WHY DID JESUS COME to earth in the flesh AS A HUMAN?

Hey guys why did Jesus come to earth 2,000 years ago I mean we know that he didn’t just start to exist when Mary gave birth to him but he always existed for example we read in John 1 verse 1 in the beginning was the word meaning Jesus

And the Word was with God and the Word was God he was in the beginning with God all things were made through him and without him nothing was made that was made now there are also many other passages in scripture that clearly shows us that Jesus Christ was always there with God

The Father in the beginning but that’s not our focus on this video in this video we’re only going to focus on the question of why did Jesus come to earth 2,000 years ago and why did he come in the flesh as a human the answer to this

Question is far more important than you are I might even think and we need to know the answer so in this video that’s what we’re going to talk about let’s get to it All right so why was it important for Jesus Christ to come down to earth in the flesh as a human being well you might say well Daniel is because you had to come as the Messiah to die in our place so that we can be saved and yes

You’re right but there are also many other reasons and let me explain those reasons to you let’s start with the first one for representative obedience the first human Adam sinned against God he was disobedient and it brought sin into the world and they also separated us from God and to repair this

Relationship between us and God to restore it God sent Jesus Christ to come down to earth as a human to live a life without sin and Paul talks about this in Romans five verse 18 and he says therefore after one man’s offence judgment came to all men resulting in condemnation even so

Through one man’s righteous act the free gift came to all men resulting in justification of life for us by one man’s disobedience many were made sinners so also by one man’s obedience many will be made righteous so when you celebrate Christmas remember Christmas is not about Santa Claus or just getting

Presents but it’s about Jesus Christ that came down to earth to live a perfect pure life without sin so that he can carry your sins on the cross and die in your place so that you will be saved so that you can have eternal life

If you accept this gift and this is a gift a free gift to all men and women verse 19 says for as by one man’s disobedience many were made sinners so also by one man’s obedience many will be made righteous and this is why Paul calls Jesus Christ the second Adam in 1

Corinthians 15 and call Adam first man and Christ the second man in 1 Corinthians 15 verse 47 so Jesus had to be a human to represent us and obey God perfectly without sin to be a substitute sacrifice if Jesus wasn’t human he could not have come and died in our place on

The cross he couldn’t have paid the price for our sins Hebrew 2 verse 17 says therefore in all things he had to be made like his brethren that he might be a merciful and faithful high priest in things pertaining to God to make propitiation for the sins of the people

For in that he himself has suffered being tempted he is able to aid those who are tempted God is just and to be able to save us he had to make Jesus in every way that we are so that he might become an acceptable sacrifice a substitute sacrifice so it is important

To know that if Jesus Christ was not fully human he couldn’t have died for our sins to be the one and only mediator between God and humans when sin came into the world we as humans were alienated from God and we needed somebody to bring us back to a

Healthy relationship with God and only Jesus Christ qualifies for that role the Bible says for there is one God and one mediator between God and men the man Christ Jesus who gave himself a ransom for all to be testified in due time so to be able to fulfill this role as

Mediator between God and humans we needed somebody to be both fully God and fully human and only Jesus Christ fulfills that role because Jesus is 100% God and 100% human now that might be hard for some people to understand but for humans of course it is impossible

But for God it is not to be our example in life Jesus Christ came down to earth to our example of how we should live our lives here on earth and our goal as true Christians should always be to be like Jesus Christ in 1 John 2 verse 6 he says

He who says he abides in him ought himself also to walk just as he walked do you really live your life according to the example that Jesus Christ left us Hebrews 12 says let us lay aside every weight and the sin which so easily ensnares us and let us run with

Endurance the race that is set before us looking unto Jesus the author and finisher of our faith and Galatians 5 verse 1 says therefore be imitators of God as dear children and walk in love as Christ also has loved us and gave himself for us an offering and a

Sacrifice to God for a sweet-smelling aroma are you a sweet smelling aroma for other people does it feel great for other people to be around you if you sometimes struggle with this then just ask yourself what would Jesus Christ do in this situation right now the pattern for are redeemed bodies when Jesus

Christ died and then after three days when he rose from the grave he rose in a different body and Paul explains this in 1 Corinthians 15 and says Jesus rose in a body that was imperishable or spiritual body that is raised in glory and this new body that Jesus had is the

Pattern for what our bodies will look like one day when we are raised from the grave Jesus is the first fruit according to 1 Corinthians 15 verse 23 and in verse 49 it says and as we have borne the image of the man of dust we shall

Also bear the image of the heavenly man said Jesus had to be raised as a human being to be the firstborn of the Dead in Colossians 1 also talks about this in verse 17 and 18 by saying and he is before all things and in him all

Things consist and he is the head of the body the church who is the beginning listen to this the firstborn from the dead that in all things he may have preeminence to sympathize as high priest now Jesus went through a lotta pain and suffering while he was in Earth and if

He was not fully human he would not have experienced what we go through of our struggles Hebrews 2 verse 18 says for him that he himself has suffered being tempted he is able to aid those who are tempted and later in the end of chapter

4 it goes on by saying for we do not have a high priest who cannot sympathize with our weaknesses but was in all points tempted as we are yet without sin let us therefore come boldly to the throne of grace that we may obtain mercy

And find grace to help in the time of need to fulfill God’s promises God always keeps his promises everything around us always changed and that is uncertain but God never changed proverbs 30 verse 5 says every word of God is pure he is a shield to those who

Put their trust in him Jesus fulfilled around 300 prophecies from the Old Testament and some of these are very specific prophecies for example there’s over 20 GS within the 24 hours of Jesus’s crucifixion it was prophesized that Jesus would be deserted by his disciples that he would be falsely

Accused brutally beaten that he would not retaliate he would be executed with criminals his hands and feet would be pierced his bones would not be broken they would gambol for his clothes his mother would be a virgin the exact place of his birth now there’s a lot more but you get the

Point Jesus Christ is the only religious founder compared to other religious founders that could claim anything like this because God maybes promises hundreds of years before Jesus came down to earth as a human and they all came true and Jesus himself is the promise of the Messiah that would come from the

Line of David and come to save the world and Jesus himself said the thief does not come except to steal and to kill and to destroy and I have come that they may have life and that they may have it more abundantly I am The Good Shepherd the

Good Shepherd gives his life for the Sheep and Jesus loves you so much that he died in your place he took all your sins on him as punishment and he suffered so that you don’t have to and all he asks is that your loving that you accept him as Lord and Savior

Of your life it is his gift to you and now you know why Jesus came to earth as a human in the flesh it is the biggest miracle that this world has ever seen and it has the power to save our lives remember God loves you and I love you

Too bye take my fear let it be consecrate Lord to thee

#JESUS #earth #flesh #HUMAN

Is it a SIN to listen to SECULAR MUSIC?

Hey guys! This is another video request  and the question we got from you guys is: Daniel, is it a sin to listen to Non-Christian music? So in this video, we are going to turn to the Bible to give you the answer. Let’s get to it. So should Christians listen to Non-Christian music?

Well, it’s not just a straightforward answer. Yes and no. It depends on the music. Now, first, you need to understand that God gave us music to enjoy, and you can see that right through Scripture, and a great example to look at is David.

He sang, and he worshipped God with music. 2 Samuel 22:1, “David spoke the words of this song to the Lord on the day the Lord rescued him from the grasp of all his enemies and from the grasp of Saul.

He said: The Lord is my rock, my fortress, and my deliverer; My God, my rock, where I seek refuge.” And he goes on and on just to worship God with songs. And look at how David and the singers of that time used music to praise and worship God

When they carry the ark. 1 Chronicles 15:16, “Then David told the leaders of the Levites to appoint their relatives as singers and to have them raise their voices with joy accompanied by musical instruments—harps, lyres, and cymbals.” So they even used musical instruments to praise God.

And today in some churches they say, ‘No, you can’t do that, you can’t play any musical instruments in church, but you can if it glorifies God.’ David even used a harp to play too Saul, to calm him down. But the most amazing picture that we get from music

Is the angels in heaven who sing and praise God. Job 38:7 says, “While the morning stars sang together, and all the Sons of God shouted for joy.” And Luke 2:13-14 says, “Suddenly there was a multitude of the heavenly host of the angel,

Praising God and saying: ‘Glory to God in the highest heaven, and peace on earth to people He favors.” So there’s nothing wrong with music, to sing and praise God, but what about Secular songs that don’t have God in it?

Well, there are normal songs out there, Secular songs, that sing about nature, about love, about normal things that are not against Scripture. And then you can listen to it if it agrees with Philippians 4:8.

It says, “Finally brothers and sisters, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable — if there is any moral excellence and if there is anything praiseworthy –dwell on these things.”

Now, there’s a lot of music that does not fit in with this verse, or the whole Bible, for that matter. Most people just listen to music because it has a catchy tune, right? But they don’t listen to the words, to the lyrics.

Music is very powerful, and you should be careful of what you let into your mind, into your thoughts because it will influence you. Songs that have lyrics in them that is just full of swearing, and cussing, cursing, should not be listened to.

Most of the rap music today is full of it. It’s focused on the sinful, fleshly nature that just focuses on our desires, those evil desires of the flesh and a lot of secular songs focus on immorality and violence.

It moves away from everything that is pure, and that is good, and you should not listen to it. An easy test that you can just do, when you want to listen to a particular song is just ask yourself this question; “Would Jesus listen to this song?”

Now, you need to know that nowhere in the Bible does it say that a particular instrument or style of music is sinful or ungodly. That being said, I will definitely not listen to heavy metal music, because the Holy Spirit in me just does not agree with that.

The best music out there will always be a type of music that honors and glorifies God. You can listen to secular music out there in the world that sings about normal things, but if it disagrees with Scripture, then stay away from it.

Remember Philippians 4:8 says, “Always focus on what is true, honorable, just, pure, lovely, commendable, moral excellence and praiseworthy.” Now, if you’re struggling with any kind of sin, like pornography or drinking, that you’re drunk, all the time, or getting angry all the time, and you want to overcome it,

Then please watch this video here, and it will help you. And remember, God loves you, and I love you too. Bye!


[WHIPIC Roundtable 2022] Solidarity in Heritage Interpretation and Presentation

Good morning, good afternoon, and good evening, everyone. Welcome to WHIPIC Roundtable 2022. We are delighted to meet you all today. I’m your host, Sujin Heo, from International Centre for the Interpretation and Presentation of World Heritage Sites, in short, WHIPIC. Since we are officially established earlier this year, we have hosted diverse online meetings,

And events associated with Heritage Interpretation and Presentation. As one of them, we are happy to host this Roundtable event and invite you all today. Throughout the past project that WHIPIC has conducted during the last two years, we realized the inevitability of dissonance in heritage originating from different understanding and interpretation of heritage.

So in this roundtable, we will be trying to step forward to how we should deal with dissonance in heritage sites, including World Heritage. WHIPIC Roundtable 2022 comprises three presentations, and open discussion session, where we look into different heritage sites with diverse voices and narratives. Celebrating the 50th anniversary of the World Heritage Convention,

We expect this roundtable to provide good discussions for a better present and future for heritage and the people who appreciate heritage. Before beginning the roundtable, I would like to introduce two very special remarks. First, I would like to present the opening remarks from Mr. Jaesoon Lee, Deputy Director General of WHIPIC.

He has sent us the video of his opening remarks. Shall we? Thank you very much for your kind words, Mr. Lee. Now I would like to invite Dr. Sujeong Lee, Head of Research and Development Office at WHIPIC for welcoming remarks. Good morning and good afternoon all. I’m Sujeong Lee,

The Head of Research and Development Office of WHIPIC. I would like to thank you all to participate and contribute to this very important topic of our roundtable. Solidarity is a key factor in sharing heritage values and expanding the benefits of heritage by leading us to the inclusive interpretation.

I would like to thank all of you to participate in this meeting and we expect today’s valuable presentation and extensive discussions would enlighten our centre in setting out our future research topics as well. Thank you again for all presenters, discussants, and moderator, and all participants. Thank you, Dr. Lee, for your warm welcome.

Before we move on, I would like to announce that WHIPIC Roundtable 2022 is now being recorded and will be uploaded to our YouTube channel with English and Korean subtitles later. So please keep your eyes on our social media to check the update. Now I’m honored to introduce our moderator, Dr. Hyunkyung Lee.

Dr. Lee is an Assistant Professor at Critical Global Studies Institute at Sogang University in South Korea. Her research interests includes difficult heritage in East Asia, transnational heritage networking, heritage interpretation, and peace-building at UNESCO. Also, as a heritage professional, she’s an Expert Member of the Cultural Heritage Committee in Cultural Heritage Administration of Korea,

And a Member of the Korean Committee for UNESCO Memory of the World. Dr. Lee, I would like to invite you here. I’m so honored to participate in this meaningful, significant roundtable event as a moderator in order to discuss the solidarity in Heritage Interpretation and Presentation.

The WHIPIC Roundtable invites three presenters, and three discussants. Let me briefly introduce them to you. The first presenter is Dr. Višnja Kisić. She is the Assistant Professor at the Faculty of Sport and Tourism, and at UNESCO Chair Master Program in Cultural Policy and Management Belgrade.

As a researcher, educator, and practitioner in heritage and museum field, her work focuses on relations between heritage and politics, in particular, heritage dissonance, memory conflicts, and reconciliation. Next, our second presenter is Mrs. Gegê Leme Joseph. She is an architect and urbanist, set and production designer, and museologist. As a Senior Program Manager,

She oversees the Coalition’s activities in Africa, Latin America, and the Caribbean. Gegê also leads much of the Coalition’s global thematic work including the Migration Museums Network. Next, our third presenter is Dr. Ali Moussa Iye. He is a writer, researcher, and world-renowned heritage professional. Since he joined the UNESCO in 1996,

He has contributed to building up diverse African heritage programmes. He was the coordinator of the UNESCO Culture of Peace Programme in the Horn of Africa. And he also was the Head of the History and Memory for Dialogue Department, and directed two meaningful UNESCO programs, the Routes of Dialogue,

And the General and Regional Histories Project. Next, our first discussant is Mr. Jakub Nowakowski. He is the Director of the Galicia Jewish Museum in Kraków, Poland from 2010. From early years, he was compelled to research the history of his neighbourhood. And he graduated from the Department of Jewish Studies at the Jagiellonian University,

Where he wrote a thesis on Jewish resistance in Kraków during the Second World War. As a museum director, he endeavours to not only diversify the narratives of the Holocaust and the Jewish local history, but also foster intercultural dialogue and cultural education. Next, our second discussant is Dr. Shu-mei Huang.

She is the Associate Professor at the Graduate Institute of Building and Planning, National Taiwan University. Her research area intersects Recovery Planning, Indigenous Studies, and Heritage Studies in East Asia. She published several books related to difficult heritage in East Asia. For example, “Heritage, Memory, and Punishment” in 2019, and “Frontiers of Memory” in 2022.

Next, the last but not least, our third presenter is Dr. Stefanie Lotter. She is a social anthropologist and museum professional working at SOAS, University of London. She is a co-investigator in the project titled, “Heritage as Placemaking: The Politics of Solidarity and Erasure.” Dr. Lotter, whose research focus is on Nepal,

Is at the moment, co-organising a Summer School on “Urban Heritage Mining” in Kathmandu. Now, I’d like to invite Dr. Visnja Kisić as our first presenter. Dr. Kisić, it’s your floor. Thank you, Dr. Lee. Good day and good morning, and good evening, everyone, depending on where from you’re listening to us.

It is a great pleasure to be part of this panel and to actually be able to reflect on some of the experiences and projects that have been going on in the former and the post-Yugoslav context and in the Balkans, where I’m based

And where I’m doing most of my research and activist work as well. For this particular occasion, I’ve chosen to actually focus on very particular project, because in the context of former Yugoslavia, there’s actually numerous initiatives and kind of heritage dissonances and peace-building projects that could be a really good topic for today’s meeting.

But most of them have been led by civil society actors and non-state actors. So I wanted to focus on the one that succeeded in bringing official administrations, ministries of culture and cultural heritage, as well as institutes for heritage protection in the whole region

To do a common transnational nomination for UNESCO World Heritage Sites. And the object of this was the Medieval Monolithic Tombstones called Stećaks, which covered the span from 15th century, from 12th century to the 16th century. They are bound in the territory of Bosnia and Herzegovina,

But could also be found on the bordering territories, Serbia, Croatia, and Montenegro. There’s around 70,000 of them spread across more than 3,000 sites. Carved from limestone, featuring a very wide range of decorative motifs and inscriptions, interesting epitaphs, and featured in quite impressive natural surroundings. So not in the urban centres,

But actually very much outside of the urban centres. Offer us very interesting glimpses into medieval understanding of life and death in the region. So these monuments have been preserved both due to their monumentality, but also due to the fact that there’s a lot of folk superstition that surrounds them,

Folk stories and traditions that are connected to them. And they have also been continually an inspiration for artists and poets, especially from the 19th century onwards. But at the same time, despite being dispersed across four of the Balkan countries, they have been an object of dissonant discourses. And actually, discourses with ethnic prefixes.

