Wind Turbines on Golan Trail

via israeltours – HT to Ferrell Jenkins

Shmuel Browns's avatarIsrael Tours

Whenever I spend some time on the Golan I am struck by its quiet expansiveness (compared to other parts of Israel). This time over the Passover holiday it was especially beautiful, everything was so green and the fields were covered with early wheat and wildflowers, poppy, lupine, asphodel, daisy, mustard, clover and some I had never seen.

     

The Golan trail is a 130km trail that snakes along from Mount Hermon in the north at an altitude of 1500 meters above sea level to the Taufik spring above Hamat Gader. I went up to hike 3 days of the Golan Trail from Har Bental to Alonei HaBashan and from there to Faraj intersection. On the first day we could see the snow-capped Hermon to the north and the Sea of Galilee below us to the south.

Unfortunately the third day to Nahal Daliyot and Rujm el-Hiri

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Controversy Over Herod Exhibit – NYT

Controversy Over Herod Exhibit – YT

Anger That a Herod Show Uses West Bank Objects

Jim Hollander/European Pressphoto Agency

The exhibition “Herod the Great: The King’s Final Journey” includes a reconstruction of his tomb, with his sarcophagus, center.

By 
Published: February 13, 2013

JERUSALEM — In one room sits a sarcophagus of reddish-pink limestone believed to have held the body of King Herod, painstakingly reconstructed after having been smashed to bits centuries ago. In another, there are frescoes from Herod’s elaborate underground palace, pieced together like a jigsaw puzzle. Throughout, elaborate animated videos show the king’s audacious construction — atop the desert fortress Masada; at his burial place, Herodium; and his most famous work, the Second Temple of Jerusalem.

The Israel Museum on Tuesday opened its most ambitious archaeological exhibition and the world’s first devoted to Herod, the lionized and demonized Rome-appointed king of Judea, who reigned from 37 to 4 B.C.E. and is among the most seminal and contentious figures in Jewish history. But the exhibition, which the museum director described as a “massive enterprise” that involved sifting through 30 tons of material from Herodium and reconstructing 250 artifacts, has also brought its own bit of controversy.

The Palestinian Authority says the exhibition is a violation of international law because much of its material was taken from near Bethlehem and Jericho, both in the Israeli-occupied West Bank. An Israeli group of archaeologists and activists complains that the museum, however unwittingly, is helping the Jewish settlement movement advance its contention that the West Bank should be part of Israel and not a Palestinian state.

“What the Israel Museum is doing is like coming and saying, ‘Listen, the heritage of the West Bank is part of our heritage first of all,’ ” said Yonathan Mizrachi, an archaeologist who helped found the Israeli group, Emek Shaveh, in 2009. “It’s part of the idea to create the narrative that those sites, no matter what the political solution,” are “part of the Israeli identity.”

James S. Snyder, the director of the museum, dismissed such criticism as propaganda and political opportunism. The Oslo Accords signed by the Israelis and Palestinians in the 1990s provide for Israeli involvement in archaeology in the territories until the resolution of the overall conflict, and Mr. Snyder said that at the end of the exhibition, the museum plans to return the artifacts to the West Bank, to Israel’s civil administration, which he said would arrange for their return to the sites from which they were taken or to store the material until “the site can be prepared for its care and/or display.” He noted that the museum had spent a “huge” sum — he would not specify how much — to restore and make available for public consumption artifacts that might otherwise have been lost, like many of the antiquities in Iraq and Egypt.

“We’re not about geopolitics, we’re not about minefields, we’re about trying to do the best and the right thing for the long term for material cultural heritage,” Mr. Snyder said. “Our goal was to invest in the preservation of this material and return it to the sites. We are but custodians, and we are always ready for it to be where it belongs.”

But Hamdan Taha, director of the Palestinian Authority’s department of antiquities and cultural heritage, said that while Oslo provides for Israel’s excavation in the West Bank, exhibiting the material was another story. He complained that the Palestinians were never consulted about the project, which he called “an aggression against Palestinian cultural rights in their own land,” and said it would “not help to reconstruct peace between the Palestinians and Israel.”

