and re-users across the world that want to know whether they can use or not the works that they are seeing online. And so this is the session I outlined. These are the things that we're gonna talk in the session. Basically we're gonna explain what is this thing that we're calling the public domain awareness project and why we think it's important. And then we're gonna offer a little bit of an overview of the things that we have done so far, which aren't a lot, but are still important. We did a workshop at the Creative Commons Global Summit with people from Wikimedia and with people from the Program on Information Justice and Intellectual Property at the American University and some other folks, well, with Hano, of course, that several of you might know from Copiclear and whatnot. And so we came to some conclusions or more initial drafts for how to continue this exploration and then we'll offer you some channels to get involved and also ask questions or suggestions if you have any. So now I'm gonna invite Claudio up to stage so he can provide more context and explain the value of this for Creative Commons. Thank you. Is this working? No. Can you hear me? Yes? Okay. No? I'm gonna keep talking. I speak. There you go. Thank you. Yes, great. So thank you all. I think it's important for me to be here today because the PDA project or the Public Domain Awareness Project is one of the most exciting things that we are both creating not just within Creative Commons but also with all our partners, including Wikimedians, including universities, and including other partners around the world where we all believe in the same assumptions that I want to share today. So at Creative Commons, as all of you are familiar with, we create legal tools to allow the use and reuse of works around the world on the Internet. And the way that I like to frame it is that we provide the basic legal infrastructure for the Commons. This is important because the reason why we are jumping over this very ambitious project, where we would love to hear your thoughts about and contributions about, is to basically face the necessity of improving the usability of the Commons and increase the number of works that are free to use. It's very important the legal assumptions, too. There's a lot of uncertainty, for instance. The idea of the automatic protection coming out of the creation of the work in terms of copyright has created a problem with all the Internet tools available, including Wikipedia, for instance. However, some of our local chapters around the world and all of us, we do advocacy, either at the regional, global, or either local state, we still think that it's not enough, and we still need to create new tools and to create new resources in terms of to enhancing the ability to allow use and reuse and remix of works, especially on the Internet. Because the problem of the legal uncertainty of the possibility of using or not using certain works is something that is a problem not just for the users, but also for an important portion of the glam institutions around the world. So we can get way better regarding identifying the copyright status of certain works and whether those are in public domain or not. The second important challenge that we are having in terms of this project and the reason why we're jumping into this is because an important part of the questions regarding the use or the reuse of the ability of using public domain works in the world are jurisdiction-based. We don't have a standardized version of a tool or even a public domain tool that allows people or institutions to just identify with certainty regarding whether a work is or is not in the public domain, which is a main problem for all of us. Each country has their own rules, each country has a set of public domain rules that applies for the specific cases, for the specific authors or even for the specific works, which make all of our life basically a minefield when you're trying to just use one work in a specific manner. Connected with this, there's not an international or a standardized body that is trying to address this point, too. So we think that all of the organizations that we work together into this big open umbrella, we have a duty in terms of to tackle this problem and chime in and try to solve in a way that is useful for not just for us, but also for cultural institutions around the world. And also I think that it's important to say that there's not a single way to just use these works as having some sort of a certainty or clarity regarding the use of these works, especially for Glamis institutions that are not in the global north. And what an important portion of them that are in the global south, they don't have, in several of the cases, legal assistance. More of them, they're not sufficiently funded. And some of them are just struggling with the fact of just doing the daily work and they're not necessarily in a position to just join this open movement. However, they might be or not interested into this. And in some of the cases, for instance, we have just champions within local institutions, they are trying to do some work with very lack of support. And we think that all of us here, and this is the main underlying assumption of the PDA project here, is that we need to help them through the process of digitizing their works and trying to enhance the commons in a way. So that's more or less the background and rationale behind this public domain awareness project. And this is a graphic that basically tried to understand or explain better that I do, the kind of outcomes that we want to get out of this. We're still in the very earliest stages of this project, as Scan just mentioned. And I think that it's very important to just socialize the idea, socialize the kind of like stages that we've been burning so far in terms of getting more information, getting more feedback from the Wikipedia community, and we're eager to have more of these sessions and other gatherings around the world trying to just have a better sense regarding what is needed to be done and how can we contribute together. So the proposal of the work has three phases. The first one is understanding the ecosystem and needs. A part of that was made on the last Lisbon summit that we had in Creative Commons, where some of the important portion of the people there were Wikimedians too, they were working on Wikidata and trying to just understand basically the connections between the legal struggles that we're having and maybe we'll speak a little bit further on that later, and the technical possibilities that we have in terms of that. The second stage is publishing a final design and work plan. So we're working on that too with Scan and other partners here. And the third one is just to build the tools and connecting the projects that we all have together. So I'm not going to go into big detail regarding the public domain tools that we already have at CC, so you may be aware of this public domain mark that we have for use, or mark, sorry, existing third-party material into the global public domain, and the CC0, which is a public domain waiver, basically, in case that you are the creator and intends to waive all of your rights in terms of the public domain. So I'm going to present Merivith, and she's going to explain a little bit further regarding the structure of the public domain from the legal standpoint. So that's it. Thank you. Hi, everyone. So I think before we sort of get too deep on the weeds of talking about why and how we determine what's in the public domain, there's sort of a threshold question of what is the public domain and why does it matter if something is in that? And so it's not advancing. Yeah, the basic baseline is that public domain is the default, that copyright does not exist like gravity, that copyright is something that we have created for certain specific purposes, and that the commons we're building starts with the public domain that exists underneath that. That copyright-related rights, data protection, all of that is something that we've added on as a temporary protection to incentivize certain types of creation or protect certain structures. And within that, the CC licenses are one way to say, okay, we're going to put something outside of that copyright protection, but the vast majority of things that are in the commons that you can use without copyright protection are going to be things in the public domain. And so while the licenses provide a lot of clarity about what you can do, while there's actually much more freedom to operate for things in the public domain, there isn't the same type of clarity and understanding and marking. And so for that reason, this project really believes that documenting copyright information and marking and tagging the public domain is valuable, but it is in some ways more complicated than applying the license to an original work. So how do we get the absence of copyrighted? There's sort of three big buckets and there's, as with everything, some detail within that. The first is that there is a huge amount of stuff that is, by its nature, not copyrightable. Ideas are not protected by copyright. Like math, algebra, those things are not protected by copyright. Inventions are not protected. Shapes, data in many places. And so there's a lot of stuff that just exists outside of copyright by the very nature of what it is. And then there is the vast section of culture that is, as subject matter, protected by copyright, but came before copyright existed, right? So Shakespeare's works before copyright, the Iliad, the Greshan urn, there's all these big cultural touchstones that are really valuable culture but are just in the public domain because they were created before copyright. And then the last section is things that were created under copyright in the period where copyright existed but where their copyright term has expired. And so the copyright expiration and the questions around what is protected by copyright and when did that copyright expire is the problem that we're really tackling and digging into in this public domain project. So generally speaking, works from the early 19th century and before are in the global public domain because their term has expired. And there are some sort of narrow use-based restrictions on some of those, but broadly speaking, if it's from the early 19th