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I am way better this week! Still a little sick, but able to stream again after a good rest.
Thank you for your understanding <3- tues - drop-in support space
- wed - chants of sennaar
- fri - Va-11 Hall-Acool news: I have made myself a new model for the new year
wanna unlock it early? 30k community channel point redeem is all it takes >:) -
We got another #VGMWednesday this week with #DiegeticMusic sponsored by @miona and @drheyzeus My Picks will be from Va11 Hall-A and Outer Wilds respectivly. In the 1st game you are a Bartendender that chooses it's own music and in the 2nd game you are joined by diffrent characters who play you a song:
Va-11 Hall-A - Your Love Is a Drug:
https://www.youtube.com/watch?v=fBgVj1zabVc&pp=ygUgeW91ciBsb3ZlIGlzIGEgZHJ1ZyB2YS0xMSBoYWxsLWE%3DOuter Wilds - Travelers (encore)
https://www.youtube.com/watch?v=VkmG4ozEh1s&pp=ygUQdHJhdmVsZXJzIGVuY29yZQ%3D%3D -
We got another #VGMWednesday this week with #DiegeticMusic sponsored by @miona and @drheyzeus My Picks will be from Va11 Hall-A and Outer Wilds respectivly. In the 1st game you are a Bartendender that chooses it's own music and in the 2nd game you are joined by diffrent characters who play you a song:
Va-11 Hall-A - Your Love Is a Drug:
https://www.youtube.com/watch?v=fBgVj1zabVc&pp=ygUgeW91ciBsb3ZlIGlzIGEgZHJ1ZyB2YS0xMSBoYWxsLWE%3DOuter Wilds - Travelers (encore)
https://www.youtube.com/watch?v=VkmG4ozEh1s&pp=ygUQdHJhdmVsZXJzIGVuY29yZQ%3D%3D -
We got another #VGMWednesday this week with #DiegeticMusic sponsored by @miona and @drheyzeus My Picks will be from Va11 Hall-A and Outer Wilds respectivly. In the 1st game you are a Bartendender that chooses it's own music and in the 2nd game you are joined by diffrent characters who play you a song:
Va-11 Hall-A - Your Love Is a Drug:
https://www.youtube.com/watch?v=fBgVj1zabVc&pp=ygUgeW91ciBsb3ZlIGlzIGEgZHJ1ZyB2YS0xMSBoYWxsLWE%3DOuter Wilds - Travelers (encore)
https://www.youtube.com/watch?v=VkmG4ozEh1s&pp=ygUQdHJhdmVsZXJzIGVuY29yZQ%3D%3D -
We got another #VGMWednesday this week with #DiegeticMusic sponsored by @miona and @drheyzeus My Picks will be from Va11 Hall-A and Outer Wilds respectivly. In the 1st game you are a Bartendender that chooses it's own music and in the 2nd game you are joined by diffrent characters who play you a song:
Va-11 Hall-A - Your Love Is a Drug:
https://www.youtube.com/watch?v=fBgVj1zabVc&pp=ygUgeW91ciBsb3ZlIGlzIGEgZHJ1ZyB2YS0xMSBoYWxsLWE%3DOuter Wilds - Travelers (encore)
https://www.youtube.com/watch?v=VkmG4ozEh1s&pp=ygUQdHJhdmVsZXJzIGVuY29yZQ%3D%3D -
We got another #VGMWednesday this week with #DiegeticMusic sponsored by @miona and @drheyzeus My Picks will be from Va11 Hall-A and Outer Wilds respectivly. In the 1st game you are a Bartendender that chooses it's own music and in the 2nd game you are joined by diffrent characters who play you a song:
Va-11 Hall-A - Your Love Is a Drug:
https://www.youtube.com/watch?v=fBgVj1zabVc&pp=ygUgeW91ciBsb3ZlIGlzIGEgZHJ1ZyB2YS0xMSBoYWxsLWE%3DOuter Wilds - Travelers (encore)
https://www.youtube.com/watch?v=VkmG4ozEh1s&pp=ygUQdHJhdmVsZXJzIGVuY29yZQ%3D%3D -
whoops i dropspspsd this
tues - Drop-in Support Space
wed - Night in the Woods (+2 hours later than usual)
fri - Va-11 Hall-Ahttps://twitch.tv/parasocial_work
#vtuber #indievtuber #queer #peersupport #mentalhealth #dropin #nightinthewoods #va11halla
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whoops i dropspspsd this
tues - Drop-in Support Space
wed - Night in the Woods (+2 hours later than usual)
fri - Va-11 Hall-Ahttps://twitch.tv/parasocial_work
#vtuber #indievtuber #queer #peersupport #mentalhealth #dropin #nightinthewoods #va11halla
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Para schedule drop - KAPOW
Tue - drop-in space and just chatting
Wed - Night in the Woods
Fri - Va-11 Hall-A -
One day late for International Coffee Day...
The Coffee House or Newsmongers Hall
A broadside ballad from 1672 describing events at a London coffee house.
Richard de Winter: tenor
Robin Jeffrey: theorbo
Alison Kinder: bass viol, recorders
https://www.youtube.com/watch?v=eD51drQLQRQ&ab_channel=Passamezzo#earlymusic
@earlymusic #earlymodern @earlymodern #histodon #histodons @histodon @histodons
#coffee #internationalcoffeeday #coffeehouse #17thCentury #17thcenturylife -
"Trump is not actually running for a second term—he is running for a forever term," says Chris Hayes. "The problem with giving that man a stage and an audience...is that that view—"I should rule"—is not a view that can be debated."
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In the #Alsterdorf district of #Hamburg, a #Shooting in a church were reported at 9 pm CET.
In the Jehovah's Witnesses "Kingdom Hall" - a building used for worship, seven people were found dead;
Six dead people were found on the ground floor.
A seventh person was found with a self-inflicted gunshot wound on the 2nd floor > (possibly the shooter)24 people were injured:
7 seriously, 17 slightly -
I will be presenting at #EGU25 in Vienna about the results of initial (computational) scalability experiments of a process based hydrological model (PyCatch) which we ported to @lue . You can find me this Wednesday between 10:45-12:30 in Hall A, in front of poster board A.45. I would love to exchange ideas with anybody who is also interested in the topic.
https://meetingorganizer.copernicus.org/EGU25/EGU25-9124.html
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Hebrew is somewhat famous as the most successful attempt to bring a formerly dead language back to life. But when did Hebrew die out in the first place? Up to the early 20th century, scholars thought that basically all speakers switched to Aramaic during the Babylonian Exile (sixth century BCE), killing off Hebrew in the process. The Hebrew literature written after that point would then have been composed in a language that was no longer in spoken use. Since then, however, a better appreciation of the vernacular status of Rabbinic Hebrew as well as epigraphic finds have shifted the consensus. Today, most scholars believe Hebrew died out as a spoken language after another dramatic event: the failed Bar Kokhba Revolt (second sentury CE) and subsequent deportation of most Jews from Jerusalem and the Roman province of Judaea (renamed Aelia Capitolina and Syria Palaestina for good measure).
Coin from the Bar Kokhba revolt (specifically 134/5 CE) depicting the Temple with the name 𐤔𐤌𐤏𐤅𐤍 ‘Shim’on’ (left) and a lulav and etrog and the inscription 𐤋𐤇𐤓𐤅𐤕 𐤉𐤓𐤅𐤔𐤋𐤌 ‘for/of the freedom of Jerusalem’ (right).In two recent papers (and more to come?), Ivri J. Bunis argues that Hebrew persevered even longer, surviving in Palestine into the late Roman and (say it with me) Eastern Roman period. Both papers focus on Palestinian Amoraic (not Aramaic!) Hebrew, that is: Hebrew from Palestine (mostly Galilee) from ca. 200–500 CE. A summary of his arguments:
In his 2020 paper, Bunis shows that sequences of imperatives, especially with verbs of movement, are mostly expressed without ‘and’ (e.g. “go see”) in both Biblical Hebrew and Jewish Palestinian Aramaic, while Palestinian Amoraic Hebrew mostly does use ‘and’ (“go and see”), like the earlier phase of Rabbinic Hebrew, Tannaitic Hebrew, which is now generally considered to reflect a living language. This shows that the people writing Palestinian Amoraic Hebrew weren’t just writing Aramaic with a thin Hebrew veneer or basing themselves on Biblical Hebrew. In my opinion, this mainly shows that Palestinian Amoraic Hebrew is indeed a form of Rabbinic Hebrew, continuing the earlier, Tannaitic stage of the language. But especially with subtle, syntactic things like this, it would be very easy for a scribe who was dominant in Aramaic to slip up and get it wrong. This paper also has a detailed review of the scholarship on the survival of Hebrew in previous literature.
A stronger case is made in Bunis’s 2022 paper on Rabbinic Hebrew hallā– pronouns. (Conflict of interest: I hope to present something on these pronouns together with Ivri at a conference this summer.) Bunis does a really quite excellent job of showing that the use of these demonstratives evolves throughout the attested stages of Rabbinic Hebrew. Hopefully without oversimplifying or getting too much wrong, the picture looks something like this :
Bar Kokhba Letters (some of these forms aren’t attested as such and some other variants occur)
‘this/these …’‘this/these one(s)’‘that/those …’‘that/those one(s)’m.sghzhzhhlzhlzf.sghzw, hzʔtzw, zʔthlzwhlzwpl.hʔlh, hʔlwʔlh, ʔlwhlww[h]llwEearlier Tannaitic Hebrew
‘this/these …’‘this/these one(s)’‘that/those …’‘that/those one(s)’m.sg(haz)zezeʔōṯō, hallāzʔōṯō, hallāzf.sg(haz)zōzōʔōṯāh, hallāzʔōṯāh, hallāzpl.(hā)ʔḗllūʔḗllūʔōṯān, hallā́lūʔōṯān, hallā́lūLater Tannaitic Hebrew
‘this/these …’‘this/these one(s)’‘that/those …’‘that/those one(s)’m.sg(haz)zezeʔōṯōʔōṯō, hallāf.sg(haz)zōzōʔōṯāhʔōṯāh, hallāzpl.(hā)ʔḗllūʔḗllūʔōṯānʔōṯān, hallā́lūPalestinian Amoraic Hebrew
‘this/these …’‘this/these one(s)’‘that/those …’‘that/those one(s)’m.sghazzezeʔōṯōʔōṯōf.sghazzōzōʔōṯāhʔōṯāhpl.hallā́lūʔḗllūʔōṯānʔōṯānSo: the hallā– pronouns are quite common in the 2nd-century Bar Kokhba Letters; Tannaitic Hebrew innovates a much more productive set of distal demonstratives based on ʔōṯ- and later restricts the hallā– pronouns to substantive use; and Palestinian Amoraic Hebrew loses them altogether, except for plural hallā́lū, which gets repurposed as the adnominal counterpart of proximal plural ʔḗllū for morphological reasons. All of those developments, including the ones in Palestinian Amoraic Hebrew, look perfectly natural, like the kind of thing speakers would do in a living language. And while Bunis doesn’t spell this out as much as in the 2020 paper, there’s nothing at all in Jewish Palestinian Aramaic or Biblical Hebrew that would motivate this.
Based on the second paper, especially, I think I’m convinced that Palestinian Amoraic Hebrew had some kind of living status. I’m not sure Bunis has shown that it was a living language in the strict sense, with children acquiring it as their first language; it could still be that it was only used in an academic setting, so to speak. But either way, it clearly had some kind of life of its own: speakers were apparently still learning to produce Hebrew very fluently, whether as a first or second language.
So, should we revise the date of the death of Hebrew once again? Both papers can be read for free on Bunis’s Academia page, and while they’re fairly long, I think they’re well written and easy to follow. So if you want to form an opinion on what might be a big development in the historiography of Hebrew, do head over there and give hammaʔămārīm hallā́lū a read.
https://bnuyaminim.wordpress.com/2024/03/18/bunis-on-the-survival-of-hebrew/
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Hebrew is somewhat famous as the most successful attempt to bring a formerly dead language back to life. But when did Hebrew die out in the first place? Up to the early 20th century, scholars thought that basically all speakers switched to Aramaic during the Babylonian Exile (sixth century BCE), killing off Hebrew in the process. The Hebrew literature written after that point would then have been composed in a language that was no longer in spoken use. Since then, however, a better appreciation of the vernacular status of Rabbinic Hebrew as well as epigraphic finds have shifted the consensus. Today, most scholars believe Hebrew died out as a spoken language after another dramatic event: the failed Bar Kokhba Revolt (second sentury CE) and subsequent deportation of most Jews from Jerusalem and the Roman province of Judaea (renamed Aelia Capitolina and Syria Palaestina for good measure).
