To all interested Jews who want to investigate the claims of Jesus!!!!

One of my favorite messages by Adrian Rogers is called  “WHO IS JESUS?”and he goes through the Old Testament and looks at the scriptures that describe the Messiah.  I want to encourage you to listen to this audio message which I will send to anyone anywhere anytime. I have given thousands of these CD’s away over the years that contain this message and they all contain the following story from Adrian Rogers.  Here is how the story goes:

Years ago Adrian Rogers counseled with a NASA scientist and his severely depressed wife. The wife pointed to her husband and said, “My problem is him.” She went on to explain that her husband was a drinker, a liar, and an adulterer. Dr. Rogers asked the man if he were a Christian. “No!” the man laughed. “I’m an atheist.”

“Really?” Dr. Rogers replied. “That means you’re someone who knows that God does not exist.”

“That’s right,” said the man.

“Would it be fair to say that you don’t know all there is to know in the universe?”

“Of course.”

“Would it be generous to say you know half of all there is to know?”

“Yes.”

“Wouldn’t it be possible that God’s existence might be in the half you don’t know?”

“Okay, but I don’t think He exists.”

“Well then, you’re not an atheist; you’re an agnostic. You’re a doubter.”

“Yes, and I’m a big one.”

“It doesn’t matter what size you are. I want to know what kind you are.”

“What kinds are there?”

“There are honest doubters and dishonest doubters. An honest doubter is willing to search out the truth and live by the results; a dishonest doubter doesn’t want to know the truth. He can’t find God for the same reason a thief can’t find a policeman.”

“I want to know the truth.”

“Would you like to prove that God exists?”

“It can’t be done.”

“It can be done. You’ve just been in the wrong laboratory. Jesus said, ‘If any man’s will is to do His will, he will know whether my teaching is from God or whether I am speaking on my own authority’ (John 7:17). I suggest you read one chapter of the book of John each day, but before you do, pray something like this, ‘God, I don’t know if You’re there, I don’t know if the Bible is true, I don’t know if Jesus is Your Son. But if You show me that You are there, that the Bible is true, and that Jesus is Your Son, then I will follow You. My will is to do your will.”

The man agreed. About three weeks later he returned to Dr. Rogers’s office and invited Jesus Christ to be his Savior and Lord.

When I was 15 I joined my family on an amazing trip with our pastor Adrian Rogers to the land of Israel in 1976 and the most notable event to me was our visit to the Western Wall (or Wailing Wall) where hundreds of orthodox Jews were praying and kissing the wall. At the time we were visiting the wall I noticed that Dr. Rogers was visibly moved to tears because he knew that these Jews had missed the true messiah who had come and died on a cross almost 2000 years before. They were still looking for the messiah to come for the first time sometime in the future.

That one event encouraged my interest in presenting the gospel to the Jews.  At about the same time in Little Rock two Jews by the names of Dr. Charles Barg and Dr. Jack Sternberg were encountering that gospel message.   I have posted before about their life stories and they can be easily found on the internet.

I THOUGHT OF YOU ON  10-16-14 WHEN OUR TEACHING PASTOR BRANDON BARNARD AT FELLOWSHIP BIBLE CHURCH IN LITTLE ROCK TAUGHT ON JESUS’ MESSAGE TO THOSE JEWS SKEPTICAL OF HIS CLAIMS TO BE THE MESSIAH AND THE SON OF GOD.  After hearing this message I went straight to our church bookstore and asked for any books that deal with Jewish skeptics and I bought the books BETWEEN TWO FATHERS by Dr. Charles Barg and CHRISTIANITY: IT’S JEWISH ROOTS by Dr. Jack Sternberg.  I highly recommend both of these books.