century, you know it's in the public domain, simply because in every jurisdiction the term on that has expired. Otherwise, lack of harmonization in copyright law from country to country means that it's harder to make a simple date-based determination that something is in the public domain everywhere. So as we said, timing for copyright varies. There's also that different countries have sort of narrow special laws that have been designed to extend a term for certain categories of work or even individual works. So often national laws have seen basically to try to reward individuals who otherwise might have been deprived of some copyright royalties by adding these sort of odd extensions. So for example, in France, there's some copyright term extension for works created during World War II. There's actually individual laws protecting certain works like the Little Prince. And then there's also a broad range in how national governments protect the copyright in what they and their employees create. So in the U.S., things created by U.S. government employees are in the public domain for the United States, but not in every country. Many countries have crowned copyright. And so for these reasons, it's hard to know simply with the publication date of a work whether or not it's in the public domain everywhere. There's also a category of works that are in the public domain under sort of core doctrinal copyright law, but that there's still some restrictions on their use. So a small number of countries have something called a paying public domain where you can use materials in the public domain without permission, but that there is sort of like a statutory license for that. There are also a few situations where, for example, in the U.K., Peter Pan is granted a sort of perpetual paid license that the money goes back to actually supporting like a charitable hospital, sort of these odd little carve-outs that have done that. And then there's a public lending rate in many places. And so you'll see these sort of specific examples where you can use something without permission, but when there is still some payment or restriction on sort of open use. And so within that, I think we have sort of two separate areas of understanding of like how precise do we need to be in determining that something is in the public domain. And on one hand I think glam institutions and archives and people who are taking in material and documenting what they know about that have a pretty high interest in precision. They're at a point where they're capturing information. They put a fair amount of research into understanding the object when it was created in that context, and that's important to document with a relatively high degree of precision to make that available for use as soon as possible and as broad as possible. On the other side, I think we have end users and creators who want to use materials they think are in the public domain who might need a lower level of certainty, who are willing to take a sort of broader rules approach to this. And so we want to make sure that we have a balance between precision and understanding that copyright law does vary from jurisdiction to jurisdiction, and at the same time sort of artificially postponing the control of copyright and artificially delaying things getting into the public domain by sort of over complicating understanding what is and isn't in the public domain. And so I think when we talk about a public domain determination, one of the questions is about sort of facts and law and data. The other is also about the use and the risk tolerance. And so as we go forward, you have to sort of balance a desire for certainty with the reality that for many users, they don't need absolute certainty, they need probably certainty. And so going forward, it's one of the reasons that data and not just our red light, green light, it's going to be an important part of the public domain determination. So towards that, we have talked about right statements as one way to document information that we do or do not know. They're not licenses, but they do have a purpose within that ecosystem. So moving on from the sort of big picture law to a more detailed part, we have Hano and Sandra. Yeah, so going one, two, three, yes, going more deeply into the data topic already at the CC summit and before, we have had conversations and discussions around this topic that maybe from the point of view of the Wikimedia infrastructures, Wikidata can play a role in this entire picture. And one of the things that is good to be aware of is that Wikidata is a general knowledge base. It describes things in the world. And if you look at what it does in terms of storing information about creative works, we already have a lot of information stored there. So are Wikimedia communities in just a lot of glam collections in there. We also describe films. We also describe printed works, etc. So that is already kind of a sound basis with which available under a CC0 license. The data can be reused very easily with which a data model or some kind of data infrastructure can be built. And Hano is actually, you know, a specialist who is also trying to figure out how copyright, the modeling around copyright statuses and public domain statuses of these types of works can be done. So I will give you the word. We created the property copyright status and we used this on different kinds of works in Wikidata. We decided to use this property status as with qualifiers for year's diction and qualifier for the method of calculation of the copyright. So one item can have several copyright statuses and that can even be contrary. So for example, if a work is published 70 years ago, we can say it might be public domain, so it gets the public domain status, but it might also be that there is a known creator. And with this method, we can deal with several difficult situations. And we modeled this, for example, on works like the Diary of Anne Frank, that is really a complicated copyright issue, and amongst others. And we have now two possible failures, public domain and copyrighted, and also these are other two are that is not evaluated yet or unknown. Besides this copyright status, we also added some other properties like the copyright we present her, and that's used for authors like artists. And we also provided a property, it's called the copyright holder, and we try to fill that as well. And at the moment, for example, in commons, we don't have a distinction between a copyright holder and a copyright author, but that's for some cases, it's really important to have that distinction. And especially for institutions, we want to get in touch with the right holder, we need that distinction. Besides that, we created an help page on copyrights in Wikidata, and that's an overview page with all kinds of determination methods we now currently have. We connected all the determination methods to the templates in commons. We've not done all yet, but the mapping is, for the most, the templates we have the mapping now in place. And we also give there some examples how to map them on the items. Here you see a simple example that you can give a copyright status, and here you see that we use two copyright status, one for the US and one for countries with 70 years, PMA or shorter. If you go to that determination method, we also have there are more specified information, for example, there's the duration, the property duration and so on. So our idea is that at the end, we could do some automatic calculations with bots, but we hope that that will take some time, of course. There are also some difficulties, for example, how to check if a work is really published or not, for example. Here you see the 70 years after authors of death with the connection to the template in commons, the duration and also the US diction. And for now, we did the US diction with a group item countries with 70 years PMA or shorter. We still have to deal with that, how to deal with 200 member states of the Berner convention. But this is one approach we currently are doing now. What's next? I don't know what's next. Okay. So basically, and I'm sorry that we didn't have anyone from right statements in this session, in our session at the CC Summit, there was a lot of people from right statements too that also explain their ambition on this project and what their tools are doing. And I don't know if you're familiar with them. Right statements, labels are also modeled in Wikidata, actually. But basically what we have right now is like we know that there are a lot of different initiatives working in this space and trying to bring together a solution for marking and tagging works in the public domain. So some of these are of course creative commons, Wikidata and with all the work that Hanoi is doing. We also know that there are several Glam institutions that are developing their own copyright claim strategies. Some of them are really vague like the MED museum, like the RIG museum. But as Claudio said, some of them are really small and they actually don't have the resources for doing all the copyright claims processed by themselves. And sometimes they don't even have such a thing as a legal department. Even when that doesn't necessarily mean that they don't have works in the public domain. So we know that there are like several institutions that due to funding problems and whatnot, they don't necessarily have a legal department that is dealing with copyright claims process inside the institution. So how do we transfer that knowledge and how do we make this process easier? It's also a big part of the question that we have for this project. And of course, we have right statements also as a partner or an initiative that is actually like trying to figure out some of the problems in this space. But what we haven't gotten there or where we aren't yet there is like how all these different initiatives work together to actually solve this problem. And so that's part of the thing that we want to do or try to encourage with this project to actually bring together all the partners that are having this conversation to have this conversation together. So that's pretty much the idea. And so that's also the reason why we had so many people on stage today.  