Coin from the Bar Kokhba revolt (specifically 134/5 CE) depicting the Temple with the name 𐤔𐤌𐤏𐤅𐤍 ‘Shim’on’ (left) and a lulav and etrog and the inscription 𐤋𐤇𐤓𐤅𐤕 𐤉𐤓𐤅𐤔𐤋𐤌 ‘for/of the freedom of Jerusalem’ (right).In two recent papers (and more to come?), Ivri J. Bunis argues that Hebrew persevered even longer, surviving in Palestine into the late Roman and (say it with me) Eastern Roman period. Both papers focus on Palestinian Amoraic (not Aramaic!) Hebrew, that is: Hebrew from Palestine (mostly Galilee) from ca. 200–500 CE. A summary of his arguments:
In his 2020 paper, Bunis shows that sequences of imperatives, especially with verbs of movement, are mostly expressed without ‘and’ (e.g. “go see”) in both Biblical Hebrew and Jewish Palestinian Aramaic, while Palestinian Amoraic Hebrew mostly does use ‘and’ (“go and see”), like the earlier phase of Rabbinic Hebrew, Tannaitic Hebrew, which is now generally considered to reflect a living language. This shows that the people writing Palestinian Amoraic Hebrew weren’t just writing Aramaic with a thin Hebrew veneer or basing themselves on Biblical Hebrew. In my opinion, this mainly shows that Palestinian Amoraic Hebrew is indeed a form of Rabbinic Hebrew, continuing the earlier, Tannaitic stage of the language. But especially with subtle, syntactic things like this, it would be very easy for a scribe who was dominant in Aramaic to slip up and get it wrong. This paper also has a detailed review of the scholarship on the survival of Hebrew in previous literature.
A stronger case is made in Bunis’s 2022 paper on Rabbinic Hebrew hallā– pronouns. (Conflict of interest: I hope to present something on these pronouns together with Ivri at a conference this summer.) Bunis does a really quite excellent job of showing that the use of these demonstratives evolves throughout the attested stages of Rabbinic Hebrew. Hopefully without oversimplifying or getting too much wrong, the picture looks something like this :
Bar Kokhba Letters (some of these forms aren’t attested as such and some other variants occur)
‘this/these …’‘this/these one(s)’‘that/those …’‘that/those one(s)’m.sghzhzhhlzhlzf.sghzw, hzʔtzw, zʔthlzwhlzwpl.hʔlh, hʔlwʔlh, ʔlwhlww[h]llwEearlier Tannaitic Hebrew
‘this/these …’‘this/these one(s)’‘that/those …’‘that/those one(s)’m.sg(haz)zezeʔōṯō, hallāzʔōṯō, hallāzf.sg(haz)zōzōʔōṯāh, hallāzʔōṯāh, hallāzpl.(hā)ʔḗllūʔḗllūʔōṯān, hallā́lūʔōṯān, hallā́lūLater Tannaitic Hebrew
‘this/these …’‘this/these one(s)’‘that/those …’‘that/those one(s)’m.sg(haz)zezeʔōṯōʔōṯō, hallāf.sg(haz)zōzōʔōṯāhʔōṯāh, hallāzpl.(hā)ʔḗllūʔḗllūʔōṯānʔōṯān, hallā́lūPalestinian Amoraic Hebrew
‘this/these …’‘this/these one(s)’‘that/those …’‘that/those one(s)’m.sghazzezeʔōṯōʔōṯōf.sghazzōzōʔōṯāhʔōṯāhpl.hallā́lūʔḗllūʔōṯānʔōṯānSo: the hallā– pronouns are quite common in the 2nd-century Bar Kokhba Letters; Tannaitic Hebrew innovates a much more productive set of distal demonstratives based on ʔōṯ- and later restricts the hallā– pronouns to substantive use; and Palestinian Amoraic Hebrew loses them altogether, except for plural hallā́lū, which gets repurposed as the adnominal counterpart of proximal plural ʔḗllū for morphological reasons. All of those developments, including the ones in Palestinian Amoraic Hebrew, look perfectly natural, like the kind of thing speakers would do in a living language. And while Bunis doesn’t spell this out as much as in the 2020 paper, there’s nothing at all in Jewish Palestinian Aramaic or Biblical Hebrew that would motivate this.
Based on the second paper, especially, I think I’m convinced that Palestinian Amoraic Hebrew had some kind of living status. I’m not sure Bunis has shown that it was a living language in the strict sense, with children acquiring it as their first language; it could still be that it was only used in an academic setting, so to speak. But either way, it clearly had some kind of life of its own: speakers were apparently still learning to produce Hebrew very fluently, whether as a first or second language.
So, should we revise the date of the death of Hebrew once again? Both papers can be read for free on Bunis’s Academia page, and while they’re fairly long, I think they’re well written and easy to follow. So if you want to form an opinion on what might be a big development in the historiography of Hebrew, do head over there and give hammaʔămārīm hallā́lū a read.
https://bnuyaminim.wordpress.com/2024/03/18/bunis-on-the-survival-of-hebrew/
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Hebrew is somewhat famous as the most successful attempt to bring a formerly dead language back to life. But when did Hebrew die out in the first place? Up to the early 20th century, scholars thought that basically all speakers switched to Aramaic during the Babylonian Exile (sixth century BCE), killing off Hebrew in the process. The Hebrew literature written after that point would then have been composed in a language that was no longer in spoken use. Since then, however, a better appreciation of the vernacular status of Rabbinic Hebrew as well as epigraphic finds have shifted the consensus. Today, most scholars believe Hebrew died out as a spoken language after another dramatic event: the failed Bar Kokhba Revolt (second sentury CE) and subsequent deportation of most Jews from Jerusalem and the Roman province of Judaea (renamed Aelia Capitolina and Syria Palaestina for good measure).
Coin from the Bar Kokhba revolt (specifically 134/5 CE) depicting the Temple with the name 𐤔𐤌𐤏𐤅𐤍 ‘Shim’on’ (left) and a lulav and etrog and the inscription 𐤋𐤇𐤓𐤅𐤕 𐤉𐤓𐤅𐤔𐤋𐤌 ‘for/of the freedom of Jerusalem’ (right).In two recent papers (and more to come?), Ivri J. Bunis argues that Hebrew persevered even longer, surviving in Palestine into the late Roman and (say it with me) Eastern Roman period. Both papers focus on Palestinian Amoraic (not Aramaic!) Hebrew, that is: Hebrew from Palestine (mostly Galilee) from ca. 200–500 CE. A summary of his arguments:
In his 2020 paper, Bunis shows that sequences of imperatives, especially with verbs of movement, are mostly expressed without ‘and’ (e.g. “go see”) in both Biblical Hebrew and Jewish Palestinian Aramaic, while Palestinian Amoraic Hebrew mostly does use ‘and’ (“go and see”), like the earlier phase of Rabbinic Hebrew, Tannaitic Hebrew, which is now generally considered to reflect a living language. This shows that the people writing Palestinian Amoraic Hebrew weren’t just writing Aramaic with a thin Hebrew veneer or basing themselves on Biblical Hebrew. In my opinion, this mainly shows that Palestinian Amoraic Hebrew is indeed a form of Rabbinic Hebrew, continuing the earlier, Tannaitic stage of the language. But especially with subtle, syntactic things like this, it would be very easy for a scribe who was dominant in Aramaic to slip up and get it wrong. This paper also has a detailed review of the scholarship on the survival of Hebrew in previous literature.
A stronger case is made in Bunis’s 2022 paper on Rabbinic Hebrew hallā– pronouns. (Conflict of interest: I hope to present something on these pronouns together with Ivri at a conference this summer.) Bunis does a really quite excellent job of showing that the use of these demonstratives evolves throughout the attested stages of Rabbinic Hebrew. Hopefully without oversimplifying or getting too much wrong, the picture looks something like this :
Bar Kokhba Letters (some of these forms aren’t attested as such and some other variants occur)
‘this/these …’‘this/these one(s)’‘that/those …’‘that/those one(s)’m.sghzhzhhlzhlzf.sghzw, hzʔtzw, zʔthlzwhlzwpl.hʔlh, hʔlwʔlh, ʔlwhlww[h]llwEearlier Tannaitic Hebrew
‘this/these …’‘this/these one(s)’‘that/those …’‘that/those one(s)’m.sg(haz)zezeʔōṯō, hallāzʔōṯō, hallāzf.sg(haz)zōzōʔōṯāh, hallāzʔōṯāh, hallāzpl.(hā)ʔḗllūʔḗllūʔōṯān, hallā́lūʔōṯān, hallā́lūLater Tannaitic Hebrew
‘this/these …’‘this/these one(s)’‘that/those …’‘that/those one(s)’m.sg(haz)zezeʔōṯōʔōṯō, hallāf.sg(haz)zōzōʔōṯāhʔōṯāh, hallāzpl.(hā)ʔḗllūʔḗllūʔōṯānʔōṯān, hallā́lūPalestinian Amoraic Hebrew
‘this/these …’‘this/these one(s)’‘that/those …’‘that/those one(s)’m.sghazzezeʔōṯōʔōṯōf.sghazzōzōʔōṯāhʔōṯāhpl.hallā́lūʔḗllūʔōṯānʔōṯānSo: the hallā– pronouns are quite common in the 2nd-century Bar Kokhba Letters; Tannaitic Hebrew innovates a much more productive set of distal demonstratives based on ʔōṯ- and later restricts the hallā– pronouns to substantive use; and Palestinian Amoraic Hebrew loses them altogether, except for plural hallā́lū, which gets repurposed as the adnominal counterpart of proximal plural ʔḗllū for morphological reasons. All of those developments, including the ones in Palestinian Amoraic Hebrew, look perfectly natural, like the kind of thing speakers would do in a living language. And while Bunis doesn’t spell this out as much as in the 2020 paper, there’s nothing at all in Jewish Palestinian Aramaic or Biblical Hebrew that would motivate this.
Based on the second paper, especially, I think I’m convinced that Palestinian Amoraic Hebrew had some kind of living status. I’m not sure Bunis has shown that it was a living language in the strict sense, with children acquiring it as their first language; it could still be that it was only used in an academic setting, so to speak. But either way, it clearly had some kind of life of its own: speakers were apparently still learning to produce Hebrew very fluently, whether as a first or second language.
So, should we revise the date of the death of Hebrew once again? Both papers can be read for free on Bunis’s Academia page, and while they’re fairly long, I think they’re well written and easy to follow. So if you want to form an opinion on what might be a big development in the historiography of Hebrew, do head over there and give hammaʔămārīm hallā́lū a read.
https://bnuyaminim.wordpress.com/2024/03/18/bunis-on-the-survival-of-hebrew/
-
Hebrew is somewhat famous as the most successful attempt to bring a formerly dead language back to life. But when did Hebrew die out in the first place? Up to the early 20th century, scholars thought that basically all speakers switched to Aramaic during the Babylonian Exile (sixth century BCE), killing off Hebrew in the process. The Hebrew literature written after that point would then have been composed in a language that was no longer in spoken use. Since then, however, a better appreciation of the vernacular status of Rabbinic Hebrew as well as epigraphic finds have shifted the consensus. Today, most scholars believe Hebrew died out as a spoken language after another dramatic event: the failed Bar Kokhba Revolt (second sentury CE) and subsequent deportation of most Jews from Jerusalem and the Roman province of Judaea (renamed Aelia Capitolina and Syria Palaestina for good measure).
