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Today we're digging in deep. Kat will discuss the brutal murder of young Emmett Till and the impact it had on the civil rights movement, and Kaleigh will discuss the Nebra Disk - an incredibly early tool meant to track astronomy.Let's Chat! Bluesky: TINAHLPodcastEmail: thisisnotahistorylecture@gmail.com

This is a special episode talking about the newest UNESCO World Heritage cultural site: The Asuka and Fujiwara Ancient Capitals. This is particularly relevant as it is directly related to the history we are currently examining in this podcast. For more information, check out the blogpost at: https://sengokudaimyo.com/podcast/episode-unesco  Rough Transcript: Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is a special episode on Japan's newest UNESCO world heritage site: the Ancient Capitals of Asuka and Fujiwara. Rarely do I focus too much on current events in this podcast.  After all, we are still dealing with the events of the 7th century, and that is hardly "current" in any sense.  However, just last month, at the end of July 2026, the UNESCO World Heritage Convention met and made a ruling on inducting the Ancient Capitals of Asuka and Fujiwara as one of the newest World Heritage sites. Given the obvious relevance of this to this podcast, I thought it was worth talking about. As such we'll go into a little history of the UNESCO world heritage convention, what it means, and how sites get added—or even removed—from the list.  And then we'll talk about the addition of the Ancient Capitals of Asuka and Fujiwara, what is included in that description, and what part those various locations play in the story of Japan's history, which we've been laying out for the past several years.  Warning up front:  This is probably going to be a longer episode than usual, as there is a lot to cover, but it still didn't seem to make sense to break it up into two parts. Before we get into the background of UNESCO more generally, let's talk briefly about the news.  The Ancient Capitals of Asuka and Fuijwara had been on UNESCO's tentative list since 2007, and following an on-site evaluation in September of 2025, the International Council on Monuments and Sites, or ICOMOS, made a recommendation in June 2026 that the property be inscribed on the World Heritage list. On 26 July, 2026, the UNESCO World Heritage Committee met in Busan, South Korea and accepted the recommendation.  This becomes Japan's 22nd cultural World Heritage site, and the 27th World Heritage property in Japan, since the World Heritage program is also inclusive of natural heritage sites, such as Yakushima, Amami-Ohoshima, the Ogasawara islands, and the mountainous regions of Shirakami-Sanchi, and Shiretoko, in Hokkaido. The recommendation for Asuka and Fujiwara was not just for a single site, but includes 19 individual sites and over 1,100 hectares of "buffer zone".  The individual sites are listed on the UNSECO World Heritage website as follows: •             Asuka Palace Site •             Asuka Pond Garden Site •             Asuka Water Clock Site •             Sakafuneishi Ritual Site •             Asuka-dera Temple Site •             Tachibana-dera Temple Site •             Yamada-dera Temple Site •             Kawara-dera Temple Site •             Hinokuma-dera Temple Site •             Ishibutai Mounded Tomb •             Shobuike Mounded Tomb •             Kengoshizuka Mounded Tomb •             Fujiwara Palace Site •             Daikandaiji Temple Site •             Motoyakushiji Temple Site •             Mounded Tomb of Emperor Temmu and Empress Jito •             Nakaoyama Mounded Tomb •             Kitora Mounded Tomb •             Takamatsuzuka Mounded Tomb So these are the specific locations, that were included in the single designation.   And these are how they are officially listed on the UNESCO World Heritage site in English, so for anyone who is going to comment that saying Asuka-dera Temple is redundant, because "Tera" already means "Temple", let's just not, shall we?  They are all in the Asuka and Kashihara area, and easily accessible, one from the other, so you can go and visit them if you would like.  I suspect that there is going to be a bit of push for that area in the coming tourist season as they now put up official UNESCO world heritage site markers.  And you may have noticed that a lot of these site names may sound very familiar, because the majority of them are places we've already mentioned on the podcast – but more on that later. But first, what does it mean to be a UNESCO World Heritage Site? UNESCO is the "United Nations Educational, Scientific and Cultural Organization".  It was founded in 1945, with the stand-up of the UN itself, as a successor to the League of Nations' International Committee on Intellectual Cooperation.  That said, the idea of a "World Heritage Site" didn't come about until 1975, with the Convention Concerning the Protection of the World Cultural and Natural Heritage, with the first sites being designated in 1978. Prior to this, UNESCO had been involved in various attempts to help preserve various monuments of historical significance.  They begin working with various museums and other organizations, and in 1965 UNESCO created ICOMOS, an international professional association to work towards the conservation and protection of cultural heritage.  A site designated as a World Heritage Site must be considered to be of "outstanding universal value" and can fall under one of two categories.  The first, and perhaps the one that most often comes to mind, are the cultural sites.  The second are natural sites considered of outstanding value.   With the 1975 convention, UNESCO had leaned heavily on ICOMOS as an advisory body regarding sites of particular cultural significance.  A similar body, the World Conservation Union, provides input on sites of natural significance. To be determined a World Heritage site, there is a set of ten criteria, and a site must meet at least one of the ten.  This means that a site must: i.            Represent a masterpiece of human creative genius ii.           Exhibit an important interchange of human values iii.          Bear a unique or at least exceptional testimony to a cultural tradition or to a civilization iv.           Illustrate a significant stage in human history v.            Be an outstanding example of a traditional human settlement, land-use, or sea-use vi.          Be directly or tangibly associated with events or living traditions, with ideas, or with beliefs, with artistic and literary works of outstanding universal significance; or it must vii.         Contain superlative natural phenomena viii.        Be an outstanding example representing major stages of earth's history ix.          Be an outstanding example representing significant on-going ecological and biological processes in the evolution and development of ecosystems and communities of plants and animals; or it must x.           Contain the most important and significant natural habitats for conservation of biological diversity. I abbreviated that list, but it gives you an idea of what the committee is looking for. To be placed on the list, a site must first be nominated.  Nominations are made by UN member countries and placed on a Tentative List.  From there, they can be selected into a Nomination File, which is then evaluated by the advisory organizations as appropriate.  The World Heritage committee meets once a year, at which time they may determine whether a nominated site will be added to the World Heritage list or if more information is needed. Having a site listed as an UNESCO world heritage site carries prestige and can drive tourism and revenue to help protect the site.  Members can request financial assistance with some conservation projects, and signatory nations are expected to contribute to the conservation of world heritage sites.  At the same time, the host country is expected to provide regular reports on the conditions of the site and efforts being undertaken to conserve it.  Should the situation change so that key aspects of the site's intrinsic value are lost, the World Heritage Committee may choose to revoke a designation.  This has only been done a few times, but it is always a possibility. All of this means that the Asuka and Fujiwara capital sites are now eligible for certain types of financial assistance and international aid to help further preserve and even restore certain aspects, such as the tomb murals in the Takamatsuzuka and Kitora kofun.  But let's talk about the sites that have actually been included, and to do that, we'll go through in roughly chronological order, based on the timeline that was given by Japan in the nomination documents, and what makes the most sense for narrative cohesion.   That said, it is important to note that the dates on the timeline in the UNESCO nominating document are where we first see mentions of the monuments, not necessarily when the temples were first constructed or anything like that.  If you want to learn more, check out the documentation submitted on the UNESCO world heritage website. And speaking of learning more, many of the sites we are about to discuss we have covered in previous episodes—though some more than others.  We'll call out relevant episodes as we can, but you can also find out more by searching on our website, sengokudaimyo.com, for more information about any of these topics. Let's start with Asukadera, or Asuka Temple.  The nominating document notes that it was completed in 596, though it had been started quite a bit earlier.  We discussed Askua-dera and many of the other temples back in episode 142, though Asuka-dera itself has been a part of the story since at least Episode 92, with the rise of Soga no Umako.  Asuka-dera, as you may recall, started off as a private temple for the Soga family, though they were so intertwined with the royal family that it almost didn't make a difference.  For the longest time it was the primary temple site at least in the Asuka region, and defined what Buddhism looked like early on.  Later it would be included as one of the Four Great Temples, and it would eventually move to Nara, though a temple would continue to operate on the site until the modern day.  That said, through fires and reduced patronage, the current temple is much reduced from its former glory.  Still, archeologies have found indications at the site demonstrating the true extent of the temple at the height of its power and influence, and how it truly played a key role in numerous events surrounding the building of a continental style state government. Speaking of the Soga family, the next site on the list, dated to 626, is Ishibutai kofun.  Ishibutai kofun was originally a square kofun, or Houfun, thought to be the resting place of Soga no Umako, the Grand Minister and head of the Soga family who led it to prominence in the age of Kashikiya Hime, aka Suiko Tenno.  We talked about his passing in episode 103.  Excavations have suggested that the tomb took up an area about 85 meters to a side.  This included an outer moat and an inner, platform, about 50 meters square.  The burial chamber is a horizontal stone chamber created with impressive megaliths—a fancy word that just means "big stones".  In this case we are talking about stones that rival or even dwarf those at monuments like the famous Stonehenge, in England.  The stones are part of what give it its name, Ishibutai, or Stone Stage, because unlike in other kofun, these ones are exposed.  There is a theory that after the fall of the Soga family, and the deaths of Soga no Iruka and Soga no Emishi, the tomb was deliberately uncovered as a form of posthumous punishment. Because it is not a tomb under the care of the Imperial Household Agency, Ishibutai kofun has seen extensive excavation from 1933 to 1975.  That said, most of the funerary goods were likely stolen a long time ago.  There were some various bits and pieces found here and there—gilt and bronze implements and earthenware shards, but otherwise nothing truly significant.  They did find evidence of other tombs, nearby.  Perhaps ironically it seems that these other tombs were leveled to make room for Ishibutai kofun, making its own uncovering feel somewhat karmic, in a way. The next site, if we were to follow the timeline, is the Asuka Palace site.  This actually encompasses the site of at least four different palaces, which we discussed back in episode 134, with a blogpost showing the various palace remains, if you want to compare them.  In 630 we have the construction of the Okamoto Palace of Kashikiya Hime.  Then, in 643, we have the Itabuki Palace built for Takara Hime during her first reign as Kogyoku Tenno.  This was the location of the famous Isshi Incident, when Takara Hime's son, Naka no Oe, instituted the coup against Soga no Iruka and his father, killing Iruka in court in front of his mother.  For more on that, check out episode 106.  It was later used when she and Naka no Oe left the Toyosaki Naniwa Palace and returned to Asuka.  It may be during the time of the Itabuki Palace that another one of the monuments was built.  This is the Shobuike Kofun.  The nomination document doesn't give a precise date for this one, and we really only know for certain that it was built in the 7th century, but they place it on the timeline shortly after the events of 643.  Like Ishibutai kofun, it is a hofun, or square kofun, surrounded by a moat with a horizontal burial chamber.  At only 30 meters long, it is not as large or as prominent as Ishibutai Kofun, possibly indicating that the occupants were not as prominent or that kofun building as a whole was falling out of fashion.  Inside, there were two stone coffins, in the "house shape", meaning the lid had a peaked roof appearance.  In addition, the interior of the coffins was lacquered, making these unique in the archipelago.  Finally, perhaps as is the case with Ishibutai kofun, the mound appears to have been deliberately dismantled at some point in the early 8th century, when Fujiwara-kyo was still the capital. We do not know who was buried at Shobuike Kofun, but there are two theories.  One theory proposes that, given the unique features, it may have been a member of the royal family.  Another theory suggests that it may be a tomb for members of the Soga family.  This theory is connected to the idea that Ishibutai is the tomb of Soga no Umako.  Given its shape and similarities, perhaps this tomb is for a relative?  In addition, though not part of the World Heritage Site nomination, there is a nearby square kofun known as Koyamada Kofun.  There is a theory that this other tomb might also have been a royal tomb—perhaps even a first burial for Tamura no Ohokimi, aka Jomei Tenno.  However, there is another theory that these two tombs, together, make up the tombs of Soga no Emishi and Soga no Iruka.  That would explain them both being of similar shapes, and similar to the kofun thought to be that of Soga no Umako.  It could also explain why Shobuike kofun was later destroyed, like with Ishibutai Kofun. Shortly after Shobuike Kofun was thought to have been built, the court moved to Naniwa for a time, before eventually returning to the Itabuki Palace.  Then, in 656, we have the Nochi-no-Okamoto Palace, aka the Later Okamoto Palace, built after the Itabuki palace burned down.  It was repurposed by Ohoama when he brought the court back from Ohotsu, and then expanded with the Ebinoko Enclosure, among other changes, turning it into the Kiyomihara palace, where Ohoama and then Uno no Sarara ruled until the completion of the Fujiwara Palace around 694. Around the same time as the Later Okamoto Palace was the construction of the Sakafuneishi Ritual Site.  This site is located on a hill on the east side of the Asuka valley, overlooking the Asuka palace site.  There they have found stone walls, a strange carved stone with channels for what appears to be water or liquid for some kind of ritual purpose, and, towards the bottom of the hill, a stone turtle basin and water spout that appears to have once been connected to a spring.  Of all of the included sites, this is perhaps the most enigmatic in terms of how it was used and what was going on there.  It is likely that this is what is referred to in the Chronicle as the Tou no Mine site, where it is said that they built an enclosure encircling two tsuki trees, calling the site the Futatsuki Palace.  That said, today the name "tou-no-mine" is applied to a peak some distance further up the valley and into the mountains, and I do not believe that any concrete evidence of a "palace" has been found at either location.  Still, it demonstrates that there was something going on that was important enough to build walls and create intricate stone carvings—not something we necessarily find everywhere, though they are particularly prolific in the Asuka region once you consider all the various stone carvings that have been located there.  Current thinking seems to suggest that it was a site where sovereigns from Kashikiya Hime through Uno no Sarara conducted rites associated with ascension to the throne.  The walls show evidence of being built earlier in the 7th century, which we discussed in Episode 118, and then damaged during the incredibly powerful Nankai earthquake during the Hakuho era.  We talked about this earthquake back in episode 139, along with other natural disasters.  This was an earthquake of immense power, known as a Nankai Megathrust Earthquake, that caused destruction across the archipelago, from Shikoku up through the Kanto region.  Walls show evidence of being repaired in Temmu's time and the site appears to have been in use up through the 9th century.  This means it was still being used in some capacity even after the court had moved up to Heian-kyo, in modern Kyoto, but who knows by whom. By the way, I feel like I should address something here.  Often times there is a bit of an archaeological joke that if you don't know what something is it gets termed a "ritual site" or a "ritual implement".  And, granted, "ritual" does not necessarily mean "religious".  Brushing your teeth each day could be considered a ritual.  So is the inauguration of a new president or prime minister.  It just refers to something that we do regularly, usually as part of a societal tradition.  Often it is symbolic, though sometimes it can have a greater function.  So in all likelihood whatever was happening at the Sakafuneishi site probably was a kind of "ritual", whether it was religious or not, but we just don't have enough info to know what that might have looked like.  The physical evidence does not conform to any other well known practice, so we are left guessing. Compare this to another "ritual" site, the next on our list:  The Mizuochi site.  When it was first discovered in 1972, it was clear that it was important.  There was a large building foundation, in the shape of a square podium, faced with paving stones.  It was also near to Asukadera and the location where various stone figures had been found at the turn of the century.  It would take several more years to discern enough features to come to the realization of what it was for.  This was due to the discovery of highly unusual features and artifacts. For instance, there is the central building, designated SB200.  It had pillars set on base stones, forming a grid pattern in a square—four spans long on each side.  This is unusual compared to other buildings on the site, which had more conventional pillars embedded in the ground.  Each span of the pillars at SB200 was a uniform distance.  The podium on which the building was placed was just under 11 meters on each side, and a little more than a meter in height.  The pillar bases were further strengthened under the floor level, meaning that the resulting structure would have been remarkably sturdy.  In the center of the building was a stone platform, set about a meter below the surface, where they found the remains of a large and small lacquered wooden boxes.  Around the platform were buried wooden culverts and copper pipes, which would have been able to carry water to and from the site. There was nothing else like this discovered anywhere else, but given the nature of everything, it seemed to make sense that this was the site of the clepsydra, the water clock, which Naka no Oe is said to have built.  Pottery shards from around the 650s and 660s seem to back up this identification, and simulations have demonstrated how the water clock may have actually worked.  As such, the site seems to have been fairly well identified, which is really remarkable, and provides an incredible link to that era.  Not only that, but the technology demonstrated was incredibly advanced for its time.  As such, it truly is a remarkable site.  For more, check out Episode 127, where we talked more in depth about the importance of time and direction in Ancient Yamato. The next site on the list is the Kengoshizuka Kofun.  This mounded tomb is said to have been built around 667 CE—around the time that Yamato was supporting Baekje in a failed attempt to stave off that country's destruction at the hands of the Silla-Tang alliance.  This is an octagonal shaped kofun—a shape which is thought to have only been used by members of the royal family.  The academic position is that this is the tomb of Takara Hime—aka Saimei Tennou—who had died just as Yamato was starting to send troops to the Korean peninsula.  This theory is at odds with the Imperial Household Agency, which has designated a different tomb—Kurumaki-Kenno Kofun—as Saimei Tennou's mausoleum The story as it is recounted in the Nihon Shoki goes something like this.  As Yamato was gathering forces to defend Baekje—see episodes 123 and 124 for what happened—Takara Hime passed away at the temporary court set up in Asakura, in modern Kyushu.   With Yamato just about to launch a military campaign, they couldn't also hold a royal funeral, so they had her body taken back to the Nara basin..  Takara Hime's remains were temporarily interred at the plain of the Asuka River—Asuka-gawara.  It wouldn't be until after the conflict was over—a little more than 5 years later—that she would be buried.  At that time, we are told that she was buried together with Royal Princess Hashibito, her sister-in-law, at Wochi Hill—little market hill—and that the royal granddaughter, Princess Ohota, was buried in front.  And indeed, the layout of Kengoshizuka Kofun  has space for two coffins, and the archeologists found evidence of another burial in "front" of the kofun.  So in all ways this  seems to accord with the Chronicles, though the Imperial Household Agency has not chosen to change its designation.  I suspect that if they did it might cause some issues due to the limits of what archaeologists are allowed to do with tombs designated as royal mausoleums. Kengoshizuka Kofun has been remarkably reconstructed, so that you can go and see what it probably looked like when it was first built.  Since it was not designated as an imperial mausoleum by the Imperial Household Agency, archaeologists were able to excavate Kengoshizuka, and they found some remarkable finds, including a particularly spectacular coffin fitting made of cloisonne hexagonal plates with images of flowers that were connected to each other.  There also appears to have been a coffin made with lacquered linen, rather than the stone or tuff coffins found elsewhere.  So that's Kengoshizuka Kofun.  That's #7 on our list.  Moving on to #8, on the timeline at 673, it is Kawara-dera, and I'm going to lump this in with Tachibana-dera, which is noted on the timeline at 680.  In fact, the nominating document proposes a much earlier timeline for the start of Tachibana-dera, starting in the 640s, with Kawara-dera in the 660s, about two decades later. These two temples sit across from one another, and at one time they appear to have been coupled together as a monastery and a nunnery.  In fact, the nominating documents call out Tachibana-dera as Japan's oldest nunnery. The actual founding of these two temples is somewhat in dispute.  Let me start with Tachibana-dera.  Tachibana-dera claims to have been founded by none other than the legendary Shotoku Taishi.  It is said that the land of Tachibana-dera was the area of the palace where Prince Umayado, aka Shotoku Taishi, was born, and that in 606 he had the property turned into a temple.  As such, it claims to be one of seven major temples built by the Prince.  However, we don't have any actual documentation for the temple until it shows up in 680, due to the report of a fire.  We do see it in numerous poems in the Man'yoshu, which is one of the ways we can also tell that it was a nunnery. More information can be gleaned from the archaeological excavations at the site.  The original temple was clearly built on the same Baekje designs as others of that period.  In an interesting twist, it appears as though the temple was not oriented north to south, as others were, but rather it was oriented west to east.  This would have had it facing the royal palace, initially, in a configuration very similar to that of Shitennoji, in Osaka, or Yamadadera, which is also one of the sites included in UNESCO World Heritage designation. The original temple had a middle gate, a pagoda, a main hall—or kondo—and a lecture hall (Koudou).  It was surrounded by a walled corridor.  Some of the roof tiles that have been found appear to be from the first quarter of the 7th century, but there are many more from the mid-7th century, suggesting that full-scale construction wasn't carried out until that period.  None of the original buildings appear to have survived, though there is an Asuka era stone statue, as well as various important cultural properties that have been preserved, and excavations have given us an idea of what it looked like, originally. Compare that to Kawara-dera, which sits to the north of Tachibana-dera.  We've talked about Kawara-dera before, as it was eventually designated one of the four national temples.  It was clearly built at a later date than Tachibana-dera, though when, exactly, is still unclear. There is mention of a Kawara-dera in an entry for 653, but even then, the Chronicles note that may have actually been at Yamada-dera, on the other side of Asuka, indicating that even the Chroniclers weren't entirely sure.  That leaves the first clean mention of the temple at 673, in the reign of Ohoama, aka Temmu Tenno.  There is a note, prior to this, in about 656, which talks about "Kawara no Miya", or the Kawara Palace. This is where Takara Hime briefly moved after the fires damaged the Itabuki Palace, which was rebuilt into the Later Okamoto Palace.  It is thought that Kawara-dera is on the site of that temporary palace, and it is possible that the building of that palace lent something to the eventual creation of Kawara-dera. Kawara-dera has a unique layout, known specifically as the Kawara-dera style temple layout.  Although the overall temple is built on a north-south axis, the west main hall faces east, towards the pagoda, in the southern courtyard.  There was then a central main hall, and then the northern courtyard, with the koudou, or lecture hall, facing south.  There is also evidence that the east gate was sizeable—possibly larger than the south gate.  If so, it may be that this temple, like Tachibana-dera, was also facing east—facing the palace—but it was, at the same time, also on the same north-south access as other buildings and facilities.  This almost seems like they were perhaps compromising between facing the palace and utilizing the continental idea of a north-south alignment.  I almost wonder if the pagoda and western kondou weren't first built and then someone decided to change the orientation mid-way through the building process.  