And that is due mainly to the birth of 19th century idea of nation-states, different national historiographies that have produced different interpretation of Stećaks. Also in relation to the specific religions, specific ethnicities, namely, Serbian, Croatian, and Bosnian. And all those kind of confronting interpretations have been again reignited during the wars in the 1990s,

And following the breakup of Yugoslavia. We can move to the next slide. So the breakup of Yugoslavia is actually the context in which this whole transnational nomination takes place, because it is in this moment, that the dissonance of Stećaks and the contestations around it became, again, renewed

In the search for new, very clean ethnonational identities and new memory wars. So basically, Stećaks have, again, become quite dissonant and quite contested at that moment. And the very kind of process of the very idea of transnational nomination process that took place from 2012 to 2016,

Was to actually bridge again these four countries, previous warring states of Bosnia, Croatia, Montenegro, and Serbia, in a cooperation that took more than five years, and that took quite a strong engagement from the UNESCO Antenna Office in Sarajevo, leading to successful inscription in 2016. We can move to the next slide.

So the nomination process itself had quite a heavy political support. It has been the first official state-run of cooperation since the wars, including both the ministry of each of the four states, as well as numerous heritage professionals. So the prospects of having a heritage inscribed

To the World Heritage List with all the recognition and prestige and tourism attracting powers had acted as quite a good incentive for all four states to cooperate and to somehow find a common ground on Stećaks. And for UNESCO, this transnational nomination has been really an exercise in sort of proving

That World Heritage List, and especially transnational nomination, can be a tool for heritage-led reconciliation, especially in moments where there have been wars or ongoing memory conflicts between different states and among different states. So instead of leaning to different contested national meanings of all four states,

The nomination process during these four years had succeeded in crafting this discourse of interrelations and hybridity. And we can move to the next slide. Yeah, sorry, to the previous one. Can we move back? Yeah, so as you see here, Stećaks are painted as being this monument that kind of transgresses

Both religious, class, and ethnic divisions, that are monuments of everyone and of all classes in the region. And somehow, these kind of dissonant and contested interpretations have been quite avoided and only mentioned in the nomination process. We can go to the next slide. In doing so, there’s been many achievements of this process

And we can discuss them later on. But the most important one was that Stećak’s really connected heritage professionals that were involved in the process itself, creating new trust, new links between them, new sort of solidarities. It also acted as a space for regional cooperation and really succeeded in kind of de-nationalizing

Or de-ethnicizing the contested discourses in the region. It also secured the long-term public protection for Stećaks, and these are all achievements to be applauded. But we can move to the next slide, and see some of the limitations. In the research that I’ve been doing, kind of extensively of this case,

It was seen that World Heritage as a framework itself, tried to lock one discourse. So it tried to reach a consensus that has been a false consensus and has silenced dissonances that still remain in the region, but are just not visible in the nomination itself. Therefore, it allowed for avoiding problematization

Of regional heritage conflicts and kind of trying to nudge them or hide them, at least, for the purposes of the nomination. It also focused a lot on materiality and objectivity and scientific issues related to heritage and downplayed the centrality of interpretations, and actually centrality of the meanings and values,

The different groups attached to these monuments. And in that manner, it also avoided the essence and the centrality of interpretation, and educational programmes further on in the management plan and in the ongoing cooperation between the states. So just to finally conclude with some of the lessons, we can go to the next slide.

So, on one hand, we can see that UNESCO World Heritage List can act as this kind of force to bring about the dialogue and cooperation and reconciliation, if it’s used in a good manner. And if there is time for the cooperation and negotiations to happen.

It also acted as a place in which recognizes, and working with dissonance would be much better than avoiding it, as was here in the case. So more entering into conversation, more dealing with de-naturalizing the basis of this cultural violence and contested interpretations and working towards new ways of understanding and plurality of understanding.

It also shows us that managing heritage sites and memory conflicts has to be done through much more focus on in heritage interpretation and much more focus on its presentation and education in the periods to come, in order to actually bring different actors together and build bridges and solidarity among the plurality of actors

And historic narratives, instead of silencing them. Thank you, that’s just a brief sketch of what was going on from my site. Thank you very much. It’s a very interesting case to show how the transnational nomination give us some ideas of a solidarity and also possibility and limitations, too. Thank you very much.

Our three discussants are also ready to give you some questions. So, Jakub? Thank you, Dr. Lee. Thank you, Dr. Kisić, it was very, very interesting. And then my question is actually something that all three of us discussants were interested in. I mean, what were the dissonances involved in that nomination?

In your opinion, the same process could be implemented in the context of, for example, Russian-Ukrainian conflict war or Palestinian-Israeli conflicts, or other situation, where, actually, national narratives do not agree on the meaning or managing of the site? Yeah, I would say it could actually have quite a big influence

On how we can deal with conflicts between Russia and Ukraine and Israel and Palestine, at least, the much I know about the conflicts there. And as in many other cases, here, the issue was that medieval Balkans was territory of borders that have been shifting constantly and nation-states and ethnicities kind of living together,

Constantly rearranging their own practices, and rulers and so on. And suddenly, you get the 19th century in this idea of kind of clean ethnic state and ethnic nation-state, in which everyone wants to draw the borders and want to make their countries the biggest possible. So the disputes around heritage

And the meaning of heritage and who claims it to be theirs are actually connected to the fight for resources and more territories in the region, which is kind of very similar to what is going on between Russia and Ukraine at the moment, with loads and loads of different historical recollections

Being put in the dispute, and also what is going on with Israel and Palestine. So yeah, I could go into more details about what exactly were the dissonances, but the dissonances were not connected only to the historiographies of Serbian nation-state, Bosnian nation-state, and Croatian nation-state, in particular.

But actually, civil society actors, different interest groups, and so on, people in forums and medias were also having their own interpretations that kind of tweaked a little about Stećaks in this or that manner. And it’s interesting that Stećaks were actually promoted as this common South Slavic heritage during Yugoslav times,

And as soon as Yugoslavia dissolved the process of re-nationalizing and re-ethnicizing Stećaks was actually happening. Very interesting, thank you so much. Thank you so much. And Dr. Shu-mei Huang, are you ready? Thank you, Dr. Lee. And thank you, Dr. Kisić, for a great presentation. My question is about heritage interpretation.

What would be the reason to prevent the role of heritage interpretation to play out more in this particular case? And I’m curious, is there any ongoing effort to fill the gap? So I would say on one hand, discussing it openly has been seen as too risky, by all the member states.

There was one interpretation that was agreed upon in 2013. The nomination should have proceeded in 2014, and then one of the sides said, “No, it’s not Serbian enough.” Like, the Serbian side hasn’t been represented enough. And that was like, they were playing ping pongs, especially the national actors, and also the heritage professionals

That were put in the position of representing their own nation-state and their own national interests, even though that hasn’t been explicitly expected from them. But I think just the framework of UNESCO in which the public authorities and nation-states that are nominating the sites, and that should then negotiate their own dissonances,

Is the one that was kind of pushing both heritage professionals as well as UNESCO representatives to just avoid dealing with these dissonances. So dissonances are mentioned in one sentence, but then avoided altogether. And this kind of meaning of heritage being a bit of, Stećaks being a bit of heritage for everyone

Is actually serving the purpose of not bringing in the disputes and dissonance. What was interesting, I was getting these ideas from UNESCO representatives that actually, if they were to put heritage dissonance explicitly in the nomination, then this should have been seen as a risk that should be mitigated in the management plan

And also the risk to outstanding universal value, which expects you to valorize a kind of a single big narrative. So it is all a lot of things at the same time, but I would say, also the UNESCO discourse, which is still kind of this authorized heritage discourse, as we know it,

That wants to have these stable, fixed narratives that can be protected in the management plans. And I would say, this has to be changed and I hope this would be changed in the future as UNESCO’s kind of position on these issues is changing as well. But thank you for your inspiring question.

Thank you very much. Thank you so much, Dr. Višnja. I would like to listen to more about your responses, but shall we move to Stefanie’s question? Hello, yes, absolutely fascinating. And just following on what you’ve just started to explain, is peace a precondition for transnational identity-based heritage nomination? I would say, no.

And hopefully, no, because I think, in many cases, actually, heritage field and heritage professionals could be a head of the nation-state politics and conflicts, and actually trying to steer these common dialogues and mutual interpretations and work towards the heritage protection and mutual understanding.

But I think what is limiting in distance is that, actually, it is, again, nation-states, and ministries who should ratify the nomination process. And that, in many cases, impedes the proceeding of transnational nominations as such. So I think some other methods have been much quicker and much more agile to work with reconciliation,

Especially in the post-Yugoslavia context for example, and in the Balkan context. It had to do with civil society actors and many non-state initiatives or just single institution initiatives and networks. But hopefully, that can change. Thank you very much. Really important question. It’s very important question. And then, so there are lots of dimensions

And dynamics in the transnominations processes, but we can see how the UNESCO can work with the multiple, like agents and actors in the heritage interpretation. It’s a very significant matter. Thank you very much. Then shall we move to the second presentation now? So Mrs. Gegê Leme Joseph? So hello everyone, good morning.

My name is Gegê Leme Joseph, and I’m the Senior Program Manager for Africa, Latin America and the Caribbean, with the International Coalition of Sites of Conscience. Thank you for having me here today to share our perspective about the important conversation. So for those of you who don’t know our work,

The International Coalition of Sites of Conscience is a global network of historic sites, museums, and memory initiatives connecting past struggles to today’s movements for human rights and social justice. We help sites around the world better engage their communities in building peaceful future by providing training, networking, and grants. Next slide, please.

And we are a global organization spread all around the world. So in order to best share Sites of Conscience’s lessons, challenges, and experiences of solidarity and participation in interpretation processes, I’d like to start with a reflection about the idea of solidarity in heritage interpretation

As a means to “overcome entailed dissonance of heritage sites.” So next slide, please. Overcoming dissonance can be seen as either the pursuit of a unison, or maybe alternatively, as the pursuit of a dynamic harmony of voices, experiences, and narratives. So Sites of Conscience strongly believes in building solidarity

Through multiplicity of perspectives and voices, cooperation, and power sharing. So I’m going to talk from this perspective today, which our expertise lies. So in a dynamic harmony of voices, dynamic, implies a non-static understanding of the past and how it impacts present and future. Harmony, implies equity and diversity within those narratives.

So this approach requires a fluid assessment of meaning-making, providing opportunities for this continued and constructive dialogue and negotiation between parties. So the goal from a Sites of Conscience’s perspective is not to meld all perspectives into one that can be seen as a singular,

But to lift the very diversity of these understandings and truths, in a way that reflects the complexity of these historical narratives and lived experiences. So this leaves room for them, the identification and amplification of shared understandings amongst the diversity of these perspectives and the process that then leads to bridging difference

And promoting solidarity and peace. But on the other hand, if the goal is to create a static unison, then we risk privileging one perspective over the other and endanger the sincere and sustainable engagement of community members and others. And it’s what Nigerian author, Chimamanda Ngozi Adichie calls, “the single stories”

That we are talking about here as well. But they are simplistic, incomplete and often false narratives that exclude the experiences, needs, and voices of many groups, especially minority groups. And ultimately, contribute to divisive rhetoric, negative stereotype, discrimination, hatred, and violence. So that is something we need to start exploring more,

Maybe in interpretation in heritage and World Heritage Sites. So next slide, please. So we believe that this is a great moment to start evaluating or looking into how interpretation of World Heritage Sites has been done, if it’s been inclusive. We don’t think we can establish a true long-term relevance

And sustainability in a World Heritage Site without infusing this community ownership and meaning-making, decision-making, and the future plans of the site very early in the process of nomination. So by building this ground up process that is centered in cooperation and co-creation, then this can become early, a path that is a shared path,

And a blueprint for solidarity going forward. So on the other hand, our experience shows that when nomination processes are led from the top-down, disputes for narrative protagonism, quickly erode the ability to build harmony and to build solidarity. Moving from dissonance into a dynamic harmony is what we call, at Sites of Conscience,

It’s a path to becoming a Site of Conscience. This is not an easy or fast process, and we understand that our sites are at very different stages in this path. So a Site of Conscience doesn’t become a Site of Conscience because they are already, they have achieved this fully inclusive ground-up holistic approach,

But because they have a clear commitment to follow that path, hand in hand with their communities, as an ongoing process. And then they also want to develop these practices and it trickles down through organizational, technical practices for the benefit of everybody involved. So next slide, please.

So we have worked that over the last few years closely with some World Heritage Sites, which are Sites of Conscience. Maison des Esclaves in Senegal, is the first World Heritage Site in Africa as a founding member of the Coalition. And as a key site capturing the magnitude,

And the brutality of the Transatlantic Slave Trade, Maison des Esclaves was struggling to meet the needs of its growing visitors a few years ago. So in March 2015, the Coalition collaborated with Maison des Esclaves on a comprehensive needs assessment, resulting in this, kind of a multi-year plan

To support site’s development into a regional and global centre for excellence on visitor engagement on issues of freedom, migration, and slavery. So a multi-party team involving from government to academics and members of the community were working with Maison des Esclaves to support this process in this dynamic transformation.

And the project includes an update to the permanent exhibition that is based on recent research, reflects today’s understandings of the site, and of the Transatlantic Slave Trade. And at present, the exhibition of Maison des Esclaves do not incorporate the latest research on very nuanced understandings of the history

Of the house as it is understood today. So through this multi-perspective approach and Dialogue Methodology, we’re helping, We’re supporting Maison des Esclaves in interpreting the difficulty and emotionally charged nature of the exhibitions they have, and to also train the tour guides that work with them to connect scholarships,

Site content and the visitor personal experiences. Next slide, please. I also want to mention a project we launched in 2022 entitled “Correcting the Record.” And this project is aimed to document a one-of-a-kind methodology that will allow Sites of Conscience around the world to recalibrate their repositories, as we see, to amplify silenced voices

And promote more inclusive narratives, mitigating discrimination, and exclusion in the site. So this initiative will help address the issue of official historic narratives, the singular narratives, and foster new understandings in that place. So “Correcting the Record” invited six Sites of Conscience across the Global South to develop case studies

By revisiting their organizational practices and identifying gaps in their approaches to building these repositories in an inclusive manner. So after identifying underrepresented communities, and these sites are working with these communities to pilot Case Studies that they went through, which they will create blueprints on how to fill those gaps at the organization,

And how to work, learn to work, and cooperate with communities going forward. So this framework has been tested by these organizations and then we hope that it’ll bring important learnings on moving from dissonance to a dynamic harmony of voices, and then it can have important lessons also

In terms of solidarity for World Heritage Sites. Next slide, please. And one of these sites is the Intercontinental Slavery Museum, in Mauritius, which is developing a co-creation curatorial plan for an exhibition about marginalized Black Rastafari community in Mauritius. The museum is still in development implementation

And is premised on being fully inclusive of Mauritius’ histories and narratives of slavery and of the experience of the Afro-Malagasy community. But the museum team felt the need to open their practices while they’re still in development to transition from what they feel is a very academic-led moment of their development

To a community-focused organizational commitment. And that would start early in the process. So this project will help create a framework of co-creation, a co-creation for them for development of the museums, it could be exhibitions and programmes and management even, going forward. So in summary, Sites of Conscience believes that there is no fast,

No easy route for creating solidarity to move from dissonance towards a dynamic harmony of voices in heritage practices, nor in World Heritage nomination processes, or any other process. It requires flexibility while maintaining focus, it requires relinquishing power in favour of cooperation, negotiating perspectives towards a shared goal, moving away from Western-centric cultural perspectives,

Many times to embrace a diversity of perspectives, cultivating patience, endurance, and the willingness to live without definite answers to difficult questions without the single story in the long run. But we believe that the benefits of this process when it’s done collectively and in a sensitive manner, can yield unparalleled results.

That’s where we believe and how we work. So as the African Proverb says, “If you want to go fast, you go alone. And if you want to go far, you go together.” Thank you. Thank you so much. Thank you very much.

Yes, your final remark is very encouraging and I firmly believe that the words, the solidarity and harmony is not static, but is a dynamic act and processes. Thank you very much. – Yes, thank you. – Shall we start our discussion with the three discussants?

Dr. Shu-mei Huang has the first, has a first question to Gegê. Thank you so much, that was really touching. So my question is about mechanism and founding. The kind of multi-year evaluation that the International Coalition of Sites of Conscience did for the Senegal case,

Indeed, is very important to the site as a site of dynamic interpretation. Nevertheless, many sites, as we know, may stop short advancing their practices after being listed as national nominants of World Heritage. And therefore, close the door for a more dynamic, diversified interpretation.

So how did that the kind of project come to being, and who should sponsor this kind of evaluation without too much intervention? It’s a very important question. In the specific case of Maison des Esclaves, there was a confluence of factors that led to the project.