If  someone is truly interested in investigating the Old Testament Scriptures then all they have to do is google “Bible Evidence Archaeology” or  click on the links on my blog http://www.thedailyhatch.org and the evidence is there showing that Christ is the Messiah predicted in the Old Testament. Here are some of my past posts on this subject, 1. My correspondence with Daniel Bell and Irving Kristol about the rebirth of Israel!!!!, 2. My personal visit with Bill Kristol on 7-18-14 in Hot Springs, Arkansas!!!!, 3. Simon Schama’s lack of faith in Old Testament Prophecy, 4. Who are the good guys: Hamas or Israel?, 5. “A Jewish Doctor Speaks Out: Why I Believe that Jesus is the Jewish Messiah” written by Dr. Jack Sternberg (author of the book CHRISTIANITY: THE JEWISH ROOTS), and 6.  Jesus Christ in the Old Testament by Adrian Rogers,

Brandon’s sermon started with these words from Jesus to the Jewish skeptics of his day:

John 5:18-47 New American Standard Bible (NASB)

Jesus’ Equality with God

18 For this reason therefore the Jews were seeking all the more to kill Him, because He not only was breaking the Sabbath, but also was calling God His own Father, making Himself equal with God.

19 Therefore Jesus answered and was saying to them, “Truly, truly, I say to you, the Son can do nothing of Himself, unless it is something He sees the Father doing; for whatever[a]the Father does, these things the Son also does in like manner. 20 For the Father loves the Son, and shows Him all things that He Himself is doing; and the Father will show Himgreater works than these, so that you will marvel. 21 For just as the Father raises the dead and gives them life, even so the Son also gives life to whom He wishes. 22 For not even the Father judges anyone, but He has given all judgment to the Son, 23 so that all will honor the Son even as they honor the Father. He who does not honor the Son does not honor the Father who sent Him.

24 “Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life.

Two Resurrections

25 Truly, truly, I say to you, an hour is coming and now is, when the dead will hear the voice of the Son of God, and those who hear will live. 26 For just as the Father has life in Himself, even so He gave to the Son also to have life in Himself; 27 and He gave Him authority to execute judgment, because He is [b]the Son of Man. 28 Do not marvel at this; for an hour is coming, in which all who are in the tombs will hear His voice, 29 and will come forth; those who did the good deeds to a resurrection of life, those who committed the evil deeds to a resurrection of judgment.

30 “I can do nothing on My own initiative. As I hear, I judge; and My judgment is just, because I do not seek My own will, but the will of Him who sent Me.

31 “If I alone testify about Myself, My testimony is not [c]true. 32 There is another who testifies of Me, and I know that the testimony which He gives about Me is true.

Witness of John

33 You have sent to John, and he has testified to the truth. 34 But the testimony which I receive is not from man, but I say these things so that you may be saved. 35 He was the lamp that was burning and was shining and you were willing to rejoice for [d]a while in his light.

Witness of Works

36 But the testimony which I have is greater than the testimony of John; for the works which the Father has given Me to accomplish—the very works that I do—testify about Me, that the Father has sent Me.

Witness of the Father

37 And the Father who sent Me, He has testified of Me. You have neither heard His voice at any time nor seen His form. 38 You do not have His word abiding in you, for you do not believe Him whom He sent.

Witness of the Scripture

39 [e]You search the Scriptures because you think that in them you have eternal life; it isthese that testify about Me; 40 and you are unwilling to come to Me so that you may have life. 41 I do not receive glory from men; 42 but I know you, that you do not have the love of God in yourselves. 43 I have come in My Father’s name, and you do not receive Me; if another comes in his own name, you will receive him. 44 How can you believe, when youreceive [f]glory from one another and you do not seek the [g]glory that is from the one andonly God? 45 Do not think that I will accuse you before the Father; the one who accuses you is Moses, in whom you have set your hope. 46 For if you believed Moses, you would believe Me, for he wrote about Me. 47 But if you do not believe his writings, how will you believe My words?”

Then Brandon gave the quote below from C.S. Lewis:

I am trying here to prevent anyone saying the really foolish thing that people often say about Him: ‘I’m ready to accept Jesus as a great moral teacher, but I don’t accept His claim to be God.’ That is the one thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic—on a level with the man who says he is a poached egg—or else he would be the Devil of Hell. You must make your choice.  Either this man was, and is, the Son of God: or else a madman or something worse. You can shut Him up for a fool, you can spit at Him and kill Him as a demon; or you can fall at His feet and call Him Lord and God. But let us not come with any patronising nonsense about His being a great human teacher. He has not left that open to us. He did not intend to.
     We are faced, then, with a frightening alternative. This man we are talking about either was (and is) just what He said or else a lunatic, or something worse. Now it seems to me obvious that He was neither a lunatic nor a fiend: and consequently, however strange or terrifying or unlikely it may seem, I have to accept the view that He was and is God. God has landed on this enemy-occupied world in human form.