It's also because we're trying to deal with a lot of different actors and people. And so I'm supposed to provide a summary of part of the discussions that we had at the Creative Commons summit. And basically I'm going to post a very ugly picture of some of the things that we did. So we had a really long intensive session of almost four hours. Luckily they were divided in two days. But it was basically a hands-on workshop. And so we had Hano and Sandra working there on all the problems with structured data. We had the lawyers also having a lot of input and several other people that are also working on this space like the guys from the non-sphere project that are sitting there that offer very interesting conversations too. And so some of them are also people that Sebastian, that is the organizer of the public domain day. So he's very interested also because it would provide a lot of value to his project. And they were working from the perspective of the re-users of the content. How much level of certainty you need to actually have on this, right? And so we kind of workshop some of the ideas. Of course there are some more high level ideas around this. How deep we want to go into structuring this data and at which point we should stop and be like, well, okay, this is fine. Like we might never be able to determine this or might not be a workable solution for everyone. So those are like part of the things that we talk, right? And so also by the way those results are actually public. And we have published a document that it's like going on there in this on the sewer space and on a Google Drive folder. It's a Google doc. But it's like so far when we have summarized of those discussions. And as it is for right now, these are the things that we want to tackle next. As part of the project, we need to do a sort of research and investigation inside Graham institutions to understand better how they are doing copyright agreements or not. Because we know that some of them are actually not doing copyright agreements. And there also might be institutions that are actually not necessarily doing copyright clearance and just like going to copyright holders or going to collecting societies be an asking for a license to directly publish all that material. So we want to know and understand better what are the strategies that they are applying for doing this work. We also want to make a better or have a better sense of who is working in these sort of solutions, right? And in part this is also a reason why we're doing like this presentation here today because if you have a project that is related, we would love to know about it. And the other part that we want to try to do hopefully is also have a more working conversation with the people that is doing the data modeling on Wikidata, but also with the legal experts that could actually provide more information about what is the level of uncertainty. And also to solve some of the questions that Hano has, for example, like when do we consider that a work is published in the U.S., for example, right? Which is an important part of determining the copyright status in the U.S., for example. In some countries that's not necessarily a problem, but for example in the U.K., it's also a problem if you consider the perspective from manuscripts and unpublished works, right? So how long copyright lasts in those cases is also important. So that's the next step that we want to tackle. And so we have a Slack channel for discussing this project, and there we also have the results of the summary of the things that we discussed at the summit. And now that's more or less what I wanted to share with you. And if you have any questions, suggestions or remarks, this is the moment to do it. We have like 20 minutes. If not, you can all go and grab some coffee. But I don't know. Questions, remarks, suggestions. Okay, sure. Good question. I mean, I don't know, Hano, you want to intervene on that? Oh, there are mics there. We're going to do a live workshop, right? This is what this session is going to turn into. One of the elements that we need is indeed much more detailed information per work as of when is it published? Information about the other. And that is indeed stuff that we can store on WikiData, for instance, and probably on other platforms that store search data. On the other hand, at this moment, we do focus on more indeed like the derived information of whether, you know, we believe it's either public domain or copyrighted based on certain assumptions. And that is actually the current work that Hano is doing. And I think my idea is that we need both, but... Yeah, the current approach is of course that it's in, we do a determination method in WikiData itself. It would be great if there are copyright licensing organizations, and so we can also provide databases that we are not on our own, because WikiData is a reference database. So, yeah. Another question on that is, do we currently capture data creation data about new information going into the comments? Because like right now, we rely on everything in the comments being under, you know, either we think it's the public domain or it's under a license, but that license stuff will eventually presumably age out of copyright. I like to say presumably age out of copyright because who knows, but you know, I think at some point we will stop with copyright term extension. And I think the question is, you know, how future proof does Wikipedia want to think about being and about capturing information for stuff that is currently protected by copyright, even if openly licensed, so that we're not sort of perpetuating this problem? So, can I say two things around that? It's like, well, first, I think that Hannah is right on like that model of actually capturing both, but we also need to better understand like some of the problems that we have right now, which is like we're only like doing copyright status for works, and we know already that we have like authors that actually have like a different problem than works, right? In the sense that like an author might be in the public domain in certain jurisdictions, while the work might not necessarily be, right? So those are like two different problems that are not necessarily we are capturing right now at its fullest, right? And to your question, then I think that for me ideally, and like this is like me dreaming, basically I think that we have the same problem in terms of like, do we know when rights statements expire? We actually don't, right? So like that's part of the question that I think that we could solve in some way, if we actually generate some like sort of technical infrastructure, we also don't know when CC license will expire, right? And we know that eventually they will expire because things that are under CC licenses will enter the public domain eventually, right? And so those are things that I think that if we try to tackle those things now with the underlying infrastructure, like we could actually provide some sort of, yeah. Is it working? Yeah. Yeah, my name is Peter. I worked on English in Swedish Wikipedia and I've also worked on WikiSource and I'm an archivist by trade. And I was wondering one thing, this is a fairly specific issue, but what is the copyright status of transcriptions, especially of, for example, well, diaries such that maybe they were written maybe in the 1800s, but what about the transcriptions? Are they generally free or do transcriptions generate copyright? Is that an issue? Can you hear me? Is this on? So I think if you're transcribing it in a single language, so like a diary written in English transcribed letter for letter in English would probably not create a new copyrighted work under US law. So to the extent that you are only shifting the format of that, really, I don't think that that has a separate copyright under US law. Translations obviously have their own copyright. So if you're like modernizing language or translating, that would be an issue, but I don't think you aren't the author of that transcription. Like the follow-up, yes, under US law and when we upload, when we add content, it's always, you know, we abide by US law. But then there's the issue of other legislations where we might do like a guerrilla upload of a transcription made by someone in a country. But what about, are there issues in the EU, for example, in countries where? I think that if we provide some contextual information, I would say like in that case, in for WikiSource, I would say no, right? Like more plainly without getting into a lot of details, right? And I would also say no, because basically like the people that are doing their contributions there, they're already doing it and they're a free license. So even in those cases where you could potentially have some sort of like suite of the row approach to copyright, the volunteers that are doing it in WikiSource are already agreeing to do it under a free license, right? So even in the extreme case that you are like under a suite of a row again, copyright sort of thing wouldn't be a problem, right? Yeah. Are we thinking about developing a standard of practice of determinations for the community, you know, incorporating WikiData because right now we're kind of, you know, self-taught functionaries are making these determinations, right? Well, that's a potential application of this data. Hi, Alex Denson at the Wikimedia Foundation. Yeah, part of the reason why we started really seriously talking with Hano as structured data on Commons kicked in was because we realized that we have all these public domain licenses that have been created over the years on Commons that are being applied in irregular ways as people interpret them. And so there's real opportunity for the methods and structure of data that they want to approach with the public domain awareness project to actually clarify that and simplify that for communities without as much learning, right? And so part of the reason this is a good opportunity to investigate is like we could be one of the end users to proof of concept, this use of like PD clearance through rules and structure. Yeah, I think we also need to add external references to the determination method. So there's now this book, Public Rights, you brought this here, for copyright determination. And we could use this as an external reference besides other, for example, we also added some copyright law interpretations and so on. So that might be a way to make it more legal proof. Yeah, and