So there were needs identified by Maison des Esclaves, we had discussed with them. Sites of Conscience, we have a very close relationship with them as a founding member. And then there was a visit by Mr. Darren Walker, the president of the Ford Foundation to Maison des Esclaves, and the Ford Foundation became interested

In supporting Maison des Esclaves in a process of upgrade and revitalization to attend these needs. So at that stage, the Maison des Esclaves and Site of Conscience collaborated in developing this needs assessment that could be quite broad and inclusive. It involves Sites of Conscience and Senegalese specialists, especially, and developed a comprehensive proposal,

And with the outcomes of these assessment for this project, this upgrade project. The project was jointly financed by the Ford Foundation and the Senegal government. And this was a very extremely important request by the Maison des Esclaves, and the Senegalese counterparts, to ensure the ownership and leadership of the revitalization project

To be with Senegal. In addition, most specialists involved were Senegalese, and we consider that the client is the Senegalese government. So that was a process that ended up bringing many of these parts together. But the leadership stayed very clearly with the Senegalese counterparts. And who should fund such projects?

I mean, ideally, those with a vested interest in the project should find, or involved in the management, should have the ability to fund them, especially local governments. But we know that governments do not always have those funds. So in that case, we need to make sure that whichever organization funds,

Or is interested in helping to fund, that they have to do it. They have to accept a mechanism of work within the project that doesn’t allow them to interfere with the views of the project, or we have to ensure that they don’t have any hidden agendas. So whoever the funder is,

Those involved in the manage interpretation of the site, as well as the relevant community, should be leading all decision-making in the process. In the case of Maison des Esclaves, they made very sure that their voice and the Senegalese government’s voice prevailed throughout all decisions in the project. Hmm. Thank you so much.

If you like the mechanics, and then funding is very important matter in heritage interpretation, too. Thank you very much to touch the practical matter. And shall we move to the second question by Dr. Stefanie Lotter? Yes, thank you very much for this wonderful presentation. I have a twofold question for you.

So, Mr. Nowakowski and I, we agree with the emphasis on the plurality of voices and the concept of dynamic harmony that the Coalition highlights. However, we would like to understand how the Coalition deals with A, narrations that are based on stereotypes and misconceptions, and B, with the co-curators, who co-oped and coerced.

So, in other words, how do you position the project in relation to the dangers of misrepresentation and censorship? Okay. Yes, it’s a very delicate work that needs to be done. In regards to that, we are fully cognizant of all those risks. So I think it’s important,

We need to highlight that the process of bringing a plurality of voices adopted by the Sites of Conscience framework is community-led. So this process, we’re working with them to build capacity and methodologies and frameworks, if they need to implement this ground-up participatory process and how to be truly inclusive and representative.

Also, this matters because they are, the stakeholders, local communities, are the ones who have the knowledge about this narrative. We try not, or we do not intervene or curate the process. We work and endeavor to give tools, every tool necessary for this to happen if they don’t have tools of their own.

So we work with them to sometimes develop new tools and from the tools they have, or they can learn from the tools that we can offer. So community members that are trained for this mediation or curatorial position, usually is also not one, it’s more than one person.

So you also have those many voices there, it’s a collective, that is looking into implementing this multi-perspective approach. So at the end of the day, it’s the plurality of voices themselves in this context that brings the necessary nuance of perspectives. And this, by having this nuance and this variety of perspectives and likes,

But per se, this sheds a light on the contrast between what is a legitimate and sincere account or lived experience that’s being narrated, and an incomplete or stereotypical narration. So from this multi-perspective approach, when it’s done also using dialogue, it accommodates the diversity and it singles out, and it’s easier to single out

The misconceived and stereotypical versions of this. So on the contrary, going back to Chimamanda’s response, is when you don’t have enough voices when you only have a singular voice, then any version is up for grabs. You don’t have the checks and balances.

And also lastly, I mean, any process of such type has to have checks and balances with the accuracy of historical events and facts and all the scientific processes that also go hand in hand with this. So there are checks and balances everywhere. It needs to be carefully done.

And in terms of the coercers, as supporters of the process, when we step, we do step in, in some points, when we see that it’s bluntly, there’s a blunt coercion out towards a certain point of view. But mostly, we try to keep a very keen eye and spot when that happens,

Discuss the behavior, talk to the group, ask them what they feel, how they feel about that, and try to help them redirect the process. So we don’t go and intervene either, it’s not our job to do that. We are there to support their process. So I think that’s basically my response.

Thank you very much for your details, like the answers responding to Dr. Stefanie Lotter’s question. And Jakub, if you don’t mind, could you please give a very quick question? And also, Gegê, could you please give a bit shorter answer to them, yeah? – Yeah. – Jakub? Yes, thank you.

I mean, again, your work is universal and relevant also in the context of where I’m coming from, with the Polish-Jewish relations and the post-Holocaust traumas. And I fully agree that communities participation is something that is extremely important. But sometimes, this community participation, inevitably risk reinforcing localism or tribalism.

And therefore, rejects, the voice of the different might challenge the boundary of the so-called Balkan community or pre-existing self ideas. And in other cases, the communities may not be at all interested in remembering or discussing the past either of their own or the others. So have you worked in such environments?

Yes, thank you for this question. I have worked in a project in Brazil before the Coalition, I was the coordinator of a collaboration between UNESCO and the city of Rio de Janeiro to develop a museum plan and interpretation plan for the Valongo Wharf with the surrounding neighborhood, Little Africa.

And in this project, we faced a series of situations. This project was built from the beginning, really community-driven. I was there as a facilitator, as a technician, similarly to how we operate the Sites of Conscience. And even with a fully representative staff, steering committee, scientific committee,

Entirely built around the Black Movement, around the local communities, and the communities of relevance for that project. There was intense competition for protagonism and whose story that was, who had the right to tell that story, who should be leading the entire project, even though the leaders

Up to the secretary of culture of Rio at the time, was a Black woman. So it was a fierce dispute that emerged, and it halted the project in many ways, and in many steps. But I saw this as a positive aspect. It was very difficult, but it was positive.

Because the conversations are reflective of the experiences they have, they live. There is no unified voice of the Black Movement or of Black people in Brazil and what they’ve been through. You can’t force that, but that was an opportunity to discuss this variety of experiences and where they wanted to come from,

In a project where these experiences could finally start breaking the denialism that Brazil has around the narratives stemming from enslavement of Africans. So this was like, it had disputes of who mattered, who didn’t matter, and also what needed to be said. A lot of them didn’t want to focus the project

On the aspect of what the Wharf symbolizes in terms of a disembarkment place of enslaved Africans. Actually, the part of the most disembarkments in the world, in the America, sorry. But they wanted to focus on the narratives of resistance, of the narratives of the achievements,

Of the contributions of Afro-Brazilians, to what Brazil is today. But this also was an interesting discussion that was a necessary one. So had we had more time, as the project got halted, in the current Brazilian political context, but had we had more time, I believe that time and patience would’ve created

An amazing result in this process. You have to navigate through it. We can meet corners and detours at every stop, at every point of the way, but you have to work around it, and find ways to carry on until you get the result that you’re supposed to try to achieve.

Thank you very much, Gegê. – Thank you. – Thank you. – Thank you, Jakub. – My pleasure, thank you. Yes, it’s like one more presentation is waiting for us. So Dr. Ali Moussa Iye, are you ready to give us your paper? Speaking about solidarity in relation to the heritage of slavery,

May be considered inappropriate and even a little bit provocative, given the fact that this history is precisely characterized by the most selfish, immoral and criminal pursuit of profit. Indeed, slavery was one of the greatest tragedy of humanity marked by barbaric mistreatment of human beings, including children, woman, elders.

And so the figure mentioned in the slide that I would like to show, give us an idea of the scope of this tragedy. Next slide, please. Yes, so as you can see, we have, I mean, in terms of numbers, 50 million Africans deported in different part of the world.

And we have 120 to 150 millions of what we can call a collateral death during the raid in the village, the serving during the long march, and the sea crossing, et cetera. So this crime against humanity was perpetuated generally with a general indifference. And I can even see the general support

Of the population in countries that benefited from it. So that’s why, to discourage any gesture and feeling of solidarity towards the enslaved people, the beneficiaries of these business have called upon religions, arts, sciences, law, to dehumanize the victim of their greed. And even especially vocabulary,

Has been invited to bestialize and to commodify them. For instance, in the Black Court developed by the Slave Nation, the enslaved people was called, “Moveable Property,” “Moveable Properties” or “ebony wood.” So, and many of the thinkers of the so-called Sanctuary of Enlightenment have not shown a particular solidarity with the victim of slavery.

Some of them even participated in the construction of this theory of the hierarchy of race and culture that served to justify this treatment. However, alongside the ethical and moral failure, there have been incredible expression of an act of solidarity towards the victim during the slavery time.

And could you please show the next slide? Yes. And here, I would like to mention the admirable work undertaken about the Abolitionist movement in the 18th and 19th century to denounce the barbarity of the slave system. I have to recall, I would like to recall the righteous activist

Who helped the enslaved African to escape the United States to Canada by inventing a very ingenious network of solidarity called, “The Underground Railroad.” But I especially would like to recall the exemplary action of the inhabitant of a small village in France called Champagney,

Who in 1789, decided to address a complaint to their king in which they respectfully asked him to abolish slavery. And the written plea that submit to the king is really very, very… I mean, moving and I just would like to mention they said, “The inhabitant and community of Champagney cannot think

Of the evils suffered by the Black in the colonies without being filled with the deepest sorrow when they imagine their fellow human beings, still united to them by the double bound of religious, being treated more harshly than the beast of Berlin.” So this is a very important quotation because mostly,

The common belief is that people are saying, “At that time, slavery was legally and morally accepted.” That was not true. And this is a concrete example that villages, there are people who really condemned that. So, but paradoxically, the expression of solidarity diminished and even disappeared after the abolition of slavery.

And that is the paradox of this history. The history of torture has been, I mean, has been disappeared. The site of memory has been devastated, violated and transformed. The archives have been hidden or destroyed to really organize the silence. Fortunately, the oral tradition, and the cultural expression of the enslaved people

Was the only that could survive this deliberate, I mean, organized strategy to destroy the memory and the history of the slavery. And the other paradox of this history is that it was this cultural expression that became now a marker of the post-slavery society, and even important feature of their soft power.

I mean, we all know how the United States has, was using jazz or blues or rock, to expand their influence across the world. And that was the production of the enslaved people who really helped them to do that. So, but since the 80s,

New waves of solidarity arose to come to term with this history. However, many of the concerned countries have chosen to promote only the achievement of the white abolitionist, ignoring the resistance and contribution of the enslaved people for their emancipation. For instance, the Haitian Revolution,

Which was the first and the only victory of enslaved people over their oppression, was completely silenced and concealed from history curriculum across the Western world. Therefore, one of the great obstacles for the consolidation of solidarity is the capacity and the willingness of the concerned country to change their national narratives,

To reconsider the historical figure and heroes and to revisit their museum and historical site. We have heard recently about the controversy around the removal of monument dedicated to historical figure, who advocated for slavery in the U.S., in the UK, in France, in Portugal, in Netherlands, and in different other countries.

So how do these countries prepare, How are these countries prepared to accommodate the rights to memory of a large portion of the citizens who are claiming to exercise in conformity of the principle of their democratic institution? How are they prepared to accommodate that claim?

How serious can policy for recognition of the concealment be taken, if public spaces continue to be overcrowded with monument and memorials dedicated to people who advocated and who promoted slavery? How museums, history curricula, site of memories can continue to display colonial mystification and representation, which constitute a denial of the past suffering

Of large part of the citizens? Those were the questions that UNESCO’s Slavery Route Project was confronted with from its inception. The project is now called, “Route of Enslaved People,” It was created and it was based of the fact that ignoring or obscuring major historical event constitute, in itself,

An obstacle to peace, reconciliation and cooperation. So I would like to conclude my intervention by calling how this project, which I had the honor to direct during 15 years, addressed the challenges of reconciliation and solidarity. Please, can you show the last slide? So from the beginning, the project has clearly posed the ethical

And moral stakes of the slavery to help the different stakeholders to understand that the remembrance of the slave trade is not intended to steer up a painful and traumatic past with the aim of producing guilt. It is a necessary move to recognize a common heritage that has determined us

And can allow us to better understand certain evils of today’s world such as discrimination and racism. So I think the project has succeeded to open up a project like that, the issue. The project also have, from the beginning, have put the issue of slave trade and slavery at the global level

And succeeded to impose it as an international issue. And this orientation has helped to de-racialize the slave trade and slavery and present it as a tragedy for the whole humanity, which has shaped our modern world. The “Enslaved Route” project also has always began. It is activity with the scientific approach

Because that is the approach that really helped us to distance from the emotion and perhaps to, and to recover and to transcend all the polemics about this history. The project also has developed a holistic perspective of this issue by also tackling the, I mean, the preservation of memory, the educational aspect,

The contribution of the enslaved people to the progress, et cetera. So it was really a holistic dimension that has been privileged. The project also contributed to the awareness about the necessity to engage dialogue, healing and reparation processes, that would facilitate recognition, reconciliation, social coalition, and living together in post-slavery society.

So I think, we can say that today there is more and more countries that are ready to open these tragic pages of their history and to try to consider this memory into their commemorative agenda. And I think that now, new pages are open.

And I think, and then we hope that these countries will really begin to write new books about this history, this particular history. Thank you very much. Thank you very much for your very insightful presentation. And then that gives us some lesson to rethink how our attitude should be

To treat the difficult heritage and complex history. So we are going to have a very short discussion. So Dr. Stefanie Lotter, are you ready to give him the first question? Yes, thank you very much. That was a fantastic presentation and I wish we would have much more time to discuss this thoroughly.

The first question that I would ask you is, you’ve spoken to an add-on approach in interpretation and also, perhaps as a revolution. So taking the second approach in, I would like to ask you, as underrepresentation in material culture related to slavery is a problem in national collections,

Which goes hand in hand with the active concealment of dark history in national collections and archives, I would like to ask, how can we use national collections and colonial archives today to display the techniques of concealment and hiding historical truths? I think it’s very interesting to use the same colonial archives

And the same material that has been used to silence this history to be used to reveal this history. It’s very interesting. And I think, yes, there are many ways to do that. The first, one of the first would be, for instance, when there are permanent or even temporary exhibition

In museums inside of memory, the interpretation of the enslaved people or the descendant of the enslaved people be critically showcased next to the interpretation and the narratives of the dominant narratives. That is a way of showing an archive, saying what these archives… How these archives have been used to tell what the society,

The dominant society wants to tell, and then give the interpretation of the marginalized population, which have suffered from this history just next to that, so that the visitors can really compare. They have the middle of the archives, and then they have the different voices of the interpretation.

That is one way of doing any exhibition about slavery, because so far, when we have exhibition of slavery, it was the experts who do it. And sometimes, have this presentation of interpreting on behalf of the marginalized community, what should be there. And I think it’ll be good to go to the communities

To say what they want to see in this exhibition and what will be their feelings and interpretation of that particular archive. That’s one way to do it. Another way to do, is to have a kind of three dimension. You have the dominant interpretation. Of course, you have the archives and the material,

You have the dominant interpretation. You may have also an associate historian from the marginalized community and from the dominant group, to also, with the same historical fact, to show how they interpret. And I think that’s a way of creating what we are talking all this day. It’s the plural and pluralistic interpretation

And perspective of one clear particular historical fact, but giving the possibility to visitors, to make their own opinion about by having the different version. I think that’s a way of using the same colonial archives that have been used to conceal this truth, to reveal it in different manners. Thank you so much.

So we can see the, the power relations between the presentation and interpretation too, and the exhibition. And it’s very difficult to reach the good balance of the pluralistic voices in the exhibition. But we should make an effort. So, Jakub? Could you please unmute? Yeah, sorry.

Well, thank you for this excellent, and again, very relevant presentation. And those tensions that you’ve described are something that we’ve witnessed over the last few years across the world. And I was wondering, how does your project relate to those movements like Black Lives Matter or other social movements

That are bringing into light and challenge the systematic racism, discrimination, or inequality experience in the past, but also today, by the Black people. I mean, this is not only something that we witness in the U.S., but also in South Africa or across the Europe, the toppling of the statues across the cities. Yes.

Yes, I think from… Thank you for your question. From the beginning, I mean, the “Enslaved Route” project was linked to the movement, which tried to fault the social injustice inherited from the slavery, and then from the colonization, from the beginning. In fact, the project was created

Especially to study and to understand the root cause of racism and discrimination today. So from the beginning, the project has undertaken research. We produce a series of publication. We produce themes to really show that link between the racial prejudices, discrimination and racism, and the history of slavery, and of the slave trade.

More profoundly, the project tried to reflect on what we call the racial order that came out from this history. You know, this racial order was established in the 18th century, at the same moment of the capitalism system. So the project studied that, and I think it really give a lot of inspiration

To a lot of movements against racism and discrimination. In different countries, for instance, in the Latin America, and Gegê, she knows very well. In the Latin America, they call that the “pigmentocracy” The hierarchy that is built on the color of your skin. The lighter you are, the above you are.