Quotes from Mere Christianity, Part 20
For enquiring minds, see the Wikipedia article: Lewis’s trilemma
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 52-53.

In this passage from John Jesus gives his identity (Son of God verse 25) and his authority (v.27-28 to judge and give life). It also discusses the four witnesses in Christ behalf. Then Brandon asked, “How does the identity and authority of Jesus affect you? He asserted, “It is impossible to honor God apart from honoring Jesus Christ.”

Brandon’s last point of the sermon was this:

PEOPLE DON’T DESIRE THE GLORY OF GOD BECAUSE THEY WANT IT FOR THEMSELVES.

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If someone truly wants to worship the Jewish Messiah of the Old Testament then they should take a close look at what the Old Testament says about that Messiah. Both Dr. Barg and Dr. Sternberg found the Old Testament prophecies very convincing and they both are now members of my church in Little Rock which is Fellowship Bible Church. Take a look at some of these verses which are mentioned in Adrian Rogers’ short article below.

Jesus Christ in the Old Testament

Acts 10:43

“Digging Deeper” into Scripture, you’re going to find that all of the Bible—Old Testament as well as New—is about Jesus Christ.  Yes, He appears in the Old Testament—if you know how to find Him there. The Lord Jesus, the Second Person of the Trinity, is found throughout the Old Testament in prophecy, types and shadows.

In this study we’ll see how that occurs.

Did you know there are about 300 prophecies in the Old Testament about the coming Messiah? Professor Peter Stoner was chairman of the mathematics and astronomy departments at Pasadena City College until 1953, then was Chairman of the Science Department at Westmont College in Santa Barbara, California. He wrote a book titled Science Speaks. He proved that it is impossible, by the law of mathematical probability, for Jesus Christ not to be the one true Messiah of Israel and the Son of God

Later in this study we’re going to look at that, so keep reading.

But first let’s begin with something the apostle Peter said, confirming Jesus’ presence in the Old Testament:

1. Turn to Acts 10:43.  Peter, testifying in the household of Cornelius about Jesus, says:       “To Him,” [to Jesus,] “give all the prophets witness.”

When Peter made this statement, the New Testament had not yet been written. So when Peter says “the prophets,” who is he talking about?

Peter wanted Cornelius, a Roman officer, to know that throughout the Old Testament, the prophets were looking ahead, predicting and proclaiming the arrival of the Messiah.

When we get to the New Testament, we find the fulfillment.

  • In the gospels, we see Jesus as the Prophet preaching the kingdom of God.
  • In the epistles and Acts you see Jesus Christ, the ascended Priest, interceding for the people of God.
  • In the book of Revelation, you see Jesus Christ as the King, coming to rule and reign.

Each of these offices is a portrait of Jesus Christ.
All of the Old Testament pictures Jesus as prophet, priest, and king.
All of the New Testament shows Jesus as the fulfillment.
He is the Prophet, Priest, and King.

Portraits of Jesus in the Old Testament:

Jesus is the second Adam because the first Adam prophesied Him.
Jesus is a beloved, rejected, exalted son and world bread supplier like Joseph.
Jesus is that root out of dry ground, born of a virgin. (Is. 53:2)
Jesus is a priest like Aaron and Melchizedek because they prefigured Him.
Jesus is the fulfillment of the offering of Isaac on Mount Moriah (the same
mount as Mt. Calvary, where Jesus literally died.)
Jesus is the Passover lamb.
Jesus is a prophet like Moses because Moses typified Him.
Jesus is the water that came from the rock in the wilderness.
Jesus is the manna that fell from the sky.
Jesus is the brazen serpent lifted up in the wilderness.
Jesus is the scapegoat bearing away the sins of the people.
Jesus is pictured in the Ark of the Covenant.
Jesus is the mercy seat where the shekinah glory of God dwells.
Jesus is the sacrifice upon the brazen altar in the tabernacle and the temple.
Jesus is a champion like Joshua, whose name literally means “Jesus.”
Jesus is a king like David.
Jesus is a wise counselor like Solomon.
Jesus is the lion of Judah.
Jesus is the good shepherd, “The Lord is my shepherd.”
Jesus is the fruitful branch.
Jesus is that one without form or comeliness yet altogether lovely. (Is 53:2)

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Prophecies of Jesus in the Old Testament

Fulfilled prophecy is one of the great proofs of the Deity of Jesus Christ.