Either way, it is definitely unique. Although Kawara-dera was designated as one of the four national temples, it is the only temple that was not eventually moved up to Heijo-kyo, or Nara, when the capital eventually moved up there.  There are numerous theories as to why, but regardless of that, it stayed in Asuka and was no longer considered a national temple.  Over time it declined, and repairs could not be maintained across the entire complex.  Today, a successor temple, Gufuku-ji, sits on the site, but it is much reduced.  Fortunately, you can still see many of the exposed footings and get an idea for just what this temple was like back in its heyday. Now since we've mentioned it, it is probably worth talking about Yamada-dera, which is also on the list.  Like the others, there is a small successor temple to the north, but most of the ancient Yamada-dera grounds are visible, and if you go out there you can clearly see where all the buildings were.  There are signs and raised platforms depicting where the various buildings were at, so you can easily see what was there.  Furthermore, if you check out the Asuka Historical Museum, they have a remarkably well-preserved section of one of the walls of the gallery from the temple, including some roof elements.  It appears to have fallen down during a fire, and other material must have fallen on top of it so that the fire could not consume that section, leaving it in incredible shape. Yamada-dera is part of the Hosso sect—that is the sect following the teachings of the monk Xuanzang.  We talked about Xuanzang, and the monks who studied with him, back in episodes 120 to 122.  It is said to have been founded by Soga no Kurayamada no Ishikawa no Maro.  He was a relative of Soga no Emishi who supported Prince Naka no Oe in his coup in 645.  Soga no Kurayamada eventually became Udaijin, or Minister of the Right, and he was essential in implementing the Taika reforms.  Long story short, he was slandered, and fled to Yamada-dera, which was still under construction.  Rather than being taken by government forces, he took his own life, as well as that of his wife and eight children.  You can listen to the whole story back in Episode 112.  All of that is said to have happened here at that temple, in the year 649.  Perhaps because of the stain of that incident, the temple construction appears to have been halted for a time.  It wouldn't be completed until 685, when Ohoama and his wife, Uno no Sarara, a direct descendant of Soga no Kurayamada, were on the throne. Finally, there is one more temple from this early period that is mentioned, and that is Hinokuma-dera.  Of all of the temples so far, this one we probably have mentioned the least in the main podcast.  Hinokuma-dera is located to the southwest of the main Asuka valley, south of the famous Takamatsuzuka kofun.  It is first mentioned in a record dated to 686.  That indicates it must have been built some time prior, and archaeological excavations seem to place it at the second half of the 7th century, with the pagoda and main hall being completed in the late 7th century.   The temple continued to be maintained through the 8th century, but declined after the Heian period when the pagoda and lecture hall collapsed.  In the early 20th century a local Shinto shrine was relocated here, and remains, today. Hinokuma-dera was built as a private temple by the Yamato no Aya.  The Yamato no Aya are an intriguing group of people.  The name "Aya" implies a group that was originally employed as weavers, a technology brought over from the continent.  Indeed, they are said to have been largely immigrants who came and brought the technology with them.  The Aya were broken into different groups, with the Yamato no Aya being one of the more powerful.  The name appears again and again in the Chronicles, though in the time of Ohoama they were put on notice as a clan.  We aren't told what they did, exactly.  They seem to have made their way back into the court's good graces over time, however. Hinokuma-dera is interesting in that it is much smaller than the other temples we have discussed, and the form is quite different.  It isn't organized along cardinal directions, but rather with the koudou, or lecture hall, in the northwest and the kondou, or main hall, in the southeast.  The pagoda was between the two, slightly off-center to the northeast, directly across from the main gate, which faced southwest.  This means that you would enter from the southwest into a large, rectangular courtyard.  You could be facing a pagoda near the rear wall, with a lecture hall to your left and the main image hall to your right.  This is compared to Baekje temples that were on the periphery of the Baekje capital, and this may have been in a similar situation.  Based on the surrounding geography, it appears that some of the choices may have been made to conform with local geologic features, such as the ridge that it is on. It is interesting, however, for its uniqueness, especially as a private temple that did not have the resources of the court.  There were probably quite a few of these kinds of temples that we just don't see or hear about in the record.  When the court moved, first up to Heijo-kyo, but later on to Heian-kyo, in modern Kyoto, the head of the Yamato no Aya no doubt moved as well, and that probably led to the temple's decline, over time. Speaking of the court, there is one more part of the Asuka court that we should touch on before we leave the era of the Asuka palace.  At some point, probably related to the Later Okamoto Palace, the court created a pond and garden.  This Asuka Pond Garden site is first mentioned in 685, though it likely existed for some time.  Evidence suggests that it was built around the same time as the later Okamoto Palace, so sometime around 656, and based on excavations, we know that there was a south and north pond, divided by a middle bank.  Water flowed from the south pond to the north pond through a wooden pipe in that middle bank.  The south pond had a pentagonal shape, about 65 meters long, east to west, and 55 meters wide, north to south.  It was only 30 cm at its deepest point, with two islands in the pond itself.  The north pond was 36 meters east to west and 52 meters north to south, and it was up to 4 meters deep.  There was a stone overflow channel that was built for water to flow back into the Asuka river.  There was also a stone fountain, like that found at the Sakafuneishi site, and evidence of buildings and a wall around the site.  There has also been analysis of seed pollen, indicating what kinds of vegetation might have been grown in the garden. This was a lavish area that was purpose-built for entertainments of various kinds.  This is the area that the royal family and various nobles likely adjourned to at the end of the day for relaxation and for various banquets and other such gatherings. Of course, not all the court proceedings were so joyful.  In 686, Ohoama died, and for the next couple of years the court business was taken up with eulogies and memorials.  This is also when they built the next site included in the list: The mounded tomb of Temmu Tennou and, eventually, Jitou Tennou.  The tomb is an octagonal kofun, similar to the Kengoshizuka kofun for Takara Hime.  It is built to the southwest of the Asuka basin, a fair distance from the palace.  However, this positioning also puts it directly south of the site of the new Fujiwara Palace.  As the Fujiwara capital and palace site had already been selected, they would have been able to build this tomb in relation to the future palace, creating a direct north-south link between the two.  It is also along the same ridgeline as the tomb of Kengoshizuka and the tomb attributed to Kinmei Tennou and Princess Kibi no Himemiko. The octagonal tomb was built in five tiers.  It is about 42 meters on a side, built with rammed earth and then covered, originally, with dressed stones, while the surrounding area was paved.  Ohoama was buried in a sealed stone burial chamber in a dry-lacquered linen-made coffin, similar to what was found, again, at Kengoshizuka.  Later, when Uno no Sarara passed away, her urn was added to the tomb. Speaking of that, I cannot believe I didn't mention this in the last episode on Queen Uno no Sarara, but yes, she was cremated.  In fact, she is the first Yamato sovereign to have been cremated in the Buddhist style, rather than to have her body buried intact.  Today, almost cremation is the default in Japan—to the point that it actually has caused some issues with people who, for religious reasons, request a different type of burial.  However, at this point, it was still somewhat new.   Prior to Buddhism, all indications are that bodies were simply buried.  Buddhism brought in the concept of at least four different types of funerary rites.  There is dosou, or earth burial, but there was also suisou, water burial; fuusou, wind—or "air"—burial; and then kasou, fire burial.  Suisou would be committing a body to water, and fuusou generally means leaving the body on a stand, out in the open, to allow the body to decompose while birds, ideally vultures, come and do their work.  Of these, "kasou", fire burial or cremation, is linked to the historical Buddha, whose physical body is said to have been cremated, with the bones and teeth left behind considered holy relics.  That Uno no Sarara requested cremation would seem to indicate her own support of Buddhism and Buddhist institutions. The tomb of Temmu and Jitou has remained largely intact—at least compared to some that we have discussed this episode-- but not inviolate.  Over time, the site was allowed to become overgrown with trees and other vegetation.  In 1235 the tomb was robbed and in 1881 it was officially designated as an Imperial Mausoleum by the Imperial Household Agency, which now manages the site.  You can approach up to a point, but the tomb itself is largely off-limits to the public. Speaking of Uno no Sarara's support of Buddhism, we've already talked about her connections to Yakushi-ji, the next site on our list.  This temple was commissioned by Ohoama when his wife, Uno no Sarara, grew unexpectedly ill in 680.  She did recover, and the temple would eventually be considered one of the four National temples of the Yamato state.  It appears to have been built—possibly shifted slightly—specifically in line with the new avenues being laid out for Fujiwara-kyo, the new capital, and it fits neatly into place, taking up an entire city block.  When the capital moved, the temple was also moved.  The new temple sits up near modern Nara, in the area known as Nishi-no-kyou—the West (side of the) capital.  For the new site, the court may have used some of the materials from the original temple, though there does seem to have been a continued presence at the Fujiwara capital site until the 11th century.  To avoid confusion, the temple in the old Fujiwara capital site is referred to as "Moto-Yakushiji", meaning the Real or Original Yakushi Temple. Yakushiji was commissioned in 680, but work on the temple wasn't completed until 698, four years after the move to the new Fujiwara Palace.  Key features at this time were its size and its double pagodas, rather than just the single pagoda common in earlier temples.  This mimicked temple innovations happening on the continent, and was later adopted by several temples in the new capital of Heijo-kyo. Another national temple from around this time, also included in the nomination letter, is Daikandaiji.  Like Yakushiji, this temple was a grand statement of the Yamato state's ambitions.  Both were large temples that would have stood out, and as national temples they were symbols of state power and authority in matters both secular and spiritual. We discussed all of this in a previous episode, Episode 142, where we covered the four national temples, so I don't want to belabor it too much other than to give a brief overview.  In summary, what we know as Daikandaiji today is very likely the old Kudara Ohodera,  Kudara, in this instance, being spelled with the same kanji as for "Baekje".  Kudara Ohodera was the largest of the Asuka and Fujiwara era temples.  Its pagoda was over 80 meters tall, one of the tallest in Yamato at that time, and the main hall rivaled that of the Daigokuden, the main hall of the Fujiwara palace.   It also appears to have been moved twice.  First it was moved from its original location closer to the Asuka palace.  And then it appears to have been shifted to align with the avenues of the new Fujiwara capital.  The name was also changed.  "Kudara Ohodera" likely referred to the location where the temple was first founded by Tamura, aka Jomei Tennou.  It was then moved to Asuka and took on the name "Takechi Ohodera", given its new location, but then was renamed to Ohotsukasa no Ohodera, the Great Temple of the High Officials, or something like that.  This same name, read with the on'yomi reading, becomes "Daikandaiji". The temple was later moved to Heijo-kyo, where it was renamed to "Daianji", which means something like the Temple of Great Safety or Protection.   There is another story that says that the temple actually originated in the Kumagori dojo created by the legendary Shotoku Taishi, but, like so many such stories, that may have been added later to increase the temple's prestige.  As with so many of these temples, when the move was made to Heijo-kyo, the temple lost its national status, but remained active.  Without the upkeep by the court, it eventually declined, finally disappearing almost entirely.  Remains were rediscovered in the Edo and Meiji period, with major excavations in the 1970s and 80s.  From this, there is evidence of fire, even before construction was completed.  Indeed, there is a record of fire in 711.  The temple was likely under construction for much of the period of the Fujiwara capital's existence. This is probably as good a point as any to talk about the Fujiwara Palace itself.  I would note that the World Heritage site designation only includes the palace site, and not the entire capital city of Fujiwara-kyo.  That is probably for the best, as findings have suggested that the ancient capital was built on a plan far grander that previously thought. Initially, it was believed that the Fujiwara capital was built similar to Heijo-kyo and Heian-kyo, which is to say that it was modeled after the Tang capital of Chang'an.  This model creates a rectangular city with the main palace complex at the far north of the city.  Lower classes are typically housed in the southern regions while upper classes and nobility are provided land in the northern areas of the city.  Part of the reason to believe that the city was laid out like this has to do with the three mountains:  Mt. Unebi, Mt. Miminashi, and Mt. Kagu.  If the palace were located at the northern end of the city, then the city would fit rather nicely in the plains between these three mountains.  However, it appears that the plans for Fujiwara-kyo were much grander, and it appears that the Fujiwara palace sat not at the northern top of the capital, but instead it was in the middle.  This more closely approximates the ideal Confucian model, which created a square city divided into nine districts with the palace in the center.  However, it also means that the city grid is interrupted by the mountains, particularly by Mt. Miminashi, in the north.  To cover all of that land would be untenable, and much of it has been built up or under cultivation for centuries.  Furthermore, it is unclear how built up Fujiwara-kyo ever was.  Imagine trying to just create a city from scratch.  Not only was it about building the temples and the palace, but about all of the other houses, which would have been organized by the individual owners.  One also has to wonder just how many workers there were, and materials, to do all of this.  If much of this was done as traditional wooden buildings, then many of the blocks may not have left any significant remains, though new construction in the area does perform exploratory archaeology just in case.  There are a lot of interesting features that have been found. However, let's focus just on the Fujiwara Palace.  As I've previously pointed out—just back in Episode 152, for example, the Fujiwara Palace was, in many ways, getting back to the type of palace that the Toyosaki Naniwa Palace had tried to be.  This was a massive State complex.  The overall property appears to have been a square, with nine gates—once again, mimicking the geometric perfection suggested in ancient sources.  That wall, which was defined by post-holes in the ground, was also surrounded by a moat.  The south central gate was known as the Suzaku-mon, or Suzaku gate, named for Suzaku, the crimson bird of the south.  This was at the north end of Suzaku Oji, or Suzaku Avenue, the central road of the Fujiwara capital. This road was 24 meters wide, with 4 meter ditches on either side.  The ditches would have carried water throughout the city, while also allowing the city to drain water during large rains.  From the Suzaku gate to the north the palace opened up to the first courtyard, with two building where officials could prepare for the day.  Originally this would have been the place for officials to change into their formal robes, though later they were commanded to show up to work already dressed.  From there, once it opened, they would pass through another gate into the Choudouin, or State Hall.  Here, the 8 bureaus, or ministries, each had a Choudou, or court hall, where they would perform their work.  There were also four other halls for other governmental work. Besides the southern gate, there were gates on the east and west, which led to further government offices to the west and east of the court.  A fourth gate, at the north end of the Choudouin enclosure, would lead to the Daigokuden, the Great Audience Hall.  This was part of a reduced enclosure.  Two buildings have been discovered to the east and west of the enclosure, and north of the enclosure would have led to the private quarters of the sovereign and their family. The government buildings are more obvious than some others—many of the buildings were built in the continental style, meaning with stone footings, leaving a lot of evidence of their existence.  Meanwhile, the buildings of the sovereign's private residence were likely still in the indigenous style—plain wood with posts sunk directly into the ground, and thatched roof.  That would all leave a lot fewer traces, not to say that they haven't ever found anything. Today, the Fujiwara Palace site is a large open area where many of the features that have been found are indicated with modern crimson colored pillars, demonstrating where the various pillars were found.  At the same time, any above-ground reconstructions would have be conjectural, as we don't have enough remaining to know exactly what the palace looked like beyond the pillar locations. This palace and the city was ambitious.  It was huge and clearly meant as a permanent capital.  The fact that it was only occupied until about 710, when the capital moved north, to Heijou-kyou, is something we'll talk about in a later episode.  But still, it was absolutely an incredible move.  Think of how much labor this took and what kind of costs were involved?  This was truly a flex of the state's ability to mobilize labor to be able to do all of this, and generally marks the moment where the Yamato government really came into its own.  It also marks the period where the name "Yamato" is thought to have been officially changed to refer to "Nihon", the "Origin of the Sun", the name by which Japan would be known ever since.  It really is a symbol of Japan's changing state. There are only three more monuments included in the World Heritage Site designation, and they are all tombs. The first is Nakaoyama Kofun.  This is another octagonal kofun, approximately 19.5 meters from one side to the other.  It is only three tiers, as opposed to the five tiers of the tomb of Temmu and Jitou, and similarly covered in stone and surrounded by stone pavement.  The sealed burial chamber is narrow—designed for an urn rather than for a full-body coffin.  This is the first such mound clearly built to accommodate Buddhist style cremation, rather than a coffin.  While the keyhole shaped kofun had stopped being utilized for some time, this appears to put the final seal on the coffin, as it were, of the kofun building period, which had started back in the mid-3rd century.  Certainly, royal tombs continued to be built in the form of mountains, but they would stop having the same kind of artificial mound. It is unclear who was buried in the mound.  It was plundered around the 13th century, and there was considerable damage noted in the Edo period.  However, given Kengoshizuka Kofun and the kofun of Temmu and Jitou Tennou, it seems hard to deny the general consensus that this is the tomb of none other than Karu—that is to say Monmu Tennou.  However, as with Kengoshizuka Kofun, the Imperial Household Agency has named a different kofun, that of Kurihara-tsuka'ana Kofun, slightly to the south of Nakaoyama.  I would note that while this is an octagonal kofun, similar to the others we have seen, the Kurihara kofun, aka the Hinokuma Anko Misasagi, is a round kofun, which, in the consideration of modern scholarship, is not generally thought to have been a shape used for a royal tomb. There are two other tombs on the world heritage list that are round tombs, however—though they are not thought to have been royal tombs.  These are the Takamatsuzuka and Kitora kofun, and both of them have incredible features that are considered of particular importance to the indication of the development of the state.  This is because in both tombs elaborate tomb mural paintings were discovered. The murals of the Kitora kofun are perhaps the simpler between the two.  The Kitora murals have the four directional guardians on the walls of the tomb.  Again, we talked about this back in episode 127.  It was the idea that there was a directional guardian for each of the four cardinal directions.  This includes Genbu, the black tortoise of the north; Byakkou, the White Tiger of the West; Seiryuu, the Blue (or green) Dragon of the East; and Suzaku, the Red Bird of the South.  These descriptions were heavily tied in with various continental ideas of what would be known as "feng shui", including different ideas of color, direction, and concepts of yin and yang.  The Kitora kofun clearly shows these four guardians.  Based on the style of the tomb and the paintings, it is assumed that this tomb was built in the very beginning of the 8th century.  Combined with tomb goods found, while we don't know who was buried there it is very likely that it was either a royal prince or high ranking noble.  It has been suggested that this could have been the tomb for the Minister of the Right, others have suggested that it could be Royal Prince Takechi, who died in the late 7th century, or possibly even a high ranking member of the Baekje nobility living in the archipelago since the fall of their country, given some of the continental features of the tomb and its murals. In addition to the spectacular directional guardians, on the ceiling of Kitora Kofun is a depiction of the stars.  This star chart has been the focus of considerable study, as it depicts the stars in the sky as they might have been seen from the ground.  Though there are some errors, it is remarkably accurate, and it has been heralded as the oldest such star chart in the world.  There are earlier depictions of the sky, like the Nebra Sky Disc, from modern Nebra, in Germany, which dates to about 1800-1600 BCE, but those are more like an astronomical rule, rather than a chart.  It is also interesting that the positions of the stars don't exactly correspond with the sky over the Fujiwara capital: instead, it seems that the latitude better fits with the capital of Pyongyang in Goguryeo.  This opens up lots of intriguing possibilities about how this star chart came to be, and who created it.  It may be that some of the errors we see in the star positions come from taking a star chart possibly from the Tang court, and then localizing it to the Goguryeo capital in Pyongyang.  That chart then appears to have made its way to Japan where it was used in the Kitora kofun.  That means that the artist  wasn't necessarily directly looking at the sky at the time, but rather looking at a depiction, probably drawn on paper which has since been lost.  All of this points to the availability of, and importance placed on, astronomical information at the time.  In the Takamatsuzuka Kofun we similarly have directional animals, although in that case Suzaku, in the south, has been lost.  There is also a depiction of the stars, though it is more based on the zodiac, with constellations depicted in the various "houses" of the sky, rather than a true chart of the sky.  Most significantly in this tomb, however, are depictions of courtiers – groups of male and female attendance - in what appears to be court clothing, and indeed this is the best depiction we have of what court clothing may have looked like at this time.  It very much is in keeping with the clothing we see on the continent.  It is possible that the clothing depicted is not actually what was in use in the court, but possibly clothing from the continent as it was depicted in drawings and the like.   However, the style of clothing does seem to match the continental style clothing we see later in the Nara period, and so it does seem to be our best source for the clothing of the time barring us finding actual garments or further depictions. Both of these tombs are stunning, and have greatly increased our knowledge of the world of the court of 8th century Japan.  However, they are also both extremely fragile and in need of conservation.  Since being opened, humidity levels in the tombs have risen, which has led to the deterioration of the paintings themselves.  Japanese historians and conservators have gone to great lengths to preserve what they could before any more was lost, and there are depictions of what they looked like when they were originally found.  One of the goals of the World Heritage determination appears to be the conservation of these incredible paintings for future generations to be able to see. And there you have it.  Those are the sites  that were recently listed together on the UNESCO World Heritage list as the Ancient Capitals of Asuka and Fujiwara.  I hope that everyone gets a chance to go see them in person some day—it really is a beautiful and rather bucolic area with history strewn all about.  It isn't difficult to walk most of it, either, though to see everything you probably want at least a couple of days, not including various museums and other institutions.  And, of course, the rest of the Nara basin is full of even more treasures, such as Horyuji temple, the Makimuku Palace site, Mt. Miwa, and then the ancient capital of Nara, just to name a few. But that will have to be for another day.  For now, I think I've gone on long enough.  This has been a bit longer than most episodes, so I hope that you enjoyed it.  We'll be back with our regularly scheduled episodes in a couple of weeks. Until then if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through either our Ko-Fi or BuyMeACoffee sites—just look up SengokuDaimyo. For all of that, you can also find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, you may have noticed that there are advertisements running on the podcast—that is so that we can keep this free to everyone, but if you want an ad-free version, we have uploaded our entire back-catalog to Patreon, where we will be releasing early and ad-free episodes for anyone who wants to sign up. Finally, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

