Overview
1. Auditing
(400 per DB post) (APA format)
(No use of Artificial Intelligence) (No Plagiarism)
It has been said that the next generation of auditing seeks to take full advantage of emerging technologies in a way that will improve audit quality. Which emerging technology do you believe has the most potential to improve audit quality? Why?
2. Auditing
(300 per DB reply ) (APA format)
(No use of Artificial Intelligence) (No Plagiarism)
Craig Bray
Dec 9 3:22pm| Last edited Dec 9 3:23pm
Reply from Craig Bray
As the auditing profession continues to evolve alongside rapid technological change, blockchain strikes me as the technology with the most potential to elevate audit quality in a noticeable and meaningful way. Other tools like artificial intelligence and data analytics certainly improve efficiency, but blockchain directly strengthens the integrity and transparency of the information auditors rely on, something that gets to the heart of what makes an audit trustworthy.
One of the biggest advantages of blockchain is the immutability of its records. Because transactions are stored in a secure, time-stamped chain that cannot be changed without triggering obvious signs of tampering, auditors can place more confidence in the accuracy and completeness of the data they’re reviewing. Qasim and Kharbat (2020) highlight that this built-in verification greatly reduces the risk of manipulation and minimizes the amount of manual work auditors need to perform just to confirm basic transactional validity.
Blockchain also opens the door to something the profession has talked about for years: real-time auditing. Instead of waiting until the end of the reporting period and working backward, auditors can monitor transactions as they occur. Han et al. (2023) note that this constant, shared visibility helps auditors identify unusual patterns or red flags earlier, which can significantly strengthen both risk assessment and control testing. It shifts the audit from a reactive process to a more proactive one.
Another practical benefit is the completeness of the audit trail. Every step of a transaction’s life is captured in the ledger, making it far easier for auditors to perform walkthroughs and trace information from start to finish. This kind of transparency not only saves time but also supports clearer, more defensible conclusions.
Of course, integrating blockchain into auditing will require updates to standards, training, and methodology. But the potential payoff, more reliable evidence, fewer opportunities for fraud, and stronger overall assurance, makes blockchain one of the most transformative technologies on the horizon for the profession.
References:
Han, H., Shiwakoti, R. K., Jarvis, R., Mordi, C., & Botchie, D. (2023). Accounting and Auditing with Blockchain Technology and Artificial Intelligence: a Literature Review. International Journal of Accounting Information Systems, 48(1), 100598. ScienceDirect. https://doi.org/10.1016/j.accinf.2022.100598
3. Auditing
(300 per DB reply ) (APA format)
(No use of Artificial Intelligence) (No Plagiarism)
Aaron Squires
Dec 9 1:41pm| Last reply Dec 9 6:17pm
Reply from Aaron Squires
Hi Class,
I believe AI paired with advanced data analytics will significantly improve audit quality in the near future. AI fundamentally alters the depth of assurance an auditor can provide. In the normal audit model, auditors are limited by time and human processing ability, forcing them to rely on manual checks of limited datasets. AI removes these limitations by enabling the rapid analysis of data across different systems. This will allow audit teams to identify patterns, anomalies, and relationships that humans alone would inevitably miss.
The most revolutionary aspect of this tech is its impact on audit sampling. Typically, sampling ahs been a necessary evil. Because auditors could not examine every single transaction, they relied on statistical formulas to select a representative subset. While statistically valid, this method inherently carries sampling risk. This is the possibility that the sample does not truly represent the population, possibly leaving fraud or errors undetected in the unexamined pile (Tysiac, 2022).
With AI driven analytics, auditors can move away from sampling entirely and towards full population testing. Instead of hoping a sample of 60 invoices captures a material error, the auditor can run an algorithm over 100% of the millions of transactions processed during the year. This change massively improves audit quality because it eliminates sampling risk for tested populations. It allows the auditor to focus their energy not on ticking and tying routine transactions, but on investigating the specific outliers and high risk anomalies flagged by the system. Which allows auditors to provide a much higher level of assurance to stakeholders (Wolters Kluwer Tax and Accounting, 2024).