can I, yeah, while the mic is going there, I want to add something too. I think that part of the issue that we also see is that maybe for some lawyers, like the gray areas are way much more clear. And common admins sometimes are very strict on their own norms, right? Even when they might not necessarily be right, but they are like doing a really strict interpretation of the law, right? So if we can like make some sort of proof of concept where it's like, you know, like this is okay to go and like we definitely consider this to be public domain, it's like it's going to allow for more things potentially entering to common, so I guess, right, eventually. Hello, thank you for mentioning the project Noosphere. We took part in the CC Lisbon Summit and it was very productive, very impressive. But the takeaway from our project, which is also kind of proof of concept, is that basically without some fieldwork on the ground, within every jurisdiction, it is impossible to make copyright clearance. And also our takeaway is that without actually having the work itself, not only an entry into the database, but without having the work itself linked to it, it is not possible to differentiate between copies and versions. So you don't, you don't, you cannot actually make the actual clearance, it will always be a sort of a guess, unless, unless you can verify that this is the work that has actually passed into the public domain. So this makes you vulnerable as a user and as a platform for all sorts of lawsuits and the national jurisdiction that people are actually using it. So this can create some problems. And what we see is a need to actual, to start work and to push this agenda within different jurisdictions. And we think that Wikipedia, Wikimedia has a huge role to play because there needs, because in every jurisdiction, there are people who would actually do that. There's Glam community who has some information, there are people on the ground who understand creative comments and who have some technical skills. But I see that there is very little demand from anywhere coming to actually prioritize the public domain agenda, which is very sad because without properly, without properly finding out what's in there, we can't make the big changes we want. For example, if we would know every text, you know, we could make every text a hypertext by making the quotes scrollable, because then we would know which text comes from which text. So we could actually, we could make augmented reality for different texts as long as we have it, but we don't. So I think, I'm sorry, I missed some of the presentation because we had a parallel session, very unluckily, also on public domain in a different building. But my question is, what are the ways for jurisdictions, for projects like ours and other projects that are on the way, to actually participate and make meaningful input onto this infrastructure? And what are the guidelines that we can make for people who can actually start projects and efforts within jurisdictions so that their work is productive in the global sense so that they can make an input into the sort of global database? Because my feeling is that we're sitting on incredible riches, but the riches are treated like rubbish, like in the culture of commercial waste, that since it is not generating profits or commissions for collecting societies, people like this, it's treated like, not like a resource, but like a byproduct, or actually it's not treated at all. For example, one other last thing I want to say is that we have made a research in our jurisdiction. We were amazed to discover that even though some people have some ideas about what to do with public domain, there are no due procedures. Actually, they have no real guidelines within GLAM institutions. I mean, if something passes onto the public domain, they have no guidelines to put it on their website without registration to make it easily accessible and discoverable. And also we see that there is no effort to make public information, which is easily discoverable, that can be crowdsourced and corrected if something goes wrong. Thank you. So yeah, I would say briefly that I think that we are trying to explore how we are actually going to have this conversation, right? So this is like an initial conversation. We yet don't know. May I say something additional to that? I think that well, the whole spirit of the project is basically to provide, you know, so the basic guidelines for others to participate. That's the reason why this is not a CC project, or we do not envision this just as a Wikimedia or a Wikidata project, but as a joint venture, right? And the second thing that I like to say is that it's critically important, the support of the local groups working on this matter because of all of the reasons that we already indicated. But I think that, well, this is my personal point, I'm not speaking on behalf of CC here, but my personal point here is that I think that well, all of what we're doing in terms of open licensing, in terms of creating an amazing encyclopedia and all of that stuff, it's based under the assumption of the good faith of the people who are participating there. And that also applies for the copy or the status of the works that we are creating, and where we are including into all of these works. So I'm saying this because sometimes, and I'm saying this as having a low background, I'm saying this because sometimes we get afraid of the risk associated with doing some work with this kind of somehow protected work in certain jurisdictions that will not allow us to create and recreate the comments basically because of the risk of being sued or the risk of not being used properly or the risk of certain work not to be properly tagged as an open license or a public domain work. So I think that we should be very aware of that fact, but at the same time to keep working under the assumption of the good faith of all of what we're creating, because otherwise we will be stopping there and not doing anything. But that's a good point. Hi, I'm Marta. I'm a commons user and uploader of public domain arts. I have a shorter question. What are you planning to do with public domain day next year? It's like your birthday, so you should do something. It's like community members are doing things all over the place, right? So Sebastian from Creative Commons Netherlands, and he's the one that is organizing like the public domain date.org website and he's there receiving applications from people that want to organize their public domain in the countries. I don't think that CC, and I'm like looking at it right now because I'm not part of Creative Commons only as a member, but I don't think that CC has ever like... Well, actually last year we all together with the Internet Archive covered me, Ryan, if I'm wrong, but the Internet Archive, us, Hukimedia, and several other partners who were there speaking, and we created something which I'm very proud of actually, which was a public domain celebration project that we hosted the Internet Archive in San Francisco, and was basically one of the opportunities that we all joined together created in terms of to celebrate this. I'm going to leave the mic to Ryan to explain it further, but the only thing that I'd like to say is one of the difficulties of this, but also an opportunity to, is that in different countries the day of celebration may differ. You know, countries like in South America, January 1st it's not necessarily the public domain day, you know, like you have different rules for that to happen, and one of the good things that Sebastian and others are doing with the public domain day that worked, initiative strategies, you know, like having one umbrella to celebrate something that we're all, you know, in agreement with. So, Ryan. So, I won't repeat too much of that, but so one thing, internationally, publicdomainday.org, and there's some organizing starting, not a lot, but it's getting started, and then in the U.S. Creative Commons is joined with Internet Archive, and a bunch of other organizations, Spark and Nick Shockey, if you've seen him around, is taking more of a lead role this year, and there'll be an event in the first couple of months of the year, because we all kind of agree that January 1st is maybe the worst day of the year to try to do an event that anyone pays attention to, and so we're going to do it later, because it's, you know, we can celebrate it whenever we want to, and so I think we'll do that a little bit later, but there hasn't been more conversations, so if you're interested, then find one of us or swing by publicdomainday.org and get involved over there. So, I'm Sam. I work for the Center of Expertise for Digital Heritage in Belgium, and we've been partnering with other organizations with celebrating public domain day for a couple of years now, and we focus a lot also on trying to create, you know, some artistic creative reuse, but mostly we try to provide trainings throughout the years, throughout the year, to specific institutions to release one or two specific artists or the works that they produced into the public domain by next year, so we want to do that again, and we decided to focus on one artist specifically because he's a big deal in Belgium, for sure, James Ensoch, and I would like to make use of this platform to sort of ask, that I've been talking to some people to, this sort of, how should I say, federate this project throughout the community, so we're going to try to get an exhaustive as exhaustive as possible list of all the works he created on WikiData, and then we would like to contact specific communities to contact the GLAMs that have content by James Ensoch in their country to release that content online, and that would be a really nice opportunity to sort of start working together for public domain a little bit more rather than sort of sitting in our corner and hoping that people in our own countries believe us that there are other communities around the world working on this, so if you're interested in it please talk to me, thanks. So we are between, our session is right between the lunch, right, so I'm pretty sure everyone is hungry and unless someone else has any questions like you should go and grab lunch. Okay, thank you everyone for coming and thank you to the speakers for providing that many useful information.