Zwei Männer mit Metalldetektoren stehen 1999 auf einem flachen Hügel in Mitteldeutschland. Das Ding schlägt aus. Was sie ausgraben, verkaufen sie für 31.000 Mark. Sie ahnen nicht, dass sie gerade eine Weltsensation in der Hand halten. Unbezahlbar. Und älter als fast alles, was wir über dieses Europa zu wissen glaubten.Jochen war in Saale-Unstrut. Einer Region, die ihn komplett umgehauen hat. Er sitzt in einem winzigen Café in Naumburg vor Patisserie, die aussieht wie aus Japan. Er steht im tausende Jahre alten Naumburger Dom vor Uta, die Umberto Eco die schönste Frau des Mittelalters nannte und die bei Disney zur bösen Königin wurde. Er sitzt abends in den Weinbergen und schaut auf rote Dächer und ein Tal, das sich langsam entschleiert als grandioses Reiseziel.Und dann ist da diese goldene Scheibe. Die Himmelsscheibe von Nebra. 3700 Jahre alt, die älteste konkrete Darstellung des Himmels, die die Menschheit kennt. Gefunden genau hier - mitten in Deutschland.Kommt mit nach Saale-Unstrut, nach Thüringen und Sachsen-Anhalt. In Folge zwei geht es weiter nach Jena.—