References
Tysiac, K. (2022, February 1). Embracing technology in the audit. Journal of Accountancy. https://www.journalofaccountancy.com/issues/2022/f...
4. Church History II
(300-word Summary)
(Must Summarize this Zoom Summary)
(Must address Dr. Ewen Butler by name…as if in the Class)
(0:00) As far as the recommendations. (0:03) Okay, what was that again? I missed your question there, William. Sorry for that.
(0:07) It's actually a positive comment. I just want to thank the people that were writing the papers. (0:15) That's a good thing because that gives good training for doctorate students.
(0:19) Yes. (0:19) For your future. But I also want to say their advice is very clarified, was very good.
(0:25) Was very good advice. I would say I give it a thumbs up. You did really good.
(0:30) Yeah, some of them did very, very much very detailed, (0:33) which is sometimes more than I do that they did. (0:37) What for them is only three of them, I should tell you, they are actually doing a teaching (0:42) practicum. And in that practicum, they are actually responsible for writing a first (0:50) philosophy statement.
What is their philosophy of Christian education? And then when the end (0:56) of the term comes, they're doing expanded one of that. They're supposed to really expand on (1:00) what is your view of the way education should be delivered in a Christian institution, (1:08) particularly higher education. And then they had to do something.
(1:11) Yeah, they also had to do three book reports on education. One, in fact, is written on my (1:17) teaching for spiritual formation and which is a good book. And so they had to do three of those (1:23) book reports and they had to help the instructor with some other grading.
And part of that was (1:31) not every doctoral student does that experience grading on this case, some two or three, (1:36) two of the three, I believe, did, but some did not. And so it was a little bit of experience (1:41) to do a little practice with grading papers from a colleague level. Yeah.
Yeah. So that's (1:48) what they do. So they're finished now at the end of this term, at the end of next week.
(1:53) And what happens is in case you go into doctor work, this development of this (2:01) philosophy statement, that's going to be asked them in their oral exams. (2:05) What is their philosophy on Christian education? Yeah. Yeah.
So that's that's what they're that's (2:12) that's their job. Yeah. Anybody else? Amen.
Thanks, Mike. William. Thank you.
Yes, sir. (2:20) Anybody else with a question or comment? There were a few glitches along the way, as I know. So (2:28) if you did have glitch, there are several others besides you.
And I think I've addressed these (2:35) the best way I knew how. And in fact, if I did not, please, (2:39) you know, communicate with me later and make sure that they're all of. Let me say when the course (2:47) is done next.
Well, next Saturday night, which is a weekend this Saturday. The grades have to be (2:55) submitted by Tuesday or Wednesday the following week. So I will I will make sure that everything (3:02) is entered.
For example, if you notice that, you know, America is not entered, for example, (3:08) a zoom meeting or something, don't worry about it, because I will have to go back over it all (3:12) anyway. And they will all be entered by the time I submit the final grade to the university. Yeah.
(3:18) Yeah. So next week and this weekend, I will start grading your second paper. And then next weekend, (3:26) I will get quickly at your journals.
And these will be done. Everything should be done by (3:31) is this Tuesday? Yeah, everything should be done two weeks from tonight. Everything (3:35) completely told.
Ready for Christmas? Yeah. Yeah. Anybody else? Yeah.
(3:48) Yeah, that's right. Kimberly. (3:54) This was a real I didn't realize before we first got the textbook that it was about, (4:01) you know, Hitler and war.
And I just found out maybe six months ago or something that (4:10) my family, my grandmother's family, their name means German Jew. But nobody. Yeah.
And my (4:20) grandfather was Ludwig. So he was his family was definitely German. And they were, you know, (4:26) they met here, I believe, I don't, you know, but anyway, they wouldn't ever say, (4:32) nobody in the family would talk about being Jewish.