Luke chapter 9 beginning at verse 49 reading to verse 50 Luke writes John answered and said master We saw someone casting out demons in your name and we forbade him because he does not follow with us But Jesus said to him do not forbid him for he who is not against us is for us Now Jesus has been teaching his disciples and he had just taught his disciples concerning humility The disciples had been arguing amongst themselves concerning who is the greatest in the kingdom and Though Luke didn't record the details in the way that Mark did Mark gives us insight into what had taken place You see in Mark chapter 9 verses 33 and 34 Mark records that Jesus came to Capernaum and and when he was in the house He asked them what it was that they disputed among themselves on the road and Mark tells us But they kept silent for on the road they had disputed among themselves who would be the greatest now This had come after Jesus had told them that he was going to lay his life down that he was going to die And you would think that that they would have been talking amongst themselves Concerning what that means that Jesus Christ is going to be betrayed and that he is going to be Crucified that he's going to die and be buried and resurrected he'd already spoken to them on that about that and You would think that once again as he's sharing that with them. They would have been thinking about that But no, that's not what they were talking about That's not what they were arguing about what they were arguing about is who's the greatest in the kingdom? and so in response to that and Their prideful does desire for position Jesus had taken a toddler and had used this baby as an illustration concerning humility and So he's trying to teach them to have humility and so what we're seeing is the inevitable fruit of selfish ambition Because when John answers and says master we saw someone casting out demons in your name That really is something that gives us some insight Into how selfish ambition moves in a person's life You see when a person has ungodly ambition Everybody else becomes a rival a rival for his or her position And so this man that is casting out demons is not part of the people following Jesus and John is concerned about that Now Jesus had just said something here that they need that we need to know notice verse 48 Jesus had said whoever receives this little child in my name And so it's almost if the term my name which speaks of his authority But my name may have triggered something in John because that's why in verse 49 He said master we saw someone casting out demons in your name And so it could be that he's trying to deflect what Jesus is teaching them I'm not sure about that, but I do know this that there is somebody that has Doing is doing a work that is not following after Jesus in the in in the close Proximity that others are and so he's concerned about that now We need to remember that John and the other apostles had a very special relationship with Jesus Christ They were being mentored by the Lord Jesus Christ and they were very protective of that relationship He was not only one of the 12, but he was also one of the three closest disciples of Jesus Christ And and he became angry because an unauthorized stranger was using Jesus's authority I want you to notice with me how it says we saw someone casting out demons that means obviously that this isn't this is an Unidentified individual This is somebody that is unnamed and yet is having an impact now I think very very deeply that sometimes we as Christians Can get caught up with The groups that we hang around with and they can become the special groups in our life John is concerned because this unauthorized individual is actually having success Who is this man though is that is doing this well It's obvious that no he is not walking with Jesus Christ. He's aware of what Jesus can do It's aware that he's aware that Jesus Christ has the authority to cast out demons and as we've studied through the gospel of Luke We have noticed on several occasions that Jesus had the power to cast out demons Let me refresh your memory your memory by taking you to chapter 4 for a moment, please Luke chapter 4 I want to show you a couple things there It's obvious That he knew something of Jesus as and his Because Jesus has been casting demons out in Luke chapter 4 for example beginning at verse 31 It says he went down to Capernaum a city of Galilean was teaching them on the Sabbaths They were astonished at his teaching for his word was with authority now in the synagogue There was a man who had a spirit of an unclean demon and he cried out with a loud voice saying let us alone But what happens verse 35 Jesus rebukes him and says be quiet and come out of him And when the demon had thrown him in the midst it came out of him and did not hurt him Now notice in verse 40 of the same chapter when the son was setting all those who had anyone sick with various diseases Brought them to him. He laid his hands on every one of them and healed them Demons also came out of many crying out and saying you are the Christ the son of god He rebuking them did not allow them to speak for they knew that he was the Christ So early in the ministry of jesus he was casting demons out In luke chapter 9 we had just seen an incident where he cast a demon out of a young boy a demon that was trying to To murder this child so it would see him obvious that this man This unnamed individual knows something of jesus and his power Now he may have been one of john the baptist disciples who had come to faith in jesus christ He may be someone who has seen jesus cast out a demon and just basically copies him But notice their response their response is they forbade him from casting out demons Now this gives us some insight they don't understand who jesus is and they don't understand the heart of his ministry Ministers are not to compete Ministers are to encourage one another to succeed against a mutual enemy This man obviously had placed his faith in christ But He wasn't walking with the 12 He wasn't amongst those individuals who were following jesus closely But he placed his faith in jesus and was performing works in his name and so When they forbade him from doing this they began to speak presumptuously in the name of jesus christ They told him he could not do a good thing What is this what's going on? Well the disciples are protecting the positions not jesus They didn't appreciate the fact that this man was having success Remember recently the nine had been unable to cast out a demon and this man was succeeding So that moves them to command him to cease this work And so as this is all going out notice jesus's response in verse 50 Jesus said to him do not forbid him for he who is not against us is for us In successfully casting out demons. He's demonstrating that he's one of my followers Because if he were not with me he'd be unsuccessful when he tries to do a work in my name There's an interesting story in the book of acts how that there was a jewish exorcist by the name of skeva And skeva had several sons who are also what were called vagabond exorcists There was an individual who was demon possessed and so the exorcists tried to cast the demon out of this demonized man And as they said to the demonized man, we adjure you in the name of jesus whom paul preaches In other words to come out of that man the demon within the man speaks to the exorcist and says paul i know And jesus i know But who are you? And it's almost humorous in the fact that the demonized man leaps upon these exorcists and And beats them up and they flee naked from the house running down the street And uh the bottom line and what we're being taught there is that you can use the name of jesus But if you don't know him you will have no impact or effect This man obviously has relationship of faith with jesus christ and that's why he's having an impact now This is something that i wanted to to kind of apply at this point here And i'll say this briefly because as jesus is saying and i want you to see this in verse 50 Do not forbid him for he who is not against us is for us as you look at that This is a call for the disciples to pursue unity with others outside of their group Exclusivist thinking is strictly forbidden The bible tells us in first Corinthians chapter 12 verses 13 and 14 For by one spirit we were all baptized into one body whether jews or greeks whether slaves are free And have all been made to drink into one spirit For in fact the body is not one member But many One of the things that christians have to always remember and i encourage us all in this room to do so Is that though we have our own particular fellowship that we may go to and may even in a sense have a loyalty to It's not the only fellowship in the world And because that's true we need to pray for unity in the body of christ And we need to endeavor to encourage unity We're to do that because the body of christ is an entity that goes beyond four walls The body of christ is is filling up different cities throughout this nation and into the world And it's just a wonderful thing when we can work together and see the lord move in wonderful ways I mentioned earlier that in um in october we have the anaheim men's conference the anaheim men's conference has been going For something like 18 years now and and we see many men come to that conference who are not calvary chapel People they don't go to calvary chapels. They go to a variety of churches, but it's it's Is this there's only one body it doesn't matter if you call yourself calvary chapel I mean think about that for a minute when you stand before the lord jesus christ and he says to you Um, why should I allow you in and you begin to share he says no the more important question is this Did you go to calvary chapel? Well, no no no i was a baptist.   