1.248 UNESCO-Welterbestätten gibt es derzeit in 170 Ländern weltweit. Sachsen-Anhalt hat mit fünf UNESCO-Welterbestätten die meisten in einem ostdeutschen Bundesland aufzuweisen: Die mittelalterlich geprägte Stadt Quedlinburg, der Dom in Naumburg, die Lutherstätten in Wittenberg und Eisleben, das Gartenreich Dessau-Wörlitz und das Bauhaus in Dessau. Hinzu kommt das UNESCO Weltdokumentenerbe wie die Himmelsscheibe von Nebra aus der frühen Bronzezeit oder seit vergangenem Jahr der literarische Nachlaß des Philosophen Friedrich Nietzsche. Das 1994 als Welterbestadt aufgenommene Quedlinburg ist ein Gesamtkunstwerk. Hier treffen mittelalterliche Stadtstruktur und ein bemerkenswertes Denkmal der Stadtbaugeschichte aufeinander. An die 2.100 Fachwerkhäuser aus acht Jahrhunderten prägen noch heute das Bild der Stadt. In Quedlinburg wurde Dieter König 1949 geboren und da lebt er noch immer. Im Mai 1961, da war er elf Jahre alt, wurde zwischen Quedlinburg und der französischen Stadt Aulnoye-Aymeries eine Städtepartnerschaft geschlossen, zu der auch ein Schüleraustausch gehören sollte. Mit dem Mauerbau am 13.08.1961 war die nur noch teilweise und einseitig möglich. Anders im Westen Deutschlands, da unterzeichneten im Januar 1963 Bundeskanzler Konrad Adenauer und Präsident Charles de Gaulle den Élysée-Vertrag, der bis heute den Grundstein der Freundschaft zwischen Deutschland und Frankreich legte. Im Osten Deutschlands, nach der politischen Wende 1989/ 90, konnte in Quedlinburg erst 1991 diese Städtepartnerschaft vom Mai 1961 durch die Bürgermeister beider Städte erneuert werden. 1998 wurde der Verein zur Förderung der Freundschaft zwischen der deutschen Stadt Quedlinburg und der französischen Stadt Aulnoye-Aymeries gegründet. Dieter König ist Gründungsmitglied und seit 2000 im Ehrenamt Vorsitzender des Vereins. Seine Mitglieder haben es sich zur Aufgabe gemacht, die Freundschaft zwischen Frankreich und Deutschland zu erhalten, sie mit Leben zu füllen und zu festigen. Dieter Königs erste Begegnung mit den Franzosen lag im Jahr 1994: Ein Staffellauf über 730 Kilometer in 5 Tagen von Aulnoye-Aymeries nahe der belgischen Grenze bis nach Quedlinburg. Er war dabei und organsierte 1996 den zweiten Lauf in umgekehrter Richtung. Neben dem Sport kamen Kulinarik und Kultur hinzu. Dieter König organisierte den fortan jährlichen Besuch der Franzosen zum Weihnachtsmarkt in Quedlinburg, zu Wein- und Käseverkostungen, zu Begegnungen am Tag des offenen Denkmals. Chöre beider Städte singen über Jahre zusammen und in jeder der beiden Städte gibt es eine Straße mit dem Namen der Partnerstadt. In diesem Jahr feierten sie zusammen 65 Jahre Bestehen dies Vertrags.Moderation Carsten TeschRedaktion: Angelika Zapf

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När en tysk museiintendent sliter en mystisk bronsskiva ur händerna på två hälare, avslöjas ett tidigare okänt och högt utvecklat bronsåldersimperium för forskarna. Men vad var detta för bronsskiva? Vad visade den? Och hur gick det till när den hittades? Wikipedia säger sitt om Himmelsskivan från Nebra. Hosted on Acast. See acast.com/privacy for more information.

Martin schwärmt Alex ständig von seinem Heimatbundesland vor. Jetzt hat Alex Sachsen-Anhalt unter die Räder genommen und ist ein paar Tage durch Weingebiete, Schlossgärten und die Bauhausstadt Dessau gefahren. Hört hier seinen Reisebericht und plant schon einmal den nächsten Wochenendtrip. Hier alle Touren zum Nachfahren: - Bauhaus-Tour Dessau - Gartenreich-Tour Fürst Franz - Saale Radweg - Unstrutradweg Du hast Fragen, Anregungen oder einfach was zu sagen? Dann schreib uns eine Mail an mail@bikersparadisepodcast.de BIKERS PARADISE wird moderiert von Martin Gertz und Alex Hüfner. Produktion Martin Gertz.

Long John und Figarino haben es mit einem wildgewordenen Zauberlappen zu tun. Ob sie ihn loskriegen, bevor er die Werkstatt komplett auseinandernimmt? Abseits davon besucht Reporterin Yvi das Landesmuseum Halle. Dort zeigt ein Archäologe, wie er die Himmelsscheibe von Nebra geputzt und zum Glänzen gebracht hat.Mitte Juni schon vorbei und Kater Long John platzt der Kragen, weil die verstaubte Fahrradwerkstatt seiner Meinung nach katastrophal aussieht und einen verspäteten Frühjahrsputz nötig hätte. Der Fahrradschrauber hat allerdings keine Lust auf Saubermachen. Doch ein Paket seines Bruders ändert schlagartig alles. Darin steckt ein Zauberlappen, der – einmal nass gemacht – völlig ohne Pause wie wild putzt, schrubbt und einfach nicht mehr aufhören will. Während Long John und Figarino versuchen, den wildgewordenen, magischen Lappen wieder loszuwerden, gibt es in der Mitte der Folge einen kleinen Abstecher zum Landesmuseum für Vorgeschichte Halle: Reporterin Yvi lüftet dort das Geheimnis, warum Archäologie sozusagen eine ganz spezielle Form des Putzens ist. Sie schaut einem Wissenschaftler im Labor über die Schulter, der mit feinsten Spezialwerkzeugen jahrtausendealte Verunreinigungen und Schmutz von bedeutsamen Schätzen herunterputzt. Auch die weltberühmte Himmelsscheibe von Nebra wurde in Halle von ihm unter die mikroskopische Lupe genommen. Welch spannende Geschichte dabei freigelegt wurde? Klickt rein und hört selbst! Raschid Daniel Sidgi als Figarino und sein Kater Long JohnAutorin: Franziska Opitz KarkTon und technische Realisierung: Holger KliemchenReporter: Yvonne StrüwingVerantwortliche Redakteurin: Sandra M. HänelGeeignet für Kinder ab 8 Jahre

À 13 ans, Mathieu Nebra lance Le Site du Zéro depuis sa chambre — un site pour apprendre à coder « à partir de zéro », parce que les livres existants ne lui parlaient pas. 25 ans plus tard, ce site est devenu OpenClassrooms — une scale-up française qui a formé des millions d'apprenants et que Mathieu a portée jusqu'à 100M€ de CA. Aujourd'hui, il accompagne en coaching et en mentorship des fondateurs tech qui veulent franchir le même cap : passer de builder à CEO.Dans cet épisode, on prépare ensemble la première édition de son Mastermind — qui aura lieu les 23 et 24 septembre 2026 au Set Club d'Aix-en-Provence.Dans cet épisode, vous découvrirez :Le piège du « one more feature » : pourquoi les fondateurs tech continuent à ajouter des features pour résoudre un problème de croissance — et pourquoi ça ne marche jamaisLa bascule du builder au CEO : ce que Mathieu a mis 25 ans à comprendre — et pourquoi la posture compte autant que la stratégie ou la techniqueLe coaching vs le mentorship : pourquoi Mathieu a élargi son métier de mentor technique pour intégrer une dimension coaching — et pourquoi les blocages comportementaux sont souvent ce qui empêche la croissanceLa liste des compétences hors-tech : stratégie, finance, levée, systèmes, management, communication, go-to-market — Mathieu déroule la roue des compétences que les entrepreneurs tech sous-estiment systématiquementL'opposition run vs build : pourquoi 90% du temps d'un fondateur est mangé par le run — et comment libérer du temps pour le build qui crée le prochain palierL'IA comme sujet d'équipe, pas d'individu : pourquoi les fondateurs tech maîtrisent déjà l'IA mais buttent sur l'acculturation de leurs équipes — et comment Marjolaine Grondin viendra creuser ce sujet au mastermindLa prime au terrain : pourquoi Mathieu n'a jamais vu un fondateur qui passait la moitié de sa semaine au contact échouer — et pourquoi le « contact » est le boss à battre des entrepreneurs techCet épisode est pour vous si : vous êtes un fondateur tech (CTO, CPO, CEO tech), vous avez construit un produit qui marche mais vous sentez que la prochaine étape n'est plus une question de feature, et vous voulez incarner le CEO que votre boîte attend.LIENSRencontre Mastermind :https://www.squared.eu/mastermind/edition-limitee/mathieu-nebra-septembre-2026Liens de Mathieu :https://www.nebra.fr/https://startup-scaleup.nebra.fr/https://openclassrooms.com/Site Squared : https://www.squared.eu/Hébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

DEMAIN je reçois Mathieu Nebra, entrepreneur depuis 25 ans à l'origine d'une révolution dans l'éducation.

In 1999, a mysterious bronze disc buried for millennia in central Europe transformed how we see the prehistoric world. The Nebra Sky Disk - forged 3,600 years ago - is the oldest known depiction of the night sky.In this episode of The Ancients, Tristan Hughes is joined, once again, by archaeologist Raven Todd DeSilva to uncover the remarkable story of this Bronze Age star map. Discovered in Germany in thrilling and illegal circumstances, this precious artefact reveals a sophisticated understanding of the heavens long before classical astronomy. Together, Tristan and Raven explore how ancient Europeans mapped the stars, what the disk's symbols may represent, and why this extraordinary object continues to reshape our understanding of prehistoric science and belief.MOREThe Skulls of Jericho:Listen on AppleListen on SpotifyThe Bronze Age Collapse:Listen on AppleListen on Spotify Watch this episode on our YouTube channel: @TheAncientsPodcastPresented by Tristan Hughes. Audio editor is Aidan Lonergan. The producer is Joseph Knight. The senior producer is Anne-Marie Luff.All music courtesy of Epidemic SoundsThe Ancients is a History Hit podcast.Sign up to History Hit for hundreds of hours of original documentaries, with a new release every week. Sign up at https://www.historyhit.com/subscribe. You can take part in our listener survey here:https://insights.historyhit.com/history-hit-podcast-always-on Hosted on Acast. See acast.com/privacy for more information.