So it is the whole pigmentocracy in these countries that the project has tried to fault. In South Africa, of course, we call it apartheid. In the French colony, they call it the “Code of the Indigénat.” In the U.S., it is segregation. So the project was really, from the beginning, created to get

A theoretical and scientific basis to understand all that kind of opinion. So it is very linked. And of course, even the fact that, to question the historical figure that are in the public space was one of the claim of the project

That the country is really serious with, this history should reconsider the statues, the name of roads, the street, that they are giving to enslavers. Because it is against their own constitution. They can’t valorize that kind of personality while those who fought for the freedom,

Who fought for the abolition, are not very sufficiently known, especially coming from the enslaved people. So there is a big debate now going on in the UK, in France, in Netherland, to really question what those modern society, what they want to showcase as a national narratives.

So this is a big issue, I think that is. And we hope that we can have other result, not only the crisis in the street, the protestation, but a real change in the policy-making and a real change in the national narratives. Thank you, thank you so much.

So because of the time limit, and then we’re going to, We are going to move to the next question. And Dr. Shu-mei Huang? Thank you, Dr. Lee. Thank you Dr. Ali, for the really interesting, important case sharing. My question is about remembering and living culture expressions among the descendants of the victims.

Assuming that there are partially those who may voluntarily remain silent due to long-existing trauma and fear. So I wonder: what would be the keys to facilitate their remembering? Yes, I don’t know if I really understood your question, but what I can say, in the case of the slavery,

Is that the victims have not only used their cultural expression to resist this de-humanization process, to which they were subjected, or even to survive spiritually, and physically in the very hardship of the slavery. But they used also this cultural expression as a mean to fight the slavery itself.

Because as you may know, through their cultural expression, they passed coded message for the Maroons about how to fight against slavery. For instance, the drums were forbidden by the enslavers. Do you know why? Because the enslaved people used the drums to pass message and to communicate about the position of the military,

To give information to the Maroons to attack. So it was forbidden by the enslavers. The gospels, you know, songs were also another way of really passing a coded message from plantation to plantation, from hill to hills to inform. So the cultural expression were not only cultural,

It has also this political and social aspect of it. And it happened that all these cultural heritage have become today a gift of the enslaved people to the slave societies. That is the paradox that I just mentioned. So it became now the common heritage of those societies.

And so it has, exactly, if the question was to the social aspect, definitely, this expression has that social and political dimension during the slavery time, and even now. Thank you. Thank you very much. Thank you. Yeah, thank you very much. It’s like, if only we had more time

And we should expand our roundtable to the next workshop. I should ask the WHIPIC to organize one more roundtable for the further discussion. We have only 10 minutes for the open discussion sessions, but we’ll just try to wrap up what we have learned, and also what we have discussed together.

And I’d like to give you one question. So I hope that all of you can share the very quick insights on the question. Our question is: not only inside the memory associated with a traumatic or a dark past, but also in every heritage site,

Diverse narratives and voices can emerge, which then produces dissonance in heritage. Could you share your opinion on how we should understand the relationship between dissonance and solidarity in heritage? Do diverse narratives and voices interrupt or contribute to solidarity in heritage? So we have already discussed some parts of this question,

But just like, that is a wrapping-up last question for our open discussion. So, Dr. Višnja Kisić, could you please respond to this wrapping-up last question? Yes, I would say that throughout my research and work, I’ve been advocating for this idea that we shouldn’t be dealing

With kind of dissonance heritage only as heritage of kind of war and trauma and heritage that is openly contested at the particular moment. But it actually, heritage in itself, as an act of remembering, and taking positions according to the past and building kind of future visions is this very dissonant endeavor.

And if we recognize it, there’s a diversity of voices, perspectives, and living experiences, in every kind of heritage. Even more so in the ones that sits very comfortably in heritage sites and museums being not disputed, because there is where we see a very kind of silenced marginalizations, oppressions and one-sided narratives.

So I would say, when working with heritage dissonance and bringing solidarity, what we have to be doing is seeing dissonance as a way to understand each other and each other’s perspectives that sometimes are not reconcilable in a particular moment, sometimes are not harmonious.

So it’s more the question of how we live with disagreements, how we can negotiate and share the same space and build relations even if we don’t agree on the historic perspectives, nor on the current, present interest and future visions. And I think this is probably the most difficult endeavor

That we have to be doing. It’s easy to be in solidarity with those that you agree with, and it’s easy to be in solidarity if you can find a common ground or harmonious way forward. But living in solidarity when you don’t agree,

I think this is the virtue that we should all build up. Oh, it’s very, I’m very touched. Yes, I totally agree that dissonance is a kind of a way to understand each other, so we shouldn’t avoid the dissonance. But sometimes, we need to welcome dissonance

And also disagreement, in between different stakeholders for the solidarity. Thank you. So, Gegê, could you please share your opinions with us? Please unmute your mic. Apologies. My opinion is very similar to Višnja’s and to what you were commenting. Dissonance is a reflection of, the collective is a reflection of society.

There is no homogeneity of feelings and perceptions and experiences in society. And the exercise to move from dissonance to harmony to build this path is the opportunity to build understanding, to agree to disagree, and to live, to learn to co-exist and build peace. So this should be the transformative role of heritage

Just provide exactly, along time, that opportunity for those dialogues that are constantly making people live in peace, agreeing to disagree, take place. And it’s not necessarily the same throughout time. So that’s why we can’t expect a monolithic version of history to prevail forever

Because also, the significance of sites, and of heritage, changes with time. or has nuances of the time So I am also supportive of the fact that dissonance is an opportunity, and we must be patient and work through it. And that’s the work that needs to be done. Thank you. Dr. Ali Moussa Iye?

Yes. Yes, thank you. Indeed, I agree with what Gegê has said. Dissonance is, I mean, dealing with the memory, history and heritage is always a challenging process. And because, why? Because it concerns the most intimate feelings and thinking of the people. I mean, it is the national identity, the personal identification.

So there is a kind of psychological, and even I can say, psychiatric dimension of this issue. So we need to learn how to address them with caution, with tact, and with a lot of listening. I think what is important here to manage the dissonance is to avoid,

To learn how to avoid the blame, what I call the “blame game.” That is the first, always. Because each communities want to express their complaint against the other. Because unfortunately, so far, national narratives are built against other narratives, not for, or infusing our narrative.

So this is the normal way of how narratives are built. So it’s always against something. So I think by bringing together in the discussion, scholars who can really help people acquire the capacity to dialogue and to discuss, I think it is a way to rediscover the common heritage.

From my experience of the Slave Route Project, what I learned is that any meeting became, turned out to become a therapy group. It began by anger, by shouts, and then people calmed down, and then they tried to understand each other.

And at the end, everybody agreed that we have to build our common future. We have to build a new way of living because, by the way, we could not separate our, we live in the same space. So what to do? To be fighting all the time, or to just try to live together?

I think people understand that kind of argument when you say, “Okay, the past is the past, we have to understand it, but we have to build a common future.” Then people say, “Yes,” and then they are ready to compromise and to discuss. And this is part also of the process of healing.

People need to be healed from the past, not only the people who suffered, but the people who are descendants of those who also, I mean, perpetuated suffering. It’s important. So that’s my response to this question. Yes, it’s just, Ali’s comment, this reminds me of the building.

We need to build up the ethics of heritage, and particular difficult process. We should approach dissonance with the very ethical manner. – Yes, it is. – And Jakub? Well, thank you. I mean, yes, I agree with everything that was already said. And the polyphony of voices,

Of experiences, is just something that we need to be. That is important, and we need to be aware of, and it’s possible to build a coherent narration that includes this polyphony. And I think, European Union as an entity, could be a good example of such a, a major process.

And again, we need to acknowledge the dissonance and always try to explain, where does it come from? I mean, how the same story is being told in different ways by different groups, to explain that is extremely important. But I think we shouldn’t be complied to accept those narration.

I mean, sometimes in those narrations, those opposing narrations are fueled by stereotypes, by misconceptions. And I think the next step for educators, for historians, for musicians, is to be challenging those narrations, which are hurting other, which are based on false, and false and wrong ideas. And that’s certainly the next step.

Yes, thank you very much. Education is also a very important matter to deal with the dissonance towards the solidarity. Dr. Shu-mei Huang? Thank you, I truly agree with previous comments about how dissonance should be seen as an opportunity. And particularly for me, it can be an opportunity for remaking identity,

Not necessarily giving up our own identity, but to embrace more fluid, diversified identity. Because a lot of dissonance that we can see from cases, actually have to do with our limit, our being limited by identities or associations themselves that might be products of historical violences and operation.

So dissonance, I think, offers ways for us to rework these identity and open up for new chances. Thank you very much. Wow, it’s like the dissonance also gives us some other opportunity to remake identity. It’s very beautiful, like the comments. Last but not least, Dr. Stefanie Lotter.

I was absolutely fascinated by the presentations. And I must say, those projects you’ve been working on were eye-opening. What remains for me a very big question, and I wish we could have had time to address this further, is basically, how do we coax out those silent voices, those who don’t speak up

And aren’t openly included in inclusivity projects that we are hosting? But I think that would be one for the next discussion. Thank you very much. Thank you very much, that is very important. We shouldn’t neglect the silenced voices, and also, we should think about how we can encourage them to speak out

As the member of community. Thank you very much for your insightful presentations, questions and discussions. We should organize another roundtable. On the celebration of the 50th anniversary of the UNESCO World Heritage Convention, this WHIPIC Roundtable reminds us of the value of UNESCO World Heritage as a shared heritage.

The UNESCO World Heritage programme helps us understand how heritage can be our heritage, and how we can protect and love them with our shared responsibility and accountability. For the last 50 years, while celebrating together the outstanding and magnificent and excellent beauty of the majority

Of the World Heritage Sites, we felt connected as a global community. Now, UNESCO World Heritage gives us full opportunities to share others’ pains, traumas, and difficulties with mutual understanding and empathy. To prepare for the next 50 years of the UNESCO World Heritage, we look forward to building up our new solidarity,

And we firmly believe that the WHIPIC will greatly contribute to it. Thanks for all your participations. Sujin? Thank you very much, Dr. Lee, for your full moderating and facilitating of the roundtable today. Of course, for our panels, Dr. Višnja, Ms. Gegê, Dr. Ali, Mr. Jakub, Dr. Shu-mei, and Dr. Stefanie.

I greatly appreciate your brilliant and considerate contribution to WHIPIC Roundtable 2022. And above all, I would like to thank all the audience who paid attention and listened to the whole session. I hope you all enjoyed it and got inspired by it. This is the end of WHIPIC Roundtable 2022,

But WHIPIC is now hosting online lecture and webinar series about the World Heritage Interpretation and Presentation. You may have missed the first one held last Thursday, but you can still join the second lecture in September. And also, I would like to apologize for a low resolution streaming via Zoom,

But as I announced earlier, this roundtable has been recorded and will be uploaded to WHIPIC’s YouTube channel, with Korean and English subtitles. It will be a clearer version with better resolution. Finally, I would like to hear your opinion on today’s sessions. So please send us your feedback via our social media or email.

Thank you again for joining us today, and we hope to see you at WHIPIC’s upcoming events. Thank you. Bye, everyone.

#WHIPIC #Roundtable #Solidarity #Heritage #Interpretation #Presentation

Interfaith Community Christmas Celebration in Utah Draws Hundreds

“It’s such a neat thing for all the community just to break down walls and come together celebrating Christmas and thinking of Christ.” This time of year, the ornaments are hung and presents are shared. “All right, guys, here are your hats.” But in the midst of the holiday busy-ness,

A community in Utah is gathering to commemorate the reason for the season. In an audience-packed auditorium, parishioners from several denominations are sharing the Christmas story, in their own language and culture. “Christmas is so important because it’s the one time of year where we can all focus on Jesus Christ,

What He did, and what He’s done to teach us how to be good to one another.” “I loved it! We went to last year, so this is our second year coming. And it’s so fun to get everybody together and just see all the different types of singing and dancing and stuff like that.

Just a fun way to celebrate Christmas.” The Community Christmas Celebration is an interfaith event organized by My Hometown. It’s a community improvement group led by several denominations and sponsored by The Church of Jesus Christ of Latter-day Saints. “It builds communities because faith is the heart of the community.”

“When we first started three or four years ago, it was hard to get a few people to come. But now, on a good day, we’ll have 500 or 600 volunteers, 100 neighbors coming out and helping each other, knowing each other and working together. And it’s just changing the community.”

And while the holidays will soon pass, for this community the spirit of Christmas carries on through their volunteer efforts. “You just have people that believe in God, that believe in Christ, and that are willing to act to lift and help other people in His name. And that’s what we saw tonight.”

#Interfaith #Community #Christmas #Celebration #Utah #Draws #Hundreds

Romanticizing Satan & Modern Satanism

How did we go from this   to this wow, or well at least to this. Stay tuned to find out… Hello everyone, I’m Dr Angela  Puca, and welcome to my Symposium.  I’m a Ph.D. and a university lecturer  and this is your online resource   for the academic study of magic,  witchcraft, and all things esoteric. In this video, we will talk about the  romanticising of Satan and how that evolved from  

The conceptualisation of him as the arch-enemy  of God, which is – by the way – not found in the   Hebrew Bible but in the New Testament if we are to  endorse a collation between Satan and the Devil.

But this, along with the history of the worship of  Satan, may be topics for future videos. In fact,   leave me a line in the comment section and let  me know if you’d like me to cover these areas. Now we are going to discuss how Satan  became a romantic hero for poets,  

Artists and how that played a role in  the rise of modern religious Satanism. My source for this video is  going to be ‘Children of Lucifer’   by Ruben van Luijk, published  by Oxford University Press.   Yet, you are welcome to recommend and pursue  the investigation of other academic sources.

As my long-time viewers know, I always  encourage your independent research   and to see my videos as appetizers  rather than “the truth” on a matter.   Research is always ongoing and it’s  more important to master the skills   to find and critically evaluate reliable  sources rather than clinging onto information as  

Truth. As they might and will likely be  obsolete in 50 years, sometimes in 5 years. Right, premises out of the way!  Let’s move onto the topic now… According to Van Luijk, Satanism is an invention  of Christianity as it was within the context of  

Christian religion and of a society shaped by  Christianity that the idea of Satanism first   arose. Christianity played, in fact, a central  role in the proliferation of the concept of Satan   as the Devil as well as Lucifer, lumping together  different – and diverging – adversarial roles  

And depictions found across the  Hebrew Bible and the New Testament. After all, if we define Satanism as the  intentional religious veneration of Satan,   it follows that there can be  no Satanism without a Satan. Another element that played a significant role in  the conceptualisation and imagery of Satan was the  

Demonising of the Pagan Gods and of their worship. The well- known image of the devil as goat-footed   and horned is reminiscent of the Greek God Pan  and of the Fauni and Silvani of the Roman forests. In other parts of Europe, the  devil has assimilated traits   of native gods from other traditions.

For instance, in a late medieval Dutch  miracle play ‘Mariken van Nieumegen’ he   appears as “One- Eyed Moenen”, quite  resembling the Nordic God Odin,   whose worship had already  been abandoned for centuries. But when and how did Satan start to be seen   as a heroic figure instead of the  embodiment of pure God-less evil?

Well, that happened after the  Enlightenment and during the Romantic era. As Van Lujik highlights, there  were two main cultural changes   that fostered a reshaped idea of Satan. And  these are: Secularisation and Revolution. The demise of the literal belief  in Satan brought about by a more  

Secular society was an essential prerequisite  for the emergence of the Romantic Satan.   Those who endorsed this poetic view of the Devil  didn’t quite believe in the existence of a real   Lucifer just as they didn’t espouse  the reality of the Christian God. This transition led to abandoning the  perception that Satan constituted an  

Actual threat and allowed cultural space for  re-imagining its mythic role and the possible   relatability to our human condition.  And, what appeared to be domineering   during the Romantic era if not rebellion against  the status quo, in the form of Revolutions?! As Satan’s fall started to be associated  with proud, unlawful insurrection against  

Divine authority, that appeared to mirror quite  nicely that sense of popular and political   insurrection against oppressing monarchs  and the subjugating systems of government   of the time. Giving new meaning to his role in  the grand scheme of things, the Romantic Satanists  

Transformed the fallen angel into a noble champion  of political and individual freedom against   a supreme power that deprives people of their  agency, leaving submission as the only option. From the nineteenth century  onwards, the romanticised perception   of Satan has been linked to three key elements:  sex and sexual liberation, science and reason,  

Individual freedom and agency. These elements,  perceived as adversarial stances to the   Christianity morality, have fostered the birth  of both the atheistic and theistic Satanisms.   Satan, in his aspect of Lucifer the light- bringer  now works against the dogmatism of religion  

And, as a fallen one, he got associated with  Earth, nature, and “the flesh,” particularly   in its manifestations of passionate love and sex.  This sexually charged representation was informed   by the Book of the Watchers in First Enoch,  which embeds the Lust of Fallen Angels  

For the daughters of men in its narrative. Van  Luijk argues that there are three crucial ways   in which Romantic Satanism contributed to  the late rise of modern religious Satanism. 1. For once, they mark the first historical  appearance in Western civilization   of an influential cultural current  that positively revaluated Satan.