God began to prepare the world for the coming of Jesus with a multitude of prophecies in the Old Testament concerning Him. There can be no mistake that Jesus is the Messiah. As Professor Peter Stoner pointed out, the law of mathematical probability makes it totally impossible that anyone other than Jesus else could be the Messiah.

The law of probability is not an abstract law. Life insurance policies, for example, are based on mathematical probability.

Let’s look at just 8 out of 108 Old Testament prophecies Jesus fulfilled.

1. The Messiah will be born in Bethlehem. (Micah 5:2)
Fulfillment: Luke chapter 2 and Matthew 2:1

2. The Messiah will have a forerunner. (Malachi 3:1)
“Behold, I am going to send My messenger, and he will clear the way before Me. And the Lord, whom you seek, will suddenly come to His temple…”

Fulfillment: Matthew 3:1-3 “In those days came John the Baptist, preaching in the wilderness of Judea, and saying, Repent ye: for the kingdom of heaven is at hand. For this is he that was spoken of by the prophet Esaias [Isaiah], saying, ‘The voice of one crying in the wilderness, Prepare ye the way of the Lord, make His paths straight.’”

3. The Messiah would make His triumphant entry riding on a donkey (now what king does that?)
Zechariah 9:9 “Behold, your king is coming to you; He is just and endowed with salvation, Humble, and mounted on a ___________, Even on a colt, the foal of a ___________.

Fulfillment: Matthew 21:7, John 12:14-16

4. The Messiah would die by crucifixion. (Psalm 22, especially vv. 11-18)
“…for dogs have compassed me; the assembly of the wicked have enclosed me; they have pierced  my hands  and feet.”

Fulfillment: Luke 23:33, Matthew 27:35, Mark 15:24 John 19:23

5. Those who arrested Him would cast lots for His garments (Psalm 22:18)
“They part my garments among them, and _______ ______ upon my vesture.

Fulfillment: Luke 23:34
34 “Then said Jesus, Father, forgive them; for they know not what they do. And they parted His raiment, and cast lots.” Also John 19:23, Mark 15:24, and
Matthew 27:35, “and parted His garments, casting lots.”

6. Messiah would be betrayed by one of His own friends. (Zechariah 11:6)
6 “And one will say to him, ‘What are these wounds between your arms?’ Then he will say, ‘Those with which I was wounded in the house of my ___________.’

Fulfillment: Matthew 26:14-16, “14 Then ____ of the __________, called Judas Iscariot, went unto the chief priests…” Also Mark 14:10-11, John 18:2

7. Messiah would be betrayed for 30 pieces of silver (Zechariah 11:12)

Fulfillment: Matthew 26:15-16
15 And said unto them, What will ye give me, and I will deliver Him unto you? And they covenanted with him for _________ pieces of _________. 16 And from that time he sought opportunity to betray Him.

8. The Messiah will remain silent when He is accused and afflicted. (Isaiah 53:7)
“He was oppressed, and He was afflicted, yet He opened not his mouth: He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so He openeth not His mouth.”

Fulfillment: Mark 14:61, 61 But He held his peace, and answered nothing.”
1 Peter 2:23 23 Who, when He was reviled, reviled not again; when He suffered, He threatened not; but committed Himself to Him that judgeth righteously:”

These are just 8 examples of Old Testament prophecies Jesus fulfilled. There are at least 108, many of which He had no control over, if He were only a human being (such as the place of His birth and the prophesied “flight to Egypt” when He was a child.)

The odds of any one person being able by accident to fulfill even 8 of the 108 prophecies is a number so astronomical, our minds cannot conceive of it. Professor Stoner calculated it to be 1in 1017 or 1 in 100 quadrillion.

Is Jesus Christ found in the Old Testament? He is found in type and shadow in every book of the Old Testament.

Thank you for taking time to read this and feel free to contact me back at everettehatcher@gmail.com or 13900 Cottontail Lane, Alexander, AR 72002

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Brandon Barnard pictured below:

Dr. Charles Barg’s book below:

Dr. Jack Sternberg below:

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Dancing at the Wailing Wall in 1967:

Picture of Wailing Wall from 1863


Source: Earthly Footsteps of the Man of Galilee, p. 147.