Bölümün Youtube videosu;https://www.youtube.com/watch?v=rNHdT1nfkWY&pp=2AYDDestek vermek isterseniz;Youtube linki: www.youtube.com/@yasinacarpodcasttInstagram linki: www.instagram.com/yasinacarpodcasttInstagram linki: www.instagram.com/yasinacar50

In dieser Episode erkunden Eva und Jana die Plejaden, ein gut sichtbarer Sternhaufen am Himmel. Sie geben der Menschheit seit Urzeiten Orientierung - am Himmel, in der Landwirtschaft, im Jahreslauf und sie finden sich in den Erzähltraditionen vieler Kulturen. Wir erkunden die Verbindung zwischen Astronomie, Mythologie und Menschheitsgeschichte und werfen einen Blick auf die neuesten wissenschaftlichen Erkenntnisse. Denn hinter dem vertrauten Siebengestirn liegt eine kosmische Familie ungeahnten Ausmaßes verborgen. Unterstützt uns bei [Steady](https://steadyhq.com/de/cosmiclatte/), [Patreon](https://patreon.com/CosmiclattePodcast) oder [Paypal](https://paypal.me/cosmiclattepod)!

När en tysk museiintendent sliter en mystisk bronsskiva ur händerna på två hälare, avslöjas ett tidigare okänt och högt utvecklat bronsåldersimperium för forskarna. Men vad var detta för bronsskiva? Vad visade den? Och hur gick det till när den hittades? Wikipedia säger sitt om Himmelsskivan från Nebra. Hosted on Acast. See acast.com/privacy for more information.

Bonus et Recap

durée : 01:14:48 - Été Classique Matin du mercredi 16 juillet 2025 : Un grand souffle baroque - par : Côme Jocteur-Monrozier - De l'air frais pour cette matinée d'été ! Un programme de musique ancienne tout en contrastes, entre nouveautés et grands classiques, qui butine librement de Rameau à Bach en passant par Haendel, Marin Marais, Mateo Flecha ou encore José de Nebra... Vous aimez ce podcast ? Pour écouter tous les autres épisodes sans limite, rendez-vous sur Radio France.

In Folge 134 starten wir die jährlichen Sommerfolgen. Es wird ein wenig kürzer, aber nicht weniger interessant. Wir reden über die ägyptische Himmelsgöttin Nut, die älteste Darstellung der Milchstraße und die (vielleicht aufgeschobene) Kollision mit der Andromedagalaxie. Außerdem startet Evis Sommer-Science-Fiction-Rätsel! Wenn ihr uns unterstützen wollt, könnt ihr das hier tun: https://www.paypal.com/paypalme/PodcastDasUniversum Oder hier: https://steadyhq.com/de/dasuniversum Oder hier: https://www.patreon.com/dasuniversum

Heart of Darkness at Zawiyet Umm el-Rakham. Far from the Nile Valley, on Egypt's northern coastline, Ramessid soldiers and civilians constructed a significant fortress to control the maritime roads. This remote garrison faced off against Libyan tribes coming from the far west (e.g. the Meshwesh of Cyrenaica), traded with Mediterranean merchants, possibly dealt with marauding pirates and Sea Peoples, and built a life for themselves on the western frontier. Alas, it wasn't all beaches and bonhomie, as soldiers like Nebra, the commander, would learn… Prof. Steven Snape is the author of many books and articles including The Complete Cities of Ancient Egypt (2014); Ancient Egyptian Tombs: The Culture of Life and Death (2011); Zawiyet Umm el-Rakham I: The Temple and the Chapels (with Penny Wilson, 2007); Zawiyet Umm el-Rakham II: The Monuments of Neb-Re (with Glenn Godenho, forthcoming). Learn more about excavations and discoveries at this site in a free lecture, “ Zawiyet Umm el-Rakham and the Ramesside Defence System on the Maryut Coast,” on YouTube https://www.youtube.com/watch?v=xQ1QelBxYiU& Steven Snape papers and publications at Academia.edu https://liverpool.academia.edu/StevenSnape Steven Snape at The University of Liverpool: https://www.liverpool.ac.uk/people/steven-snape; Research Profile https://www.liverpool.ac.uk/people/steven-snape/research Prof. Snape is currently reading The Arabian Nightmare by Robert Irwin (1983). Wikipedia Learn more about your ad choices. Visit megaphone.fm/adchoices

Kapucín Martin Borkovský rozpráva o vzťahu spirituality a sexuality u muža aj u ženy. Hovorí aké sú medzi nimi rozdiely a prečo sa potrebujeme učiť hovoriť o týchto témach v manželstve aj pri výchove detí otvorene.0:00 Pozvánka na Godzone Worship Nights: https://worship.godzone.sk0:42 Úvod2:47 Miska otázok6:39 Ako začala jeho cesta viery7:45 Porovnanie komunizmu a prítomnosti8:52 Rozhodnutie stať sa kapucínom12:29 Do čoho sa zaľúbil v reholi13:23 Celibát15:36 Formácia mladých23:14 Muži a ich nároky25:26 Požehnanie za dverami vernosti27:27 Nebrať veci vážne28:37 Sexualita a spiritualita muža37:02 Otec pri výchove syna43:00 Výzva ku komunikácii o sexualite48:57 Sexualita mužov a žien54:12 Muž o žene, žena o mužovi56:32 Čo to hovorí o Bohu?

Rätsel der Bronzezeit... Mach's dir bequem und kuschel dich ein! Dieser Podcast wird durch Werbung finanziert. Infos und Angebote unserer Werbepartner: https://linktr.ee/EinschlafenMitPodcast Hier geht's zum Wikipedia-Artikel. Der Artikel wurde redaktionell überarbeitet: https://de.wikipedia.org/wiki/Himmelsscheibe_von_Nebra CC BY-SA 4.0

Elvira Lindo recibe a Jesus Ruiz Mantilla con su nuevo libro. En el Arte hablamos de El disco celeste de Nebra: la clave de una civilización extinta en el corazón de Europa. Nieves Concostrina nos acerca  al 24 de abril de 1961: El reflotamiento del Vasa, la joya de la corona sueca que duró a flote… cinco minutos Terminamos con 'Lo que queda del día' 

Elvira Lindo recibe a Jesus Ruiz Mantilla con su nuevo libro. En el Arte hablamos de El disco celeste de Nebra: la clave de una civilización extinta en el corazón de Europa. Nieves Concostrina nos acerca  al 24 de abril de 1961: El reflotamiento del Vasa, la joya de la corona sueca que duró a flote… cinco minutos Terminamos con 'Lo que queda del día' 

durée : 00:15:59 - Le Disque classique du jour du mercredi 25 décembre 2024 - Le chef Alberto Miguélez Rouco et l'ensemble Los Elementos enregistrent le mélodrame "Venus y Adonis" de José de Nebra, figure centrale de l'opéra espagnol au XVIIIe siècle

durée : 00:15:59 - Le Disque classique du jour du mercredi 25 décembre 2024 - Le chef Alberto Miguélez Rouco et l'ensemble Los Elementos enregistrent le mélodrame "Venus y Adonis" de José de Nebra, figure centrale de l'opéra espagnol au XVIIIe siècle

In this episode of The New England Endurance Podcast, we're joined by Alan Atwood, President of the New England Bike Racing Association (NEBRA) and a cornerstone of the region's road and cyclocross cycling community. With over 30 years in competitive cycling—as a team manager, event organizer, announcer, and founder of Atwood Racing Services—Alan brings a wealth of experience and passion to the sport.We dive into the origins and mission of NEBRA, the New England road and cyclocross racing calendars, the New England Cycling Hall of Fame, and how the organization collaborates with USA Cycling. Alan shares insights into the challenges facing the bike racing scene, including the decline of road racing, and NEBRA's efforts to make the sport more inclusive and accessible.Follow NEBRA at nebra.us and on Instagram or Facebook, and don't forget to tag us @newenglandendurance with your favorite cycling stories. Rain or shine, New England's terrain is calling—so get out there and ride!Art & Eric embark on a journey to showcase and celebrate the endurance sports community in New England.

Die Himmelsscheibe von Nebra ist mehr als 3600 Jahre alt und die bisher älteste Darstellung konkreter astronomischer Phänomene. Wie sie genau gemacht wurde, war bisher nicht restlos geklärt. Jetzt gibt es neue Erkenntnisse. Es war aufwendige Schmiedekunst nötig. Martin Gramlich im Gespräch mit Prof. Harald Meller, Direktor Landesamt für Denkmalpflege und Archäologie Sachsen-Anhalt

Dr. Meller, Harald www.deutschlandfunkkultur.de, Fazit

Das Lutherland wurde schon sehr früh besiedelt, sagt uns Doris Wollenberg vom Besucherzentrum "Arche Nebra".

Nell'ultima puntata del podcast di Tondo, la nostra speaker Emma ha avuto il piacere di ospitare Simona Gassi, CEO e co-founder di Nebra Skay.Nebra Sky è uno studio di design digitale sostenibile, che ricerca e sviluppa soluzioni etiche e sostenibili per la produzione di abbigliamento e design, perfezionando continuamente la propria filiera, dalla prototipazione al fine vita. 

Die Altmark ist eine der Gegenden in Deutschland mit dem schönsten Nachthimmel. Die Verbindung zum Weltall hat in Sachsen-Anhalt eine besonders lange Tradition. Schon vor 7000 Jahren gab es die Kreisgrabenanlage bei Goseck. Lorenzen, Dirk www.deutschlandfunk.de, Sternzeit

Summary In this week's episode Anna (https://x.com/AnnaRRose) chats with Ismael Hishon-Rezaizadeh (https://x.com/ismael_h_r), Founder and CEO at Lagrange Labs (https://www.lagrange.dev/) and Charalampos (Babis) Papamanthou (https://x.com/chbpap), Head of Research at Lagrange and Co-Director of the Applied Cryptography Lab at Yale University. They revisit the concepts of zk-powered coprocessors and dive into the work that Charalampos did previous to joining Lagrange on Verifiable SQL. They then explore how this is incorporated into the Lagrange coprocessor system, the work they are doing on Reckle Trees, future work and what all this enables for dApp developers. They discuss their new prover marketplace, the general state of infrastructure and how they are keen to bring more concepts from general computing into decentralized blockchain systems. Here's some additional links for this episode: 13:07 * Protocols for Public Key Cryptosystems by Ralph C. Merkle (https://www.ralphmerkle.com/papers/Protocols.pdf) 14:08 * Episode 57: Merklize this! Merkle Trees & Patricia Tries (https://zeroknowledge.fm/57-2/) 26:32 * Episode 327: Proof Aggregation with Shumo and Yi from NEBRA (https://zeroknowledge.fm/327-2/) 36:57 * Reckle Trees: Updatable Merkle Batch Proofs with Applications by Papamanthou, Srinivasan, Gailly, Hishon-Rezaizadeh, Salumets and Golemac (https://eprint.iacr.org/2024/493.pdf) 36:57 * Lagrange Labs GitHub on Reckle Trees (https://github.com/Lagrange-Labs/reckle-trees) The Web3 Summit is back! The next edition will be happening in Berlin from Aug 19-21, you can head over to web3summit.com (http://web3summit.com/) to apply, learn more and grab your tickets today. Episode Sponsors Launching soon, Namada (https://namada.net/) is a proof-of-stake L1 blockchain focused on multichain, asset-agnostic privacy, via a unified shielded set. Namada is natively interoperable with fast-finality chains via IBC, and with Ethereum using a trust-minimized bridge. Follow Namada on Twitter @namada (https://twitter.com/namada) for more information and join the community on Discord (http://discord.gg/namada). Aleo (http://aleo.org/) is a new Layer-1 blockchain that achieves the programmability of Ethereum, the privacy of Zcash, and the scalability of a rollup. As Aleo is gearing up for their mainnet launch in Q1, this is an invitation to be part of a transformational ZK journey. Dive deeper and discover more about Aleo at http://aleo.org/ (http://aleo.org/). If you like what we do: * Find all our links here! @ZeroKnowledge | Linktree (https://linktr.ee/zeroknowledge) * Subscribe to our podcast newsletter (https://zeroknowledge.substack.com) * Follow us on Twitter @zeroknowledgefm (https://twitter.com/zeroknowledgefm) * Join us on Telegram (https://zeroknowledge.fm/telegram) * Catch us on YouTube (www.youtube.com/channel/UCYWsYz5cKw4wZ9Mpe4kuM_g)

Zwei Raubgräber finden bei Nebra in Sachsen-Anhalt eine tellergroße Scheibe. Auf dem Schwarzmarkt lässt sich ein Museumsdirektor zum Schein auf einen Kauf ein. Mithilfe der Polizei findet die Scheibe Einzug in sein Museum. Die "Himmelsscheibe von Nebra" wird UNESCO Welterbe.

El arqueólogo Harald Meller oyó de un artefacto que representaba el cielo y supo que podría reescribir la prehistoria, pero estaba en manos de delincuentes.