Coin from the Bar Kokhba revolt (specifically 134/5 CE) depicting the Temple with the name 𐤔𐤌𐤏𐤅𐤍 ‘Shim’on’ (left) and a lulav and etrog and the inscription 𐤋𐤇𐤓𐤅𐤕 𐤉𐤓𐤅𐤔𐤋𐤌 ‘for/of the freedom of Jerusalem’ (right).In two recent papers (and more to come?), Ivri J. Bunis argues that Hebrew persevered even longer, surviving in Palestine into the late Roman and (say it with me) Eastern Roman period. Both papers focus on Palestinian Amoraic (not Aramaic!) Hebrew, that is: Hebrew from Palestine (mostly Galilee) from ca. 200–500 CE. A summary of his arguments:
In his 2020 paper, Bunis shows that sequences of imperatives, especially with verbs of movement, are mostly expressed without ‘and’ (e.g. “go see”) in both Biblical Hebrew and Jewish Palestinian Aramaic, while Palestinian Amoraic Hebrew mostly does use ‘and’ (“go and see”), like the earlier phase of Rabbinic Hebrew, Tannaitic Hebrew, which is now generally considered to reflect a living language. This shows that the people writing Palestinian Amoraic Hebrew weren’t just writing Aramaic with a thin Hebrew veneer or basing themselves on Biblical Hebrew. In my opinion, this mainly shows that Palestinian Amoraic Hebrew is indeed a form of Rabbinic Hebrew, continuing the earlier, Tannaitic stage of the language. But especially with subtle, syntactic things like this, it would be very easy for a scribe who was dominant in Aramaic to slip up and get it wrong. This paper also has a detailed review of the scholarship on the survival of Hebrew in previous literature.
A stronger case is made in Bunis’s 2022 paper on Rabbinic Hebrew hallā– pronouns. (Conflict of interest: I hope to present something on these pronouns together with Ivri at a conference this summer.) Bunis does a really quite excellent job of showing that the use of these demonstratives evolves throughout the attested stages of Rabbinic Hebrew. Hopefully without oversimplifying or getting too much wrong, the picture looks something like this :
Bar Kokhba Letters (some of these forms aren’t attested as such and some other variants occur)
‘this/these …’‘this/these one(s)’‘that/those …’‘that/those one(s)’m.sghzhzhhlzhlzf.sghzw, hzʔtzw, zʔthlzwhlzwpl.hʔlh, hʔlwʔlh, ʔlwhlww[h]llwEearlier Tannaitic Hebrew
‘this/these …’‘this/these one(s)’‘that/those …’‘that/those one(s)’m.sg(haz)zezeʔōṯō, hallāzʔōṯō, hallāzf.sg(haz)zōzōʔōṯāh, hallāzʔōṯāh, hallāzpl.(hā)ʔḗllūʔḗllūʔōṯān, hallā́lūʔōṯān, hallā́lūLater Tannaitic Hebrew
‘this/these …’‘this/these one(s)’‘that/those …’‘that/those one(s)’m.sg(haz)zezeʔōṯōʔōṯō, hallāf.sg(haz)zōzōʔōṯāhʔōṯāh, hallāzpl.(hā)ʔḗllūʔḗllūʔōṯānʔōṯān, hallā́lūPalestinian Amoraic Hebrew
‘this/these …’‘this/these one(s)’‘that/those …’‘that/those one(s)’m.sghazzezeʔōṯōʔōṯōf.sghazzōzōʔōṯāhʔōṯāhpl.hallā́lūʔḗllūʔōṯānʔōṯānSo: the hallā– pronouns are quite common in the 2nd-century Bar Kokhba Letters; Tannaitic Hebrew innovates a much more productive set of distal demonstratives based on ʔōṯ- and later restricts the hallā– pronouns to substantive use; and Palestinian Amoraic Hebrew loses them altogether, except for plural hallā́lū, which gets repurposed as the adnominal counterpart of proximal plural ʔḗllū for morphological reasons. All of those developments, including the ones in Palestinian Amoraic Hebrew, look perfectly natural, like the kind of thing speakers would do in a living language. And while Bunis doesn’t spell this out as much as in the 2020 paper, there’s nothing at all in Jewish Palestinian Aramaic or Biblical Hebrew that would motivate this.
Based on the second paper, especially, I think I’m convinced that Palestinian Amoraic Hebrew had some kind of living status. I’m not sure Bunis has shown that it was a living language in the strict sense, with children acquiring it as their first language; it could still be that it was only used in an academic setting, so to speak. But either way, it clearly had some kind of life of its own: speakers were apparently still learning to produce Hebrew very fluently, whether as a first or second language.
So, should we revise the date of the death of Hebrew once again? Both papers can be read for free on Bunis’s Academia page, and while they’re fairly long, I think they’re well written and easy to follow. So if you want to form an opinion on what might be a big development in the historiography of Hebrew, do head over there and give hammaʔămārīm hallā́lū a read.
https://bnuyaminim.wordpress.com/2024/03/18/bunis-on-the-survival-of-hebrew/
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Hebrew is somewhat famous as the most successful attempt to bring a formerly dead language back to life. But when did Hebrew die out in the first place? Up to the early 20th century, scholars thought that basically all speakers switched to Aramaic during the Babylonian Exile (sixth century BCE), killing off Hebrew in the process. The Hebrew literature written after that point would then have been composed in a language that was no longer in spoken use. Since then, however, a better appreciation of the vernacular status of Rabbinic Hebrew as well as epigraphic finds have shifted the consensus. Today, most scholars believe Hebrew died out as a spoken language after another dramatic event: the failed Bar Kokhba Revolt (second sentury CE) and subsequent deportation of most Jews from Jerusalem and the Roman province of Judaea (renamed Aelia Capitolina and Syria Palaestina for good measure).
Coin from the Bar Kokhba revolt (specifically 134/5 CE) depicting the Temple with the name 𐤔𐤌𐤏𐤅𐤍 ‘Shim’on’ (left) and a lulav and etrog and the inscription 𐤋𐤇𐤓𐤅𐤕 𐤉𐤓𐤅𐤔𐤋𐤌 ‘for/of the freedom of Jerusalem’ (right).In two recent papers (and more to come?), Ivri J. Bunis argues that Hebrew persevered even longer, surviving in Palestine into the late Roman and (say it with me) Eastern Roman period. Both papers focus on Palestinian Amoraic (not Aramaic!) Hebrew, that is: Hebrew from Palestine (mostly Galilee) from ca. 200–500 CE. A summary of his arguments:
In his 2020 paper, Bunis shows that sequences of imperatives, especially with verbs of movement, are mostly expressed without ‘and’ (e.g. “go see”) in both Biblical Hebrew and Jewish Palestinian Aramaic, while Palestinian Amoraic Hebrew mostly does use ‘and’ (“go and see”), like the earlier phase of Rabbinic Hebrew, Tannaitic Hebrew, which is now generally considered to reflect a living language. This shows that the people writing Palestinian Amoraic Hebrew weren’t just writing Aramaic with a thin Hebrew veneer or basing themselves on Biblical Hebrew. In my opinion, this mainly shows that Palestinian Amoraic Hebrew is indeed a form of Rabbinic Hebrew, continuing the earlier, Tannaitic stage of the language. But especially with subtle, syntactic things like this, it would be very easy for a scribe who was dominant in Aramaic to slip up and get it wrong. This paper also has a detailed review of the scholarship on the survival of Hebrew in previous literature.
A stronger case is made in Bunis’s 2022 paper on Rabbinic Hebrew hallā– pronouns. (Conflict of interest: I hope to present something on these pronouns together with Ivri at a conference this summer.) Bunis does a really quite excellent job of showing that the use of these demonstratives evolves throughout the attested stages of Rabbinic Hebrew. Hopefully without oversimplifying or getting too much wrong, the picture looks something like this :
Bar Kokhba Letters (some of these forms aren’t attested as such and some other variants occur)
‘this/these …’‘this/these one(s)’‘that/those …’‘that/those one(s)’m.sghzhzhhlzhlzf.sghzw, hzʔtzw, zʔthlzwhlzwpl.hʔlh, hʔlwʔlh, ʔlwhlww[h]llwEearlier Tannaitic Hebrew
‘this/these …’‘this/these one(s)’‘that/those …’‘that/those one(s)’m.sg(haz)zezeʔōṯō, hallāzʔōṯō, hallāzf.sg(haz)zōzōʔōṯāh, hallāzʔōṯāh, hallāzpl.(hā)ʔḗllūʔḗllūʔōṯān, hallā́lūʔōṯān, hallā́lūLater Tannaitic Hebrew
‘this/these …’‘this/these one(s)’‘that/those …’‘that/those one(s)’m.sg(haz)zezeʔōṯōʔōṯō, hallāf.sg(haz)zōzōʔōṯāhʔōṯāh, hallāzpl.(hā)ʔḗllūʔḗllūʔōṯānʔōṯān, hallā́lūPalestinian Amoraic Hebrew
‘this/these …’‘this/these one(s)’‘that/those …’‘that/those one(s)’m.sghazzezeʔōṯōʔōṯōf.sghazzōzōʔōṯāhʔōṯāhpl.hallā́lūʔḗllūʔōṯānʔōṯānSo: the hallā– pronouns are quite common in the 2nd-century Bar Kokhba Letters; Tannaitic Hebrew innovates a much more productive set of distal demonstratives based on ʔōṯ- and later restricts the hallā– pronouns to substantive use; and Palestinian Amoraic Hebrew loses them altogether, except for plural hallā́lū, which gets repurposed as the adnominal counterpart of proximal plural ʔḗllū for morphological reasons. All of those developments, including the ones in Palestinian Amoraic Hebrew, look perfectly natural, like the kind of thing speakers would do in a living language. And while Bunis doesn’t spell this out as much as in the 2020 paper, there’s nothing at all in Jewish Palestinian Aramaic or Biblical Hebrew that would motivate this.
Based on the second paper, especially, I think I’m convinced that Palestinian Amoraic Hebrew had some kind of living status. I’m not sure Bunis has shown that it was a living language in the strict sense, with children acquiring it as their first language; it could still be that it was only used in an academic setting, so to speak. But either way, it clearly had some kind of life of its own: speakers were apparently still learning to produce Hebrew very fluently, whether as a first or second language.
So, should we revise the date of the death of Hebrew once again? Both papers can be read for free on Bunis’s Academia page, and while they’re fairly long, I think they’re well written and easy to follow. So if you want to form an opinion on what might be a big development in the historiography of Hebrew, do head over there and give hammaʔămārīm hallā́lū a read.
https://bnuyaminim.wordpress.com/2024/03/18/bunis-on-the-survival-of-hebrew/
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It's #VGMWednesday this week with the theme #mymood. As I have a bit of an headache I tend to hear rather soft/relaxing music right now. If I would pick a VGM OST for that time I would pick something from the Va-11 Hall-A OST. But as I recommended the good songs already how about the new Opening for Persona 3 Reloaded "Full Moon Full Life":
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Dear friends of the #cool #rocks,
Once upon a time I was at a large new age gathering. Stalls of strange neo-religions, products, shams and all sorts.
One stall in the hot hall, London fayre, had a large collection of ginormous and expensive beautiful quartz and amethyst geodes. It was a #natural and noticeable cooling spot as we walked by …
I later found out; works even better with a water feature …
Then there was the all on, #ioniser stall. That was a wave of fresh, palpable, cooling. Then much to my interest a new age #buddhist cult selling vajra/dorje #crystal #wands, which they were happy to demonstrate …
The tantric wands used large crystals, mostly #quartz, with coiling of copper wire to direct negative ionised healing air streams. I had an electric ioniser so was used to feeling this stream when placing fingers very near to the emitting pin points that sometimes glowed in the dark with a pin prick blue light.
The wands were emitting from their #copper coil 'pointer' a very similar but stronger focussed negative ion beam. I even had a detector for these, no battery required but negative ions needed to activate a small led. :gi:
Magick? Science⁉️
https://www.thewandgarden.co.uk/necklaces
Who knows? I have a combined ioniser and fan on at the moment, 🎚️cooling and refreshing … 😌
https://www.aircaresolutions.co.uk/guides/what-are-ionisers-and-do-they-really-work/
in the hall a #haptic filter is always on … near the indoor plants -
Blitz! The thread about WW2 air raids in Edinburgh and Leith
An air raid on Leith on the night of Monday April 7th 1941 saw extensive property damage caused in North Leith. But it wasn’t just bricks and mortar that suffered: three people were killed and 118 injured in the raid which makes it the 10th most deadly such event (by total casualties) in Scotland during the war.
Leith Town Hall (now the Theatre) commemorative plaque marking damage done in the air raid, original picture © Leith TheatreNote, there was deliberately limited and non-specific press reporting of the details and casualties of air raids during the war itself. Some such reporting only took place, retrospectively, after the war but understandably details were occasionally incorrect or overlooked. For accuracy and out of respect I have endeavoured to cross-reference everything below that refers to individuals with the official civilian war death records of the Commonwealth War Graves Commission and Scotland’s People.