The exhibition is dedicated to the memory of Ehud Netzer, a Hebrew University archaeologist who spent 40 years searching for Herod’s burial place before discovering it in 2007 at Herodium. He died after being injured in a fall at the site in 2010. The tholos, a circular set of columns that topped the tomb, is partly rebuilt in the exhibition, along with the sarcophagus said to be that of Herod and two others.

The many rooms are filled with pottery, coins, busts and frescoes that illustrate the legend of Herod. The king has been admired by historians for his remarkable buildings, but condemned for the murder of his wife and children, among many others. His Judaism was questioned, and he was often denounced as a puppet of Rome, an image the exhibition does little to defy as it explores his relationships with Antony and Cleopatra, Augustus and Marcus Agrippa.

Shmuel Browns, a tour guide and expert on Herodium who helped Netzer excavate the site as a volunteer, said he was awed by the meticulous reconstruction, particularly of a large basin adorned with several heads that was found in pieces in two disparate places at the site, now an Israeli national park.

“They’ve built things from what was found that you could never imagine from what you saw at the site,” Mr. Browns said. “The message is very, very strong about who Herod is and what he did. He wasn’t intimidated by topography, he wasn’t intimidated by material, he wasn’t intimidated by lack of water.

“He’s a fascinating character,” Mr. Browns added. “He just got very, very bad press.”

This article has been revised to reflect the following correction:

Correction: February 15, 2013

An article on Thursday about the Israel Museum’s new archeological exhibition devoted to King Herod and the controversy generated because many artifacts were taken from West Bank territories occupied by Israel since 1967 referred incompletely to plans for returning the items. The Oslo Accords signed by the Israelis and Palestinians in the 1990s provide for Israeli involvement in archaeology in the territories until the resolution of the overall conflict, and the museum director, James S. Snyder, said that at the end of the exhibition, it plans to return the artifacts to the West Bank, to Israel’s civil administration, which he said would arrange for their return to the sites from which they were taken or store the material until “the site can be prepared for its care and/or display.” There are no plans to hand the items over to the Palestinians at the end of the exhibition.

A version of this article appeared in print on February 14, 2013, on page A10 of the New York edition with the headline: Anger That a Herod Show Uses West Bank Objects.

PBS – The Constitution

PBS – The Constitution

The Burnt House destroyed in A.D. 70

From Ferrell Jenkins’ Travel Blog

Ferrell Jenkins's avatarFerrell's Travel Blog

Our tour group visited several places in and near Jerusalem today. We began Jaffa Gate and the Tower of David (actually built by Herod the Great). We moved on through the Jewish Quarter to the Wohl Archaeological Museum. For general information about the Jewish Quarter see the informative web site dedicated to the area, here. Information about the Museum, where you may see the ruins of six houses built on the slope between the Upper City of Jerusalem and the Temple Mount, is available here. These houses indicate that some of the wealthiest residents of Jerusalem lived in them – perhaps the priestly class. These houses were destroyed in the Roman destruction of Jerusalem in A.D. 70. Photos are not allowed in the Museum.

Then we went to the Burnt House – a house belonging to the Katros Family, a priestly family that made incense for the temple…

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George Beverly Shea

George Beverly Shea

Billy Graham’s other voice

By Bob Greene, CNN Contributor
updated 1:28 PM EDT, Sun April 21, 2013
George Beverly Shea sings
George Beverly Shea sings “How Great Thou Art” to 54,000 people at a Billy Graham crusade in 2003.

STORY HIGHLIGHTS
  • George Beverly Shea, gospel singer at Billy Graham crusades, died recently at 104
  • Bob Greene: Regardless of their faith, people knew greatness when they heard Shea
  • Graham was electric on stage, Greene says. Shea was soothing and comforting
  • Greene: With clear enunciation, dignified presence, he showed respect for his audience

Editor’s note: CNN Contributor Bob Greene is a best-selling author whose 25 books include “Late Edition: A Love Story”; “Duty: A Father, His Son, and the Man Who Won the War”; and “Once Upon a Town: The Miracle of the North Platte Canteen.”

