross. Calvin takes this approach, as does the Heidelberg Catechism.2

Not fewer than three sermons a week were to be preached "in all public places," and on the afternoon of Sunday the Heidelberg Catechism was to be expounded in all the churches.

The situation in which a monarch or city council controlled the pace of reform came to be known as Erastianism, after Thomas Erastus, a learned physician in Heidelberg who, during a dispute in that city in the late 1550s between various Protestant factions, urged Frederick III of the Palatinate to pacify the situation by taking control of the church into his own hands.

Lord's Day 25 Q. It is through faith alone that we share in Christ and all his benefits: where then does that faith come from?  A. The Holy Spirit produces it in our hearts1 by the preaching of the holy gospel,2and confirms it by the use of the holy sacraments.3 1 John 3:5; 1 Cor. 2:10-14; Eph. 2:8 2 Rom. 10:17; 1 Pet. 1:23-25 3 Matt. 28:19-20; 1 Cor. 10:16 Q. What are sacraments?  A. Sacraments are visible, holy signs and seals. They were instituted by God so that by our use of them he might make us understand more clearly the promise of the gospel, and seal that promise.1 And this is God's gospel promise: to grant us forgiveness of sins and eternal life by grace because of Christ's one sacrifice accomplished on the cross.2 1 Gen. 17:11; Deut. 30:6; Rom. 4:11 2 Matt. 26:27-28; Acts 2:38; Heb. 10:10 Q. Are both the word and the sacraments then intended to focus our faith on the sacrifice of Jesus Christ on the cross as the only ground of our salvation?  A. Yes! In the gospel the Holy Spirit teaches us and by the holy sacraments confirms that our entire salvation rests on Christ's one sacrifice for us on the cross.1 1 Rom. 6:3; 1 Cor. 11:26; Gal. 3:27 Q. How many sacraments did Christ institute in the New Testament?  A. Two: holy baptism and the holy supper.1 1 Matt. 28:19-20; 1 Cor. 11:23-26

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In the Heidelberg disputation of 1518, Luther defends the following thesis: “That person does not deserve to be called a theologian who looks upon the invisible things of God as though they were clearly perceptible in those things which have actually happened.”12 In other words, we cannot draw a straight line between the way things appear now and God’s kingdom and ultimate plan. Right now the rich prosper and the poor are downtrodden, for example, but we err if we think that this is a good indicator of God’s ultimate intention. In the next thesis Luther says, “He deserves to be called a theologian, however, who comprehends the visible and manifest things of God seen through suffering and the cross.

Joseph Maran, of the University of Heidelberg, has further noted that, although we don’t know how contemporaneous the final destructions actually were in Greece, it is clear that after the catastrophes were over, “there were no palaces, the use of writing as well as all administrative structures came to an end, and the concept of a supreme ruler, the wanax, disappeared from the range of political institutions of Ancient Greece.

Joseph Maran, of the University of Heidelberg, has further noted that, although we don’t know how contemporaneous the final destructions actually were in Greece, it is clear that after the catastrophes were over, “there were no palaces, the use of writing as well as all administrative structures came to an end, and the concept of a supreme ruler, the wanax, disappeared from the range of political institutions of Ancient Greece.”4

La vista che si offre allo sguardo dall'alto dei rilievi circostanti è di grande bellezza: migliaia di ville, il vecchio e il nuovo Schloss, la Stiftskirche, l'Opera, i musei e quelli che un tempo erano i parchi reali. Ovunque un'infinità di Höhenrestaurants, sulle cui ampie terrazze la gente di Stoccarda soleva trascorrere le calde sere d'estate, bevendo vino del Neckar o del Reno e ingozzandosi di enormi quantità di cibo: insalate di carne e patate, Schnitzel Holstein, Bodenseefelchen, trote della Foresta Nera, salsicce calde di fegato e sanguinaccio con i crauti, Rehrücken con Preiselbeeren, tournedos in salsa bernese e Dio sa cos'altro, il tutto seguito da una straordinaria scelta di torte farcite, guarnite di panna montata. Se i cittadini di Stoccarda si fossero dati la pena di alzare gli occhi dal piatto, avrebbero visto, tra gli alberi e i cespugli di alloro, la foresta che si stendeva per chilometri e chilometri, e il Neckar che scorreva lento tra i dirupi, i castelli, i pioppeti, le vigne e le antiche città, verso Heidelberg, il Reno e il Mare del Nord.

it is estimated that he cared for over 8,000 patients in Munich and Heidelberg

Unless I am convinced by the testimony of the Scriptures and by clear reason, I am bound by the Scriptures I have quoted. My conscience is captive to the Word of God. I cannot and will not recant anything for to go against conscience is neither right nor safe. Here I stand. I can do no other so help me God. Amen. —Martin Luther, Diet of Worms

Not to my knowledge,” Domenica replied. “Academics like to study everybody else. They don’t like to look too closely in the mirror.” Even as she said this, it occurred to her that it would be a rather enjoyable project – with fieldwork possibilities in agreeable places like Heidelberg and Göttingen. Perhaps, after she had completed her long-awaited study of Watsonians – if she ever got round to starting that – she would move on to an anthropological study of the German professorial class. She heard the mood music: Carmina Burana, of course, the Gaudeamus, naturally, and Brahms’s Academic Overture.

No wonder phenomenology could be exciting. It could also be perplexing, and often it was a bit of both. A mixture of excitement and puzzlement was evident in the response of one young German who discovered phenomenology in its early days: Karl Jaspers. In 1913, he was working as a researcher at the Heidelberg Clinic of Psychiatry, having chosen psychology over philosophy because he liked its concrete, applied approach. Philosophy seemed to him to have lost its way, whereas psychology produced definite results with its experimental methods. But then he found that psychology was too workmanlike: it lacked philosophy’s grand ambition. Jaspers was not satisfied by either. Then he heard about phenomenology, which offered the best from both: an applied method, combined with the soaring philosophical aim of understanding the whole of life and experience. He wrote a fan letter to Husserl, but in it admitted that he was not yet quite sure what phenomenology was. Husserl wrote back to him, ‘You are using the method perfectly. Just keep it up. You don’t need to know what it is; that’s indeed a difficult matter.’ In a letter to his parents, Jaspers speculated that Husserl did not know what phenomenology was either. Yet none of this uncertainty could dim the excitement. Like all philosophy, phenomenology made great demands on its practitioners. It required ‘a different thinking’, Jaspers wrote; ‘a thinking that, in knowing, reminds me, awakens me, brings me to myself, transforms me’. It could do all that, and also give results.

Current religiosity and ethics, especially those that replace the story of the cross with demands for social reform, have produced many a theology of glory. It still flourishes along with its attendant despair. There is no cure through the law. It will take some dying. So we are already on the way to the cross.

HEIDELBERG is one of the very few German cities that was never bombed during World War II.