One of those who lost their lives in the raid that night was 17 year old Anstruther (Ernie) Smith, a delivery boy from 15 Graham Street who also worked as a messenger for the Leith ARP (Air Raid Precautions – civil defence). On hearing the sirens he had assisted his elderly neighbours to a shelter before reporting for duty at Leith’s Town hall a few streets away where Ferry Road meets Great Junction and North Junction Streets. It was here that he lost his life when a bomb landed nearby and exploded. He was fondly remembered in his community as someone who freely helped the elderly; checking in on them on his way to work each morning to light their fires and make them a cup of tea, and running errands for them. The Anstruther Pensioner’s Club was formed after the war in his memory, it was held in the very room in the Town Hall where we died and it attracted 300 members and a waiting list of 200.
Anstruther Smith, a photo displayed in Leith Library in his memoryAlso killed by the same bomb that claimed Ernie was 85 year-old Jane Notman Young, who died in her house by the Town Hall at 21 North Junction Street. Lastly a 19 year-old apprentice draughtsman and Home Guard volunteer, Kenneth James Anderson, died in hospital the following morning after his house at 5 Largo Place was badly damaged in the blast. This block would later have to be demolished.
https://www.flickr.com/photos/127340508@N05/15989027951/
Mercifully the death-to-injury ratio was substantially lower than other comparable attacks on Scottish cities; Leith had been hit by two bombs known as Luftmines – large weapons that were dropped on a parachute and intended for use against dock areas to attack shipping. These as it turned out were not very effective against other targets such as buildings, despite their size. Never the less, three hundred people in North Leith were rendered homeless due to the damage caused to housing in the neighbourhood. £1,500 was allocated to Leith from the National Air Raid Distress Fund, which provided emergency clothing, bedding and canteens to raid victims.
“Bombed Out”, illustration by War Artist Edward Ardizzone in April 1941 who was working in Glasgow and Edinburgh at this time. IWM (Art.IWM ART LD 1344)The bombs that hit Leith damaged the three principal public buildings of the burgh; its Town Hall (which included its main public auditorium), its Library – both of which were hardly 10 years old – and the large David Kilpatrick (“DK“) School adjacent. As well as the tenement houses, the Norwegian Seaman’s Lutheran Church, North Leith Parish Church and a railway embankment and signal box of the London and North Eastern Railway (LNER) all suffered varying degrees of damage. The gallery below shows some of these:
A photo showing the wrecked interior of the Leith Town Hall concert theatreDamaged interior of Leith Library during post-war repairs, 1953. © Edinburgh City LibrariesLeith Town Hall in 1957, the damage still not repaired after 16 years. From “The Sphere” magazine.Bomb damage of the “DK” school and annexe, a photo taken in April 1941 but not published until the war’s endBomb damage caused in Leith on April 7th 1941The main lending room of the library was not fully repaired until 1956 although the reference room had been re-purposed to serve as such in the meantime. The Town Hall and its auditorium had to wait until 1961, a full 20 years after the bombs had fallen. The city’s apparent neglect in restoring the public buildings of Leith after the war caused much local consternation at the time. This damaged caused to the outbuildings of the DK school, which were in use as a nursery school, became known locally as the Bombies and was apparently where pupils would gather to sort out their differences with fists. It would not be replaced until much later and this in turn was demolished, along with the rest of the school, in the 1980s.
Luftwaffe night-time bombing map of Edinburgh, Lothians and south Fife. It is tinted yellow to be better viewed under the night-time cabin lights of an aircraft. Targets (Ziele) were marked in luminescent ink.Although Leith was marked as a bombing target on German maps, the intended target of this raid had actually been Clydebank almost 50 miles to the west, where 20 souls lost their lives and 313 were injured that same night. This attack was a follow up to the Clydebank Blitz of March 1941 but the raiders had become scattered and twelve other targets across Scotland, including Leith, were hit that night with a total of 49 killed and 456 injured. Most of the deaths night were in Gretna in Dumfriesshire where a lone aircraft jettisoned its bombs and hit a Masonic Lodge, killing 22 and wounding 18. Other bombs were dropped as widely as Bankfoot and Stanley in Perthshire, Loch Nevis in Knoydart, Fife and Arbroath in the east of the country and Greenlaw to the south in the Borders; a huge margin of error. Closer to Leith were the mainline railway leading to the Forth Bridge near Turnhouse and Braehead House in Cramond with thirty four incendiary bombs between these points. These were 1kg aluminium tubes filled with a compound called Thermite which burned at around 2,500°C and were intended to set fire to wooden structures and the timber flooring and roof structures of buildings. These were a far cry from the ineffective rope and tar incendiaries dropped on Edinburgh and Leith by a German Zepellin in 1916.
WW2 German B1E 1kg incendiary, IWM MUN3291Although this raid caused the greatest damage to property in Leith during the war, it was not the worst in terms of the loss of life. The previous summer, on the evening of July 18th 1940 at 7:45PM, seven people were killed on George Street in North Leith (now known as North Fort Street). At 8 George Street David Lennie Duff (a 33 year-old basket maker) and his sister Lily Duff (a 23 year-old biscuit packer); Catherine Helliwell (a 61 year-old housewife) and her son-in-law Robert Thomson (a 25 year-old baker); Catherine Fallon Baird (74); and Catherine Redpath (41) who had been visiting the address from her home at 20 Gorgie Road were killed. Over the street at number 13, 15 year-old Jane (Jean) Bauld Rutherford from number 17 was killed when the bomb shelter she was in was hit. The fatal damage had been caused by bombs intended for the Victoria Dock, one of which hit the foot of Portland Place where a nearby tramcar was fortunate to miss getting a direct hit that would surely have resulted in more fatalities.
Repairs at Portland Place. © Edinburgh City LibrariesNumber 8 George Street, where six people had lost their lives, had to be demolished along with its neighbour at number 10 and was not rebuilt until 1959. The rest of the tenements of George Street – apart from the northern corner blocks – were later levelled by the city planners as part of the Fort Area Comprehensive Redevelopment not long afterwards.
The replacement flats for 8 George Street in Leith, a mid-century building replacing a Victorian tenement.Four days later, on July 22nd, a raid on Leith Docks killed Robert Hume of 45 Glover Street (aged 33), a fireman with the Auxiliary Fire Service at the Albert Dock. Also on this night Mary Fulton Riach (aged 65) of 23 Woodbine Terrace and Catherine Leishman (aged 68) of 4 Meadowbank Crescent both died from heart failure during the raid, the official cause of death being put down to “war operations“. Two months later, on September 29th, a single stray bomb fell on the block of number 21 – 27 Crewe Place in East Pilton killing the young McArthur children; brother and sister Morag Elizabeth (aged 5) and Ronald Egbert (aged 7) from number 27. Their neighbour Charles Fortune Wilson (aged 69) of number 25 would die the next day in hospital. The landlords and builders of this housing scheme, Mactaggart and Mickel, rehoused the now-homeless survivors and had rebuilt the house at their own expense within 6 weeks. A wartime shortage of timber meant it was given a flat roof, the only such house on the street and the only clue to its sad history.
21-27 Crewe Place, with a flat roof compared to the pitched roof of its neighbours.Another single, stray bomb dropped that evening hit a bonded whisky warehouse of the Caledonian Distillery on Duff Street in Dalry. The distillery was home to over a million gallons of highly-flammable spirit and an immense fire erupted, so ferocious that the reflection on the clouds in the night sky was apparently visible to German aircrew flying over Middlesborough, 150 miles (240km) away to the south. The bond was totally destroyed, as was one adjoining tenement of fourteen flats at 28 Springwell Place.
Firefighters damping down the remains of the Duff Street whisky bond.A week later around 745PM on October 7th, five small bombs were dropped in the district of Marchmont, landing at 29 Roseneath Terrace, 20 Meadow Place, 16 Roseneath Place, 13 Marchmont Crescent and 21 Marchmont Road. Eleven people were injured by flying glass and splinters. Three weeks later on the morning of October 26th, Margaret Ridley Stuart (aged 72) died at her flat at 45 Tolbooth Wynd in Leith from a heart attack brought on by another air raid leaving her husband Thomas, a retired dock labourer, a widower.
Unusually, a photograph of the raid that caused damage in Marchmont was published in the newspapers at the time, under the vague caption of “Tenements Resist Bomb Blast… in South-East Scotland”. Notice how many windows have been blown out.The following month the animal population of Edinburgh Zoo was reduced slightly when, on November 4th, two stray bombs hit the park killing six budgerigars and a wild rabbit (as reported by Zoo Director T. H. Gillespie to The Scotsman, Friday 20 December 1940). The craters were left unfilled and became a visitor attraction. A crater caused by a bomb dropped on the lawn of Holyrood Park was used by enterprising locals to raise money for a Spitfire Fund by charging for access to view it.
The month after the raid on North Leith which had killed Ernie, on the night of 6th May 1941, five lives were lost in the suburban bungalows of Duddingston on the outskirts of the city. One large bomb, three smaller ones and 100 incendiaries fell on Niddrie Road (now called Duddingston Park South), Milton Crescent and the Jewel Cottages at around half past midnight. Leonard Arthur Wilde (aged 39), an Air Raid Warden, was killed in his home at number 27 Milton Crescent along with his neighbours Joseph Watson (aged 40) of the Home Guard and William Dineley (aged 37). Lilias Tait Waterston (aged 69) was killed in her house at 26 Niddrie Road and her neighbour Barbara Thomson (87) was killed at number 30.
The last bombs of the war which caused fatalities in Edinburgh fell on Loaning Road in Craigentinny on the night of August 6th 1942, demolishing the Corporation tenement at number 35. Two people were killed; Elizabeth Veitch (aged 13) at number 35 and Robert Wright (aged 66), the janitor of Craigentinny Community Centre next door. A replacement tenement was built here post-war.
View from the back greensView from the frontPost-war replacementBomb damage at 35 Loaning Road, © Edinburgh City LibrariesYou can see in the first picture where the bomb has left a crater (green arrow), upended an “Anderson” shelter (blue) and the entrance to another shelter (orange). Note the white painted poles, so you don’t run into them in the dark
Air raid shelters in the back greens of Loaning Road. © Edinburgh City LibrariesEdinburgh and Leith were mercifully spared most of the horrors of aerial bombing meted out to other cities during WW2. Altogether there were 21 civilian deaths and about 210 injuries caused directly by aerial bombing. At least 5 further deaths were recorded as being due to “war operations” when people had heart attacks brought about by the shock and stress of experiencing an air raid.
Date of Air RaidLocationFatalities18th July 19408 & 13 George Street, North Leith722nd July 1940Albert Dock, Leith1 29th September 194025 & 27 Crewe Place, East Pilton37th April 1941North Leith36th May 194123-27 Milton Crescent & 26-30 Niddrie Road, Duddingston56th August 194235 Loaning Crescent, Craigentinny2Civilian fatalities in Edinburgh and Leith directly due to aerial bombingIf this thread has proved interesting you may be interested in a thread on the first aerial raids and shooting down of German aircraft over the UK in WW2 which took place over the Firth of Forth in view of Edinburgh and Leith or a thread detailing some of the anti-aircraft defences of the city during the conflict.
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#Lochend #Logan #Restalrig #StMargaret -
Engaging the culture without losing the gospel
As the culture changes all around us, it is no longer possible to pretend that Christians are a Moral Majority. For the Christadelphian community it was already very clear that Christendom had gone astray and that not many people knew the essence of the Divine Creator and His Plan.
Guestspeaker’s 1° article 2014 March 26 on “From Guestwriters”In certain parts of the world we may find mega churches, like in the United states of America. But what we also see in those countries is that there is a very strange discrepancy between the way of life and the way presented in the Holy Scriptures. In the talks about pro-life issues and arguments at our website From Guestwriters this is made clear in the different reactions where some readers point out at the huge amount of abortions been done every day. Such points of discussion as the abortion debate show how values and attitudes have changed over the years.
Those people who call themselves Christian either are not so much interested in having an active faith or going to worship services or when they want to go to worship services they expect them to be relaxing and entertaining. For many the entertaining factor receives priority. This makes it understandable why certain churches in the States get full house whilst the churches really interested in and giving eye and ear for the Word of God do not have so many people coming to their service.