And we, they, the families from North (4:38) Carolina, like Lenore, and it was a small town, but it was like, everybody was German, (4:45) basically German, that kind of thing. And when my husband, my husband went there, he was this (4:51) Italian with curly, dark hair and black eyes, and not black, but you know, and they were like, (4:57) where did you come from? Where you sound that, you know, but everybody was the same. However, (5:02) when you look back at it, they actually did have Jewish features, but it was like, they tried to (5:07) cover them up.
And they all split up, there was like 13 of them. And they all went to different (5:14) Christian churches in the town, like in the small town, one of them went to the Methodist (5:18) one to the Presbyterian. It was just, it was crazy, because I never realized that (5:25) they had that background, you know, so.
Yes, interesting. Yeah. Well, that's it.
So it made you, (5:33) you mean, this made you dig a little deeper, or you just happened to happen, just happened to take place? (5:38) Well, it happened. But then I also have, like, just what was inside of my heart, like, I always (5:44) was, my thoughts lined up with Bonhoeffer. And so I just, you know, I never really realized why.
(5:52) And then I had seen right, not that long before this, the, what was the, that trial, Nuremberg? (6:01) Nuremberg trials. Yeah, I had just seen that recently, too. And oh, that was very upsetting.
(6:07) And so, um, yeah, I had found out that I was already Jewish. And then I told my, my aunt, (6:14) my mother's sister, because my mother had passed. And she said, Oh, really? Like, she didn't want to, (6:21) she didn't act like she knew that.
And said, How can you grow up in this family? I was young. So, (6:28) you know, and then we moved to New Orleans. But I don't know how they didn't know that they have (6:34) Jewish or else they just didn't want to say it.
You know, but I don't know, they kind of seems like (6:39) they kind of wanted to keep all of that under wraps. I don't know. (6:45) That's probably that may have happened a lot.
You know, that may have happened a lot in the attempt (6:50) to, yeah, in attempt to self preservation, you know, is it happens, right? Never know. (6:57) I mean, their name actually means German Jew. Winkler, that's what I looked it up.
And that's (7:02) how I found out it means German Jew. Well, you will always be interested now in digging up more (7:07) of the history, for sure. Oh, yeah, definitely.
That's why I enjoyed. I enjoyed this project. (7:12) Well, this is the, you know, this is the second half of church history going from the year 500 (7:17) or so to the present time.
And yeah, and of course, Bonhoeffer, as you know, you dealt with (7:25) Luther first, right? Yeah. Bonhoeffer. I mean, he was executed during the last day of the (7:33) Second World War in 9445, just days, in fact, before the I think just before the war ended.
(7:41) And yeah, he defied Hitler, Hitler and was arrested and tried. And so I don't know if you know, (7:48) but Bonhoeffer was only about 28 years old, 29 years old, somewhere along there when he when (7:53) he was executed. Very young.
I didn't really look at it like that. Yeah, he was only he finished his (7:59) Ph.D. dissertation and it was all done. He was already doctor and teaching and stuff when this (8:05) happened.
But he's been viewed, as you know, as a hero. Sometimes he's been mischaracterized by (8:13) some writers, but he's been a hero. And of course, his book, The Cost of Discipleship, (8:17) has been a classic ever since and will be for forever.
You know. Yeah. Good stuff.
Anybody else? (8:28) He wrote other stuff, too, of course. It wasn't just The Cost of Discipleship. (8:31) Yeah.
Yeah. The ethics, the ethics book. (8:35) Yes, he did.
Yep. Very good. (8:45) So when I'm looking at Hansberry, I like to decipher, you know, different historical area (8:52) when you look at them.
And you can break them down. So from my standpoint, I'm a technical (8:59) On the other hand, I write patent applications and I means test key markets. (9:06) As I grew up, when I was 14, I developed a technical side of autism that's geospatial (9:13) mechanical.
And I'm more than willing, and it hardly became something more. I also like to use (9:20) that same geospatial background, you know, the photographic memory to understand things better. (9:28) I mentioned I'm like a human hard drive sometimes.