(CNN) — Devoted fans.

Faithful listeners.

Seldom have those words sounded quite so apt.

Bob Greene

Bob Greene

They describe the people who enjoyed the singing of George Beverly Shea, who died last week at the age of 104. The name may not be instantly recognizable to some Americans, but that was no fault of his. He accomplished something very few vocalists can claim: During his career, he sang in front of an estimated 200 million people in live performance.

How could this be?

He was the lead vocalist at Billy Graham’s crusades and revival meetings for more than 50 years. If you went to see Billy Graham preach, you heard George Beverly Shea sing.

And, oh, what a voice he had.

It didn’t matter what your own religious beliefs were. If you were interested in the craft — the art — of vocal performance, and you were in the presence of Bev Shea (that’s how he was known to his friends), then you recognized greatness.

He was not fancy as he sang, he indulged in no gimmicks, at times he seemed as calm before a microphone as a man waiting patiently for a bus. But that was deceptive. His deep and immaculately modulated baritone, his resolute attention to precise phrasing and pronunciation, his implicit and unmistakable regard for his audience — this was a professional artist of the highest order.

He was a major and incandescent star to them — they had been listening to him for years.
The fact that he sang gospel music might, in theory, have worked against him, might have limited the number of his potential listeners; for many of the years of his career, the nation was obsessed with rock ‘n’ roll and other forms of popular, here-one-week, gone-the-next records. But he had a certain advantage:

A singer’s audience is often influenced by the person who presents him or her. In the Beatles’ early days, they had CBS television’s Ed Sullivan to do that. It made a big difference.

George Beverly Shea, for half a century, had Billy Graham to present him. At all those crusades, in all those stadiums and arenas, they were a matched pair. Graham wouldn’t have had it any other way.

They perfectly complemented each other’s strengths. Graham, at his peak, was utterly electric on a stage — his presence was crackling and palpable, there was no structure in the world too big for him. In the charisma and magnetism department, he needed no help.

But Shea was steady and soothing and reassuring. He was placid waters to Graham’s blazing lightning. And for all those years, he was a considerable part of the draw.

He never tried to be stylish or trendy; he didn’t shift his approach as the decades went by. He just sang like a dream.
Bob Greene

Hear and see Bev Shea sing at 1961 Billy Graham crusade

In 1971, when I was getting started as a reporter, the Billy Graham Crusade was scheduled to come to Chicago’s cavernous McCormick Place for a week-and-a-half of summer services. I asked his advance team if I could spend days and nights with them, observing how they did what they did: how they made the arrangements and logistical decisions to get all those people to pack the huge hall every evening. They were welcoming and open about having me hang around.

Those were the years when the most successful and highly publicized musical acts were groups such as Three Dog Night and Creedence Clearwater and Alice Cooper.

So I was struck to find how constant, in my conversations with the people who were coming to the crusade meetings, their unprompted references to Shea were. He was a major and incandescent star to them — they had been listening to him for years, and they couldn’t wait to see him perform in person.

There was a phrase back then that was used in politics: the Silent Majority. In those times of turmoil and earsplitting acrimony in public life, the term referred to those Americans who didn’t raise much commotion, but whose fidelity to tradition was unwavering.

I thought then, and I think now, that the concept also applied to the enduring popularity of Shea. He never tried to be stylish or trendy; he didn’t shift his approach as the decades went by. He just sang like a dream — and, with his clear, careful enunciation and his dignified comportment on stage, he showed unwavering respect for the people in the seats.

To watch and listen to Shea sing “How Great Thou Art,” the gospel number most closely associated with him, was to be in the presence of an absolute master. (And if you’ve ever heard Elvis Presley’s haunting rendition of the same song, then you just know that Elvis had to be a George Beverly Shea fan, too.)

He did fine for himself: more than 70 albums, a Grammy Award, a separate Lifetime Achievement Award from the Grammy organization. In the days when what is now called terrestrial radio — that is, free radio, broadcast by local stations — ruled, you couldn’t help hearing his voice as you twisted the dial through the stations in your town. He was a permanent cast member of Billy Graham’s “Hour of Decision,” which was syndicated to local stations all over the country, and the power of that voice would stop your hand, at least momentarily, from seeking something farther down the dial.