2. Second, they show a new, post-Christian,  and post-Enlightenment way of dealing with myth   and meaning. This allowed for a resurrection  and reconstruction of Satan as a cosmic symbol   with which modern people could  sympathize and even identify. 3. Third, romantic Satanism exerted a  decisive influence on the shape of the  

Rehabilitated Satan that would continue to haunt   nineteenth-century counter-culture and  eventually emerge in modern religious Satanism. So, this is it for today’s video. Please,  if you like my content and want me to keep   the academic fun going consider supporting  my work with a one-off donation on PayPal,  

By joining Memberships or my  Inner Symposium on Patreon,   where you will get access to lots of  perks depending on the chosen tier. And if you did like this video, don’t forget to  SMASH the like button, share the video with your  

Friends, subscribe to the channel if you haven’t  already, and activate the notification bell   because YouTube is naughty and might not let  you know when there’s a new upload from me.  Thank you so much for being here and  stay tuned for all the Academic Fun! Bye for now.

#Romanticizing #Satan #Modern #Satanism

Why would God allow Evil and Suffering?

Forgive these questions; in a perfect world I wouldn’t have to ask them. But if God is all good and all-powerful and all-knowing, why does he allow bad things to happen to good people? [Craig] This is I think the principle argument

For the atheistic side that my opponents in the debates will sometimes bring up, and I think that there’s a couple of ways to respond to this. First we need to understand what the atheist is claiming here. Is he arguing that God and

Suffering are logically incompatible with each other? If he is, then he needs to show that there’s some sort of implicit contradiction there, because there’s no explicit contradiction, and I would say that no atheist has ever been able to sustain that burden of proof to show that there are necessarily true

Assumptions that would reveal some kind of a contradiction between God and the suffering and evil in the world. In fact, I think we can prove that they are compatible by just adding a third proposition, and that would be that God has morally sufficient reasons for permitting the evil and suffering in the

World. As long as that’s even possible, it shows that God and evil are logically compatible. So that logical version of the argument doesn’t work. Now very quickly, there’s a probabilistic version of the argument which says alright God and evil are logically compatible but nevertheless it’s highly improbable that

God exists given the evil and suffering in the world. And I think there’s a number of moves that the theist can make in response to that argument to show that it’s not improbable that God exists given the suffering in the world.

[Questioner] I happen to believe, and I’m trying to be as objective as I can throughout the debate, that the reasons why there is suffering and pain are entirely obvious and in fact they’re inevitable if there is a loving God. But how would you explain

Them? Why then does God have to allow discomfort, suffering, pain, terrible pain? [Craig] Well I would say Michael that there isn’t any single reason. Rather there’s a multitude of reasons that would be in play here. One would be that God wants to create a world of free creatures who can become responsible

Moral agents and mature persons, and that will require a world that operates according to certain natural laws where the fire that warms you can also burn you; the water that sustains you can drown you, and it would require the ability of these creatures to do morally evil acts. And so

Creating that sort of an arena I think is going to allow the possibility of natural suffering and moral evil to occur, but that God permits these with the overall goal in mind of bringing people freely into a knowledge of himself and

To eternal salvation. And the goal of human life is not happiness in this life; we are not God’s pets. His goal is not to create a nice terrarium here for his human pets. Rather, it is to bring persons into communion with himself forever

Freely, and in order to do that, it’s not at all implausible that a world suffused with natural and moral evil would be the correlative of that.

#God #Evil #Suffering

Satan’s Strategies Against You | How to Recognize and Respond | Satan’s 9 Secret Strategies

Foreign today it is easy to be caught up in the  materialistic things that we see and want it is   easy to be pulled away from God because of the  desires of the flesh Satan is always there waiting  

For us to fall into a strap he is constantly  seeking ways to destroy our relationship with God   here are some of Satan’s strategies that he uses  against us 1. Satan lies he is the original liar  

And is known as the father of Lies John chapter  8 verse 44 from the King James Bible tells us   when he speaketh a lie he speaketh of his  own for he is a liar and the father of it  

When Satan makes his first appearance in the  Bible it is in the Book of Genesis chapter 3.   and the first words that come out of his  mouth cast out on the truthfulness of   God’s words yea hath God said ye shall  not eat of every tree of the garden  

The second words that came out  of his mouth were yet another lie   you shall not surely die Jesus said that Satan  Abode not in the truth because there is no truth   in him when he speaketh a lie he speaketh of  his own for he is a liar and the father of it  

We are dealing with the true nature of lying and  deception during the confrontation that took place   in the wilderness Satan used the truth of God for  reasons that were not meant to bring glory to God  

Yes God can turn stones into bread in the same  way that Jesus would later turn water into wine   yes God is able to command the angels to catch  Jesus if he were falling just as when Jesus was   arrested Jesus claimed that he could summon  more than 12 Legions of angels if necessary  

And yes Jesus’s Destiny was to One Day become  a king Revelations chapter 19 verse 16 says   and he hath on his vesture an honest eye  a name Rin king of kings and Lord of lords   therefore everything the same used to tempt  Jesus was not only valid but also the truth  

But the truth was being  used in an incorrect context   the truth in the wrong hands is just  as harmful as error in the right hands   2. same disguises himself to us Paul claims  that there are people impersonating Apostles  

In second Corinthians chapter 11 verse 13 to  15. this is what Paul said for such are false   Apostles deceitful workers transforming  themselves into the Apostles of Christ   and no Marvel for seeing himself is transformed  into an angel of Light therefore it is no great  

Thing if his ministers also be transformed as  the Ministers of righteousness whose end shall   be according to their works Satan has followers  who seem sincere and even profess just enough   truth to be able to join the church and then  spread what Paul terms doctrines of devils  

Jesus tells us in Matthew chapter 7 verse  15. beware of false prophets which come to   you in sheep’s clothing but inwardly they are  ravening wolves Acts chapter 20 verse 30 says   also of your own self shall men arise speaking  perverse things to draw away disciples after them  

Three same tempts all of us to sin he attempted  to convince Jesus in the wilderness to turn away   from the way of suffering and obedience but he  was unsuccessful he was effective in doing this   to Judas during the final hours of Jesus’s life  Paul issues the following warning to all believers  

In second Corinthians chapter 11 verse 3. but I  fear lest by any means as the serpent beguiled   Eve through his subtlety so your mind should be  corrupted from the Simplicity that is in Christ   we as Believers must put on the armor of  God and read and study the Bible daily to  

Grow in strength so that we don’t allow  ourselves to fall for Satan’s tactics 4. Satan blinds the minds of all unbelievers  second Corinthians chapter 4 verse 4 tells us   in whom the God of this world hath blinded  the minds of them which believe not lest the  

Light of the Glorious gospel of Christ who  is the image of God should shine onto them   he therefore doesn’t only say false things  he conceals the truth he prevents us from   recognizing the gospel’s riches he allows us to  see the facts even the proofs but not the value  

That is why Believers have the holy spirit to  guide them and to provide them with discernment   5. another strategy of saints is to take away  God’s word from people’s hearts in Mark Chapter  

4 verses 3 to 8 Jesus tells the parable of the  four soils and it came to pass as he sowed some   fell by the wayside and the fowls of the air came  and devoured it up and some fell on Stony ground  

Where it had not much Earth and immediately  it sprang up because it had no depth of Earth   but when the sun was up it was scorched  and because it had no root it withered away   and some fell among thorns and the Thorns grew  up and choked it and they yielded no fruit  

And other fell on good ground and did yield  fruit that sprang up and increased and brought   forth some 30 and some 60 and some 100. Jesus  explained later that it is the word of God that  

Was sown and in verse 15 Jesus says and these  are by the wayside where the word is sown but   when they have heard Satan cometh immediately and  taketh away the word that was sown in their hearts   Satan steals the word because he hates the  faith that it produces Paul says in first  

Thessalonians chapter 3 verse 5. for this cause  when I could no longer forbear I sent to know   your faith lest by some means an attempt to  have tempted you and our labor be in vain   Paul clearly had a concern for the Thessalonians  Faith Paul was aware that Satan’s plan is to  

Destroy the faith of those who have heard God’s  word 6. scene sometimes causes disease in people   a woman who was hunched over and unable to strain  herself was once healed by Jesus Jesus knew that   Satan was the one who made her ill in Luke  chapter 13 verses 11 through 16 we are told  

And behold there was a woman which had a spirit  of infirmity 18 years and was bowed together and   could an all-wise lift up herself and when Jesus  saw her he called her to him and said unto her   woman downward loosed from thine infirmity  and he laid his hands on her and immediately  

She was made straight and glorified God and the  ruler of the synagogue answered with indignation   because that Jesus had healed on the Sabbath  day and said unto the people there are six days   in which men ought to work in them therefore  come and be healed and not on the Sabbath day  

The Lord then answered him and said though  hypocrite Dothan out each one of you on the   Sabbath loses ox or his ass from the stall and  lead him away to watering and ought not this   woman being a daughter of Abraham whom Satan hath  bound Lo these 18 years be loosed from the bond  

On the Sabbath day Satan can bring upon illness  sometimes but God has authority over Satan Satan   is on a leash and can only do what God allows  Peter refers to Jesus as the one who went about   doing good and healing all that were oppressed  of the devil in Acts chapter 10 verse 38.  

In other words the devil frequently torments  those who were ill don’t however make the error   of claiming that the devil is to blame for all  illnesses there are also cases when the disease   is exclusively attributed to God’s design without  involving Satan for example in John chapter 9  

Verse 1 to 3 we are told and as Jesus passed  by he saw a man which was blind from his birth   and his disciples asked him saying master who did  Sin this man or his parents that he was born blind  

Jesus answered neither hath dismant sinned nor  his parents but that the works of God should be   made manifest in him seven is also a murderer  Jesus told the people who were against them ye   are of your father the devil and the lusts of  your father ye will do he was a murderer from  

The beginning and Abode not in the truth because  there is no truth in him when he speaketh a lie   he speaketh of his own for he is a liar and the  father of it John chapter read verse 44. John said  

In first John chapter 3 verse 12 notice Cain who  was of that Wicked one and slew his brother and   wherefore slew he him because his own Works were  evil and his brothers righteous Jesus told John to  

Write to the church in Smyrna fear none of those  things which thou shall suffer behold the devil   shall cast some of you into prison and ye may  be tried and ye shall have tribulation 10 days  

Be thou faithful unto death and I will give thee  a Crown of Life Revelations chapter 2 verse 10.   Satan hates all of us and is bloodthirsty  Jesus tells us in John chapter 10 verse 10.  

The thief cometh not but forth to steal and to  kill and to destroy I am come that they might   have life and that they might have it more  abundantly Satan only wants to destroy us   eight does everything he can to stop missionaries  and believers in first Thessalonians chapter 2  

Verse 17 to 18 Paul describes how his plans were  blocked but we Brethren being taken from you for a   short time in presence not in heart endeavored the  more abundantly to see your face with great desire  

Wherefore we would have come on to you even  I Paul once and again but Satan hindered us   9. Satan is the accuser of all Christians before  God in Revelation chapter 12 verse 10 it says  

And I heard a loud voice saying in heaven now has  come salvation and strength in the Kingdom of our   God and the power of His Christ for the accuser  of our Brethren is cast down which accused them  

Before our God day and night Satan will definitely  lose but he hasn’t stopped making accusations we   must remember that God is Sovereign and Satan is  on a leash he cannot do any more than God allows  

These are a few of seeing strategies against us  we must resist seeing and he will flee from us   we are told in James chapter 4 verse 7 submit  yourselves therefore to God resist the devil   and he will flee from you please remember this  one thing we as followers of Christ must prepare  

Ourselves for the battles ahead because there will  be many we must arm ourselves with the word of God   we must read and study the Bible daily and put the  word of God in our hearts by memorizing scriptures  

It is God who gives us strength and His holy  word is our armor if you found this video   helpful or have any questions please leave  me a comment below and may God bless you all

#Satans #Strategies #Recognize #Respond #Satans #Secret #Strategies

Satan’s LOCATION Exposed! // Fallen Angels, Nephilim & Demons Explored in Detail

In popular culture We’ve all seen countless images of the Satan and usually we see him ruling the fires of hell from the underworld We see pitchforks and horns But what is the Bible actually say about the Satan?

What does it say about his location and his tactics? What does it say about his crew the Fallen Angels and the demonic entities? Well, it’s time to explore in detail what the Bible says about all of this and more Stay tuned

Whenever one decides to grow in their knowledge of God, one of the first things we have to do is Read the Bible for ourselves You see we all have been bombarded with inaccurate and fanciful ideas when it comes to spiritual concepts For instance many of us grew up with this idea that God

Is some giant with a long beard who sits on a cloud somewhere and Such ideas make it harder to believe in God but when you actually read the Bible for yourself, we see that it says God is spirit Which is actually a very practical

Concept many of us grew up with the idea that Satan is a red horned figure who lives underground But when you read the Bible, we are shown what and where? Satan really is And when you get deep into it again, you will find a very practical concept Now

Many of you have seen our previous episode which tells the story of this gangster who goes to hell and In that presentation it shows this image of Satan with horns, and it seems as if he is the ruler of hell

And so here I just want to make the point that the imagery there is not to be taken literally as how Satan actually works because this portion of that episode is Symbolic to show how Satan is largely responsible for those who end up in Hell

So in that episode the images are mostly figurative and often symbolic however in our most recent episode Where we expose one of Satan’s lies the imagery there Can be taken as more likely how Satan works and where he is

So is Satan ruling hell from under the ground well, let’s just jump right into what the Bible says So here Ephesians 6:12 Paul is writing to the effusion church and look what he says about Satan and the forces of darkness

For we do not wrestle against flesh and blood but against the rulers against the authorities the cosmic powers over this present darkness Against the spiritual forces of evil in the heavenly places So here Paul and he’s writing to believers he says we don’t wrestle against flesh and blood meaning humans

He’s saying that our main enemy Satan is rare in the heavenly places We wrestle against the authorities the cosmic powers who ruled the kingdom of darkness the spiritual forces of evil in heavenly places Now when we look at the Greek word for heavenly places here score tools

We end up finding the Greek word heavenly places and that is the Greek word at peroneus an Immigrant is is often used to translate the heavenly in heaven Celestial basically something that is existing in the heavens. And so let’s go a little bit deeper than that

By clicking here to see how heaven in the Bible is described and the Greek word of course there shows that heaven in the New Testament refers to what in The air the heavens really in the skies The universe the aerial skies or the universe. So here we see that Paul identifies

The location of Satan the forces of darkness the Satan am not underground Ruling but actually ruling we’re in the heavenly places, which we have just seen in the Greek refers to the universe the skies the airs Basically above us not below and if you study and research the ancient Israelite tradition

You’ll find numerous writings that – the Satan and the forces of darkness existing in the heavens or in the celestial regions in fact according to Israelite tradition there was once a time when Satan and the angels who he convinced to turn against God were banished from God’s presence

And when those rogue angels left the high heaven where God was They weren’t immediately thrown into hell No, they were actually allowed to roam around the universe to roam around the heavens with Satan Interestingly the book of Jude in the New Testament

Actually quotes from an ancient Israelite document. That was well known around the time of Jesus the Book of Enoch Many of you are well familiar with the Book of Enoch And so I’m sure you probably know that most Christian scholars don’t really view it as Scripture

But do recognize it as an ancient Israelite historical document that highlights what many ancient Israelites believed and In the Book of Enoch, there are quite a few interesting narratives They’re one of those narratives tells the story of how many years ago long long time ago

The group of angels who chose to side with Satan Committed a great sin These fallen angels were known as the Watchers and one thing that they watched were How pretty women were on earth in fact some of these Watchers or fallen angels? Decided to marry and even mate with human women

Which was a great great sin in the eyes of God and according to this narrative Whenever an angelic being and a human mate and produce a child the result will be a Nephilim What is a Nephilim a creature that was never supposed to exist a

Diabolical integration of the angelic with human flesh a walking abomination Now this could all just be a great story and very creative however Genesis 6 Says this look what it says in Genesis chapter 6 it shows us one of the main reasons why God sent the flood upon the earth

So here says that when human beings began to increase in number on the earth and daughters were born to them the sons of God saw That the daughters of humans Were beautiful and they married any of them as they chose

Then the Lord said my spirit would not contend or would not remain in humans forever for they are mortal in their days would be 120 years The Nephilim were on the earth in those days and also afterward when the sons of God

Went to the daughters of humans and had children by them and They were the heroes of old men ever known So here we see in this story is talking about what happened, right? Leading up to the flood and it’s showing that the sons of God here

Saw the daughters of human beings and they were attracted to them and they decided to marry them and they had children by the daughters of humans and the product of that were these Nephilim and then here says that they were

The heroes who was it referring to most scholars would say that this is referring to the Nephilim back in those days were the heroes They were great great creatures of strength You see in verse 6 it says that this really disturbed God and it says that the Lord

Regretted that he had even made human beings on the earth His heart was deeply troubled but we know that God Did find favor with Noah and his family and so therefore Noah and his family were saved and the ark God then sent the flood and

Basically wiped out all of humanity and these Nephilim creatures Which in his eyes were just a huge abomination. They were never ever supposed to exist So ultimately we see here that one of the reasons why the flood came is because the sons of God impregnated humans and produced these hybrid Nephilim creatures

Now just like any biblical passage, there’s always going to be various interpretations Some scholars say that the sons of God here may refer to a different race of humans however, it seems that the majority of modern scholars and more importantly ancient scholars view the sons of God here as referring to angelic beings

Why is that? Well remember the story of Job? Job was a righteous, man and He had favor with God and so Satan wanted to test job’s faith and harm him But in order for Satan to do that, he had to first ask God for permission

Look at how it reads job 1:6 it says that the sons of God came to present themselves before the Lord and Satan came with them So here in this scene we see that the angels they came before God and

Satan also came with them and then began to ask God if he could attack job so the interesting thing here is that these angelic beings are being referred to as the sons of God and so that’s one reason why some scholars would say that the sons of God in Genesis 6 refers to

Angelic spiritual beings and specifically in Genesis 6 the Fallen Angels who chose to follow Satan now again according to ancient Jewish literature found among the Dead Sea Scrolls such as the Book of Enoch the Fallen Angels who chose to impregnate human women were immediately

Punished by God and were chained and placed in prison in the darkest region of Hell for doing that and They were placed in a region of hell called Tartarus and so it’s quite an interesting narrative And so the question we have to ask ourselves is is there anything in the Bible that says?