In general people are very much influenced by the media and television and show business are not the instruments who, today, bring the people to God. the television church services are full of show elements and short quoting form a few words taken from Scripture but also taken out of context. No time is given to sincerely listen and to sincerely study a full paragraph of a Bible chapter.
Our very fast changing world can do with a sort of new reformation. What’s needed now, in shifting times, is neither a doubling-down on the status quo nor a pullback into isolation. Instead, we need a church that speaks to social and political issues with a bigger vision in mind: that of the gospel of Jesus Christ. As Christianity seems increasingly strange, and even subversive, to our culture, we have the opportunity to reclaim the freakishness of the gospel, which is what gives it its power in the first place.
We should seek the kingdom of God, before everything else and we should love to bring others to the entrance gate of that Kingdom. We connect that kingdom agenda to the culture around us, both by speaking it to the world and by showing it in our churches. As we do so, we remember our mission to oppose demons, not to demonise opponents. As we advocate for human dignity, for religious liberty, for family stability, let’s do so as those with a prophetic word that turns everything upside down.
Today more than ever those who feel the connection with the Nazarene master teacher Jeshua should connect with each other as brothers and sisters in Christ and show their love for each other. Not staying in their small local cocoon, but also connecting to other brethren and sisters from all over. They should be welcoming any visiting brother or sister and when they receive mail from some brother or sister form somewhere in the world they should take time to answer that mail and to show their love to that correspondent by not ignoring him or her but letting those writers be feeling recognised as brothers and sisters of the body of Christ.
Though that Body of Christ may be composed of different nationalities, different cultured races, they should all show that they have union in that body of Christ by the unity of spirit in Christ. Unity should be shown by their willingness to communicate with each other and to be respectful for the different characters and different opinions. Unity does not have to mean that all have to say exactly the same or have to use the same bible translation, read the same books, may not have different ways of civilian life, may not have different tastes. Those differences make the world coloured and not boring. We should be happy with such diversity and the differences between ecclesiae may provide different pastures for bible believers to find themselves at ease in one or the other ecclesia.
Jubilant Joel Osteen Juice MegachurchIn Jesus time the apostles were also of different character and different opinion or used not always the same words. We should neither. In our way of reaching people we should recognise that they should not know Christadelphianisms and may have a religious vocabulary closer to the denomination to which they belonged originally or still belong. By preaching to them we do have to be able to use different words and different Bible translations so that they can come to understand what the Word of God is saying. We are just some intermediaries who want to show them that Jesus is our mediator and the Way to God.
The Lord’s Hall a Christian megachurch in the Philippines that is managed by the Day by Day Christian Ministries DBD since 2005 situated and leased from the CCP, due to numerous concerns at the time though the church is known as DBD’s flagship church, and is known for being a venue for massive Christian gatherings by Rev Gamaliel Alba and Sun Cruises, CCP Complex, Roxas Blvd.Those we want to attract to the Word of God we have to convince that it are not the megachurches or the churches with the most members that are really following the Word of God and would not have false teachings or wrong doctrines. Lots of people may also put their hope in such megachurches because they expect megachurch pastors to have all the answers and that those churches could grow so much because those pastors are personally successful as well as leaders of successful churches because they can offer the best for man.
At conferences such preachers also may attract a lot of attention because many think they have the solution for today’s problem, a diminishing church.
and so we come to see what crumbs of wisdom they might cast our way that will help us and our small churches be”successful” like they are.
writes pastor Jim in his article “Is “Bigger Better” in Churches?“. Like many of us in the Christadelphian community is has seen Abraham and should have gathered enough experience to have some sound opinion. He believes that such leaders of mega churches may deliver good sermons. For sure they probably are good administrators, very good players with words or good speakers having a good deal of charisma. He correctly points out
Their churches offer tons of programs for children and adults—from support groups for people with various problems to children’s ministry and everything in between. But are a variety of programs offered to attract large numbers of people to their church a measure of success as Jesus defined success? I’m not so sure of this… {Is “Bigger Better” in Churches?}
He is leading a Home Fellowship Group in a Bible Study of the Gospel of Mark. At their last session they discussed this question of “supersize” as Jesus seemed to see it.
He accepted the large crowds he attracted—some so large along the Sea of Galilee that he acquired a boat to get in so he would not be crushed by the crowds seeking to touch him and be healed. But Jesus tends to see those crowds as no reason for gratification. He feels that many of them are there for the wrong reason, to be healed of their infirmities and to see the miraculous. Jesus heals them and has compassion for them, but proclaiming the good news of the Kingdom of God is his main mission. That proclamation is his main mission because it has the power to transform people’s lives, and sometimes people who are only seeking physical healing and entertainment can get in the way of that proclamation. {Is “Bigger Better” in Churches?}
In those days Jesus also had to get listening ears. In that age people were much more willing to listen and to go into discussion about religious and spiritual matters. There was much more interest in God than today. But Jesus knew that from the many that came around to hear him speak, there were also many who came out of curiosity or wanted to see miracles or hear controversial talks.
Jesus saw the crowds to whom he sought to proclaim the good news of the Kingdom of God in the same way as a sower.
Only a small portion of the crowd would actually be transformed by the good news of the Kingdom of God. The rest would let other things choke it out of their lives and die unchanged. Thus I feel Jesus was not impressed with numbers but with changes in the lives of people who heard him. {Is “Bigger Better” in Churches?} {Please do read also Mark 4: 1-9}
Too often people think it our the numbers that make it to be good. Perhaps the numbers show the popularity, but for sure they do not always show the integrity or the good value of a product or group.
The pastor thinks the answer to his and our question “Is Bigger Better?” as it pertains to churches is this:
it is not size alone that leads to success of any church, large or small, but it is its ability to follow Jesus and in doing so transform the lives of those who are a part of that church and those who that church reaches out to. The measure of a church’s success is the number of lives that have been changed and transformed due to its proclamation both in word and in deed of the Kingdom of God. The successful church is the “good soil” in the Parable of the Sower” that brings forth transformation of people’s lives and nurtures their growth in relationship to God and God’s Kingdom.
A successful church, regardless of the names on the roster, changes people into devoted followers of Jesus and his teachings as they live their lives each day. Small churches can be just as successful as large churches in changing people’s lives as they live the great commandment to love God and neighbor as yourself.” Sometimes because small churches are more personal, they are able to live this better than those with thousands on their membership roster. {Is “Bigger Better” in Churches?}
The Christadelphians are a very tiny community. We only can hope that all people in this small community bear their hearts on the right place. God knows the heart and it is for him that we should work and go out in the world getting people to know the Master works of God.
We may not forget that by being such a small community we have the advantage that we can get together in small cosy groups and feel much more the unity of the small group than in such mega churches were everybody can sit next to each other without knowing the other. When sitting in a stadium, arena or in such a huge church were there are hundreds or thousands of people it can well be that the individual may be drowning in the numbers.
We should be ready to throw out the lifeline and to pull those people who are looking for the Truth, to get to our meetings and let them feel that we are real followers of Jesus, keeping to his teachings and not adoring human doctrines, but keeping to Biblical doctrines, studying the infallible Word of God daily.
+
Preceding:
Personal thoughts, communication, establishing ecclesia and guest writings
The Big Conversation follow up
Evangelisation, local preaching opposite overseas evangelism
The Right One to follow and to worship
Wanting to live in Christ’s city
A participation in the body of Christ
Ecclesia to exist, grow and communities to have people communicating with each other
++
Additional reading:
- Who are the Christadelphians
- What are Brothers in Christ
- Christadelphian people
- Small churches of the few Christadelphians
- Strange Fire conference 2013
- Bloggers for Christ and Bloggers for Peace
- Being Missional
- Atonement And Fellowship 4/8
- Atonement And Fellowship 5/8
- Good or bad preacher
- Quibbling siblings united or allied children of an organisation or a church
- Reflection for today: hating your brother
+++
Further reading:
- Lessons Learned at Strange Fire
- A Vision of Holiness
- Praying in Circles
- In this Moment
- Wanting to be Heard
- truth nugget #66
- Unite against their corruption, not our church’s
- Prosperity Gospel – The Bane of The True Gospel
- The Conference Every Mega-Church Pastor Should Attend
- Millennials And Christianity!
- In Delight of the Deca-Church
- [TL;DR] In Defense of the Mega-Church
- Agree to Disagree
- Kingdom Building: The Large Church and the Small Church Working Together
- Mega Churches: What’s the big deal?
- 3 Reasons Why You Should Go To A Small Church
- Missed Opportunities
- Pastoral Environment and the Fight for Holiness
- Welcome to the Club
- 365 Day Photo Challenge 167/365 “Church on the Hill”
- Extravaganza City
- Instructed In God’s Ways
- Why Black Mega Church Pastors Catch Such Heat
- Book Review: The Blessed Church
- My Two Cents… conderning a famous mega-church preacher
- I don’t believe in mega churches
- American Christian Idol
+++
Related articles
- LISTEN: The Body of Believers, Part 2 (Onward Christian Soldiers #98 with Daniel Whyte III) (blackchristiannews.com)
- The Truth About The Roman Catholic Church (nowtheendbegins.com)
- 1 Corinthians 11:27-34 Taking a Spiritual Self-Exam (jimerwin.com)
- Lessons From The Road (beyondthemiryclay.wordpress.com)
- The Daily Gospel and Readings 21 September 2015 (prayersandmeditations.com)
- Such A Time As This (mylordmyfriend.com)
- A Perfect Inheritance (birdchirp.wordpress.com)
- How Long Will You Waver? (juicyecumenism.com)
- Pastors & Patriots Dinner – for such a time as this! (christian-reporter-news.ticketleap.com)
- No More Youth Pastors? (Part I) (joshuaziefle.net)
Rate this:
#BeingInUnion #BodyOfChrist #BrotherInChrist #Brotherhood #BrothersAndSistersInChrist #BrothersInChrist #Charisma #ChristadelphianCommunity #Christadelphianisms #Christian #ChristianChurch #ChurchService #Communication #Denomination #Disunion #Diversity #EntertainmentInChurch #GoodSoil #HomeFellowship #HumanDoctrines #Ignoring #IgnoringOthers #Lifeline #Media #MegaChurch #Mission #MoralMajority #NeglectingOthers #NewReformation #NoticingOthers #NumbersAmount_ #Opinion #Orator #ParticipationInBodyOfChrist #Pastor #Preaching #PreachingWork #Proclaiming #Proclamation #Quantity #ReligiousCommunity #ReligiousDiversity #ReligiousFreedom #ReligiousVocabulary #SisterInChrist #SistersInChrist #SmallGroup #SpiritInChrist #Successfulness #UnitedStatesOfAmerica #Unity #UnityInChrist #UnityInDiversity #WorshipService
-
Engaging the culture without losing the gospel
As the culture changes all around us, it is no longer possible to pretend that Christians are a Moral Majority. For the Christadelphian community it was already very clear that Christendom had gone astray and that not many people knew the essence of the Divine Creator and His Plan.
Guestspeaker’s 1° article 2014 March 26 on “From Guestwriters”In certain parts of the world we may find mega churches, like in the United states of America. But what we also see in those countries is that there is a very strange discrepancy between the way of life and the way presented in the Holy Scriptures. In the talks about pro-life issues and arguments at our website From Guestwriters this is made clear in the different reactions where some readers point out at the huge amount of abortions been done every day. Such points of discussion as the abortion debate show how values and attitudes have changed over the years.
Those people who call themselves Christian either are not so much interested in having an active faith or going to worship services or when they want to go to worship services they expect them to be relaxing and entertaining. For many the entertaining factor receives priority. This makes it understandable why certain churches in the States get full house whilst the churches really interested in and giving eye and ear for the Word of God do not have so many people coming to their service.
In general people are very much influenced by the media and television and show business are not the instruments who, today, bring the people to God. the television church services are full of show elements and short quoting form a few words taken from Scripture but also taken out of context. No time is given to sincerely listen and to sincerely study a full paragraph of a Bible chapter.
Our very fast changing world can do with a sort of new reformation. What’s needed now, in shifting times, is neither a doubling-down on the status quo nor a pullback into isolation. Instead, we need a church that speaks to social and political issues with a bigger vision in mind: that of the gospel of Jesus Christ. As Christianity seems increasingly strange, and even subversive, to our culture, we have the opportunity to reclaim the freakishness of the gospel, which is what gives it its power in the first place.