On Sunday his funeral will be held in Montreat, North Carolina, his home for many years; on Monday he will be buried in a private ceremony on the grounds of the Billy Graham Library in Charlotte, North Carolina.

I remember asking a member of the audience at that long-ago crusade in Chicago what it was that made Shea’s music so important to her.

“When he sings,” she said, “he just brings me comfort.”

Which, in an often frenzied world, is not a bad sum-up of a long, serene and melodic life.

African-American Churches of Christ in Nashville: W. M. Slay preaches in Northeast Nashville, 1889

Intriguing post from a very interesting blog — Thanks, Mac!

mac's avatareScriptorium

This notice appears in the 20 November 1889 Gospel Advocate at page 739:

GA 11.20.1889.739

——-

I have been having a protracted meeting in North-east Edgefield.  I have established a congregation with nine members.  I administer the loaf with them every Lord’s day.  I am also teaching in South Nashville, had one addition last night, Bro. Calvin Hardison, by confession and reclamation.  Please note that we will start a protracted meeting Wednesday night, the 13th of this month.  I preach three times every Lord’s day, twice in South Nashville, and at 3 P. M. in Edgefield.

W. M. SLAY.

Nashville, Nov. 11, ’89.

There have been four baptisms at Gay Street church recently under the preaching of Bro. Howell.

——-

Postscript

It is difficult to compile a short list of lacunae in Nashville Stone-Campbell history.  A thorough-going narrative of the rise of black Churches of Christ, vis-a-vis Gay Street Christian Church would make such…

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Remembering an April morning…1775

April 19, 1775

INC's avatarUpstream Politics

Here Once The Embattled Farmers Stood,

And fired the shot heard round the world…

Minute Man Concord MA

April 19, 1775

What made the farmers fight in 1775?

Judge Millen Chamberlain in 1842, when he was twenty-one, interviewed Captain Preston, a ninety-year-old veteran of the Concord fight: “Did you take up arms against intolerable oppression?” he asked.

“Oppression?” replied the old man. “I didn’t feel them.”

“What, were you not oppressed by the Stamp Act?”

“I never saw one of those stamps. I certainly never paid a penny for one of them.”

“Well, what then about the tea tax?”

“I never drank a drop of the stuff; the boys threw it all overboard.”

“Then I suppose you had been reading Harington or Sidney and Locke about the eternal principles of liberty?”

“Never heard of ’em. We read only the Bible, the Catechism, Watts’ Psalms and Hymns, and the Almanac.”

“Well, then, what was the…

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Footnote 16 – Stephen Prothero, Religious Illiteracy (2)

Footnote 16 – Stephen Prothero, Religious Illiteracy: What Every American Needs to Know – and Doesn’t (New York: HarperCollins, 2008), 132-139.

Stephen Prothero is Chair of the Religion Department at Boston University.

“The rising tide of religious ignorance in public schools and higher education might have been stemmed by the churches … But many of the same trends that led public school teachers and college professors to marginalize and trivialize religion paralyzed the churches too. … Many trends transformed Christian congregations and voluntary associations into aiders and abetters of religious amnesia.  The most important of these shifts were: from the intellect to the emotions, from doctrine to storytelling, from the Bible to Jesus, and from theology to morality. In each case new approach to religion was offered to Americans with all the seduction of the serpent in the Garden of Eden. In each case Americans succumbed to the temptations. This time, however, knowledge was lost rather than gained.”

“…Changes in the American sermon also contributed to the decline of religious literacy…The minister learned to give his parishioners what they wanted, and what they wanted was to be entertained…. Many ministers – on both the theological left and the theological right – had largely surrendered to old-fashioned doctrinal sermon in favor of the sort of thing American churchgoers hear today: colloquial sermons peppered with personal stories about friends dying and giving birth, salted with entertaining anecdotes…and light on both biblical exegesis and Christian doctrine…These ministers served up the theology of everyday life, subordinating biblical teaching to literary flourishes.  Their entertaining sermons ‘employed daring pulpit story-telling, no-holds-barred appeals, overt humor, strident attack, graphic application, and intimate personal experience.’ Ministers embraced story sermons because…they increasingly (and correctly) understood themselves to be in competition not only with peers in nearby pulpits but also with secular entertainments, including newspapers, plays and novels.