That the angels who sinned with these women were chained up and placed in Tartarus Is there anything in the Bible that mentions that? Well, actually the Apostle Peter alludes to something similar in one of his letters Look at how it reads in

2nd Peter 2:4. So here Peter is talking about the judgment of God and and here he says regarding the angels He says God did not spare the Angels when they sinned but sent them to hell Putting them in chains of Darkness to be held For judgment, but said them to hell now

I always say that whenever you come across the word Hell in either the New Testament or the Old Testament because of modern translations you really have to Investigate the Greek and Hebrew word that was translated into the English word

Hell and one of the reasons is because the word hell is translated from many different words in the New Testament It’s translated from the word Hades Sometimes you’ll see the word hell translate it from the word Gehenna Sometimes it is translated from the word Totaro and these are three different things

And so we want to look here to see what is the greek word behind this translation of hell and to do so We’re just gonna go to tools’ here and we see that it says that if God did not spare the Angels when they sinned but cast them into hell and

The greek word used there is Tatar Oh, what is to taro the deepest abyss of hell to taro? refers to The deepest abyss of Hades of Hades in the Greek it is often referred to as the abode of the wicked dead and so

Being the deepest abyss of Hades we see that to taro is not just haiti’s it’s not just hell – taro is the darkest Probably the most painful region of hades, and that’s where the angels who sinned Were chained and sent to the greek word?

To Taurus hell therefore Judgment Day so pretty pretty scary stuff and So when it says that they were placed there to await Judgment Day in Chains some scholars note that perhaps the great sin that they committed was when they saw the daughters of humans and Married them and then produced these Nephilim and

So those who have a literal reading of the Genesis 6 account? Will likely say that yes Some of these fallen angels committed a sin that allow them to be placed in Chains of darkness until Judgment Day but

What about the other fallen angels who are not locked up in Tartarus? Where are they at? we know that Satan is not locked up yet because we know that he and his crew were still able to Approach God and ask God for permission to attack Jobe

Satan was seen in the heavens with the sons of God and that was after the Genesis 6 account so it seems as if Satan and his crew are still around Now one could say and some do say this one could say that perhaps when Jesus ascended to heaven

Satan was then locked away and Chained up at that point some have made that point and I understand that However, you still do have theologians who would counter that and argue that well even after Christ ascended The Apostle Paul still said that Satan and the powers of darkness are aware in heavenly places

And so seemingly even after the Ascension of Christ Paul is saying that we still war against cosmic powers and high places in the heavenlies that seems to indicate that Satan and his crew have not yet been locked up in Chains in the abyss

In fact, I just thought of something we know that during the thousand-year reign that’s when Satan is locked up into the abyss is likely that then he will be locked up into the same abyss that the Fallen Angels were locked into for sinning with women. Just thought of that

But anyways, so it seems that he is not locked up yet, right, so Is there anything else in the Bible that talks about if Satan is locked up yet or if he’s still out there roaming around well John in the book of Revelation he seems to indicate that

Satan and his fallen angels are roaming in the universe He seems to kind of indicate that and he kind of alludes to such an idea in Revelation 12 In the book of Revelation chapter 12 it describes a battle that will take place between the good and evil angels and in this battle

Satan will end up losing his place in heaven or in the universe and will eventually be thrown down to the earth Look at what it reads in? Revelation 12 7 then war broke out in heaven Michael and his angels fought against the Dragon and the dragon and his angels fought back

So here we see that Satan and his fallen angel crew Were strong enough to even fight Michael the Archangel and the good angels, but they were not strong enough Liquid it reads in the next verse But he was not strong enough and they lost their place in heaven

First not and then the great dragon was hurled down that ancient serpent called the devil or Satan who leads a whole world astray? He was hurled to the earth and his angels with him And as you read along here, you will see that after he is hurled to the earth

Then it talks about how the Antichrist will begin to rule with the help of Satan the Beast will then rise and so it’s very very interesting Passage here. Of course, that’s with our passages There are made different interpretations and scholarly opinions on it

Some people believe that this battle between the Angels of Light and the angels of darkness has already happened Some people believe it happened very recently But again, you do have scholars who say that it hasn’t happened yet

Because we’d see in the passage that after Satan is defeated in this battle against the angels of light and after Satan is thrown to the earth and loses his place in the heavenly realms that then the Anti Christ rises and so by that logic

I do understand how some can argue that it seems as if this battle is something that will happen in the near future right before the Anti Christ starts to rule and That might be a reason why it says that once Satan is thrown to the earth It says he is filled with fury

Because he knows his time is short And so this verse seems to indicate that the moment he is thrown down to the earth realm that that will be in the end times because as it says that his time is short and then soon after that we see the

Rising of the beast and the Antichrist and so what are your views on that? You know, do you see? Revelation 12 the angelic battle there as a future event, or maybe you see it as symbolic, you know So there there are many perspectives with that

But again, it does fit into the argument showing that Satan is not Underground the fallen angels are not underground. They are and always have been Roaming the heavens roaming the universe This makes things a little bit more serious because this means that we live in a world that is

Currently under the control of satanic forces and Angelic beings who are above us and if that is the case That gives us a huge clue into how Satan operates You see it is not Coincidence that we live in a world that looks at Satan as some type of preacher

Underground that’s what he wants us to believe that is part of the deception You see as long as we are Looking down We will fail to look up he doesn’t want us to look up because if we glanced towards the sky, what will we see? air the atmosphere

Well, why is that important oh it’s vitally important you see in the air what is traveling Radio waves television signals communication devices the entertainment networks every day Millions of invisible signals are traveling all around us the air and the Atmosphere is the highway of our technological world and who controls that highway?

Well, it’s like what the Bible says in Ephesians 2:1 and as for you you were dead in your transgressions and sins in which you used to live when you follow the ways of this world and the ruler of the kingdom of the air

The spirit who has not work and those who are disobedient Here clearly it shows that Satan is The ruler of the kingdom of the air and the King James Version says that Satan is the Prince of the power of the air My friends whoever controls the airwaves controls the radio waves

The TV signals the communication channels as long as Satan is above us it is easy And practical to understand why his influence is so strong in our world He is in control of the media And not only that but did you know that we now have technology that can transmit ideas

And emotions into individuals based upon the signals that we transmit to them through the air, so If we as humans have reached a point in our mechanical achievement that we can do such things How much more could Satan in his fallen angels with far more advanced technology do the same?

Now we clearly see how the Satan influences our world and so I would argue that even While he is in his remote Location he can still easily Remotely control much of what’s going on in our world? Now I know some of you have some ideas about

The type of technology that is now existing and possibly the type of technology that Satan may have his disposal So, you know, if you are one who has done extensive research on this, please share in the comments your findings as well now as you could imagine with any discussion of

Satan and fallen angels Existing and seemingly being able to roam around the universe this will inevitably bring up a big question an AOC Network is far from a conspiracy channel, but the question can’t really be avoided What about all of the identified sightings of objects that people? Report are they all fabricated?

Or is it possible that some of these? sightings are manifestations of fallen angels Alone in the universe UFO in the form of a bright light is seen descending over the Dome of the rock in Jerusalem The video is said to be taken over the weekend another video from a different angle Whoa, maaaah

Three more US senators received a classified briefing about UFOs at the Pentagon may have heard the pilots and other military personnel been reporting these these kinds of sightings for years a couple weeks ago the Department of Defense even released footage shot by a Navy Super Hornet pilot, Senator Mark Warner

Who is the vice chair of the Intelligence Committee said look, I think it’s important. He told us just this afternoon I think it’s important that the military is taking this more seriously now than they did in the past

So what are they taking seriously those videos you were talking about where these pilots were describing seeing these things up to? 30,000 feet in the air flying at extraordinary speeds hypersonic well over the speed of sound changing direction in the most astonishing ways and

Seemingly defying the laws of physics. I know you think that the government didn’t take the threat seriously enough So let me just ask you point-blank the question. Do you believe that that life from somewhere else while you ran this program? Came here visited it observed. I

Will tell you unequivocally that that through the observation scientific methodologies that were applied to to look at this phenomena that these Aircraft we’ll call them, aircraft are displaying characteristics that are not currently within the u.s Inventory nor in any foreign inventory that we are aware of

So I know you’re using your being clear, but I mean the answer is yes My personal I can’t speak on behalf of the government obviously, I’m not in the US government anymore My personal belief is that there is very compelling evidence that we we may not be alone whatever that means

Now if we are going to talk about this We must first consider something very very important We must consider what exactly fallen angels are we know that fallen angels were at one point angelic beings who were on God’s side and scripture shows that angelic beings have a special type of body a

Spiritual body what is a spiritual body a Spiritual body is a type of body that cannot only exist in the physical world But can also interact with the spiritual world

We talked about this in the how you will look in heaven episode and in that episode we explored the scriptures that speak on how Jesus was resurrected in the spiritual body that one day we all will have and that same body is very similar to the type of bodies that

Angels have it’s a body that Can literally exist in two different realms at once? basically this type of body Could go through physical Objects and then become physical again when Jesus was resurrected he was able to do this at one point

He walked through a locked door and then occupied physical space again and Ate fish and he was not hindered by anything. He was not hindered by space or time. And so the spiritual body is incredible and so the question that we really have to ponder at this point is

Do fallen angels still have that? Spiritual body that angels possess or were they stripped of that body after they left God hmm something to think about Share in the comments what you think about that? I do think that you could make the argument That when those angels chose to leave God

Maybe they lost some of their power and beauty in fact There are many who argue that evil possess to them and that they changed somehow To something much more sinister And so yes, you could make that argument But I would still say that I lean towards fallen angels not just being spirits

But still having a spiritual body in some capacity and one reason for that leaning is because in Revelation 12 it says that they were in a battle with the holy angels They lost eventually but they were still able to put up a fight

And so that indicates that they still must have some type of a supernatural body to even be able to Go to war with God’s angels of light now What about demons often people do confuse fallen angels for demons? And that’s understandable I mean

We don’t really talk about this sort of thing in this level of detail in our churches very often Which is why we’re doing it now but actually fallen angels are very different from demons demons are only described in the Bible as evil spirits No, where are they shown to be physical creatures?

They are always described as spirits who really aren’t even that powerful in fact They are often always shown to be looking for someone to possess because they are just spirits who don’t really have power in fact

That’s why they are always trying to possess humans because they need a human body in order to function and Operate in the physical world again and so demons are they just spirits? They they can’t really manipulate physical things without a host

So they really aren’t that powerful and they definitely couldn’t fight with angels. They are just spirits. So Where do demons come from? Well again if you look into ancient Israelite theology the primary idea of where demons come from is the aftermath of the flood

Remember the the Nephilim well many scholars argue that it is likely that when the flood killed those Hybrid creatures their spirits are now. What roam the earth as demons and Of course There are many ancient Israelite writings and there see squirrel documents that refer to this

Such as the Book of Enoch the book of Jubilees and so, you know It gets pretty interesting and it is an important study because if demons are just the spirits of Nephilim We can see why if there are Unidentified objects above us. It is most likely that they aren’t demons

But actually fallen angels Because fallen angels have that angelic body and the angelic body is really described as an interdimensional type of existence for example if you had an interdimensional body you would not have to even travel at light speed to get to a far place in the universe if you had an

Interdimensional body you would be able to move in and out of dimensions and even through portals to traverse the universe and even beyond and So it’s really above our level of understanding I mean we are really talking highly advanced angelic stuff here

But nevertheless it is great to research and as always, you know, we are interested in your thoughts on this So please share in the comments. Do you think that it is likely that? these sightings are actually fallen angels making appearances and

Moving around to observe and to manipulate our world or do you think it’s something else, you know, so something to think about Now I know Someone out there is thinking wait a second. Wait a second Do you mean to tell me that there are evil beings out there flying around who may have?

Advanced technology and power and they are roaming above us. What’s to stop them from coming down and hurting me or doing something else Well good question, but you know what’s holding them back? The power of God Let’s back up for a second. You remember Jobe? he was a friend of God and

Satan and his fallen angels They wanted to hurt Jobe and even though they were more advanced than job They could not harm a hair on his head until Satan first asked God for permission That is HUGE This means that Satan does not have ultimate autonomy. He can’t just do what he wants

He can only do what God allows him to do And if God allows him to do something, it’s always for an infinitely wise purpose that goes beyond our present understanding Now a job was just a friend of God and the Satan had to ask for permission to harm him but you

You are a blood-bought child of God So listen when you understand who you are in Christ, you start to realize why a Fallen angel does not want to come to your house Listen some of you out there Need to start realizing that you have authority in Christ

First of all, you have power in the name of Jesus out of my house and stay away from my family And second of all God’s angels watch over you did you know that read X 1215 Hebrews 13:2 Matthew 18 10

You have angels who watch over you and when you use the name of Jesus They are dispatched You thought this video was just going to talk about fallen angels and Satan No, this episode is not only to expose their location, but also to expose their weakness

When you are a child of God, there is not a fallen angel There is not a demon there is nothing that can come against you Some of you have been in fear, some of you have been worried about the satanic world But my friend let it not be

If you feel that a demon or an evil spirit is around you if you know Jesus It’s time to use your authority and command it to leave Get out and go to hell in the name of Jesus if you know God and have a relationship

With God my friend. The last thing a demon should do is come in your direction They fear it Paul they fear Jesus and if you know God they will fear you too. And fallen angels Will they fear the name of Jesus as well? But you know what else fallen angels fear?

Being thrown into prison like the ones who sent back in Noah’s day were They fear being thrown to the deepest abyss of hell so even a fallen angel Would not want to mess with you because the last thing you do is a mess with a child of God So basically

When your dad is the king of the universe? You can not fear So I just wanted to wrap it up with that truth because I know that this has been an interesting topic

But the most important thing that I could say about fallen angels and demons and any of that is that you have power over them all with the name of Jesus and speaking of power You don’t want to miss the next episode because we’re going to be looking at the power of the first

Christians and Just like how the Holy Spirit used them. I Believe he’s going to use you Get ready god bless

#Satans #LOCATION #Exposed #Fallen #Angels #Nephilim #Demons #Explored #Detail

The Supernatural Birth of Jesus

I’m always glad when Christmas comes around, because I finally have the opportunity to sing one of my favorite hymns, and it’s only sung around Christmas. That hymn is “Hark the Herald Angels Sing.” It is not only my favorite Christmas Carol, but it is one of my very favorite hymns, and I’m not alone.

In 1872 the Church of England selected the four greatest hymns in the English language, and “Hark the Herald Angels” was one of those hymns. I wait all year to sing this hymn, and then I find myself singing it and humming it to myself all through the season.

It is a tribute to our Savior, our Redeemer, the Lord Jesus Christ. It is one of the greatest treasures that the church has musically, and it is a treasure to the mind and soul of everyone who has memorized the incredible words to this hymn.

It was originally written in 1739 by Charles Wesley who wrote it as a Christmas day hymn. Fifteen years later, along came George Whitefield, the great preacher, great evangelist, and he felt that the words needed a little bit of editing, so he Calvinized it.

And fifteen years after the original work of Wesley, Whitefield brought its lyrics into the familiar form that we sing today. It needed a tune, and the years went by, and Wesley had always said it needs a kind of a somber, slow tune. But it never really caught on with that kind of tune.

And then about a hundred years after Whitefield in the mid 1800s there was a famous German Jew who was baptized a Christian, baptized into the Christian faith. This German Jew wrote a cantata in the honor of Johannes Gutenberg who invented the printing

Press, and in that Cantata there was an amazing tune, and that is the tune that since about 1850 has been associated with “Hard the Herald Angels Sing,” and that German Jew who converted to Christ was Felix Mendelssohn.

So when you get a song that has Wesley, Whitefield, and Mendelssohn, it’s going to be good; and it is good. It is the best. I know you know it, but I can’t go any further really without reminding you of the words: “Hark! The herald angels sing, ‘Glory to the newborn King.