Vor 25 Jahren machten zwei Raubgräber auf einem Feld in Sachsen-Anhalt eine unglaubliche Entdeckung: Eine runde, gründlich schimmernde Scheibe aus Bronze, versehen mit Sonne, Mond und Sternen aus Gold. Sie wussten nicht, was sie vor sich hatten. Heute gilt dieses archäologische Artefakt als die älteste Himmelsdarstellung der Menscheit. Ihr Alter wird auf mehr als 3600 Jahre geschätzt.Aktuell ist eine Nachbildung der Nebra-Scheibe in einer Ausstellung im historischen Museum in Bern zu besichtigen. Das Original im Landesmuseum für Vorgeschichte in Halle. Doch wie sie da gelandet ist, ist Stoff für einen Krimi. Die Geschichte beginnt mit Hobby-Raubgräbern, einem Zufallsfund und Metalldetektoren und endet mit einem von der Polizei umstellten Hotel in Basel.Für Hélène Arnet, Redaktorin aus dem Zürich-Ressort des «Tages-Anzeigers», ist die Geschichte der Entdeckung der Nebra-Scheibe eine der aufregendsten überhaupt. Sie erzählt eben diese Geschichte in einer neuen Folge von «Apropos», dem täglichen Podcast des «Tages-Anzeigers». Gastgeber ist Philipp Loser.Artikel zum Podcast: Himmelsscheibe von Nebra – ein Viertel Jahrhundert Faszination  Unser Tagi-Spezialangebot für Podcast-Hörer:innen: tagiabo.chHabt ihr Feedback, Ideen oder Kritik zu «Apropos»? Schreibt uns an podcasts@tamedia.ch

Summary In this week's episode Anna chats with Shumo and Yi from NEBRA. They discuss the high price of putting ZKPs on-chain before diving into NEBRA's proposed solution to mitigating this, their Universal Proof Aggregation product. They cover what it takes to incorporate extra pricing systems into NEBRA UPA as well as the benefits that these systems will bring, how developers are meant to interact with them, and future integrations to enable seamless cross-zkRollup applications. The group round off by discussing prover marketplaces, verification aggregation systems, and the design space that this all opens up. Here's some additional links for this episode: NEBRA NEBRA UPA Demo NEBRA Docs UPA Gas Costs by NEBRA MIT Bitcoin Club fflonK: a Fast-Fourier inspired verifier efficient version of PlonK by Gabizon and Williamson UniPlonK: PlonK with Universal Verifier by Chu, Gomes, Iglesias, Norton and Tebbs Hyle Aligned Layer The Web3 Summit is back! The next edition will be happening in Berlin from Aug 19-21! You can head over to web3summit.com to apply, learn more and grab your tickets today. Episode Sponsors Launching soon, Namada is a proof-of-stake L1 blockchain focused on multichain, asset-agnostic privacy, via a unified shielded set. Namada is natively interoperable with fast-finality chains via IBC, and with Ethereum using a trust-minimized bridge. Follow Namada on Twitter @namada for more information and join the community on Discord discord.gg/namada. Aleo is a new Layer-1 blockchain that achieves the programmability of Ethereum, the privacy of Zcash, and the scalability of a rollup. As Aleo is gearing up for their mainnet launch in Q1, this is an invitation to be part of a transformational ZK journey. Dive deeper and discover more about Aleo at http://aleo.org/ If you like what we do: Find all our links here! @ZeroKnowledge | Linktree Subscribe to our podcast newsletter Follow us on Twitter @zeroknowledgefm Join us on Telegram Catch us on YouTube

durée : 01:32:45 - En pistes ! du mardi 23 avril 2024 - par : Emilie Munera, Rodolphe Bruneau Boulmier - Dans la playlist qu'Emilie et Rodolphe ont concoctée pour vous ce matin: les compositeurs Jean-Sébastien Bach, Henryk Wieniawski, Ludwig van Beethoven, Johannes Brahms, Michelangelo Rossi, mais également Robert Schumann, Carlo Gesualdo, sans oublier les espagnols José de Nebra et Pablo Esteve...

Bitcoin is down .5% at $62,677 Eth is down .5% at $3,043 Binance Coin, is down 1% at $532 PayPal makes changes to NFT transaction rules Animoca holds over 550M in digital assets. Nebra raises $4.5 million in pre-seed and seed rounds. Parcel loses about 40% of its TVL since early april. South Korea outpaces the U.S. with most-traded currency for crypto. Binance appoints new  Board of Director member Learn more about your ad choices. Visit megaphone.fm/adchoices

Depictions of the sky have been found on walls and ceilings that date back thousands of years. Other depictions are encoded in the layouts of monuments and burial sites. The oldest known portable view of the heavens is ancient as well — at least 3600 years old. The Nebra Sky Disc was discovered 25 years ago, in Germany. It was buried with swords, axes, and other artifacts. The combination allowed archaeologists to date the burial of the cache to at least 1600 B.C., and possibly earlier. The disc is a foot across and weighs more than four pounds. The front has a blue background inlaid with about three dozen features made of gold. The features include a solid disc and a crescent. They've been interpreted as the Sun or full Moon, and a crescent Moon. There are also two gold arcs. One may depict a boat carrying the Sun across the sky. The other may show the Sun's path across the sky from one solstice to the other. Finally, there are 32 smaller gold spots: the stars. Several of them form a tight grouping, which may represent the Pleiades star cluster. There are many ideas about what it all means. The disc could have been a sort of calendar. On the other hand, it simply could have been decorative — an old and beautiful depiction of the heavens. The Pleiades is high in the western sky at nightfall. Its brightest stars form a tiny dipper shape — a common landmark for skywatchers both ancient and modern. Script by Damond Benningfield

El siglo XVIII español es el momento de la historia musical en nuestro país en el que la zarzuela se afianza como género. Repasamos algunos ejemplos de las obras alumbradas en ese tiempo firmadas, entre otros, por José de Nebra o Vicente Martín y Soler.Escuchar audio

www.disclosedufofiles.com  

Nachdem die "Himmelsscheibe von Nebra" von Harald Meller und der Polizei beschlagnahmt wurde, geht die Suche nach dem genauen Fundort erst richtig los. Die Raubgräber tun sich schwer damit ihn zu verraten. Harald Meller erzählt Torben und Lenore, warum er sich trotzdem sicher ist, dass sie den richtigen Fundort bestimmt haben. Torben schafft es ein Treffen mit der verurteilten Hehlerin Hildegard Burri-Bayer zu vereinbaren. Wie hat sie die Geschichte erlebt und wie geht es ihr heute? Ist es wirklich ein einfaches Gut gegen Böse in diesem Fall bei Kunstverbrechen? Hier hört ihr schon jetzt den nächsten spannenden Fall von Kunstverbrechen zum Kunstberater Helge Achenbach: https://1.ard.de/kunstverbrechen_achenbach Eine Abbildung der "Himmelsscheibe von Nebra" seht ihr hier: https://www.landesmuseum-vorgeschichte.de/himmelsscheibe-von-nebra.html Schreibt uns gerne an: kunstverbrechen@ndr.de Unser Podcast-Tipp in dieser Folge: Die Spur der Täter https://www.ardaudiothek.de/episode/die-spur-der-taeter-der-true-crime-podcast-des-mdr/der-krimi-um-die-himmelsscheibe-von-nebra/mdr-aktuell/95436976/

1999 wird die "Himmelsscheibe von Nebra" auf dem Mittelberg in Sachsen-Anhalt von zwei Sondengängern illegal ausgegraben. Die Scheibe kursiert in Kreisen von Schatzsuchern, Sammlern und Antiquitätenhehlern, bis sie schließlich im Februar 2002 bei einer filmreifen Aktion der Polizei in Basel beschlagnahmt wird. Harald Meller, der Landesarchäologe von Sachsen-Anhalt ist mittendrin und wird von der Polizei als verdeckter Ermittler eingesetzt, es geht beim Treffen mit den Hehlern jedoch einiges schief. Lenore und Torben sprechen mit Meller über seinen ganz persönlichen Kunst-Krimi. Außerdem gelingt es Torben tiefer in die Szene der illegalen Schatzsucher einzutauchen. So weit, dass es sogar zu einem Treffen in einem Wald in Mecklenburg-Vorpommern kommt… Hier hört ihr schon jetzt den zweiten Teil des spannenden Kunst-Krimis um die "Himmelsscheibe von Nebra": https://1.ard.de/kunstverbrechen_himmelsscheibe-2 Eine Abbildung der "Himmelsscheibe von Nebra" seht ihr hier: https://www.landesmuseum-vorgeschichte.de/himmelsscheibe-von-nebra.html Schreibt uns gerne an: kunstverbrechen@ndr.de Unser Podcast-Tipp in dieser Folge: 5 Minuten vor dem Tod https://www.ardaudiothek.de/sendung/5-minuten-vor-dem-tod-der-kriminalpodcast-oder-true-crime/83992738/

In der neuen Staffel von Kunstverbrechen rollen Lenore Lötsch und Torben Steenbuck von NDR Kultur fünf neue, spannende Fälle von Kunstdelikten auf! Dafür geht es dieses Mal sogar ins Ausland! Die Hosts jagen gestohlene Gemälde in Paris und recherchieren zu den Hintergründen des spektakulären Diebstahls der Mona Lisa. Sie tauchen aber auch ab in die Welt der Raubgräber und Schwarzsondengänger und gehen dem Fall der Himmelsscheibe von Nebra auf die Spur. In Lübeck finden sie bisher unveröffentlichte Dokumente zu einem faszinierenden Fall von Kunstfälschung und sie treffen einen der berühmtesten Betrüger der Kunstwelt: Helge Achenbach. Wieder dabei ist Kunst-Kommissar René Allonge vom LKA Berlin und gibt spannende Einblicke in die Welt der Kunstdelikte. Bei Kunstverbrechen gibt es also wieder fesselnde True Crime Fälle, ohne Mord und Totschlag, dafür mit jeder Menge aufregender Kunst! Los geht's am 7. November, natürlich in der ARD Audiothek! Jetzt Kunstverbrechen hier in der ARD Audiothek abonnieren, der kostenlosen Audio-App der ARD: https://1.ard.de/kunstverbrechen_ndr Feedback und Fragen gerne per Mail an: kunstverbrechen@ndr.de Weitere Infos unter: https://www.ndr.de/kultur/epg/Kunstverbrechen,sendung1321034.html

Tony chats with Nebra Barr, CEO and Founder at OnboardXi. They modernize, standardize, and digitize the (thus radically improve) the onboarding experience for the Life Insurance industry.Nedra Barr: https://www.linkedin.com/in/nedra-barr-28ab589b/OnboardXi: https://www.onboardxi.io/Video Version: https://youtu.be/R-_HWVKh2Js

(00:00) - Nebraňte dětem přijít k Ježíši | Matouš 19:13-15 (04:21) - Rodičovská naděje (16:13) - Učednické pohrdání (24:05) - Ježíšova láska  (42:55) - Vaše povinnost ► http://www.krestanekurim.cz ► http://www.krestanekurim.cz/youtube ► https://www.facebook.com/krestanekurim