I was presbyterian. I was you know Methodist whatever that's not the question the question isn't what affiliation you have in terms of a local fellowship The question is are you united with me? And do you have a united united spirit with others who love me and these men have to learn that You see when you get caught up saying Um, if you're not part of my group, then you're really not capable or you're not permitted to do good works Then you really have gotten to the point of being divisive and and you're discouraging the work of the spirit in other people's lives So we need to encourage people obviously to see that god might move in their life And that's exactly what jesus christ is teaching now moving into verse 51 He continues teaching a similar lesson When it says it came to pass when the time had come for him to be received up That he steadfastly set his face to go to jerusalem and sent messengers before his face And as they went they entered a village of the samaritans to prepare for him But they did not receive him because his face was set for the journey to jerusalem And when his disciples james and john saw this they said lord Do you want us to command fire to come down from heaven and consume them?  He's beginning to make his way south to the city of jerusalem He's been teaching his disciples as we've noted here in luke's gospel Especially in chapter nine verses 21 and 22 as well as chapter nine verse 44 that he is soon to die And so he now resolutely makes his way to the city for that purpose That's what it means in verse 51 when it says it came to pass when the time had come for him to be received up That he steadfastly set his face to go to jerusalem. He's resolutely resolutely making his way to the city to die But what's going on is he sends messengers according to verse 52 before him And they enter into a village of the samaritans Now they're doing that in order to secure lodging and prepare food for him and those who are following him But the minute the samaritans hear that they're on the way to jerusalem. I want you to see this They reject him verse 53. They did not receive him because his face was set for the journey to jerusalem Samaritans and jews did not get along How did that happen? When you read your old testament, you'll notice that israel actually was divided initially Geographically into three sections You know if you look at a map we'll say of israel and you look at a map of california And then you just because they're both on the west coast and they're similar in shape You can see that just by taking california as your model. You have northern central and southern california Well israel is divided similarly. You have northern central and southern israel northern israel samaria And what is called juda divided into three sections? And so the samaritans inhabited what we would today call like the central coast Actually, not the central coast, but central california like bakersfield in that general area That would be kind of how it is if you were looking at them out. So samaria divides up the north from the south now You have the 12 jewish tribes, but 10 are called the northern tribes and two are called the southern tribes In about 720 bc the king of assyria Because the northern king of israel had rebelled against him who was supposed to be giving him tribute The king of assyria Actually took the 10 northern tribes and scattered them And when he came in and scattered those 10 northern tribes, he left the two southern tribes alone He just scattered the 10 northern tribes He did that actually because according to god's word The 10 northern tribes have been following the ways of idolatry and we're ignoring the commands of god And so as a result of that because juda had remained more faithful than israel had at that time God scatters the 10 northern tribes now Of course, he didn't take every individual living in that region But he took the majority of them and scattered them out Then he begins to bring people from other lands in and repopulates that area So samaria and into the north there is now being repopulated by people Who bring in their foreign gods now as they bring in their foreign gods they begin to Take the jewish religion and they unite it with their religious systems because They figure that if they're in the land of the jewish god, they need to learn the ways of that jewish god But unfortunately they create a hybrid religion Now when they create that hybrid religion the southern jewish nation does not want anything to do with them because they consider them to be pagans And so what happens is the samaritans wanting to have a part in the nation of israel like four and a half centuries before christ Volunteered to help the southern jews to rebuild the temple Now the southern jews because they look at this as a hybrid mongrel and Irreligious people say to them no you cannot help us in the rebuilding of this temple because it's holy work to be done by god's people It gets the samaritans extremely upset Now they have a small mountain in that area called mount garzim And so what they end up doing is they end up building a rival temple there and now the jews have a greater Hatred for these samaritans because they created a a temple area that was to rival the temple of of um in jerusalem around 129 under the maccabees The jews actually went into mount garzim and destroyed this rival temple And so there were remains and ruins, but no longer is it being used Well come to the time of jesus christ there is still great anger and hatred between the jews And the samaritans they hated one another And the bible makes it very clear to us that it continued to the time of jesus. There's an interesting uh Um story that's found in john chapter 4 about jesus and a woman Of samaria She's referred to as a woman of the well And this is a woman who came to the well in order to get some water at noon and she encounters jesus christ It begins to have a religious conversation with him Now initially as she comes to that well speaking to jesus actually jesus initiates conversation with her and says to her when she comes to the well Give me something to drink. She looks at him and she says to him Him this she says how is it that you being a jew ask water of me? for i am a woman of samaria because John goes on to say because the jews have no dealings with samaritans And so we know that that is continuing to happen at that time And that's when jesus has that very famous conversation with her and and said if you knew who he is who's speaking to you You would have asked him for living water and he'd give it to you And so she says i perceive that you're a prophet I can see that you have religious inclinations and all and so what does she do she initiates a conversation It's found in john chapter 4 verse 20 and she says this to jesus she says our fathers worshiped on this mountain And you jews say that in jerusalem is a place where one ought to worship Even though that that uh temple of the samaritans had been destroyed for over a century She still remembers the rivalry that's going on between the nation of israel and the samaritans and so These samaritans continued to have nothing to do with the jews And when they discover that jesus is on his way to jerusalem, they refuse him Now the question has to be asked now jesus has just spoken concerning humility and And and that kind of spirit the question has to be asked as jesus's men learned the lesson of humility and the answer is obviously not because In verse 53 and i want you to see this They didn't receive him because his face was set for the journey to jerusalem Now notice verse 54 when his disciples james and john saw this they said lord Do you want us to command fire to come down from heaven and make them crispy critters? We want to smoke them. We want to call in an airstrike We want to destroy this village. I am absolutely Outraged that you would do something like this. No When you think of the apostle john Do you remember what he is referred to in scripture what he refers to himself? I am the one whom jesus loved When we refer to john when christians speak christianese and we speak of john We speak of him as john the beloved This is an individual who says he who loves not knows not god For god is love This is somebody who is known for a tender spirit when you look at the life of john You know, he refers to himself several times in the gospel of john not by name. He just says i'm the one whom jesus loved This is somebody that i know as a christian and as a student of the bible As a man who is Greatly loved by jesus christ and is well known for being one who teaches us concerning love But did you know that when he was called by jesus that jesus gave both james and john Do you remember that jesus gave them a nickname? Do you remember the name? He called them sons of thunder Now why do you think he called them that? Jesus do you want us to smoke these samaritans? Do you think perhaps They had this passion at love for christ that knew really no bounds So that when they saw jesus being rejected That something inside of them welled up to the degree But they were ready to take somebody's life and what's interesting to me and and the lord is really ministering to me about this today What's interesting to me is they appealed a scripture to do it You could listen if you want to do something Even if if it's Wrong I'm sure that if you look long enough in the bible you might find something To give you permission to do that I want you to see what they did in verse 54 Do you want us to command fire to come down from heaven and consume them just as elisha did So what are they doing? They're referring to an event that took place in the ministry life Of elisha if you take notes that's found in second kings chapter one, especially verses two through 15 Elijah had warned the king ahaziah That he was going to Be dealt with by the lord Ahaziah didn't like hearing that and so he sends His captain of his 50 to go and take elisha And the first captain that comes says to him Man of god the king says come down and elisha says if i am a man of god then let fire come down from heaven and consume you and They're all smoked Then another guy is sent Man of god the king says come down quickly And he says if i am a man of god let fire come down from heaven and consume you They're gone too Then the third one is sent he says would you please come down? I mean if you read that it's interesting how he goes But he didn't say come down quickly he said please come down. I don't want to be smoked You know and so the lord is working through elisha and they remember that story And so they use scripture To justify their desire To destroy an entire village for rejecting jesus christ should we torch their village? It's been done before why not do it again Now notice what jesus says in verse 55 and 56 he turned and rebuked them and said You do not know what manner