(9:33) William, you're breaking up there a little bit. I don't know if it's your microphone or not. (9:36) I'm catching.
Can you hear me? Yes. Very better now. (9:43) Okay.
Can you repeat that again? Yes. I am an autistic. (9:51) So as I was growing up, my development took place.
And then the way now I look at things (10:03) that are historical, I like to break history down. My memory is like a human hard drive. (10:11) Because I process things differently.
Okay. (10:18) But then we break them down piece by piece. Right.
It's much easier. (10:24) Just unique in the history area. Yeah.
You know, and good to have you on board. (10:29) Good to have you on board. Yeah.
It's good. That's good. Yeah.
Thank you. Thank you. Yeah.
(10:35) Appreciate you sharing that. Anybody else? Like anybody else that used to say years ago with a (10:45) testimony? I'm just asking. Just kidding.
Any questions, concerns? We'll jump into the question (10:55) here in a second and have a little discussion in the time. By the way, we keep it to an hour. So (11:00) you can count on that.
We won't go past the hour. Yeah. Or we used to say in church sometimes, (11:08) well, we'll be here for an hour.
And if the Holy Spirit moves in, you never know what can happen. (11:11) And therefore, it won't matter after that point. But anyway.
Okay. Well, okay. If all any of you (11:19) have any issues, concerns, questions between now and the next weekend, yeah, feel free to let me (11:27) know.
So I look forward to getting your papers. I look forward to getting hoping that they are in (11:32) good shape, because that means if your paper is in good shape, remember that one paper is 28%. (11:38) Right.
So, I mean, coming up right there. So it's, and the other one is 28. Is that 50, 28%? (11:45) It's 50 something percent for both.
Anyway, to combine. And that's why you give it a good shot. (11:52) Watch your grammar stuff.
Make sure you follow Terabian. Footnote everything. And put a bibliography (11:58) at the end, even though it's only one book.
It's still a bibliography. And now I think the last (12:05) time, I don't know if I actually asked for a cover page or not. You know, I'm going to just (12:09) say this here in front of all of you.
You don't need to produce a cover page if you don't want to. (12:14) For the simple reason that this is a short paper. If this is a paper was 8, 10 pages long, (12:20) yeah, you should have a cover page.
But in this case, I don't think you need to. (12:24) I would, though, encourage you to put in a couple of subheadings. Don't just, make sure you separate (12:31) your paragraphs well.
Don't, yeah, don't have, in a five, seven page paper, two or three (12:37) subheadings would be good. Okay. Just to give the reader a little, you got to think about, (12:45) you always, when you're writing, you always have to think about the other person on the other end, (12:50) just like when you're preaching.
You got to try to sit there in the seat and say, what am I, (12:55) how would they hear me right now? And not always easy to do, but at least we give it a try. (12:59) What is it, what is it that, you know, how would they understand this that I'm saying? (13:05) And so it's always good to keep the reader in mind for all writing, right? The audience, (13:11) because when you're right, you're not writing just for yourself. Be right, yeah.
Let me say (13:15) what the journal do. The journal is not like a blog, by the way. You asked the question, but (13:21) remember a journal is a journal.
It's not like, you're not posting a discussion post, (13:25) expecting people to respond. You're just actually reflecting on the readings from the journal. The (13:31) journal is a pretty easy thing to do, really, as long as you, you know, you put some time into it, (13:37) but it's not a difficult thing to do.
So you should be fine there. Okay. The question, all (13:47) right, I want to make sure that you don't have anything else to ask here.
The question we were (13:50) supposed to discuss tonight is something that's really interesting. I just want to, let me see, (13:54) I want to get to read the question here that was asked. Based on our primary and secondary source (14:00) readings, which is your text readings, we will reflect on the mission of the church as Christianity (14:05) spread away from its European center into Africa, Asia, and South America, across the ocean.