We should seek the kingdom of God, before everything else and we should love to bring others to the entrance gate of that Kingdom. We connect that kingdom agenda to the culture around us, both by speaking it to the world and by showing it in our churches. As we do so, we remember our mission to oppose demons, not to demonise opponents. As we advocate for human dignity, for religious liberty, for family stability, let’s do so as those with a prophetic word that turns everything upside down.
Today more than ever those who feel the connection with the Nazarene master teacher Jeshua should connect with each other as brothers and sisters in Christ and show their love for each other. Not staying in their small local cocoon, but also connecting to other brethren and sisters from all over. They should be welcoming any visiting brother or sister and when they receive mail from some brother or sister form somewhere in the world they should take time to answer that mail and to show their love to that correspondent by not ignoring him or her but letting those writers be feeling recognised as brothers and sisters of the body of Christ.
Though that Body of Christ may be composed of different nationalities, different cultured races, they should all show that they have union in that body of Christ by the unity of spirit in Christ. Unity should be shown by their willingness to communicate with each other and to be respectful for the different characters and different opinions. Unity does not have to mean that all have to say exactly the same or have to use the same bible translation, read the same books, may not have different ways of civilian life, may not have different tastes. Those differences make the world coloured and not boring. We should be happy with such diversity and the differences between ecclesiae may provide different pastures for bible believers to find themselves at ease in one or the other ecclesia.
Jubilant Joel Osteen Juice MegachurchIn Jesus time the apostles were also of different character and different opinion or used not always the same words. We should neither. In our way of reaching people we should recognise that they should not know Christadelphianisms and may have a religious vocabulary closer to the denomination to which they belonged originally or still belong. By preaching to them we do have to be able to use different words and different Bible translations so that they can come to understand what the Word of God is saying. We are just some intermediaries who want to show them that Jesus is our mediator and the Way to God.
The Lord’s Hall a Christian megachurch in the Philippines that is managed by the Day by Day Christian Ministries DBD since 2005 situated and leased from the CCP, due to numerous concerns at the time though the church is known as DBD’s flagship church, and is known for being a venue for massive Christian gatherings by Rev Gamaliel Alba and Sun Cruises, CCP Complex, Roxas Blvd.Those we want to attract to the Word of God we have to convince that it are not the megachurches or the churches with the most members that are really following the Word of God and would not have false teachings or wrong doctrines. Lots of people may also put their hope in such megachurches because they expect megachurch pastors to have all the answers and that those churches could grow so much because those pastors are personally successful as well as leaders of successful churches because they can offer the best for man.
At conferences such preachers also may attract a lot of attention because many think they have the solution for today’s problem, a diminishing church.
and so we come to see what crumbs of wisdom they might cast our way that will help us and our small churches be”successful” like they are.
writes pastor Jim in his article “Is “Bigger Better” in Churches?“. Like many of us in the Christadelphian community is has seen Abraham and should have gathered enough experience to have some sound opinion. He believes that such leaders of mega churches may deliver good sermons. For sure they probably are good administrators, very good players with words or good speakers having a good deal of charisma. He correctly points out
Their churches offer tons of programs for children and adults—from support groups for people with various problems to children’s ministry and everything in between. But are a variety of programs offered to attract large numbers of people to their church a measure of success as Jesus defined success? I’m not so sure of this… {Is “Bigger Better” in Churches?}
He is leading a Home Fellowship Group in a Bible Study of the Gospel of Mark. At their last session they discussed this question of “supersize” as Jesus seemed to see it.
He accepted the large crowds he attracted—some so large along the Sea of Galilee that he acquired a boat to get in so he would not be crushed by the crowds seeking to touch him and be healed. But Jesus tends to see those crowds as no reason for gratification. He feels that many of them are there for the wrong reason, to be healed of their infirmities and to see the miraculous. Jesus heals them and has compassion for them, but proclaiming the good news of the Kingdom of God is his main mission. That proclamation is his main mission because it has the power to transform people’s lives, and sometimes people who are only seeking physical healing and entertainment can get in the way of that proclamation. {Is “Bigger Better” in Churches?}
In those days Jesus also had to get listening ears. In that age people were much more willing to listen and to go into discussion about religious and spiritual matters. There was much more interest in God than today. But Jesus knew that from the many that came around to hear him speak, there were also many who came out of curiosity or wanted to see miracles or hear controversial talks.
Jesus saw the crowds to whom he sought to proclaim the good news of the Kingdom of God in the same way as a sower.
Only a small portion of the crowd would actually be transformed by the good news of the Kingdom of God. The rest would let other things choke it out of their lives and die unchanged. Thus I feel Jesus was not impressed with numbers but with changes in the lives of people who heard him. {Is “Bigger Better” in Churches?} {Please do read also Mark 4: 1-9}
Too often people think it our the numbers that make it to be good. Perhaps the numbers show the popularity, but for sure they do not always show the integrity or the good value of a product or group.
The pastor thinks the answer to his and our question “Is Bigger Better?” as it pertains to churches is this:
it is not size alone that leads to success of any church, large or small, but it is its ability to follow Jesus and in doing so transform the lives of those who are a part of that church and those who that church reaches out to. The measure of a church’s success is the number of lives that have been changed and transformed due to its proclamation both in word and in deed of the Kingdom of God. The successful church is the “good soil” in the Parable of the Sower” that brings forth transformation of people’s lives and nurtures their growth in relationship to God and God’s Kingdom.
A successful church, regardless of the names on the roster, changes people into devoted followers of Jesus and his teachings as they live their lives each day. Small churches can be just as successful as large churches in changing people’s lives as they live the great commandment to love God and neighbor as yourself.” Sometimes because small churches are more personal, they are able to live this better than those with thousands on their membership roster. {Is “Bigger Better” in Churches?}
The Christadelphians are a very tiny community. We only can hope that all people in this small community bear their hearts on the right place. God knows the heart and it is for him that we should work and go out in the world getting people to know the Master works of God.
We may not forget that by being such a small community we have the advantage that we can get together in small cosy groups and feel much more the unity of the small group than in such mega churches were everybody can sit next to each other without knowing the other. When sitting in a stadium, arena or in such a huge church were there are hundreds or thousands of people it can well be that the individual may be drowning in the numbers.
We should be ready to throw out the lifeline and to pull those people who are looking for the Truth, to get to our meetings and let them feel that we are real followers of Jesus, keeping to his teachings and not adoring human doctrines, but keeping to Biblical doctrines, studying the infallible Word of God daily.
+
Preceding:
Personal thoughts, communication, establishing ecclesia and guest writings
The Big Conversation follow up
Evangelisation, local preaching opposite overseas evangelism
The Right One to follow and to worship
Wanting to live in Christ’s city
A participation in the body of Christ
Ecclesia to exist, grow and communities to have people communicating with each other
++
Additional reading:
- Who are the Christadelphians
- What are Brothers in Christ
- Christadelphian people
- Small churches of the few Christadelphians
- Strange Fire conference 2013
- Bloggers for Christ and Bloggers for Peace
- Being Missional
- Atonement And Fellowship 4/8
- Atonement And Fellowship 5/8
- Good or bad preacher
- Quibbling siblings united or allied children of an organisation or a church
- Reflection for today: hating your brother
+++
Further reading:
- Lessons Learned at Strange Fire
- A Vision of Holiness
- Praying in Circles
- In this Moment
- Wanting to be Heard
- truth nugget #66
- Unite against their corruption, not our church’s
- Prosperity Gospel – The Bane of The True Gospel
- The Conference Every Mega-Church Pastor Should Attend
- Millennials And Christianity!
- In Delight of the Deca-Church
- [TL;DR] In Defense of the Mega-Church
- Agree to Disagree
- Kingdom Building: The Large Church and the Small Church Working Together
- Mega Churches: What’s the big deal?
- 3 Reasons Why You Should Go To A Small Church
- Missed Opportunities
- Pastoral Environment and the Fight for Holiness
- Welcome to the Club
- 365 Day Photo Challenge 167/365 “Church on the Hill”
- Extravaganza City
- Instructed In God’s Ways
- Why Black Mega Church Pastors Catch Such Heat
- Book Review: The Blessed Church
- My Two Cents… conderning a famous mega-church preacher
- I don’t believe in mega churches
- American Christian Idol
+++
Related articles
- LISTEN: The Body of Believers, Part 2 (Onward Christian Soldiers #98 with Daniel Whyte III) (blackchristiannews.com)
- The Truth About The Roman Catholic Church (nowtheendbegins.com)
- 1 Corinthians 11:27-34 Taking a Spiritual Self-Exam (jimerwin.com)
- Lessons From The Road (beyondthemiryclay.wordpress.com)
- The Daily Gospel and Readings 21 September 2015 (prayersandmeditations.com)
- Such A Time As This (mylordmyfriend.com)
- A Perfect Inheritance (birdchirp.wordpress.com)
- How Long Will You Waver? (juicyecumenism.com)
- Pastors & Patriots Dinner – for such a time as this! (christian-reporter-news.ticketleap.com)
- No More Youth Pastors? (Part I) (joshuaziefle.net)
Rate this:
#BeingInUnion #BodyOfChrist #BrotherInChrist #Brotherhood #BrothersAndSistersInChrist #BrothersInChrist #Charisma #ChristadelphianCommunity #Christadelphianisms #Christian #ChristianChurch #ChurchService #Communication #Denomination #Disunion #Diversity #EntertainmentInChurch #GoodSoil #HomeFellowship #HumanDoctrines #Ignoring #IgnoringOthers #Lifeline #Media #MegaChurch #Mission #MoralMajority #NeglectingOthers #NewReformation #NoticingOthers #NumbersAmount_ #Opinion #Orator #ParticipationInBodyOfChrist #Pastor #Preaching #PreachingWork #Proclaiming #Proclamation #Quantity #ReligiousCommunity #ReligiousDiversity #ReligiousFreedom #ReligiousVocabulary #SisterInChrist #SistersInChrist #SmallGroup #SpiritInChrist #Successfulness #UnitedStatesOfAmerica #Unity #UnityInChrist #UnityInDiversity #WorshipService
-
Engaging the culture without losing the gospel
As the culture changes all around us, it is no longer possible to pretend that Christians are a Moral Majority. For the Christadelphian community it was already very clear that Christendom had gone astray and that not many people knew the essence of the Divine Creator and His Plan.
Guestspeaker’s 1° article 2014 March 26 on “From Guestwriters”In certain parts of the world we may find mega churches, like in the United states of America. But what we also see in those countries is that there is a very strange discrepancy between the way of life and the way presented in the Holy Scriptures. In the talks about pro-life issues and arguments at our website From Guestwriters this is made clear in the different reactions where some readers point out at the huge amount of abortions been done every day. Such points of discussion as the abortion debate show how values and attitudes have changed over the years.
Those people who call themselves Christian either are not so much interested in having an active faith or going to worship services or when they want to go to worship services they expect them to be relaxing and entertaining. For many the entertaining factor receives priority. This makes it understandable why certain churches in the States get full house whilst the churches really interested in and giving eye and ear for the Word of God do not have so many people coming to their service.
In general people are very much influenced by the media and television and show business are not the instruments who, today, bring the people to God. the television church services are full of show elements and short quoting form a few words taken from Scripture but also taken out of context. No time is given to sincerely listen and to sincerely study a full paragraph of a Bible chapter.
Our very fast changing world can do with a sort of new reformation. What’s needed now, in shifting times, is neither a doubling-down on the status quo nor a pullback into isolation. Instead, we need a church that speaks to social and political issues with a bigger vision in mind: that of the gospel of Jesus Christ. As Christianity seems increasingly strange, and even subversive, to our culture, we have the opportunity to reclaim the freakishness of the gospel, which is what gives it its power in the first place.
We should seek the kingdom of God, before everything else and we should love to bring others to the entrance gate of that Kingdom. We connect that kingdom agenda to the culture around us, both by speaking it to the world and by showing it in our churches. As we do so, we remember our mission to oppose demons, not to demonise opponents. As we advocate for human dignity, for religious liberty, for family stability, let’s do so as those with a prophetic word that turns everything upside down.