of spirit you are of For the son of man did not come to destroy men's lives but to save them You know in the middle ages when we had our crusades when we were going to go back and rescue jerusalem and Christians were going back supposed christians were going back to fight for the holy city and destroy the infidels Maybe they should have read this passage before they went off and to do such a thing Because the lord jesus christ makes it very very Clear my mission is not to destroy people's lives. My mission is to save them My followers do not harbor hostility and my followers do not desire vengeance And though people may be hostile towards me you are not to return hostility for hostility And just because they don't want me to come into their village Doesn't mean that I should destroy their village because I didn't come to destroy them but to save them And one of the things you need to understand He's telling his disciples and as he does to us today Is that the son of man did not come to destroy men's lives but to save them and we can go another way We don't have to walk through their village and if they don't want to receive me I'm certainly not going to force them to and i'm not going to judge them now for rejecting me That's not what I came to do what I came to do was to save them And because they have this inner hostility towards me because i'm jewish they know really nothing of me I'm not about to judge them, but I will give them another opportunity to learn of me Therefore let's go another way, but the key for me is verse 55 You do not know what manner of spirit you are of that's what the lord would have us as believers to learn today What spirit do we have within us? What is our attitude to be like towards those who reject jesus christ? What is it supposed to be like how am I supposed to deal with those who reject him? Am I to desire their death or am I to desire mercy for them and something that you have to work out for yourself But what he did here is he said that they just went to another village Now moving into verse 57 it happened as they journeyed on the road that someone said to him Lord, I will follow you wherever you go and jesus said to him Foxes have holes and birds of the air have nests, but the son of man has nowhere to lay his head Then he said to another follow me But he said lord, let me first go and bury my father And jesus said to him let the dead bury their own dead, but you go and preach the kingdom of god And another also said lord, I will follow you, but let me first go and bid them farewell who are at my house But jesus said to him no one having put his hand to the plow and looking back is fit for the kingdom of god What we have here now in verses 57 through 62 is jesus ministering to three would be disciples I want you to see that each one receives a challenge concerning the cost of being a disciple of the lord jesus christ And as we look at this we'll look at each one individually Now as we look at the first one here It says in verse 57 it happened as they journeyed on the road that someone said to him lord I'll follow you wherever you go now matthew tells us that this individual who approaches him is actually a religious teacher In matthew it says a teacher of the law came and said to him i'll follow you wherever you go So obviously he's been taking in his teaching and he has impulsively volunteered to follow after jesus christ This is an impulsive volunteer Sometimes in a moment of religious passion You may hear a message that speaks to your heart and you you you can within yourself cry out and say god I will follow you wherever you go. I want to serve you. I desire to do that It can happen after a time of of worship where the lord meets you in a very special way It can happen as a result of simply hearing god speak to your heart in a very deep and personal way And and frankly that's the goal of many sermons to excite people encouraging people to get them to serve But notice with me that jesus refused to accept an emotional response And the reason is because he knew that this zeal would die when it was tested He knew that the man was making an emotional response to him But when he was tested through the things and trials that you go through when you follow christ He would fall away. He was encountering the cost later on in luke in chapter 14 verse 28 Jesus asks the question which of you intending to build a tower doesn't Sit down first and count the cost whether he has enough to finish it And you don't just get up and say i'll go with you wherever you go I'll do anything that you want you you actually pray it through you hear the messaging and say that sounds like he's speaking to me Lord, what is it that you would have for me to do? And so jesus begins to minister to him and notice in verse 58 what he says He says foxes out holes birds of the air have nests, but the son of man is nowhere to lay his head Now what do you mean by that? Instead of receiving him he issues a challenge and this is a challenge. Do you have any idea where such an offer will lead you? This will lead you to hardship and this will lead you to poverty. This isn't your sure way to success Are you willing to live at a lower standard for my sake? Can you learn to trust god for your daily bread? Will you go where god guides and will you trust him in all things? Are you willing to undergo temptation and to actually to to succeed against it in order that you might have a relationship with the lord? Are you willing to forego what you think you're entitled to be provided for in order to find pleasure in serving god and trusting him? Are you able to just live on a standard of life less than you are used to? Are you willing to do that? I wish I could remember this exact thing. I read it a few weeks ago, and I probably would Do you a disservice by trying to give you all the details of it? But it emphasizes this point Where a ministry was advertising a trip to? impoverished nation And in the ministry's Advertisement that I read it was saying things like you will see Lepers you will see crippled you will see blind You can come and minister To them in the name of jesus, which is a wonderful thing And then it says and you also have your five star hotels and your tour package that is along with that And as you read that it causes you to wonder what are you advertising a tour to a foreign land or a ministry to a foreign land? But you normally don't have both You normally don't have both And what jesus is simply saying is this? Are you willing to forego those things that you think are yours by right or privilege? To live at a lower standard So that you might be able to be a true follower of me Just relying on my father to supply for you daily That's what it means when it says in verse 58 foxes have holes birds of the air have nests the son of men Is nowhere to lay his head are you willing to live in a lower standard? Jesus who created all things didn't even have a place to be born There was no room in an end and there was very few places that welcomed him as he went through his ministry life Are you willing to go through that to be one of my followers? Are you willing to pursue me no matter what the cost knowing that you have treasure in heaven? Are you willing to give up those things that you think are yours by right? In order that you might serve me and have have god's reward And that's the challenge that he gives to this one here I will follow you wherever you go and jesus says i'm taking you on a road that may lead you to hardship and despair Are you willing to take that journey with me? The second one he said to another follow me But he said lord let me first go and bury my father And jesus said to him let the dead bury their own dead, but you go and preach the kingdom of god Now I want you to notice that while the first one approached jesus this one's different Jesus actually approaches this one and he gives him a challenge and the challenge is a simple one follow me Now as jesus approaches him notice verse 59 the response is Let me first go and bury my father, but he says it this way lord.  He says I want to go and bury my father now As I read that the very first time when I started to read the bible And I read that I didn't understand what was going on. I thought well, he's got a dead dad It's his responsibility to take care of that Why is jesus saying let the dead bury their own dead that made absolutely no sense to me I mean if the guy's dead you better put him in in the ground Why are you saying this is a wrong thing to do? Well, you might find it interesting let the dead bury their own dead and Is a response to when this man's saying I want to bury my father Because I will bury my father is another way of saying I want to remain with my father until he dies and then I can bury him In other words his father wasn't dead when he said that it was a saying at that time which simply meant I'm not willing to go right now I'm not ready to leave.  Well, I don't want to risk losing my inheritance I want to be able to receive what my father is going to leave behind And that's why jesus says let the dead bury their own dead That's another way of saying let the world take care of the things of the world You need to choose the better part You need to understand that the world is not our home You need to understand that if you're going to follow me jesus would say you need to put the kingdom of god first And your material concerns The inheritance you receive from your father Isn't the thing that should be motivating your life. What should be motivating your life is pursuing me And getting your eyes on the things that matter In colossians 3 24 the scripture says of the lord you shall receive the reward of the inheritance for you serve the lord christ Revelation 21 7 says he who overcomes shall inherit all things. I will be his god. He shall be my son So he's saying I will follow you but at my convenience I'm not willing to burn all my bridges But jesus says put god's business first and the rest is going to follow Just do it Just follow him I wish I could illustrate that To a way that all of us would relate And when this fellowship began I can tell you this way when this fellowship began it was all or nothing for us We're going to put all of our eggs in one basket. We're going to serve the lord That's what we're going to do And I learned to do that when I first got saved just trust in the lord where god guides god provides Put the kingdom of god first pursue him His plan is always better for you than yours are for yourself He always wants to do abundantly above all you can ask or think So simply trust him and watch what god will do But if I'm constantly saying well, I've got to make sure that everything's in a row And I'm going to do it this way so that I can achieve this goal and receive this material benefit Then it isn't going to work when you say you know when god guides god provides I'm going to pursue him and see what he wants to do with my life God has a way of doing things that are abundantly beyond anything you can understand And so he says let the dead bear their own dead you go and preach his kingdom Now finally in verse 61 another also said lauren I will follow you But let me first go and bid them farewell who are at my house and jesus said to him no one Having put his hand to the plow and looking back is fit for the kingdom of god I will follow you but let me first go and bid them farewell who are at my house His commitment is a let me first commitment.  