Who were (14:11) some of the leading personalities? What were some of the challenges? And what were some of the, (14:16) its important tactics? And how did they work with, or did they violate the integrity of the cultures (14:22) that they encountered? Well, that's an interesting question. Now, let me say this in relation to that, (14:31) you've all done the readings of that in, you know, of course, that Christianity did not begin in (14:35) Europe, right? It began in the Middle East, it began in Palestine, and the apostles scattered (14:42) because of persecution and moved out. And the church actually from Jerusalem, excuse me, ended (14:50) up first, really was connected mostly with Antioch, which is in Turkey, modern-day Turkey, (14:56) which is to the north of Jerusalem, or the northwest, I guess, of Jerusalem.
Today, (15:01) it's the city of Antiochia. Anybody ever been there? I was there at one time. That's where, (15:09) yeah, that's where, but there, of course, it spread the other apostles to the south, (15:15) to Alexandria in Africa.
I mean, I'm skating over stuff here. And then Thomas is believed (15:20) to have gone to India, right, and started the Christianity in India. John is the only one (15:28) to believe to have not been martyred, died a natural death in Ephesus, believe that his tomb (15:37) is there, you can visit his tomb.
Supposedly, it's the real John's tomb. But anyway, it's (15:44) considered to be in Ephesus there. And so it spread that way.
So, of course, you know that (15:53) Paul and Peter were both heavily involved in the church in Rome, Paul in particular. And I mean, (16:01) from that grew the Roman church, and today what came down to be the Roman Catholic church, (16:08) which of course is Europe in center. So yes, in a sense, the church did spread from its European (16:16) center southward, and eventually into North America and South America and so on.
But one (16:27) thing to keep in mind is that the church, the Protestant church, when the Reformation took (16:36) place, the Protestant church ended up being largely a state church, like every country had its own (16:41) state church. I mean, in England, you had the Anglican church. So there wasn't a lot of, (16:47) there wasn't a lot of, let's say, institutional outreach to the rest of the world.
And same with (16:55) the Catholic church, it took, now this is the pivotal point, it took largely independent groups (17:04) and individuals to actually spread the gospel to other parts of the world. For the Catholics, (17:11) it was some of these monastic orders, like the Jesuits. The Jesuits came, one place they came (17:18) to was to Canada, in what is today modern-day Quebec.
They came to educate the, you know, (17:24) the natives, right? You know, the native Canadians, the indigenous Canadians, and other places as (17:31) well, and the U.S. and other monastic orders, Catholic orders. But again, this was not the (17:36) institutional church, this was monastic people. And when you get to the Protestant side, you have (17:42) individuals like William Carey, for example, who got together a group of, let's see, I forget what (17:50) year it was, a group of people from a Baptist tradition to get involved in spreading the (18:00) good news of the gospel to other parts of the world, in this case, in India.
So you have this (18:08) going on. Now, the British, there's another segment, another aspect I should mention to this, (18:15) the British did have those companies, like the East India Company, that were colonial companies (18:24) that were designed to do business in some of the colonial, their colonial holdings, (18:30) and missionaries often went out under those companies. There was a, there was actually (18:38) a mixed, when it comes to whether or not they did damage to indigenous cultures, and, (18:45) you know, what was the last part of the question there was, the second, last part of the question (18:50) was, hang on, what does it say here? Yeah, I mean, wait, wait.
Yeah, the last part of the (18:56) question is, how did they work with or violate the integrity of those cultures? I would say (19:02) that this is a mixed bag. Sometimes they did, the East India Company in particular, (19:11) did not want any violation of the, of the indigenous Indian culture, or in other words, (19:18) they were trying to impose Christianity on these cultures. Some other places, not so much.
(19:24) There are some places where, and it's gone on, I mean, I know, I know that my history here in (19:32) Canada has got some with, particularly the residential schools, where the idea was you need (19:37) to sort of, you see the sort of, what's the word, I was going to say eliminate, you need to, you need (19:43) to Christianize these people, which means you have to, they have to drop their culture. (19:51) They have to, their culture has to be extinguished. It's not a question of, and so this is the kind of (19:56) injustice that has often gone on when it comes to missions, outreach and organizations around (20:02) the world.