“American ministers became storytellers because…some believers have always found it easier to find God in stories than in dogmas.  But the main reason many preachers fled, as historian Ann Douglas put it, ‘from dispute, doctrine, and scholarship’ to sentimentalism, sensationalism, and stories is that the narrative sermon worked. It produced conversions. It filled the churches. It also had something of a pedigree in the parables of Jesus…Once upon a time, the sermon had educated parishioners about such Christian staples as the Trinity and the Ten Commandments, and the stories ministers told from the pulpit were restricted to the grand biblical narratives of Moses, Abraham, Sarah, Jesus, and Mary.

“…This legacy is with us today in the narrative preaching style, which according to one historian of the sermon now aims ‘to achieve a happening rather than an understanding.’  It is with us as well in “seeker-sensitive’ megachurches, many of which have decided to stop preaching the basic teachings of the Christian tradition because marketing research has indicated that ‘seekers’ find that kind of teaching to be a turnoff.”

American Historical Association blog

American Historical Association blog

Edith Schaeffer

Edith Schaeffer

Excerpted by Ken Green from Frank Schaeffer’s blog on Patheos:

My mother Edith Schaeffer died today. She . . . completed a dramatic life with a final flourish: she died on Easter Saturday, to join her risen Lord . . . I trust my mother’s hope-filled view of death because of the way Mom lived her life . . . Mom was a wonderful paradox: an evangelical conservative fundamentalist who treated people as if she was an all-forgiving progressive liberal of the most tolerant variety.

Mom’s daily life was a rebuke and contradiction to people who see everything as black and white. Liberals and secularists alike who make smug disparaging declarations about “all those evangelicals” would see their fondest prejudices founder upon the reality of my mother’s compassion, cultural literacy and loving energy.

. . . Here’s what my mother showed me how to do by example: forgive, ask for forgiveness, cook, paint, build, garden, draw, read, keep house well, travel, love Italy, love God, love New York City, love Shakespeare, love Dickens, love Steinbeck, love Jesus, love silence, love people more than things, love community and put career and money last in my hierarchy of values and — above all, to love beauty. I still follow my mother’s example as best I can and I have passed and am passing her life gift to my children and grandchildren not just in words but in meals cooked, gardens kept, houses built, promises kept, sacrifices made, and beauty pointed to.

. . . Mom treated everyone she ever met well, spent more time talking to “nobodies” than to the rich and famous who flocked to her after her books were published and became bestsellers. Put it this way: through my experience of being a father (of 3) and grandfather (of 4) I’ve finally been able to test Mom’s life wisdom and spiritual outlook and found out that she was right: Love, Continuity, Beauty, Forgiveness, Art, Life and loving a loving all-forgiving God really are the only things that matter.

. . . Memories: Mother never making a sarcastic remark about her children or anyone else and the life-long self-confidence that gave me . . . Mother deep in conversation with cab drivers and giving her books away (and money, personal phone numbers and her home address) to hotel maids and other total strangers she decided she could help . . . Mother’s horror at the “harshness” as she put it, of so many evangelical religious people and the way they treated “the lost” and her saying that “no wonder no one wants to be a Christian if that’s how we treat people!”

Maybe everything has changed for me theologically but some things haven’t changed. I’m still thinking of Mom’s eternal life in her terms because she showed me the way to that hope through her humane consistency and won. Her example defeated my cynicism . . . I’ll miss her voice. I learned to trust that voice because of the life witness that backed it up. I know I’ll hear her voice again. You won Mom. I believe.

(Frank Schaeffer, excerpted from “Goodbye, Mom . . . RIP” in his internet column “Why I Still Talk to Jesus–In Spite of Everything,” distributed by Patheos network.)