Today more than ever those who feel the connection with the Nazarene master teacher Jeshua should connect with each other as brothers and sisters in Christ and show their love for each other. Not staying in their small local cocoon, but also connecting to other brethren and sisters from all over. They should be welcoming any visiting brother or sister and when they receive mail from some brother or sister form somewhere in the world they should take time to answer that mail and to show their love to that correspondent by not ignoring him or her but letting those writers be feeling recognised as brothers and sisters of the body of Christ.
Though that Body of Christ may be composed of different nationalities, different cultured races, they should all show that they have union in that body of Christ by the unity of spirit in Christ. Unity should be shown by their willingness to communicate with each other and to be respectful for the different characters and different opinions. Unity does not have to mean that all have to say exactly the same or have to use the same bible translation, read the same books, may not have different ways of civilian life, may not have different tastes. Those differences make the world coloured and not boring. We should be happy with such diversity and the differences between ecclesiae may provide different pastures for bible believers to find themselves at ease in one or the other ecclesia.
Jubilant Joel Osteen Juice MegachurchIn Jesus time the apostles were also of different character and different opinion or used not always the same words. We should neither. In our way of reaching people we should recognise that they should not know Christadelphianisms and may have a religious vocabulary closer to the denomination to which they belonged originally or still belong. By preaching to them we do have to be able to use different words and different Bible translations so that they can come to understand what the Word of God is saying. We are just some intermediaries who want to show them that Jesus is our mediator and the Way to God.
The Lord’s Hall a Christian megachurch in the Philippines that is managed by the Day by Day Christian Ministries DBD since 2005 situated and leased from the CCP, due to numerous concerns at the time though the church is known as DBD’s flagship church, and is known for being a venue for massive Christian gatherings by Rev Gamaliel Alba and Sun Cruises, CCP Complex, Roxas Blvd.Those we want to attract to the Word of God we have to convince that it are not the megachurches or the churches with the most members that are really following the Word of God and would not have false teachings or wrong doctrines. Lots of people may also put their hope in such megachurches because they expect megachurch pastors to have all the answers and that those churches could grow so much because those pastors are personally successful as well as leaders of successful churches because they can offer the best for man.
At conferences such preachers also may attract a lot of attention because many think they have the solution for today’s problem, a diminishing church.
and so we come to see what crumbs of wisdom they might cast our way that will help us and our small churches be”successful” like they are.
writes pastor Jim in his article “Is “Bigger Better” in Churches?“. Like many of us in the Christadelphian community is has seen Abraham and should have gathered enough experience to have some sound opinion. He believes that such leaders of mega churches may deliver good sermons. For sure they probably are good administrators, very good players with words or good speakers having a good deal of charisma. He correctly points out
Their churches offer tons of programs for children and adults—from support groups for people with various problems to children’s ministry and everything in between. But are a variety of programs offered to attract large numbers of people to their church a measure of success as Jesus defined success? I’m not so sure of this… {Is “Bigger Better” in Churches?}
He is leading a Home Fellowship Group in a Bible Study of the Gospel of Mark. At their last session they discussed this question of “supersize” as Jesus seemed to see it.
He accepted the large crowds he attracted—some so large along the Sea of Galilee that he acquired a boat to get in so he would not be crushed by the crowds seeking to touch him and be healed. But Jesus tends to see those crowds as no reason for gratification. He feels that many of them are there for the wrong reason, to be healed of their infirmities and to see the miraculous. Jesus heals them and has compassion for them, but proclaiming the good news of the Kingdom of God is his main mission. That proclamation is his main mission because it has the power to transform people’s lives, and sometimes people who are only seeking physical healing and entertainment can get in the way of that proclamation. {Is “Bigger Better” in Churches?}
In those days Jesus also had to get listening ears. In that age people were much more willing to listen and to go into discussion about religious and spiritual matters. There was much more interest in God than today. But Jesus knew that from the many that came around to hear him speak, there were also many who came out of curiosity or wanted to see miracles or hear controversial talks.
Jesus saw the crowds to whom he sought to proclaim the good news of the Kingdom of God in the same way as a sower.
Only a small portion of the crowd would actually be transformed by the good news of the Kingdom of God. The rest would let other things choke it out of their lives and die unchanged. Thus I feel Jesus was not impressed with numbers but with changes in the lives of people who heard him. {Is “Bigger Better” in Churches?} {Please do read also Mark 4: 1-9}
Too often people think it our the numbers that make it to be good. Perhaps the numbers show the popularity, but for sure they do not always show the integrity or the good value of a product or group.
The pastor thinks the answer to his and our question “Is Bigger Better?” as it pertains to churches is this:
it is not size alone that leads to success of any church, large or small, but it is its ability to follow Jesus and in doing so transform the lives of those who are a part of that church and those who that church reaches out to. The measure of a church’s success is the number of lives that have been changed and transformed due to its proclamation both in word and in deed of the Kingdom of God. The successful church is the “good soil” in the Parable of the Sower” that brings forth transformation of people’s lives and nurtures their growth in relationship to God and God’s Kingdom.
A successful church, regardless of the names on the roster, changes people into devoted followers of Jesus and his teachings as they live their lives each day. Small churches can be just as successful as large churches in changing people’s lives as they live the great commandment to love God and neighbor as yourself.” Sometimes because small churches are more personal, they are able to live this better than those with thousands on their membership roster. {Is “Bigger Better” in Churches?}
The Christadelphians are a very tiny community. We only can hope that all people in this small community bear their hearts on the right place. God knows the heart and it is for him that we should work and go out in the world getting people to know the Master works of God.
We may not forget that by being such a small community we have the advantage that we can get together in small cosy groups and feel much more the unity of the small group than in such mega churches were everybody can sit next to each other without knowing the other. When sitting in a stadium, arena or in such a huge church were there are hundreds or thousands of people it can well be that the individual may be drowning in the numbers.
We should be ready to throw out the lifeline and to pull those people who are looking for the Truth, to get to our meetings and let them feel that we are real followers of Jesus, keeping to his teachings and not adoring human doctrines, but keeping to Biblical doctrines, studying the infallible Word of God daily.
+
Preceding:
Personal thoughts, communication, establishing ecclesia and guest writings
The Big Conversation follow up
Evangelisation, local preaching opposite overseas evangelism
The Right One to follow and to worship
Wanting to live in Christ’s city
A participation in the body of Christ
Ecclesia to exist, grow and communities to have people communicating with each other
++
Additional reading:
- Who are the Christadelphians
- What are Brothers in Christ
- Christadelphian people
- Small churches of the few Christadelphians
- Strange Fire conference 2013
- Bloggers for Christ and Bloggers for Peace
- Being Missional
- Atonement And Fellowship 4/8
- Atonement And Fellowship 5/8
- Good or bad preacher
- Quibbling siblings united or allied children of an organisation or a church
- Reflection for today: hating your brother
+++
Further reading:
- Lessons Learned at Strange Fire
- A Vision of Holiness
- Praying in Circles
- In this Moment
- Wanting to be Heard
- truth nugget #66
- Unite against their corruption, not our church’s
- Prosperity Gospel – The Bane of The True Gospel
- The Conference Every Mega-Church Pastor Should Attend
- Millennials And Christianity!
- In Delight of the Deca-Church
- [TL;DR] In Defense of the Mega-Church
- Agree to Disagree
- Kingdom Building: The Large Church and the Small Church Working Together
- Mega Churches: What’s the big deal?
- 3 Reasons Why You Should Go To A Small Church
- Missed Opportunities
- Pastoral Environment and the Fight for Holiness
- Welcome to the Club
- 365 Day Photo Challenge 167/365 “Church on the Hill”
- Extravaganza City
- Instructed In God’s Ways
- Why Black Mega Church Pastors Catch Such Heat
- Book Review: The Blessed Church
- My Two Cents… conderning a famous mega-church preacher
- I don’t believe in mega churches
- American Christian Idol
+++
Related articles
- LISTEN: The Body of Believers, Part 2 (Onward Christian Soldiers #98 with Daniel Whyte III) (blackchristiannews.com)
- The Truth About The Roman Catholic Church (nowtheendbegins.com)
- 1 Corinthians 11:27-34 Taking a Spiritual Self-Exam (jimerwin.com)
- Lessons From The Road (beyondthemiryclay.wordpress.com)
- The Daily Gospel and Readings 21 September 2015 (prayersandmeditations.com)
- Such A Time As This (mylordmyfriend.com)
- A Perfect Inheritance (birdchirp.wordpress.com)
- How Long Will You Waver? (juicyecumenism.com)
- Pastors & Patriots Dinner – for such a time as this! (christian-reporter-news.ticketleap.com)
- No More Youth Pastors? (Part I) (joshuaziefle.net)
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Engaging the culture without losing the gospel
As the culture changes all around us, it is no longer possible to pretend that Christians are a Moral Majority. For the Christadelphian community it was already very clear that Christendom had gone astray and that not many people knew the essence of the Divine Creator and His Plan.
Guestspeaker’s 1° article 2014 March 26 on “From Guestwriters”In certain parts of the world we may find mega churches, like in the United states of America. But what we also see in those countries is that there is a very strange discrepancy between the way of life and the way presented in the Holy Scriptures. In the talks about pro-life issues and arguments at our website From Guestwriters this is made clear in the different reactions where some readers point out at the huge amount of abortions been done every day. Such points of discussion as the abortion debate show how values and attitudes have changed over the years.
Those people who call themselves Christian either are not so much interested in having an active faith or going to worship services or when they want to go to worship services they expect them to be relaxing and entertaining. For many the entertaining factor receives priority. This makes it understandable why certain churches in the States get full house whilst the churches really interested in and giving eye and ear for the Word of God do not have so many people coming to their service.
In general people are very much influenced by the media and television and show business are not the instruments who, today, bring the people to God. the television church services are full of show elements and short quoting form a few words taken from Scripture but also taken out of context. No time is given to sincerely listen and to sincerely study a full paragraph of a Bible chapter.
Our very fast changing world can do with a sort of new reformation. What’s needed now, in shifting times, is neither a doubling-down on the status quo nor a pullback into isolation. Instead, we need a church that speaks to social and political issues with a bigger vision in mind: that of the gospel of Jesus Christ. As Christianity seems increasingly strange, and even subversive, to our culture, we have the opportunity to reclaim the freakishness of the gospel, which is what gives it its power in the first place.
We should seek the kingdom of God, before everything else and we should love to bring others to the entrance gate of that Kingdom. We connect that kingdom agenda to the culture around us, both by speaking it to the world and by showing it in our churches. As we do so, we remember our mission to oppose demons, not to demonise opponents. As we advocate for human dignity, for religious liberty, for family stability, let’s do so as those with a prophetic word that turns everything upside down.
Today more than ever those who feel the connection with the Nazarene master teacher Jeshua should connect with each other as brothers and sisters in Christ and show their love for each other. Not staying in their small local cocoon, but also connecting to other brethren and sisters from all over. They should be welcoming any visiting brother or sister and when they receive mail from some brother or sister form somewhere in the world they should take time to answer that mail and to show their love to that correspondent by not ignoring him or her but letting those writers be feeling recognised as brothers and sisters of the body of Christ.
Though that Body of Christ may be composed of different nationalities, different cultured races, they should all show that they have union in that body of Christ by the unity of spirit in Christ. Unity should be shown by their willingness to communicate with each other and to be respectful for the different characters and different opinions. Unity does not have to mean that all have to say exactly the same or have to use the same bible translation, read the same books, may not have different ways of civilian life, may not have different tastes. Those differences make the world coloured and not boring. We should be happy with such diversity and the differences between ecclesiae may provide different pastures for bible believers to find themselves at ease in one or the other ecclesia.
Jubilant Joel Osteen Juice MegachurchIn Jesus time the apostles were also of different character and different opinion or used not always the same words. We should neither. In our way of reaching people we should recognise that they should not know Christadelphianisms and may have a religious vocabulary closer to the denomination to which they belonged originally or still belong. By preaching to them we do have to be able to use different words and different Bible translations so that they can come to understand what the Word of God is saying. We are just some intermediaries who want to show them that Jesus is our mediator and the Way to God.
The Lord’s Hall a Christian megachurch in the Philippines that is managed by the Day by Day Christian Ministries DBD since 2005 situated and leased from the CCP, due to numerous concerns at the time though the church is known as DBD’s flagship church, and is known for being a venue for massive Christian gatherings by Rev Gamaliel Alba and Sun Cruises, CCP Complex, Roxas Blvd.Those we want to attract to the Word of God we have to convince that it are not the megachurches or the churches with the most members that are really following the Word of God and would not have false teachings or wrong doctrines. Lots of people may also put their hope in such megachurches because they expect megachurch pastors to have all the answers and that those churches could grow so much because those pastors are personally successful as well as leaders of successful churches because they can offer the best for man.