So getting back to the question, yes, when the gospel, when I'll say, I'll say the (20:09) gospel, Christianity, when it moved from, outward from Europe, it was largely through individual (20:21) people, not so much through the state church, because their state church is kind of ingrown, (20:27) take care of themselves. But the question more has to do with, the question more has to do with, (20:32) so how did they, how did they approach those cultures? And I guess the question for us would (20:40) be, how do we approach missions today? Have we learned anything? You know, are we trying to (20:50) Americanize or Canadianize peoples of other traditions? And so on. So let me just open the (20:58) floor here.
Okay, you were asked to look into some of this yourself as well. So give me some, give me (21:02) some, some of your feedback on some of this, because again, I say it's a mixed bag when it comes to (21:07) how we have treated other cultures in the name of the Kingdom. (21:17) I'm just coming from the church I go to, that's how I'm brought up as an independent Baptist.
(21:24) When the Holy Spirit enters us and leads us, the Comforter leads us, and that's when we're, (21:29) you know, we see someone to pray for someone, the message, to bring the message before someone, (21:36) it's got to be to the heart. And then if the heart is touched, you know, then the Holy Spirit (21:43) engulfs in, and Jesus Christ the Lord takes care of the rest. You know, that just all comes, (21:51) come at you, you know, through the Holy Spirit.
The Holy Spirit is like a leader or comforter, (21:56) say Jesus Christ, God who sent him, in the sense that our heart is the key, you know, (22:03) that knowledge that comes, but at the same time, you know this knowledge, you're still going to (22:07) stay in the Word constantly, you got to have the edification, the edification is so important (22:14) to biblical scripture and things to the heart, we have to take that in. (22:19) Okay, okay, okay, all right, that, that, yeah, and I mean, I, I think I hear you say that (22:30) it's, it's, it's the transformation of the heart that really matters, whether or not it changes the (22:36) culture or not. I mean, I mean, it is primary, that's true, it's primary, but some people, and I (22:42) see my own tradition, some people have gone into missions with the idea that we know everything, (22:49) and they don't know anything, right? And they target culture, and anyway, that, that can be a (22:57) Paul, and then Fedinia.
Yeah, just, I, sorry, I'm losing my voice tonight, right, (23:05) but you, you mentioned the Jesuits, especially coming through Canada, and it was just kind of (23:10) crazy this week, I was looking for some kind of Christmas deep cuts for a worship set, and I ran (23:15) across that old Canadian Christmas carol, the Huron carol, written by the Jesuit priests that, that (23:21) took the, the message of Jesus, and put it into their cultural terms, instead of wise men, they (23:27) spoke of the chiefs of old, and the braves instead of the shepherds, and beaver pelts being the gifts (23:34) given to the Christ that was born, you know, but I was, I remember when I saw that in the 80s, even, (23:39) I didn't even know that existed, well, that's fantastic, I've got to look that up, yeah, (23:44) yeah, I mean, I always thought it was interesting how they, they would try to culturalize that for (23:48) the natives in Canada. Yeah, there were the Iroquoians, and yeah, in what was called New (23:56) France, eventually, earlier, it was called Quebec, eventually it was basic New France, (24:00) right, and the king gave them authority, gave them, what's the word, gave them permission to (24:07) be able to go to, to, for New France, and yeah, it wasn't exactly warm doing it in the middle of (24:13) winter, but anyway, no, it wasn't, but that's an example, though, of how you try to, what's the (24:23) word, you try to cross over into the other culture, and bring, and show some understanding. (24:32) Unfortunately, it hasn't always been like that in every context, and probably wasn't in all of (24:38) Canada, either, but I would say that's the exception, not the rule.
Yes, I think you're (24:42) right, I think you're right. Yeah, Fedinia. Yes, in terms of the culture and religion, (24:52) especially when you look into the Caribbean region.