El Disco de Nebra I Hallazgo Astronómico

Hi there. My name is Preston POUTEAUX. Welcome to the Lake Ridge Community Church Podcast. This is where we share some of our messages from Sunday mornings. So we're glad you're here to listen.[00:00:14.210] - Speaker 1We'd love for you to join us in person. We meet on Sunday mornings at 10:30 a.m at Our Lady of Wisdom School here in Chestermere. At our core, we're a community of people, so we gather on on Sundays, but we also do a lot in the week. Together, we are people learning to follow Jesus and love our city. So to learn more, visit lakeridgecommunity.com.[00:00:34.140] - Speaker 1Hope to check in and visit with you soon. Take care. Thanks for listening.[00:00:45.700] - Speaker 1Let's pray together. Father, you are good to us and we love you. Give us imagination, for your spirit is speaking to us today. May we find a new way. Show us the way.[00:01:00.110] - Speaker 1Jesus name, we pray. Amen. Amen.[00:01:06.360] - Speaker 1There is grace for this journey of faith in Jesus. You have a God who deeply loves you. He has thought of you before the creation of it all. He has made you nothing about you as a surprise to Him. Maybe sometimes you raise his eyebrow, I'm sure, but he has even accommodated for that, and it is good.[00:01:25.200] - Speaker 1We are on a long journey over this whole year to talk about what it is to be human in the hands of a loving God. And it's exciting and it's good. But maybe on your journey of figuring out what it is to follow Jesus and take a look at a world around you that is in shambles, you might pause for a second and come up with a strategy for being a Christian in a broken world. This is a little bit what we're going to talk about today, our journey, and I'm going to weave all these pieces together. We are talking about what is the mission, friends?[00:01:58.370] - Speaker 1A pious way to be human? We are in the Covenant Church, which has its roots in Piatism. We're going to unpack that for us a little bit here. But maybe you are standing there and reading the news. Maybe you're like me.[00:02:10.380] - Speaker 1I look at Twitter every day to see if Ukraine has finally got the Russians out. That's that's pretty much what I use Twitter for. And as I do, I go through a long, winding journey to figure out what to do in this world. What does following Jesus have to do with all the complexities of my human existence here? I'm going to show you five ways to start, and I'm not going to comment on them except to tell you what they are.[00:02:33.590] - Speaker 1And you might put a pin in some of these and go, oh, that's me. When I started following Jesus, that's how I thought the world would get changed. These are from a guy named Richard Neighbor. And Richard Neighbor, he might be rolling over in his grave when he sees how I summarize something that was deep and complex theological stuff into something as simplistic as I'm about to present it. So if you know a neighbor scholar, say, yeah, Preston probably butchered this, but I think that he might actually think that I did a pretty good job here.[00:03:00.300] - Speaker 1I'm going to show you five. He calls them different things, but I'm going to call them this. The first one on the far side. This is dealing with a world that's crazy. And you decide to follow Jesus.[00:03:11.450] - Speaker 1You might decide to be what's called what I call through Nebra. I call it a bunker Christianity. What is that? A bunker Christianity. The world is very bad.[00:03:21.940] - Speaker 1Very, very bad. And so I have found Jesus and I have found a safe tower, a safe bunker to go and hide. It has a four foot thick door. I'm going to get in it and close it. I know Jesus says, love neighbor, but have you seen my neighbors?[00:03:38.390] - Speaker 1They're crazy town, right? I'm going to live in a bunker, and hopefully pretty soon God will, I got a ticket to heaven, so God will extricate me from this terrible world and we'll be done. That I call Bunker Christianity. It's all bad. We hide, we separate and protect ourselves from the world around us.[00:03:57.630] - Speaker 1The next one. So if that's bunker Christianity, here's something I call bleeping Christianity.[00:04:06.100] - Speaker 1Bleeping Christianity. Yes, the world is bad, but we'll bleep out the swears, right? As long as we close our eyes, keep our head down, we have to go in the world because we need to work. We have to go in the world. And I guess God does say love neighbors, but I'm only going to really love certain ones.[00:04:23.630] - Speaker 1And really, if there's something bad, if we bleep it out, cross it out, create a veggie tail, subculture for it all, we can kind of close our eyes enough and keep our little circle healthy. Some permeable walls to let some people in, but we keep it clean. Close your eyes and figure a way through that's. The second one, third one, chainsaw Christianity. The world's kind of half good, half bad, right?[00:04:53.060] - Speaker 1But guess what? If we work together, we can cut out the bad parts, right? We can slice out the parts that are bad. And if we do this really well, we'll actually remove the bad and keep the good. And we've got to now work out what parts are cut out and what parts are kept, right?[00:05:10.280] - Speaker 1Chain cells, zoom zone. We're going to go through bit by bit as the church and figure this out. Have you put a pin in yet? Are you stopping in one of these? Here we go.[00:05:21.470] - Speaker 1Next one. Number four. I call this power suit Christianity, right? What does a power suit do? They know that the world isn't all bad.[00:05:32.610] - Speaker 1In fact, if I put on my power suit, if I figure out I can use the world's ways, I can use the world's techniques to get Jesus's accomplishments done, right. The world actually has some pretty good things. Like if we just vote for the Republicans or the Democrats, we are going to figure this out. Power suit Christianity. If we can get in places of power, then we will be in control, right.[00:05:57.530] - Speaker 1If our nation was only just ever Christian and we got there and we had enough people operating there, we would be good. God can use the bad things of the world to his advantage and recreate the world in a better way. At the very least. If I'm a lawyer or a businessman or parent, jesus has some little hot tips to help me get through things, right? I'm mostly of this way, but the pro tips of Jesus give me the advantage.[00:06:27.520] - Speaker 1I have some values advantage going on on my side if I follow Jesus a little bit. And the last one, hot tub Christianity. I like this one. Look at this. Chill dude.[00:06:40.090] - Speaker 1Whatever happens, happens. I don't want to look any different than my neighbor. I want to look like the world around me. Right? The world around me is going this direction.[00:06:49.090] - Speaker 1Well. Jesus helps me just go with the flow, dude. Right. All is well. I just soak in whatever feels good.[00:06:57.050] - Speaker 1I don't look any different than the culture around me. I am exactly like it in every way. If you were to put a taut tub Christian beside anybody who wasn't Christian, you would not really see a difference. They would be about the same. So you see from bunker Christianity all the way through, nebras points these out.[00:07:15.300] - Speaker 1He has different ways of talking about them in his Christian culture book. You have probably read it and we get to the other side with hot tub Christianity. What do you think? What do you think?[00:07:28.820] - Speaker 1Who are you? Or maybe it's easier to point figure out somebody else. Who is that Christian that you know, that you really don't like very much, right? Are you frustrated with the hot tub Christians that you know, oh, they're just caving in, right? Are you frustrated with the bunker Christians who is hiding away from the world or somebody in between?[00:07:49.000] - Speaker 1Richard Nebras points these five out. How do you go forward with it? What do you think is the right answer? Which is the best way? Is there another way?[00:08:03.280] - Speaker 1I think sometimes we have to pause and wonder at how Jesus is helping us navigate the world around us. And in this room I almost wonder if we have somebody in every one of those camps in one way or another. And so when we encounter each other, we go how are these people navigating the world? Why do they see it differently than me? Well, the pietists are these people who were dealing with the same things that you are in the world.[00:08:29.880] - Speaker 1But it was a long time ago so they didn't have running water or electricity, which made it just a little bit harder. But they still had great challenges around them in the world, and there were very major challenges. And there's a story, it's one of the starting stories of pietism. And I've shared this one other time, and a lot of people talk to me about it, but it's a story of a woman named Maria Nil's daughter. I came across it again as I was reading, and I wanted to share the story again.[00:08:56.560] - Speaker 1They called her Mother of Val Farm, or Mori Val, and she was a widow, mother of six, who in Sweden at that time. If your parents owed money to somebody else, you could give them your kids as a servitude to pay off your debt. Yeah. So your children would essentially become slaves to someone else, and they could be in that state for a long time. But if the parents passed away, these children, instead of going to an orphanage, they would go and they'd be in some sort of indentured servitude or even slavery to somebody else.[00:09:33.500] - Speaker 1And this woman, a mother of six, she was deeply moved by Jesus, and she saw this happen. And she probably she probably didn't know neighbor's construct, but she was probably looking and going, I could hide in a bunker and be away from these kids.[00:09:49.120] - Speaker 1I could maybe just keep my eyes closed. I could say, oh, this slavery is whatever. I could move all the way down, or maybe I could join in and buy a couple, too. They could be helpful around the house. Right?[00:10:03.800] - Speaker 1What do you think she did? She was so moved by the person of Jesus that she did something that I think is outside of these. Her response to a world of cruelty and sin and shame and anxiety was to serve it, to serve the world. And she went and she found these kids and she bought them and bought their freedom and took them into her home, and she made her home their home. She didn't make a big political statement about it.[00:10:36.160] - Speaker 1She wasn't like everybody else. They probably rolled her eyes and said, how are you going to afford it? You're a single mom. But she said, I have Jesus in my heart, and I am deeply moved by what Jesus has done for me, that I am stepping out into the world to be like Jesus, to serve a broken world. Her inner devotion turned into external action, and she became a servant of these children and the system around them.[00:11:02.550] - Speaker 1She served these kids neither a bunker Christian nor a hot tub Christian. She was what I'm going to call a tea towel Christian. What do you do with a tea towel? You wipe up spills, you set the table, you put something in the oven, you pull it out. She was serving the world.[00:11:19.100] - Speaker 1She didn't know how to solve the big problems, but she stepped in because she believed that the way of Jesus solves the world's problems. So I'm going to call this I have a slide for it. I call it servant Christianity, tea towel Christianity. I'm going to coin it here, right? Other people have.[00:11:37.380] - Speaker 1I'm just using it. Jesus washed the world's feet when his disciples came around a table. One of the first things he did at the Last Supper was he got on his knees and he wrapped some cloth around him and he pulled out a tea towel and he washed his disciples feet. He said, this is how you navigate a broken world. You serve it, you touch it, you pray for it, you bless it.[00:12:07.050] - Speaker 1Jesus then sacrifices himself for it. Like Maria Nil's daughter, she saw how Jesus gave his life up for another as the ultimate act of servitude. And she or she was giving up the comforts of her life to serve another. These carry the story of God in it. Let's unpack a little bit of scripture here and get a sense of something.[00:12:34.040] - Speaker 1Hebrews, the book of Hebrews was written for anxious Christians. Anxious Christians. Do you feel like an anxious Christian? I got some low level anxiety going on. I am there.[00:12:46.040] - Speaker 1And when I enter the book of Hebrews, maybe sometimes you enter the Bible thinking, I'm just going to tell you something that you don't got all altogether here. Maybe you go in with some anxiety. But the book of Hebrews was for those who thought they had to add something to the story of God to spice it up. For the bunker Christians who weren't enough to just follow Jesus. He had to go hide away from the world.[00:13:09.360] - Speaker 1The bleeping Christians, the chainsaw Christians, the power suit Christians, the hot tub Christians. This author of Hebrews reorients the people to a way of walking together with Jesus in the Jesus way in a broken world. And so the covenant, the early covenant people, these pietists, they called it a kind of common faith for the common good, a kind of faith that saves us from getting in the way so we can get on the way. I'm going to say that again. They came to the discovery of a kind of faith that saves us from getting in the way so we can get on the way to get at this, to get at serving like Jesus.[00:13:50.720] - Speaker 1How can we possibly serve this world? A world that's so contrary to life, so contrary to joy, to peace, to mercy? How can we love without anxiety? How can we possibly step into the chaos? How can we live another day for this?[00:14:06.840] - Speaker 1I think Hebrews unpacks the faith of Jesus people in the world, and they use this phrase called the priesthood. Now, what do you think when I say the word priests? Maybe a person in a big gown, maybe swinging an incense thing, right? Whatever your image is of a priest, maybe wearing a clergy collar or something? Well, the image in Jesus time was actually a whole class of citizens who worked in the temple.[00:14:35.460] - Speaker 1Their job was to keep the temple quite pure. They were gatekeepers. They were door openers to the life of God and the life of people. People, of course, are messy. God is pure.[00:14:48.230] - Speaker 1And in between were priests. And what they started to do in Jesus day is they were working harder to keep the door closed than open. If you came to the temple, you had to go through many layers to be clean enough to get into the life of God, right? And this is all set out in scripture, and we can talk about why that is, but it's set out in such a way that suddenly you could not easily go in unless you sacrifice something, unless you were holy and righteous and pure, you couldn't get in otherwise. And even then it got to a certain point where the Gentiles, the non Jews stayed way out.[00:15:22.460] - Speaker 1The Jewish women could get a little bit closer, and the men I don't know, it should have maybe been switched around, but anyway, the men were allowed even closer. Maybe this is where all the problems came in. They should have had some other ladies in there running the show, right? Anyway, so they got a little closer and closer and eventually it wasn't even the men were good enough. It was only one person a year who could really go right in.[00:15:43.460] - Speaker 1And even then it wasn't enough. Why am I talking about priesthood while Hebrews begins to break down something for us, this language of priest and this act of opening a door between God and the world actually was turned on its head. And in one Peter two nine, it says that you are a priesthood of believers, the whole church, you are all priests for God. And that for people would have been like what? You have a job of showing the goodness of God, not to protect God from people, but to turn around and be the people of God, bringing the hope and goodness of Jesus of God into the world.[00:16:25.230] - Speaker 1You are priesthood. You are the usherers of the goodness of God into the world. And the book of Hebrews takes all the anxiety out of this. It allows us to become people who serve Hebrews. One begins with this.[00:16:42.200] - Speaker 1It says, God promised everything to the sun, okay? The sun radiates God's own glory and expresses the very character of God. He sustains everything by his mighty power. It starts out and says, there is one priest, there is one who reflects God. Not one man going in, but there's one man who's coming out, and his name is Jesus.[00:17:04.370] - Speaker 1He reflects God and he's stepping into the world. And then the writer of the book of Hebrews begins to unpack this even more. And it is the most liberating thing I think we can hear today. Hebrews 414 goes on and it says this since. So then, since we have a great High Priest who has entered heaven, jesus, the Son of God, let us hold firmly to what we believe.[00:17:27.460] - Speaker 1This high priest of ours understands our weaknesses, for we all faced no, for he faced all the same testings we do, yet he did not sin. So let us come boldly to the throne of our gracious God. There we receive his mercy and we will find grace to help us when we need it most. Hebrews turns it around. It's not going into the temple to encounter God, but the great High Priest is from there.[00:17:55.420] - Speaker 1And he says, ah, I know you are weak. I know you do not hear the voice of God in the way that you would hope. And so Jesus, he becomes this great high Priest who is on the journey out. And here's what he does. He steps into the world and he shows us how to step into the world.[00:18:12.100] - Speaker 1He knows we're weak, he knows we're tempted, but he did what he what we couldn't. He is sinless, utterly sinless. He is pure and blameless. He is holy and he has stepped into our world. So Hebrews ten, it breaks it down even more.[00:18:28.760] - Speaker 1I'm going to take us on a journey here. Hebrews 1014 says this there he waits until his enemies are humbled and made a footstool under his feet. For by the one offering, he forever made perfect those who are being made holy. Jesus, by this sacrifice on the cross, he enters into the world and he is the one who has made the sacrifice. Instead of people having to come into the temple and make a sacrifice and cover for themselves and try to make their world right again, jesus is the one who comes out and his sacrifice is enough.[00:19:06.980] - Speaker 1His sacrifice covers people so they can go around not feeling the shame and the guilt of their sin, not wondering when they're going to get out of the bunker and into the world, but invited in to become also priests too. No more sacrifices are needed covered. Your visa bill is paid in full. You owe nothing more. He laid down his life for the world.[00:19:30.860] - Speaker 1It says in verse 18, so we are forgiven. It is done. This is the great hope of Jesus, is that he has been the ultimate priest for us. He has covered us. And so it says in verse 16, so therefore then let us approach the throne with confidence.