Peace on earth and mercy mild, God and sinners reconciled!’ Joyful, all ye nations rise, join the triumph of the skies; with the angelic host proclaim, ‘Christ is born in Bethlehem!’ Hark! The herald angels sing, ‘Glory to the newborn King!’ “Christ, by highest heaven adored; Christ the everlasting Lord; late in time, behold

Him come, offspring of the virgin’s womb. Veiled in flesh the Godhead see; hail the incarnate Deity, pleased as man with men to dwell, Jesus our Emmanuel. Hark! The herald angels sing, ‘Glory to the newborn King!’ “Hail the heaven-born Prince of Peace! Hail the Son of Righteousness!

Light and life to all He brings, risen with healing in His wings. Mild He lays His glory by, born that man no more may die; born to raise the sons of earth, born to give them second birth. Hark! The herald angels sing, ‘Glory to the newborn King!'”

And there are at least three other verses that are not in the hymnal. Great hymn. Just an incomparable hymn, and every verse ends with, “Glory to the newborn King!” Wesley and Whitefield instruct us concerning the person of Jesus Christ in this hymn.

He is the newborn King, but He is also identified as the Prince of Peace, the Son of Righteousness, the Everlasting Lord, the Incarnate Deity, and most of all Emmanuel, God with us. It’s an almost breath-taking Christology in this magnificent tribute. And, by the way, this is Christianity.

Christianity is that God, the Eternal Son, left heaven, came to earth as a baby born to a woman miraculously without a human father; born to save the sons of earth, born to give them second birth. That is Christianity, and that birth is how the New Testament begins.

So let’s go to the beginning in the book of Matthew and the very first chapter. Over the next four weeks we’re going to look at Matthew’s account of the birth of the King. Jesus asked the Jewish leaders about Messiah one day, recorded in Matthew 22. “He said, ‘Whose son is Messiah to be?’

And they replied immediately, ‘Son of David. Son of David.'” Royalty. They saw Him as a man born in the line of David. That is exactly what the Old Testament declared back in 2 Samuel, chapter 7. We are told that the greater son of David, the Messiah who will establish God’s kingdom

Will come through the royal line of David. Whoever is the Messiah, whoever is God’s anointed king must be a descendent of David. That is why Matthew begins the way he does, verse 1: “The record of the genealogy of Jesus the Messiah, the son of David.”

And then you have a detailed genealogy coming all the way down to “Joseph” – in verse 16 – “the husband of Mary, by whom Jesus was born, who is called the Messiah.” The Messiah, verse 1, must be a son of David. Messiah is, in David’s line, the royal right, passing through Joseph.

Let me hasten to say this: Jesus was not related to Joseph by blood, but in Luke, chapter 1, there is a genealogy of Mary, and Mary also came from David’s line. Mary gave Jesus the royal blood, Joseph gave Him the royal right, because the royal right always came from the father.

But it’s more than just the son of David that Messiah must be. He must be the son of David. He must have the blood of the line of David coursing through His veins, and He did through Mary.

He must have the right to the throne, which He received through the fact that Joseph was His legal father in the earthly sense. But He had to be more than just the son of David, He had also to be the Son of God.

And that is the message that Matthew gives us, starting in verse 18. Not only was He in the line of David, but He is divine. Not just man, not just royal, but He is divine, He is the Son of God.

Verse 18: “Now the birth of Jesus Christ was as follows: when His mother Mary had been betrothed to Joseph, before they came together she was found to be with child by the Holy Spirit. And Joseph her husband, being a righteous man, not wanting to disgrace her, planned to send her away secretly.

But when he had considered this, behold, an angel of the Lord appeared to him in a dream, saying, ‘Joseph, son of David, do not be afraid to take Mary as your wife; for the Child who has been conceived in her is of the Holy Spirit.

She will bear a Son; and you shall call His name Jesus, for He will save His people from their sins.’ Now all this took place to fulfill what was spoken by the Lord through the prophet: ‘Behold, the virgin shall be with child and shall bear a Son, and they shall His name Immanuel,’

Which translated means, ‘God with us.’ And Joseph awake from his sleep and did as the angel of the Lord commanded him, and took Mary as his wife, but kept her a virgin until she gave birth to a Son; and he called His name Jesus.” Mary’s Son is God with us.

Mary’s Son is Immanuel. We are thus introduced to the incarnate God-man, the Lord Jesus Christ. Here, this account of His birth is a very critical identifying mark that sets Him apart from any and every human being who has ever been born.

He is the only one born of a virgin, conceived by God in the womb, the God-man: fully divine, fully human. But Matthew focuses particularly on His kingship, on the royal right that He has to the throne as God’s Anointed. That’s why he gives the royal genealogy at the very beginning.

And then he gives this remarkable birth that adds to His human royal line: divinity. Matthew presents to us all through his gospel Jesus as King. Let me just give you a little bit of a look at that. First of all, Matthew shows us the King revealed.

The person of Jesus Christ is always painted in royal colors. His ancestry, as we saw, is traced through a royal line. His birth is dreaded by a rival king. Wise men offer Him royal gifts. His herald, John the Baptist, declared that He is a king and that His kingdom is at hand.

His temptation reaches its climax when He is justly offered the kingdoms of this entire world. His great Sermon on the Mount is the manifesto of the King, setting forth the standards of His kingdom. His miracles are His royal credentials. His parables are called the mysteries of the kingdom.

He is hailed as son of David, but also as Son of God. He claims freedom from paying tribute to earthly kings, because He Himself is the Son of the Great King, and is Himself a King. He makes a royal entry into Jerusalem where He declares Himself to be the King.

And while facing the cross He predicts that He will rise again and He will establish His future reign. He proclaims sovereign power to command angels. Even His last words are a kingly claim and a royal command: “All authority has been given unto Me in heaven and earth. Go therefore.”

So Matthew presents Him as royalty, as God’s Anointed King, the revealed King. But Matthew also presents Him as the rejected King. The rejection of the Lord Jesus Christ is emphasized by Matthew all the way through. Before He was born His mother was in danger of being rejected by Joseph.

At His birth, Jesus faced the possibility of death. Jerusalem was troubled by His birth. Herod sought His life. In Matthew’s account, on the plains of Bethlehem, no angel choir sings. But in Matthew’s account, mothers weep as their baby sons are slaughtered in an attempt to kill the true King.

Even as a child He is hurried away into obscurity in Egypt for awhile, and then He’s hurried back up to Nazareth, and obscure town where He stays in obscurity until He’s 30 years of age. His forerunner and cousin John the Baptist is arrested, imprisoned, and beheaded.

During the time of His ministry He has no home of His own, nowhere to lay His head. He is a wanderer. His parables demonstrate the character of His kingdom age, and they are rejected by His people. In His death, He is forsaken by His people, He is forsaken by God.

In Matthew, there’s no penitent thief praying. There’s no word of human sympathy recorded by Matthew as He faces death. But Matthew does describe the reviling, the mocking, and the bribing of the soldiers to lie about His resurrection. No other gospel so chronicles the bitterness of the rejection of the King.

But, finally, Matthew’s focus is not only on the revealing of the King and the rejection of the King, but on the return of the King. No other gospel says as much about the second coming of Christ as does Matthew. It is a gospel of triumph.

The King is to be revealed, He is to be rejected, but He is to return and establish His promised kingdom and reign there forever and ever. Matthew begins at the very beginning with His birth. Just a note about the genealogy. In the genealogy you have many men listed.

But tucked into the genealogy are the names of four women in the first seventeen versus of Matthew 1. Interesting women. There is Tamar, guilty of prostitution and incest. There is Rahab, a prostitute and idolatress. There is Ruth from Moab whose whole line was cursed because it descended from incest.

And there is Bathsheba who was an adulterous woman, and whose husband was murdered out of that adultery. Those are the four women in the genealogy, which is a declaration by God that the King is a gracious King, and the King has come to identify with sinners.

The greatest credential for the King is not His genealogy, as wonderful as it is, it tells us in the royal line, it tells us He will be a gracious King. He will identify with sinners. But the greatest credential is His birth, and that’s what I read you in verses 18 to 25.

This identifies Him as having come from heaven. Now the facts are clear, you saw them there. Joseph and Mary were engaged, betrothed, not yet officially married, not yet having consummated that union. Joseph knew Mary was pregnant, and he knew that was not his child.

We are then told the child was conceived by the Holy Spirit in the womb of Mary. And then Joseph is commanded to marry her and name the child, who is God with us, with the name Jesus. Those are the simple facts of this very understated massive divine work of the virgin conception

And birth of the Son of God. Now let’s look a little more deeply. First of all the virgin birth conceived – and we’ll look at verse 18. “Now the birth of Jesus Christ was as follows: when His mother Mary had been betrothed to

Joseph, before they came together she was found to be with child by the Holy Spirit.” This is just such a simple explanation of a staggering, incomprehensible, divine miracle. The Bible does that a lot, simply states things that are beyond our comprehension. We don’t know anything about Mary really.

John 19:25 mentions her sister, who was also one who followed Jesus. That’s really all we know. We look at Luke 1 and we get her genealogy, so we know the name of the family behind her. We know she was related to Elizabeth, who was the wife of Zacharias the priest, and

They were the parents of John the Baptist, the forerunner of Jesus. We know she lived in Nazareth, which was a town in the north of Israel up in the Galilee area, a nondescript town of which it was said, “Can anything good come out of Nazareth?” A blue collar down, insignificant religiously, insignificant historically.

That’s all we know about her in terms of biography, in terms of earthly background. We know nothing about her family, what they did. But we do know about her character, which is what is most important, because in Luke,

Chapter 1, in verse 38, Mary says in response to being told by Gabriel the archangel that she’s going to be the mother of the Most Holy Child, the Son of God. She says, “Behold, the slave of the Lord; may it be done to me according to your word.”

This is a 13-year-old girl or so who sees herself as a slave of the Lord, a willing, loving slave of the Lord who wants only to do whatever the Lord asks her to do. She is a worshiper.

Over in verse 46, in response to this, she says, “My soul exalts the Lord, my spirit has rejoiced in God my Savior, for He has had regard for the humble state of His slave; for behold, from this time on all generations will count me blessed.

For the Mighty One has done great things for me; and holy is His name.” And she goes on to quote Old Testament passages in that beautiful Magnificat. She is theologically astute. She knows God, she knows the attributes of God, she knows the Old Testament.

All that she says is drawn right out of the Old Testament. She is a righteous young girl, a slave of the Lord who believes what the Lord says and wants only to do what He asks her to do. She’s a godly young girl.

Now she is, it says in verse 18, betrothed to Joseph. You have to understand Jewish marriage contracts were a little different than we have today. People get engaged and disengaged, then engaged, then disengaged, and we’ve all become pretty used to that happening.

In the Jewish plan of marriage, when you were engaged or betrothed, that was a binding legal covenant. You literally bound yourself for life to the one that you had desired to marry. You can find that back in Deuteronomy 20 in verse 7.

Betrothal was a legal contract demanding, defining two people as committed to one another for life. Betrothal was a trial period. There was no consummation during betrothal. That came after the actual marriage ceremony. There were usually several months during the betrothal period. What was that for?

Well, in some ways, the husband needed to make preparations for the wedding. That would be an extensive responsibility that he would have. But even more than that, it was a trial time to see if the person that you had committed to would be faithful to that covenant.

It was a time to prove your holiness, your virtue, and your righteousness. It was clearly before they came together that they had been betrothed. So they were set by covenant, by legal contract for a marriage. But this was the trial period to find out if the person would be faithful.

And, back to verse 18, before they came together, before they were actually married, she was found to be with child by the Holy Spirit. The worst possible scenario was that a betrothed woman would become pregnant. That’s why you had the trial period to prove her integrity, her virtue. She was pregnant.

She was about three months pregnant, if you calculate what the New Testament says, at this time when Joseph gets the information. And by the way, she knew she was pregnant. How did she know? Luke 1:26, because the angel Gabriel came to her when they were back in Nazareth and

Said, “Behold, don’t be afraid, Mary; you have found favor with God” – verse 30, 31 – “Behold, you will conceive in your womb, bear a son; you shall name Him Jesus. He will be great and will be called the Son of the Most High.

The Lord God will give Him the throne of His father David. He will reign over the throne of Jacob forever, and His kingdom will have no end.” He’s the King. “Mary said, ‘How can this be, since I am a virgin?’

The angle answered and said to her, ‘The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and for that reason the Holy Child shall be called the Son of God.” Nothing will be impossible with God. So she knew, she knew.

But apparently she knew before Joseph knew. Maybe she was just trying to figure out how to explain that since that had never happened. Now Joseph found out that she was pregnant. I can’t imagine the shock and devastation, because this is a virtuous girl that he knows

And loves and is committed to for life, and he finds out that she is pregnant. And according to Deuteronomy 22, verses 23 and 24, if a betrothed woman became pregnant, she was to be stoned to death. So a cloud of suspicion and shame and scandal is hanging over her head, because she doesn’t

Know how to explain this. There’s really no precedent for this, there’s no way to explain it. In all human history there’s never been a virgin birth. And now Joseph is in shock because he’s found out that she is pregnant, and he can’t understand it.

And so in verse 19, “Joseph her husband, being a righteous man, not wanting to disgrace her, planned to send her away secretly.” Righteousness is a wonderful word, It embodies holiness, virtue, morality; but it also embodies compassion. Part of being righteous is being compassionate. This is a righteous man.

You might say, “Well, if he was a righteous man, he’d make a public display out of her. A righteous man would uphold righteousness, and a righteous man would make this public and say, ‘She has been unfaithful; I want to declare her unfaithfulness.

We’re going to bring her before the appropriate witnesses and we’re going to deal with thing publicly, because she needs to be a warning sign concerning this kind of sin.'” But there is inherently within true righteousness compassion and deep affection and love. He loves her, he cares for her.

He doesn’t understand what has happened, he has no explanation for it, but his heart is compassionate toward her. And so we saw the virgin birth conceived in verse 18, and now the virgin birth is confronted in verses 19 and 20. It’s confronted by Joseph. They’re betrothed.

He’s a righteous man, that is he desires to do what is pleasing to God. You could even say that he has been declared righteous by faith in God in the same way that Old Testament saints had. Certainly Mary was one of them.

He is a true Old Testament saint justified before God by faith. The justification of that man and even the transformation of that man’s heart is evidenced in his obedience to God, his desire to obey God, to marry a godly, virtuous woman. And to also demonstrate compassion.

Mary was precious to him, the girl of his hopes. But he had to do what was right. But he doesn’t want to disgrace her – back to verse 19 – wanting not to disgrace her. There’s no bitterness. There’s no anger. There’s no hostility.

There’s no desire to make a display out of her, just confusion and compassion. Two courses are really open to him at this point. The harshest would be to make a public example of her. And even though capital punishment as a punishment for sin had disappeared in the history of

Israel, there was still the threat of a public divorce, a bill of divorce, a public lawsuit against her; and she would be brought into some kind of court, and there would be witnesses coming into the court to testify against her that she was pregnant and that Joseph was not the father.

In ancient times she would have been stoned to death. But in more recent times, during the time of their life, divorce had taken the place of stoning. He could have had a public divorce and sort of exonerated himself, but he doesn’t want to do that.

“So he decided to” – it says at the end of verse 19 – “send her away secretly.” Send away is the word apoluō . It’s the New Testament word for divorce. But not publicly, not with witnesses testifying against her to justify his action, but a very quiet, very private divorce.

He wasn’t going to go through with the marriage to a woman who was unfaithful. He is devastated, he is crushed. It is all unthinkable to him, unimaginable. But he loves her, he cares for her, and so he decides that he is going to just do this very secretly.

However, verse 20 says, “When he had considered this,” – he was in the middle of considering it, meditating on it; apparently he falls asleep, mulling over in his mind what he’s going to do with this love of his life – “behold, an angel of the Lord appeared to him in a dream.”

I don’t understand the reality of that; I don’t know how to define that. It says a dream, and yet it says an angel of the Lord actually appeared to him in a dream. This is a supernatural experience, that’s all we can say, that’s all we need to know.

“An angle of the Lord appears to him in a dream and says, ‘Joseph, son of David,’ – again reiterating that he is in the royal line – ‘do not be afraid to take Mary as your wife; for the Child who has been conceived in her is of the Holy Spirit.'”

What an unbelievably shocking dream. You know, he probably felt like most men feel, “I’m really not good enough for her.” And then he might have thought for a moment, “Maybe she’s not good enough for me.” And now he hears from an angel that God Himself has planted a life in her womb, something

That has never happened to any woman. And now he goes back to saying, “If I thought I wasn’t worthy of her before, I’m sure not worthy of her now if out of all the world God has chosen her to be the mother of His incarnate Son.”

We think about people being engaged having a difficult time waiting until they’re married to display their affection. I think Joseph must have felt like he needed to stay away from her, because he was some kind of transcendent person beyond anything he could ever imagine himself to be worthy of.

He is told that the child in her has been conceived by the Holy Spirit, the third member of the Trinity. He would know the Holy Spirit from the Old Testament, the Holy Spirit coming on people for all kinds of reasons in the Old Testament, bringing God’s power and God’s presence into a life.