Are you from the Caribbean? Yes. Okay, yeah. (25:04) The type of music, like you have heard, you know, people talk about the kind of music, (25:11) you know, like the tempo of Christian songs.
I mean, now it's different, but way back, (25:17) it had to be slow, it had to be, you know, just like the British, so these areas, people have (25:24) complained about, you know, the influence of the Europeans on the way we were taught, (25:33) the way that Christians were supposed to sing, instead of, you know, the tempo, the beat, whether (25:38) fast, slow, and stuff like that. I mean, now it's different, and even now you have (25:45) all kinds of Christian beats, you know, you have Christians rapping, and all of that, and I mean, (25:50) even right now, I mean, you still have, you know, people are not sure what should be, (25:56) and what should not be. Also, in terms of the culture, what I wanted to say was, (26:01) some of the cultures may not have been in line with Biblical principles.
I mean, we know, (26:12) like the Aztecs, and so, they had many gods, they had sun gods, they had moon gods, you know, (26:18) and those kind of, so you have that part of it, where, while it may appear to be that they were, (26:29) um, like pushing their cultures on them, but some of the cultures, I believe, were questionable, (26:36) you know, especially, you know, some of the rituals that they did, and stuff like that, based on, you (26:40) know, history. Yeah, that's an interesting question, too, because I didn't raise it earlier, (26:48) but those of you who might be in missiology classes, and stuff like that, would run across (26:53) this, or cross-cultural ministry, you know, you have, I mean, are there aspects of some cultures (27:01) that you do need to work to extinguish? I don't like that word, but you know what I mean, because (27:12) of, like, I mean, polygamy, you know, for example, and those kinds of taboos for us in the West, (27:21) how far do we go? And, you know, yeah, things like, okay, Kimberly, and then Nick. (27:31) So, I've had problems before, and now that you just mentioned, I guess that was Nick, (27:36) was that Nicholas that you were just talking about? No, no, that was okay, about the, um, (27:42) about the, about the Christmas, and stuff like that, in the Canada, or whatever.
So, (27:50) I've had, because, you know, that really came from pagan, you know, the, the dates, and all, (27:57) when they had, uh, December 25th, or whatever, and I guess they were trying to incorporate, (28:03) at that time, the pagans into worshiping Jesus, because if you look in the Bible, I just found (28:11) this out, too, it was watching something, um, it was on, um, Amazon Prime, or something, with a (28:17) professor from, um, University of North Carolina, and he was talking about, um, how, and I never (28:24) knew this, all the time, reading the Bible, so many times, but Matthew and Luke, their accounts (28:30) of Jesus's birth are two different, two different things, like one of them happened in a manger, (28:37) and one of them happened, and it was at two different times, because, um, you know, the, (28:43) the, the time, if you, one of them was with the son of, um, who was, uh, who was the, who was the, uh, not the (28:52) king, but, um, the one that wanted to Herod, Herod, and then it was, one was during the time of Herod, (28:58) but then one of them was during the time of his son, if you look at what was going on, and so, (29:04) I just didn't really realize that there were two separate things. I knew that, (29:08) I've heard that it wasn't, like, the right time of the year, you know, for it to be December 25th, (29:14) so I guess that's a way that they incorporated what was going on in the, you know, that feast, (29:22) that festival, or whatever, um, it, it doesn't mean, it doesn't mean, I was reading about something like that (29:28) the other day, it doesn't mean they were trying to paganize Christianity, it was more of the idea, (29:32) this is the celebration, why not write on it, and let's celebrate Jesus' birth there, too, (29:37) right? And that's, that's what I was thinking, that when he said that, I always thought of it (29:42) maybe as a wrong thing, but when he just said, it's like, okay, well, maybe just getting, bringing (29:47) people together, you know what I mean? Yeah, the dating of Easter, too, where it shifts from one (29:52) to the other, is basically tied up in the same kind of, but that's the big, it's a bigger question (29:56) but it's not necessarily a bad thing, it's the way