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bears123 Offline

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19.09.2018 11:40
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When I was ten years old I had occasion to travel to Plymouth , Massachusetts every day for one whole summer with my father. He had a three hour lay over in Plymouth and it was my chance to roam the beaches and visit Plymouth Rock. It is housed under a monumental canopy and sits deep below the iron gates that protect it from tourists and collectors who would want to relieve it of a historical chip or two. I would spend countless hours that summer viewing the rock and trying to imagine just how the Pilgrims actually alighted from their boats to the rock and then to the land.

In boyhood I was satisfied to use my imagination to envision just how the Pilgrims set their feet on the Old Plymouth Rock. It began to take on an aura of the mystical and heroic to me, but I was far from the first person to be caught into these feelings. As far back as 1835, Mr. Alexis DeJocqueville spoke of the rocks ethereal qualities with far more eloquence than I. "This Rock has become an object of veneration in the United States. I have seen bits of it carefully preserved in several towns in the Union. Does this sufficiently show that all human power and greatness is in the soul of man? Here is a stone which the feet of a few outcasts pressed for an instant; and the stone becomes famous; it is treasured by a great nation; its very dust is shared as a relic."

As an adult I was more inclined to use my curiosity to discover why the pilgrims came to land on this rock in the first place. The answer would lead me to discover a people driven, not just to a new land , but to a land that was free of all the tyranny and oppression they had know in their own European countries. The Rock became less mystical to me as an adult while the purpose of the pilgrims became a more venerable matter in my thinking.

It is impossible to ponder those brave Pilgrims, our forefathers, risking life and limb and enduring the perils of the sea, the unknown , starvation and deprivation of every sort without wondering about the very strong reasons they were so willing to face these perils and hardships. Discovering their reasons also provided answers to how the first Thanksgiving came about. The Pilgrims gave thanks because they saw the promise of their quest near at hand and in some small way at the harvest time of that first year it looked like their dream had gotten itself underway.

No one knows the exact words that were spoken in that prayer just before the first thanksgiving meal was eaten. But if the collective thoughts of all who sat for that meal could be known, we can be sure they were about things greater than the personal or family gains and safety that many prayers are reduced to today.

Their thankfulness was for the possibilities of religious freedom, taxation with representation, fair hearings before magistrates when charged with crimes , relief from oppressive monarchs and freedom to speak their minds without fear of reprisal. Many of the things taken for granted and rarely mentioned in the thanksgiving prayers of today are what they were thankful for.

The pilgrims were thankful for the beginning of their dream. We should be thankful for the fullness of that dream. The pilgrims were people who knew all to well that nobility was not inherent to those born in palaces but it was a state of the soul and a dignity of purpose found in people of higher thought. They were thankful on that first thanksgiving for the visible result of that higher thought. Happy Thanksgiving America.
Author's Resource Box

Rev Bresciani is the author of An American Prophet and His Message, Questions and Answers on the Second Coming of Christ, Xulon Press His articles are read in every country in the world. Please enjoy a visit to http:

by Chen Siwu , Yang Jing and Pang Mingguang

KUNMING, May 2 (Xinhua) -- Over 2,000 years ago when Confucius taught his thoughts on building a prosperous society, most Chinese muddled along on half-full stomachs. Even the sage himself suffered times of hardship.

Confucius's 79th generation descendant , Kong Xianli, however, now believes what the Chinese have dreamed of for over a millennia -- a moderately prosperous, or "Xiaokang ," society -- is finally coming true.

"An overall Xiaokang society will become reality in our generation, as the government and enterprises, state-owned or private, are helping those rural impoverished out of poverty ," said Kong, who has been sent to Yangxiedi village in Nanhua County by the local justice bureau in southwest China's Yunnan Province to help the poor. "The aspiration for the rural impoverished to break loose from poverty is unprecedented."

According to the official definition, a "Xiaokang" society refers to an economic state whereby the people become relatively well-off after eliminating poverty, with access to compulsory education , basic medical care and safe homes, as well as food and clothes.


Like Yangxiedi, whose name means "resting place for goats" in Chinese, 128 ,000 impoverished villages are now in the center of a great transition across China. The Chinese government has vowed to lift all rural impoverished out of poverty by 2020 to build a moderately prosperous society.

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