At conferences such preachers also may attract a lot of attention because many think they have the solution for today’s problem, a diminishing church.
and so we come to see what crumbs of wisdom they might cast our way that will help us and our small churches be”successful” like they are.
writes pastor Jim in his article “Is “Bigger Better” in Churches?“. Like many of us in the Christadelphian community is has seen Abraham and should have gathered enough experience to have some sound opinion. He believes that such leaders of mega churches may deliver good sermons. For sure they probably are good administrators, very good players with words or good speakers having a good deal of charisma. He correctly points out
Their churches offer tons of programs for children and adults—from support groups for people with various problems to children’s ministry and everything in between. But are a variety of programs offered to attract large numbers of people to their church a measure of success as Jesus defined success? I’m not so sure of this… {Is “Bigger Better” in Churches?}
He is leading a Home Fellowship Group in a Bible Study of the Gospel of Mark. At their last session they discussed this question of “supersize” as Jesus seemed to see it.
He accepted the large crowds he attracted—some so large along the Sea of Galilee that he acquired a boat to get in so he would not be crushed by the crowds seeking to touch him and be healed. But Jesus tends to see those crowds as no reason for gratification. He feels that many of them are there for the wrong reason, to be healed of their infirmities and to see the miraculous. Jesus heals them and has compassion for them, but proclaiming the good news of the Kingdom of God is his main mission. That proclamation is his main mission because it has the power to transform people’s lives, and sometimes people who are only seeking physical healing and entertainment can get in the way of that proclamation. {Is “Bigger Better” in Churches?}
In those days Jesus also had to get listening ears. In that age people were much more willing to listen and to go into discussion about religious and spiritual matters. There was much more interest in God than today. But Jesus knew that from the many that came around to hear him speak, there were also many who came out of curiosity or wanted to see miracles or hear controversial talks.
Jesus saw the crowds to whom he sought to proclaim the good news of the Kingdom of God in the same way as a sower.
Only a small portion of the crowd would actually be transformed by the good news of the Kingdom of God. The rest would let other things choke it out of their lives and die unchanged. Thus I feel Jesus was not impressed with numbers but with changes in the lives of people who heard him. {Is “Bigger Better” in Churches?} {Please do read also Mark 4: 1-9}
Too often people think it our the numbers that make it to be good. Perhaps the numbers show the popularity, but for sure they do not always show the integrity or the good value of a product or group.
The pastor thinks the answer to his and our question “Is Bigger Better?” as it pertains to churches is this:
it is not size alone that leads to success of any church, large or small, but it is its ability to follow Jesus and in doing so transform the lives of those who are a part of that church and those who that church reaches out to. The measure of a church’s success is the number of lives that have been changed and transformed due to its proclamation both in word and in deed of the Kingdom of God. The successful church is the “good soil” in the Parable of the Sower” that brings forth transformation of people’s lives and nurtures their growth in relationship to God and God’s Kingdom.
A successful church, regardless of the names on the roster, changes people into devoted followers of Jesus and his teachings as they live their lives each day. Small churches can be just as successful as large churches in changing people’s lives as they live the great commandment to love God and neighbor as yourself.” Sometimes because small churches are more personal, they are able to live this better than those with thousands on their membership roster. {Is “Bigger Better” in Churches?}
The Christadelphians are a very tiny community. We only can hope that all people in this small community bear their hearts on the right place. God knows the heart and it is for him that we should work and go out in the world getting people to know the Master works of God.
We may not forget that by being such a small community we have the advantage that we can get together in small cosy groups and feel much more the unity of the small group than in such mega churches were everybody can sit next to each other without knowing the other. When sitting in a stadium, arena or in such a huge church were there are hundreds or thousands of people it can well be that the individual may be drowning in the numbers.
We should be ready to throw out the lifeline and to pull those people who are looking for the Truth, to get to our meetings and let them feel that we are real followers of Jesus, keeping to his teachings and not adoring human doctrines, but keeping to Biblical doctrines, studying the infallible Word of God daily.
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Preceding:
Personal thoughts, communication, establishing ecclesia and guest writings
The Big Conversation follow up
Evangelisation, local preaching opposite overseas evangelism
The Right One to follow and to worship
Wanting to live in Christ’s city
A participation in the body of Christ
Ecclesia to exist, grow and communities to have people communicating with each other
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Additional reading:
- Who are the Christadelphians
- What are Brothers in Christ
- Christadelphian people
- Small churches of the few Christadelphians
- Strange Fire conference 2013
- Bloggers for Christ and Bloggers for Peace
- Being Missional
- Atonement And Fellowship 4/8
- Atonement And Fellowship 5/8
- Good or bad preacher
- Quibbling siblings united or allied children of an organisation or a church
- Reflection for today: hating your brother
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Further reading:
- Lessons Learned at Strange Fire
- A Vision of Holiness
- Praying in Circles
- In this Moment
- Wanting to be Heard
- truth nugget #66
- Unite against their corruption, not our church’s
- Prosperity Gospel – The Bane of The True Gospel
- The Conference Every Mega-Church Pastor Should Attend
- Millennials And Christianity!
- In Delight of the Deca-Church
- [TL;DR] In Defense of the Mega-Church
- Agree to Disagree
- Kingdom Building: The Large Church and the Small Church Working Together
- Mega Churches: What’s the big deal?
- 3 Reasons Why You Should Go To A Small Church
- Missed Opportunities
- Pastoral Environment and the Fight for Holiness
- Welcome to the Club
- 365 Day Photo Challenge 167/365 “Church on the Hill”
- Extravaganza City
- Instructed In God’s Ways
- Why Black Mega Church Pastors Catch Such Heat
- Book Review: The Blessed Church
- My Two Cents… conderning a famous mega-church preacher
- I don’t believe in mega churches
- American Christian Idol
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Related articles
- LISTEN: The Body of Believers, Part 2 (Onward Christian Soldiers #98 with Daniel Whyte III) (blackchristiannews.com)
- The Truth About The Roman Catholic Church (nowtheendbegins.com)
- 1 Corinthians 11:27-34 Taking a Spiritual Self-Exam (jimerwin.com)
- Lessons From The Road (beyondthemiryclay.wordpress.com)
- The Daily Gospel and Readings 21 September 2015 (prayersandmeditations.com)
- Such A Time As This (mylordmyfriend.com)
- A Perfect Inheritance (birdchirp.wordpress.com)
- How Long Will You Waver? (juicyecumenism.com)
- Pastors & Patriots Dinner – for such a time as this! (christian-reporter-news.ticketleap.com)
- No More Youth Pastors? (Part I) (joshuaziefle.net)
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Are you attending the American Geophysical Union Fall Meeting (#AGU23) next week?
I have two presentations that might be of interest to anyone interested in #water #climate #groundwater #recharge and underground research that uses #caves #stalagmites #tunnels and #mines
On Monday:
Are twelve years of hydrological monitoring at a SE Australian alpine cave enough to provide insights into the speleothem paleoenvironmental record?
Session Number and Title: PP14A: An All-Inclusive Speleothem Science: Toward a Better Paleoclimate and Paleoenvironmental Reconstruction II Oral
Presentation Length: 16:12 - 16:22 PST
Session Date and Time: Monday, 11 December 2023; 16:00 - 17:30 PST
Location: MC, 3022 - WestOn Friday:
An underground drip water monitoring network to characterize rainfall recharge of groundwater at different geologies, environments, and climates across Australia
H51P-1299
Session Number and Title: H51P: Environmental Vadose Zone Hydrology: Physical and Biogeochemical Processes Across Scales I Poster
Session Date and Time: Friday, December 15th; 8:30 AM - 12:50 PM PST
Location: MC, Poster Hall A-C - South -
Are you attending the American Geophysical Union Fall Meeting (#AGU23) next week?
I have two presentations that might be of interest to anyone interested in #water #climate #groundwater #recharge and underground research that uses #caves #stalagmites #tunnels and #mines
On Monday:
Are twelve years of hydrological monitoring at a SE Australian alpine cave enough to provide insights into the speleothem paleoenvironmental record?
Session Number and Title: PP14A: An All-Inclusive Speleothem Science: Toward a Better Paleoclimate and Paleoenvironmental Reconstruction II Oral
Presentation Length: 16:12 - 16:22 PST
Session Date and Time: Monday, 11 December 2023; 16:00 - 17:30 PST
Location: MC, 3022 - WestOn Friday:
An underground drip water monitoring network to characterize rainfall recharge of groundwater at different geologies, environments, and climates across Australia
H51P-1299
Session Number and Title: H51P: Environmental Vadose Zone Hydrology: Physical and Biogeochemical Processes Across Scales I Poster
Session Date and Time: Friday, December 15th; 8:30 AM - 12:50 PM PST
Location: MC, Poster Hall A-C - South -
Are you attending the American Geophysical Union Fall Meeting (#AGU23) next week?
I have two presentations that might be of interest to anyone interested in #water #climate #groundwater #recharge and underground research that uses #caves #stalagmites #tunnels and #mines
On Monday:
Are twelve years of hydrological monitoring at a SE Australian alpine cave enough to provide insights into the speleothem paleoenvironmental record?
Session Number and Title: PP14A: An All-Inclusive Speleothem Science: Toward a Better Paleoclimate and Paleoenvironmental Reconstruction II Oral
Presentation Length: 16:12 - 16:22 PST
Session Date and Time: Monday, 11 December 2023; 16:00 - 17:30 PST
Location: MC, 3022 - WestOn Friday:
An underground drip water monitoring network to characterize rainfall recharge of groundwater at different geologies, environments, and climates across Australia
H51P-1299
Session Number and Title: H51P: Environmental Vadose Zone Hydrology: Physical and Biogeochemical Processes Across Scales I Poster
Session Date and Time: Friday, December 15th; 8:30 AM - 12:50 PM PST
Location: MC, Poster Hall A-C - South -
Are you attending the American Geophysical Union Fall Meeting (#AGU23) next week?
I have two presentations that might be of interest to anyone interested in #water #climate #groundwater #recharge and underground research that uses #caves #stalagmites #tunnels and #mines
On Monday:
Are twelve years of hydrological monitoring at a SE Australian alpine cave enough to provide insights into the speleothem paleoenvironmental record?
Session Number and Title: PP14A: An All-Inclusive Speleothem Science: Toward a Better Paleoclimate and Paleoenvironmental Reconstruction II Oral
Presentation Length: 16:12 - 16:22 PST
Session Date and Time: Monday, 11 December 2023; 16:00 - 17:30 PST
Location: MC, 3022 - WestOn Friday:
An underground drip water monitoring network to characterize rainfall recharge of groundwater at different geologies, environments, and climates across Australia
H51P-1299
Session Number and Title: H51P: Environmental Vadose Zone Hydrology: Physical and Biogeochemical Processes Across Scales I Poster
Session Date and Time: Friday, December 15th; 8:30 AM - 12:50 PM PST
Location: MC, Poster Hall A-C - South -
Are you attending the American Geophysical Union Fall Meeting (#AGU23) next week?
I have two presentations that might be of interest to anyone interested in #water #climate #groundwater #recharge and underground research that uses #caves #stalagmites #tunnels and #mines
On Monday:
Are twelve years of hydrological monitoring at a SE Australian alpine cave enough to provide insights into the speleothem paleoenvironmental record?
Session Number and Title: PP14A: An All-Inclusive Speleothem Science: Toward a Better Paleoclimate and Paleoenvironmental Reconstruction II Oral
Presentation Length: 16:12 - 16:22 PST
Session Date and Time: Monday, 11 December 2023; 16:00 - 17:30 PST
Location: MC, 3022 - WestOn Friday:
An underground drip water monitoring network to characterize rainfall recharge of groundwater at different geologies, environments, and climates across Australia
H51P-1299
Session Number and Title: H51P: Environmental Vadose Zone Hydrology: Physical and Biogeochemical Processes Across Scales I Poster
Session Date and Time: Friday, December 15th; 8:30 AM - 12:50 PM PST
Location: MC, Poster Hall A-C - South