This is stunning, shocking. It’s the same message that Mary heard back in Luke 1: “The child will be produced by the Holy Spirit. This will be a Holy Child. This will be the Son of God.” So Joseph is now trying to figure out just exactly, “How do I fit into that?”

Little wonder then that when the angel said, “Do not be afraid to take Mary as your wife.” Fear was the first reaction of Joseph. “Stop being afraid. You can take her as your wife. She is not so transcendent, she is not so holy, she is not elevated that she cannot be your wife.

What has been conceived in her has been conceived by the Holy Spirit.” Verse 21: “She will bear a Son; and you shall call his name Jesus, for He will save His people from their sins.” She will bear a Son. It doesn’t say, “She will bear you a son.” Never says that.

In Luke 1:13, the Lord said to Zacharias, “Elizabeth will bear you a son, because you are a participating father.” That is never said to Joseph. It’s just, “She will bear a Son.” This is Mary’s Son and this is God’s Son. This is not Joseph’s Son.

By the way, throughout the 2nd chapter of Matthew, Mary is identified as His mother and Joseph is never stated as His father, never. “Arise, take the young Child and His mother and flee into Egypt. Take your Child. Arise, take the young Child and His mother, go into the Land of Israel.”

This is not Joseph’s Son; this is God’s Son, this is Mary’s Son. In fact, in the 2nd chapter of Matthew, God says, “Out of Egypt have I called My Son.” Jesus was God’s Son and Mary’s Son, never Joseph’s Son.

The mystery of all of this is profound and confounding, and when it says down in verse 25 that he kept her a virgin until she gave birth to a Son, I can fully understand that, that he wouldn’t want to do anything to touch her.

It was not legal to do that anyway, just because they hadn’t had the marriage ceremony. But I think it would have been hard to imagine himself even putting a hand on such a set apart and anointed life chosen by God for such singular calling. But Joseph, you do have a role to play.

Father gives the name, so verse 21, “You shall call His name Jesus Yeshua” – Old Testament Joshua – “for He will have His people from their sins.” Yeshua means Jehovah saves, Jehovah saves. That’s His name, Jesus, Jehovah saves, for He will save His people from their sins.”

There are a lot of names that are given to Jesus in the Old Testament, you’re familiar with them: Wonderful Counselor, Mighty God, Father of Eternity – Isaiah 9, Servant of Jehovah, Yahweh – lots of names of Jesus. But here is a new name. His name is to be Yeshua, Jehovah saves. That’s remarkable.

Back in the 43rd chapter of Isaiah, God claims some singular characteristics. He says, verse 11, “I, even I, am the Lord,” and yet in the New Testament Jesus is declared Lord. God says in the same verse, “There is no Savior besides Me,” and yet Jesus is to be named

Jesus, because He will save His people from their sins. God is a Savior; Jesus is a Savior. In that same chapter, verse 13, God says, “Even from eternity I am He.” John 1:1 says that Jesus was in eternity with the Father. Verse 14 says, “The Lord is your Redeemer.”

In the New Testament, Jesus is the Redeemer. The Lord is the Holy One; in the New Testament, Jesus is the Holy Child. Things that God declares for Himself alone are also declared of Christ, which is to say that He is therefore God.

Chapter 42 of Isaiah, verse 8, “I am the Lord, that is My name; I will not give My glory to another.” That’s true. But He gives His glory to Christ, because glory to Christ is not giving glory to another. Christ is one with God. So He is the Savior.

He’s the only Savior; He’s the Savior of the world. There is no other Savior, it is God and God alone who saves His people, and He does it through the work of His Son Jesus. “There’s no salvation in any other” – Acts 4:12. Who is able to save? Who is mighty to save?

Only the virgin-born God-man, Son of David, Son of Mary. And then in verses 22 and 23 you have the virgin birth connected, connected. We saw it conceived and confronted, clarified in regard to the name as the message came to Joseph.

But here it’s connected, and it’s connected to an Old Testament prophecy: “Now all this took place to fulfill what was spoken by the Lord through the prophet: ‘Behold, the virgin shall be with child and shall bear a Son, and they shall call His name Immanuel,’ which translated means, ‘God with us.'”

That is a direct quote from Isaiah 7:14, Isaiah 7:14. Here Matthew shows us that the virgin birth was promised, was promised. And if you go back to Isaiah 7:14 that’s exactly what you read with the addition of just an

Opening statement: “Therefore the Lord Himself will give you a sign: Behold, a virgin will be with child and bear a son, and will call His name Immanuel. The Lord will give you a sign.” The word here “virgin” in verse 23 is parthenos in Greek, and it always means virgin and only means virgin.

It’s used about 12 or 13 times in the New Testament. It always and only means virgin. The text of Isaiah 700 years before uses the word almah , and some people say, “Well, almah can mean a young girl. A young girl doesn’t have to mean a virgin.”

Although it is used nine times in the Old Testament, eight of them, it has to mean a virgin. One time it may be just a reference to a young girl. But clearly the intent of almah in Isaiah 7:14 is to be used at virgin, because that’s

What the Holy Spirit inspires Matthew to write. The New Testament writer under the inspiration of the Holy Spirit is interpreting the word almah in the Old Testament as parthenos in the New, which is virgin. And that’s the only thing that makes sense.

Critics like to say, “Well, no, Isaiah 7:14 should simply be stated, ‘A young woman will be with child and bear a son.'” There’s something missing in that. And what is it? The opening statement: “The Lord Himself will show you a sign.”

If I say to you, “A young woman is going to become pregnant and have a son,” what sign in that? That’s not a sign of anything, that happens every day. That’s not a sign of anything. But a virgin becoming pregnant and bearing a son, that’s a sign. That’s the sign of Isaiah 7:14.

“Look for a miracle. Look for a virgin becoming pregnant and bearing a son.” Even from the scientific standpoint, critics love to tamper with this, and some have suggested that Mary had a sort of spontaneous generation, a kind of parthenogenesis on her own and produced

Jesus on her own without God intervening, that there is a scientific natural explanation to this. And if you read any science, any of that – I’m reading a big long book on the history of genes; and in studying that, it’s fascinating to say that you can go back into history in

The nineteenth century, and even back before that, and people were trying to reproduce life. There were all kinds of very fine insects, and there were sea urchins, and they were trying to see if they could generate without the normal male-female coming together.

And there had been some indications in history where this could happen, and then there was Pincus and his rabbits, and there’s some machinations done with animals like that. But the problem is this: even in those cases where you have that, you have a problem.

Mary, if she spontaneously generated Jesus, could only have a daughter, because there’s no Y chromosome. Y chromosome comes from the man. That’s what’s so important about, “She will bear a son, she will bear a son.” And this son will be the one prophesized in Isaiah 7:14, “And the sign will be that she

Will be a virgin bearing a son, and you shall call His name Immanuel, which translates into God with us. She will have the Son of God.” You know, the rabbis kind of hovered around this notion that Messiah would have a unique birth. They said Messiah may not have an earthly father.

Some rabbis said Messiah will be born without defect. One rabbi said Messiah’s birth will not be like the birth of other men. One other rabbi, one other rabbi said that Messiah’s birth will be like the dew of the Lord as drops on the grass without the action of man.

The book of Enoch 150 years before Christ says, “Of the Messiah, He appears by the side of the Ancient of Days.” In other words, they even seem to acknowledge Messiah’s pre-incarnate existence. But they really didn’t understand it and they rejected, they rejected Him. “He came to His own, His own received Him not.”

But the prophecy was fulfilled. The coming of the King, the virgin-born Son of God, son of David, fulfills the sign prophecy of Isaiah 7:14. Galatians 4:4, Paul puts it this way: “In the fullness of time, God sent forth His Son,

Born of a woman,” – born of a woman, but the Son of God. A final word, the virgin birth completed in the last two verses: “Joseph awoke from his sleep, did as the angel of the Lord commanded him, took Mary as his wife.” They had the wedding ceremony.

Kept her a virgin until she gave birth to a Son; and he called His name Jesus.” He got the message, believed it, and named her Son, Yeshua, Jehovah saves, because He came to save His people from their sins.

He kept her a virgin, by the way, until she gave birth to a Son, which means that He didn’t keep her a virgin after that, and that’s clear in the New Testament, because Jesus had brothers and sisters born to Joseph and Mary, and they’re named and referred to.

She was not a perpetual virgin, and she was not immaculately conceived without sin. Those are fantasies of the Roman Catholic system. She had many other children, but not until after Jesus was born did Joseph come near her. So that’s the story. That’s the story from Matthew.

Paul looks at that same story in these words: “He, the Lord Jesus Christ, existed in the form of God. Did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a slave and being made in the likeness of men, being found in appearance as a man.

He humbled Himself by becoming obedient to the point of death, even death on a cross. For this reason God highly exalted Him, bestowed on Him the name which is above every name, that at the name of Jesus every knee will bow, those in heaven and earth, under the

Earth, and every tongue will confess that Jesus Christ is Lord to the glory of God the Father.” The supernatural birth of Jesus is the only way you can account for His life. An unbeliever once said to a Christian, “If I told you that a child had been born without

A father, would you believe it?” The Christian answered, “Yes, if he lived as Jesus lived.” The King is revealed. His birth proves who He is. In Christ, God came to dwell with us – with the sick, to heal them; with the demonized,

To liberate them; with the poor in spirit, to bless them; with the meek, to lift them up to His kingdom; with the fearful and guilty, to free them from care and dread; with the lepers, to cleanse them; with the diseased, to cure them; with the hungry, to feed them;

But most of all, with the lost, to seek and save them. Through His poverty we are made rich. The King is born. Next week, we’re going to see who and why the wise men were. Father, thank You again this morning for an incredibly wonderful, rich time in fellowship and beautiful music and worship.

Fill our hearts with joy and thanksgiving through this season as we contemplate the wonderful gift of Jesus Christ who came to save His people from their sins. We are His people by grace, through faith, and we rejoice. May that joy be unbounded and demonstrate itself in our faithfulness to You, we pray

In His name. Amen.

#Supernatural #Birth #Jesus

1. The Resurrection of Jesus (Introduction)

ARGUMENT VASKRSENJA ISUSA HRISTA Isusovo vaskrsenje jeste suštinska osnova hrišćanstva. Naša vera na ovome ili opstaje ili propada. Apostol Pavle postavio je ovu osnovu veoma rano, u svom prvom pismu Korinćanima. “Ako Hristos nije vaskrsnut iz mrtvih, onda je naše propovedanje uzaludno, i vaša vera je uzaludna. Tada smo čak i lažni svedoci Boga,

Jer smo svedočili o Bogu da je vaskrsnuo Hristosa, koga nije vaskrsnuo, ako je tačno da mrtvi nisu vaskrsnuti. Jer ako mrtvi nisu vaskrsnuti, onda ni Hristos nije vaskrsnut. A ako Hristos nije vaskrsnut, uzalud vam vera vaša, još uvek ste u gresima svojim. A i oni koji su zaspali u Hristu, nestali su.

Ako samo u ovom životu imamo veru u Hrista, onda nas treba sažaljevati više od bilo koga. Dakle, ako Hristos nije vaskrsnut onda nema ni hrišćanstva, i sve što radimo je uzaludno. Međutim, sa tako velikim ulogom ipak imamo sreće jer je vaskrsenje čudo koje ima više istorijskih dokaza od bilo koje tvrdnje o čudu.

Entoni Flu postao je deista pri kraju svog života ali dok je još uvek bio ateista, priznao je sledeće “Dokaz za vaskrsenje bolji je od čudotvornih tvrdnji iz bilo koje druge religije. Izuzetno se razlikuje i po kvalitetu i po količini…” Pre nego što pređemo na dokaze, moramo postaviti određene temelje.

Mnogi skeptici tvrde da, osim ako nemamo apsolutni dokaz, onda se vaskrsenje nije desilo i ne možemo reći da se desilo. Kao i obično, to nije tačno. Običan skepticizam i postavljanje izuzetno visokog praga neće predstavljati problem u istorijskoj odbrani vaskrsenja. Ako svi dokazi ukazuju na vaskrsenje, a neko ne misli da je to dovoljno,

Samo zato što su proizvoljno postavili prag tako da se ne može dostići, to neće opovrgnuti čitav slučaj, niti će ponuditi bolje objašnjenje za iznete dokaze niti će pokazati da dokazi nemaju zaključak da se vaskrsenje najverovatnije desilo. Možemo da nastavljamo da branimo slučaj vaskrsenja, bez da se brinemo za nekoga sa ovakvom dozom skepticizma.

To zapravo ne predstavlja problem za sam slučaj niti nudi bolje objašnjenje za dokaze. Pa, kako onda branimo slučaj i koji je cilj argumenta vaskrsenja? Cilj ne može biti pokazivanje da je vaskrsenje tačno na način kao što neko može da pokaže da se nešto dogodilo time što će ponoviti eksperiment.

Vaskrsenje je događaj koji se dogodio u prošlosti i ne može se ponoviti. Zato se zaključak može postići na način na koji se pokazuje istorijska činjenica ili na način kojim se zaključuje forenzičko istraživanje. Kao što Avizer Taker kaže, “Istoriografija ne rekonstruiše događaje. Ona ne može oživeti Cezara niti ponoviti bitku kod Akcijuma.

Istoriografija pokušava da pruži hipotetički opis i analizu nekih prošlih događaja kao najbolje objašnjenje prisutnih dokaza. Osoba procenjuje dokaze a zatim zaključuje prema teoriji koja najbolje objašnjava podatke. Ovo može da potvrdi vaskrsenje onako kako bi se pokazalo da se neki drugi istorijski događaj dogodio.

Tu predlažemo više teorija a zatim gledamo koja se najbolje uklapa u podatke. Ako teorija ne podržava podatke, ona se odbacuje kao nedovoljna i kao manje verovatna u odnosu na druge teorije koje bolje opisuju prisutne podatke. Takođe želim da kažem da jedini fer način pristupa prema vaskrsenju jeste pristup metodičke neutralnosti,

Gde onaj koji tvrdi nešto ima odgovornost da to i dokaže. Ako ja kažem da je Isus vaskrsao iz mrtvih, onda moram i da pokažem da ta teorija najbolje opisuje podatke, dok druge teorije to ne mogu. Međutim, ovo je mač sa dve oštrice. Jer ako ja prikažem slučaj, ateista ili musliman

Ne mogu samo da kažu da nisam u pravu i da Isus nije vaskrsao. On ili ona moraju da pruže kontraargumente sa boljim objašnjenjem onoga što oni misle da se dogodilo i moraju da pokažu zašto objašnjenje vaskrsenja nije u stanju da objasni podatke.

D. H. Fišer ističe da je “teret dokazivanja uvek na onome koji donosi tvrdnju, ali takođe i na onome koji opovrgava ili daje suprotstavljajuću tvrdnju.” Naravno, čovek može i da bude suzdržan i da ostane agnostik po ovom pitanju. Ali, to lično ubeđenje ne stvara objektivni argument protiv onoga koji iznosi istorijsku tvrdnju

Niti izaziva ili pobija predstavljen argument. Ako to žele da urade, onda moraju da predlože suprotstavljajuću teoriju i podrže je dokazima i verodostojnošću. Na kraju, za sam argument za vaskrsenje pomaže nam da prvo adresiramo ove tri stvari. One nisu nužno potrebne za slučaj vaskrsenja ali pomažu u celokupnom cilju.

Prvo, mogu se pružiti dokazi o postojanju Boga u vidu formalnih argumenata. Pre nego što pružimo dokaze za vaskrsenje i ustanovimo da je hrišćanstvo tačno, pomaže ukoliko prvo imamo dokaze za opštog teističkog tvorca. Kombinujući argumente iz prirodne teologije sa argumentom vaskrsenja dobijamo bolji, akumulisaniji slučaj za hrišćanski teizam.

Pošto smo ovo već uradili, naš slučaj bi ojačalo to ako već postoje dokazi da Bog postoji i da je u stanju da prouzrokuje takav događaj. Drugo, korisno je stvoriti slučaj i za pouzdanost Novog zaveta. Kad budemo prolazili kroz dokaze, nećemo da pretpostavljamo

Da je Novi zavet inspirisan ili da je precizan u svakom detalju, ili čak i u većini detalja. Samo ćemo se držati činjenica koje podržavaju naučnici i dokazi. Ali, barem bi trebalo da stvorimo slučaj da dokumenti nisu u potpunosti nepouzdani i da imaju dobar istorijski slučaj.

A pošto smo i ovo uradili, to će pomoći našem celokupnom argumentu. Treće, moramo da pokažemo da čuda nisu logični nemogući događaji, a ovo smo takođe uradili. Sada, kada smo dali dokaze za teistički pogled na svet, pokazali da je Novi zavet pouzdan i ustanovili da su čuda barem logički moguća,

Možemo nastaviti sa argumentom za vaskrsenje, uz ovo kao našu osnovu. Zatim ćemo ispratiti sa dodatnim dokazima, prikazaćemo sukobljene teorije i pobićemo prigovore koji postoje. INSPIRING PHILOSOPHY Preveo: Filip Eskić

#Resurrection #Jesus #Introduction