They are no longer alive to them And some even go so far as having mock funerals. They are dead as far as they are concerned You know, I I have a friend a messianic jews whom I know who is married to a jewish man Who has not told her husband yet that she's a messianic believer Because she knows that he is going to divorce her the minute she tells him I have followed jesus as my messiah There is a tremendous cost that continues to this day to be paid by those who follow jesus christ And jesus is saying to him very simply this That that your family has to come behind your commitment to me Some won't come to jesus christ because they're afraid of losing their family They're afraid of losing their mom or their dad And I can tell you that I understand to some degree because I've over the years heard many stories of people who said You know what I just my mom will get upset my dad will get upset or my grandmother will have a heart attack over this If she finds out that i'm a follower of jesus christ But you know when when I got saved when I gave my heart to christ You know, I was willing to tell my parents about the lord And there was a reason for it. It's because I actually believed if they didn't give their hearts to christ They go to hell.  That's why I came in there I was reading the bible I was maybe three weeks old in the lord and that's what motivated me to come in and share with my family now That's not the first time I ever shared with my mom and my dad When I got saved I walked into the den december 27th 1970 I walked into the den and the first thing I said was I love you and I said something like praise the lord And and I was very open from from the day I got saved. I didn't walk in you know christian chameleon You know, I walked in and said this is it. I got saved And and and the next day I talked to mom and and I would and I started reading the bible and And and mama would be there at the table with me on occasion and and I'd say look what it says So that went on for weeks now. My dad was watching me You know, my dad wasn't the kind of man that I could walk up to and and just Talent things my dad was a very quiet man. My dad wasn't a conversationalist with me when I was growing up He didn't become a person who talked until after he got saved My dad was the kind of guy some of you had a dad like this that if you walked into the the den My dad would be watching a show a tv program I would walk in my dad would watch the movie and we wouldn't say a word for an hour and a half My dad never spoke to me. It wasn't that he didn't love me. He was watching the show Now when a commercial came he might turn around say how you doing? And I had 60 seconds And that was okay, I have a problem with that because that was us that was us I had no problem with that at all never thought. Oh, my daddy doesn't talk to me. I never thought about that at all That was just us. That's the way we were didn't bother me at all And I knew my dad loved me and that was great But I didn't sit down and have heart-to-heart talks. My dad didn't tell me he loved me till I was 17 years old We never had open talks like that. He just wasn't an open man And so it wasn't like I came in saved and said let's turn to the gospel of john I have something that didn't happen that way. I would just read the bible and mama would happen to be in the room And I'd say you know what I was reading just now. This is amazing And I would share and my mom was real inquisitive. So she'd ask questions. Does it say that? And I'd say yeah, it says it right here But I never really pushed her and and eventually within three weeks my mom was saying, you know Things about jesus and was real curious about him because she had been raised in a in a in a home where Her daddy read the bible and and she respected the word of god And so my dad on the other hand was kind of he was just himself And that's why after three weeks or so I got to the book of revelation. I was here in chapter nine I'd been living for the lord my life had been changing. I was ministering to my sisters madeline My sister who's four years younger than I had committed her heart to christ the the day I got saved She went to bed and she said whatever you did and david Jesus I want you to do that for me And I started taking her to bible studies and I started taking my my other sister rebecca Who's six years younger than I started taking her to calvary chapel costa mesa and we started going to church together and And and I was singing songs with them and teaching them things that I was learning and so that was going on for three weeks And then finally one day I'm reading revelation nine and I read about You know men with women's hair and iron teeth and scorpions things and wanting to die but unable to do so for five months and And I get this my heart is gripped and and I go into the kitchen And that's when I took the bible and I held in my hand and I said Mom and dad this is the word of god and and this is what it says and I read revelation nine to them And I said I don't know what it means But I do know this it's not speaking to me It's speaking to you and that's when I looked at my dad and said dad you're a good man You're the best man that I'll ever know But if you don't give your heart to jesus christ you will be the best man in hell And I said bow your head because you're receiving jesus right now And that's when my dad committed his heart to christ And you know daddy later on said to me I wanted to get up and hit you You know I wanted to get up and hit you He said but when you said I don't want to go to heaven without you I love you and I don't want to go to heaven without you He said that broke my heart That broke my heart and and it did he said you know david madeline was a good girl And you you needed god He said but madeline was a good girl He said and when I saw that he said I knew I was better than you That's what my dad told me everybody's better than me. I knew that I was better than you But I wasn't better than my daughter I wasn't better than my daughter He said if she needed jesus christ then I surely needed jesus christ He said that's what god used in my life to bring me to faith in christ So when you shared with me he said yes, he said when you said Um, I would be the best man in hell. He said my first impulse was to get up and hit you He said He says but when you said daddy, I love you and I don't want to go to heaven without you He said that's what caused me to come to christ You know, I've shared this with you before perhaps it's speaking too much of myself But I try to make scripture come alive through illustrations of how it works in somebody's life And I can tell you That it's the love of christ It's the mercy of god. It's the compassion of god that touches people's lives And it's and it's a belief it's a willingness to to go out and to say This is true And you need this Even if mom and dad Don't like you even if your father and your mother reject you the bible says god will take you up And for me it was it was worth taking the chance Of losing their affection It was worth it because I didn't want to lose them for eternity I wanted them to go to heaven with me and that was then and Going on 37 years later That is now that is still What motivates ministers of the gospel of jesus christ To see people come to saving knowledge of jesus Jesus is worth following no matter what the cost may be And it is true your family may reject you But you have to be willing to lose all in order to gain jesus christ And the demand of discipleship Is pretty clear. It's an unrivaled love for jesus And an unceasing bearing of his cross It's a pursuit of him with all of your heart Every day But you want to know something there's nothing better. Is there there's nothing better than following jesus christ There's nothing better And you know when the day came when I and I performed the funeral for my father I had no regrets because I knew where my father went my father went to heaven I had no regrets when I buried him because I knew my daddy went to heaven because way back when I had taken jesus at its word and You know as a three-week-old christian who knew very little other than once I was lost and now i'm found I simply believed that you need to have jesus to go to heaven And that's what jesus is calling us to guys There is a cost But you will never pay more than he did and you gain Eternity with him What a deal What a deal


Last month, Metta presented a plan to European regulators to comply with European Union rules that require platforms to get user consent before targeting them with ads. If a user doesn't give consent, the platforms still have to offer the service. They can't just make you pay. Metta's plan would let users who consent to personalize ads continue to use the service for free. Those who don't consent would have to pay a fee. How much are we talking about though, Tom? Yeah, so the rate would be around 10 euros a month on the desktop, on mobile, because the app stores, both Google and Apple, take a cut, they would charge 13 euros. And then if you have a Facebook plan, you could add an additional account for six euros per account. At least that's what the sources are saying. None of this has been officially announced.