[00:19:49.780] - Speaker 1We can wander right into God's space. I remember my dad worked at an office growing up, and I would go through and there was layers of secretaries that he had out front, different people, and I would go through and I would just wave at them all. I'd go right in. Even if dad was on the phone with some up and up super power person, he'd put the phone down and I could go right into my dad's office any time of the day, and he'd always put his phone down and say, hey, I got to call you about my son's here, right? And he'd put it down.[00:20:27.740] - Speaker 1I remember when Kelly used to work as one of the many people out front, and she said to me, he's kind of scary, that guy. He is working hard. He is like the boss man in the corner office. And then we got married, and she saw my dad in his underwear, and it was like, whoa, this has changed everything, right? Yeah.[00:20:48.520] - Speaker 1Who hasn't?[00:20:53.460] - Speaker 1Something changes. I because I'm my dad's son, I'm allowed to go past all the important people and get right into his office, and he gives me his full attention. And then, guess what? When Kelly married me, she went from not just being some employee somewhere, but she went and she could come right into my dad's house. She becomes his daughter in law.[00:21:14.720] - Speaker 1She's allowed in. I'm allowed in. This is the reality of it. And in Jesus, we are allowed right into the very center of the life of God. And we can go by anything we think is a barrier and be like, hello.[00:21:26.980] - Speaker 1No, I am here as a child of God. I'm adopted. And, yes, I'm a Gentile. I wasn't a Jew. I'm a bunch of things.[00:21:35.300] - Speaker 1Yes, I'm a sinner. I got a lot of issues. But guess what? I'm allowed to go right in. Right in.[00:21:40.440] - Speaker 1And there is nothing blocking me because what Jesus has done.[00:21:46.760] - Speaker 1Hebrews three one takes this good news and it says this. And so, dear brothers and sisters who belong to God and our partners with those called to heaven, think carefully about this jesus, whom we declare to be God's messenger and high priest, for he was faithful to God who appointed him. Dear brothers and sisters who belong to God, we now belong to him. We are now part of the Fellowship of the Rings. We are now journeys on this.[00:22:19.360] - Speaker 1We are now brothers and sisters. Not just one person, but we are a crew. We are a team. We are a tribe. We are now a clan of people who together get access to God.[00:22:31.860] - Speaker 1What does this look like? Why is this important? Why am I talking about this today? Well, the early Piatus, they love this idea that they were priests. They were part of those who were opening the doors of God's family to the world.[00:22:47.080] - Speaker 1They were pulling back the shutters and the curtains. They were cracking open doors, and they were all able to go to God and then step into the world. Go to God and step into the world. In fact, priests were considered servants in ancient times. And their clothes, they were servant gowns, stoles were tea towels, and they would serve by setting the table for worship.[00:23:10.080] - Speaker 1They would set a place of worship, and they would set out a table, and they'd say, everyone's around everyone's, welcome to Jesus table. And these priests were tablesetters. They were saying come. Come to the table. These pietists took this very seriously.[00:23:25.630] - Speaker 1They loved this, that they too could be priests in the world, that Maria could be a priest in the world going out to find these kids and say, you are welcome. You are freed from your slavery, and I serve you, and that's going to change your life and mine. Come. Jesus is for you. They are priests revealing and responding to the presence of God in the world God loves.[00:23:49.880] - Speaker 1They are spreading the feast of hope, love, joy, and peace in the world that has none. They're not concerned with running to a bunker. How can I serve at a table when I'm hiding in a bunker? They're not firing up a chainsaw to cut something out of a world that they think has all gone bad. They're setting a table.[00:24:08.240] - Speaker 1They're serving it. They're wiping up spills. They sure aren't sitting in a hot tub. They're out there getting involved. They look different than the world around them.[00:24:17.340] - Speaker 1The world's selfish. Not these people in their service. They give up their whole lives. They were connecting God's world to our world in every sphere of life. And people called them weird for it, but they said common places are now holy places because of Jesus.[00:24:36.620] - Speaker 1Sweden and the new places that they're coming to. These people were movers and shakers because they would serve. That was the way that they saw the world changing. And each person could do this. Every single person was given the gift to be able to do this.[00:24:53.300] - Speaker 1One Corinthians two seven Calls talks about gifts for the common good. Every person has a tea towel and a handful of something to serve. Every person can. Each person is a priest with a tea towel. And they're serving up delicious goodness for all.[00:25:11.080] - Speaker 1They're opening all the doors to God's goodness and saying, everyone is welcome. Every home a table, a gathering place of sacred celebration. In fact, they were distraught. They called the early pious. They called horrid.[00:25:26.220] - Speaker 1That only the clergy got to be priests, that only the clergy got to set a table. Only the clergy could talk about the good news of Jesus, and everybody else just had to sit there. They said, this is horrid. This is absolutely not how it should be. These early piatists, they became pastors.[00:25:44.800] - Speaker 1Their pastors first modeled and then reminded and then challenged and invited all the people to use all their gifts as the full priesthood of believers. The Church of God fully activated to live out their faith in real ways. No pastor was sending people to a bunker or a hot tub. They were saying, no, let's get around the table and serve up a feast of God's goodness where we are.[00:26:10.060] - Speaker 1The church, according to Christopher Gertz, that does not have a common priesthood for the common good will and I quote, turn lay people from full participants in the mission of the church into fickle consumers and idle spectators, he says. Gen. Hatmaker says this framework sets leaders and followers up for failure, creating a church centric paradigm in which discipleship is staffled and program driven. This slowly builds a consumer culture wherein the spiritual responsibilities transferred from Christians to pastors, and it's a recipe for disaster. Did you know that it might serve my ego really well if I'm the center Lake Ridge and it will destroy me and destroy us all.[00:26:59.500] - Speaker 1I'm going to name it. Did you know that if I am the only one bringing my gifts to the table, it will destroy me and you, because you will not get to do what you are called to do, which is to be the servants of Jesus in your place. You are each as gifted as I am. I have particular gifts, but you are each as gifted, and you are being called to step into your gifts, into your world, and to be servant. Tea towel christians along with me.[00:27:30.280] - Speaker 1I might show you how. I might teach you how. You might come to me for advice. But this is Lake Ridge is yours to carry. So what does this mean for living this one and beautiful life?[00:27:43.450] - Speaker 1Well, first, I think it's to realize that you have a calling, that each person here altogether with those beside you, that you can fully grab hope of the truth. That your life is ground zero for seeing God in your life. Your life is ground zero for the holiest work that God can do. It happens here and now, not next week. Didn't happen four years ago when you went to that retreat somewhere.[00:28:08.440] - Speaker 1It is happening right now in you.[00:28:13.960] - Speaker 1It's happening in you. It's happening in me. This very moment and the next. You can serve your world and open up the doors to God's spirit. No anxiety.[00:28:22.210] - Speaker 1Whether you are good enough, Hebrews covers that. If you think I'm not good enough, Hebrews takes the anxiety away and says, don't worry. You don't have to worry about being good enough, smart enough, strong enough, fast enough. All of those things. Anxiety.[00:28:35.190] - Speaker 1Please be gone with that. Don't be afraid. Jesus got you covered. If you're wise enough, don't worry. You're you're covered by faith in Jesus.[00:28:44.960] - Speaker 1We can be a common priesthood for the common good. Chestermere has you. Chestermere has us. We are ground zero for the work of God in a broken world. Now, you might need to do some work to be a servant.[00:29:00.060] - Speaker 1You might need to learn a couple of things. I think if I today went and worked at Boston Pizza, I would be a terrible, terrible servant at the table. You'd be covered in spaghetti by the time the time is out. I know that. I'd be in the back kitchen.[00:29:12.310] - Speaker 1I I wouldn't know anything. You might have to go on a journey. Did you. Know, we have a youth ministry here, Lake Ridge. We love teens.[00:29:20.640] - Speaker 1You might say, Man, I feel called to love some teens. You might have to do some homework. You might have to read a book about teens. You might then have to learn some teens names and get to know their families. You might have to talk to some people about how to do teen ministry.[00:29:39.640] - Speaker 1And then you're going to have to be rejected by twelve teens before you get around to one of them going, hey, you are maybe kind of cool, but not really, but maybe one day, right?[00:29:49.720] - Speaker 1That's the journey of servant. When we take what you do and call it just volunteer work and say, come in and plug in here and be done. We are diminishing what you are called to do as God's people. And if you say, I do not have enough capacity, guess what Hebrew says you do? Hebrew says you're being given everything you need to serve.[00:30:14.420] - Speaker 1It's really hard to be a bunker Christian or a hot tub Christian, but to be a servant Christian, jesus shows us the way and we can step into it. But it might take a journey for you. You might have to take a class. You might need a mentor. You might need to go through a Bible study.[00:30:30.100] - Speaker 1You might need to change something in your life and move it around so that you are in a place to join the team of priests who are serving, to open the doors and let the hope of Jesus into our world. That might be work, but it is the good work. I bet it was very hard for Maria when she welcomed those kids into her home, but she knew no of no other way to serve the world than to serve like Jesus. So Jesus, this is what he does. He washes feet, he sets a table and he serves a world that hurts.[00:31:08.260] - Speaker 1He says, Come to the throne of grace and mercy and be transformed into the likeness of Jesus. And live not by your great skill or great anxiety, but by my gift to you. It's a gift to come and serve. How will we do this? Will we be pleased enough to have Preston serve as a priest?[00:31:32.840] - Speaker 1I hope not. I hope not. Will I be your pastor to remind you that you are priests of the city? Imagine what 100 people that's you could do to a city if you knew what you were about, if you knew what you could do with tea towels, if you knew what you could do with your one and beautiful life, to give it away and wash the feet of your city. You could serve kids, you could serve the poor, you could welcome newcomers.[00:32:07.310] - Speaker 1You could care for the addicted, the fearful, the ashamed, the proud, the sinners and the saints all served at this table and at your table. Something that I think that we might start doing soon is I think once a month we eat together at each other's tables every Sunday that I think we have communion. I'd love it if all of us went to each other's homes afterwards or something. I wonder about that.[00:32:34.480] - Speaker 1I'm going to end with this scripture and we're going to share and communion together.[00:32:42.340] - Speaker 1I want us to wrestle with this grand calling of being part of this grand team of people who are serving. Says this in John 13 before the Passover celebration. Jesus knew that his hour had come to leave this world and return to the Father. He had loved his disciples during his ministry on earth and now he loved them to the very end. It was time for supper, and the devil had already prompted Judas, son of Simon Escariot to betray Jesus.[00:33:14.150] - Speaker 1Jesus knew that the Father had given him authority over everything and that he had come from God and would return to God. So he got it from the table, took off his robe, wrapped a towel around his waist, poured water into a basin. Then he began to wash his disciples feet drying them with the towel he had wrapped around them.[00:33:44.430] - Speaker 1After washing feet, he put on his robe again and sat down and asked do you understand what I'm doing? You call me Teacher and Lord, and you're right, because that's what I am. Since I, your Lord and Teacher, have washed your feet you ought to wash each other's feet. I've given you an example to follow. Do as I have done to you.[00:34:06.050] - Speaker 1I tell you the truth. Slaves are not greater than their master, nor is a messenger more important than the one who sends the message. Now that you know these things, God will bless you for doing them. Friends, will you come to this table? Come to a table for a God who washes your feet and says, welcome.[00:34:25.260] - Speaker 1Can you do this too? Can you do this thing and follow me? Can you wash others feet, too? Did you know Jesus washed Judas's feet? I think Jesus knew what was happening with Judas and he washes his feet.[00:34:41.790] - Speaker 1We aren't really supposed to pick and choose whose feet we're washing or who we serve. We change the world like Jesus by serving like Jesus. So will you come to the table that you might set the table for others? Will you let your life be a home for God's presence as part of the priesthood of believers who carries in you the very temple and presence of God with doors open to others? Will you do it in the Jesus way?[00:35:12.170] - Speaker 1Or do you prefer the power suit way? Chainsaw way, bunker way, bleeping way? Will we be this kind of community? Is it possible that you are the church? You are the presence of God?[00:35:27.710] - Speaker 1You are the priests of God? My role is simply a servant pastor who invites us all to take up the tea towel. So come to this table not because you must, but because you may. Not because you are strong, but because you are weak. Come.[00:35:45.170] - Speaker 1Not because of any goodness of your own gives you any right to come, but because you need mercy and help. Come because you love the Lord a little and would love to love him a lot. Come because he loves you and gave himself for you. Come and meet the risen Christ for we are his body, a priesthood who inhabit a universe of grace. Prince, we're going to eat at this table and I invite you to come.[00:36:15.970] - Speaker 1I'd maybe like to invite up our worship team to come and just play for us a little bit. I'd invite you to come and grab a little cup. There's some juice in there and I'll rip off a piece of bread and you can go and take it and sit down. We'll, we'll take it together. I want us to realize that we are the body of Christ broken, but the blood of Christ is a sacrifice for the world.[00:36:40.540] - Speaker 1And we, because of Jesus, get to be those who walk out into the world as priesthood, the priesthood of believers, common faith for common good servant Christians attell faith. Amen. Amen. Come, come to the table.[00:38:09.750] - Speaker 1Thank you.[00:40:22.550] - Speaker 1Christ alone cornerstone we made strong and singers love through the soul he is gone christine cornerstone we can make strong saviors love through the storm he is lonely[00:42:20.820] - Speaker 1my fellow priests, those who've been covered and forgiven. Those who have been given grace and abundant grace. Those who are always welcome at God's table. Those who are welcomed into the very inner family of God. All these things are true about you.[00:42:35.100] - Speaker 1You are created and loved and provided for. May this body and blood of our Lord Jesus Christ, may it remind you, may it may it nourish you and bring your whole heart and life into an imagination that you are part of this story, that he is in you. Amen. Amen. Amen.[00:43:02.150] - Speaker 1Please stand with me.[00:43:09.030] - Speaker 1Friends, this week I don't know what your homework is, but maybe your homework is this to try and serve. I don't know what that looks like. It's going to look different for every single person. You know what your gifts are, but I have a hunch that Jesus is nudging you to say, would you join me at the table? Would you pick up a tea towel and join me?[00:43:29.940] - Speaker 1The world sucks. It's hard, it's broken, but I know away. It involves washing some feet, it involves blessing, it involves setting a table. Would you join me in that? Friends, I trust that this week the Holy Spirit is going to show you some beautiful way that he's inviting you to be a servant along with him.[00:43:49.700] - Speaker 1I think in doing so, you'll join this beautiful group of mission friends who are joining with Jesus in this world. Amen. And you aren't alone. You're part of a community, right? You're part of a community.[00:44:00.390] - Speaker 1I'm not alone. You aren't alone. This is good news. May Lord bless you and keep you. May Lord make his face to shine upon you and be gracious to you.[00:44:07.950] - Speaker 1May Lord lift up his countenance upon you and grant you his peace as you go from here today. I'm going to pray now for our hot dogs because every hot dog needs prayer, right? Jesus, thank you for this community, for the tables that are set and for the ways that you come and serve us first so that we would be those who serve a world in need. May we be not afraid to be servants in this world. It seems small, but you showed us how.[00:44:36.050] - Speaker 1And may a world be changed because of us being servants in the Jesus way. Oh, Holy Spirit, this is a big calling to ask us to be servants, but may we do it. And may you empower us and give us eyes to see. And so bless our time together. May we see each other, serve each other, love each other and find you in doing so.[00:44:58.240] - Speaker 1So bless these hot dogs. Bless the ketchups and the mustards. May this be the place, the altar of our great love for each other and for you. Thank you for Dell and Pat. May this little lunch be a celebration of their years of service, too.[00:45:13.650] - Speaker 1In Jesus name we pray. Amen.

Illegally unearthed by treasure hunters in 1999, the Nebra Sky Disc upended archeological text books requiring a second look at ancient man's understanding of the heavens and the reach of trade and technology throughout prehistoric Europe to 3,600 B.C.Support the show

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