 

President Carter with Adrian and Joyce Rogers in 1979 at the White House:
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Adrian Rogers in the White House pictured with President Ronald Reagan below:

 

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Adrian and Joyce Rogers with President Bush at Union University in Jackson, TN:

 

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Adrian Rogers pictured below on national day of prayer with President Bush.

 

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 “FRANCIS SCHAEFFER ANALYZES ART AND CULTURE” can be found weekly on www.thedailyhatch.org !  John Cage noted,  “I became aware that if I approached mushrooms in the spirit of my chance operations, I would die shortly!” 

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This series of posts entitled  “FRANCIS SCHAEFFER ANALYZES ART AND CULTURE” touches things that affect our culture today. The first post took a look at the foundations of our modern society today that were set by the Roman Democracy 2000 years ago and then it related it to the art we see today.

The second post took a  look at how modern art was born by discussing Monet, Renoir, Pissaro, Sisley, Degas,Cezanne, Van Gogh, Gauguin, Seurat, and Picasso.” The third post took a look at PAUL GAUGUIN’S 3 QUESTIONS: “Where do we come from? What art we? Where are we going? and his conclusion was a suicide attempt,” and also featured the art work of  Mike Kelley. The fourth post took a look at the work of H.R. Rookmaaker and his close relationship to Schaeffer.

 

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Francis Schaeffer pictured above

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The fifth post discussed the work of John Cage and how his work influenced the artist  Gerhard Richter of Germany. The sixth post took a look at the famous painting “The Adoration of the Lamb” by Jan Van Eyck which was saved by MONUMENT MEN IN WW2 and also took a look at the evangelical artist Makoto Fujimura. The seventh post discussed the philosophical work of Jean Paul Sartre and took a look at the artwork of  David Hooker.

Here is an example of how insightful Schaeffer can be:

NOWHERE ELSE TO TURN

CHANCE VERSUS DESIGN

In The God Who Is There, Francis Schaeffer refers to the American composer John Cage who believes that the universe is impersonal by nature and that it originated only through pure chance.  In an attempt to live consistently with this personal philosophy, Cage composes all of his music by various chance agencies.  He uses, among other things, the tossing of coins and the rolling of dice to make sure that no personal element enters into the final product.  The result is music that has no form, no structure and, for the most part, no appeal.  Though Cage’s professional life accurately reflects his belief in a universe that has no order, his personal life does not, for his favorite pastime is mycology, the collecting of mushrooms, and because of the potentially lethal results of picking a wrong mushroom, he cannot approach it on a purely by-chance basis.  Concerning that, he states: “I became aware that if I approached mushrooms in the spirit of my chance operations, I would die shortly.”  John Cage “believes” one thing, but practices another.  In doing so, he is an example of the person described in Romans 1:18 who “suppresses the truth of God,” for when faced with the certainty of order in the universe, he still clings to his theory of randomness.

Francis Schaeffer pictured below:

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The eighth post showed and discussed the film “The Last Year at Marienbad” by Alain Resnais and featured the artwork of  Richard Tuttle and looked into his return to the faith of his youth. The ninth post noted the comments of Francis Schaeffer on the artwork of Jasper Johns and also featured the artwork of  Cai Guo-Qiang.

Francis Schaeffer pictured below:

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The tenth post was about the art historian David Douglas Duncan and it also featured the artwork of  Georges Rouault. The eleventh post  discussed Thomas Aquinas and his Effect on Art and then episode 2 of HOW SHOULD WE THEN LIVE? on the  THE MIDDLES AGES was profiled and also the artwork of  Tony Oursler.

The twelfth post took a close work at the philosophical work of the humanist H.J.Blackham and  the Materialistic Humanism Worldview that he represented and also the artwork of Arturo Herrera and remarkably Herrera claims also his artwork comes about by chance!!! The thirteenth post looks at  Jacob Bronowski  and his materialistic humanism worldview and his film series on evolution and also the  artist Ellen Gallagher who believes her work is influenced by chance is featured.

The fourteenth post takes a close look at the 19th century writer David Friedrich Strauss  and features the work of the artist Roni Horn. The fifteenth, sixteenth and seventeenth posts discuss Francis Schaeffer’s comments concerning the interview of Andy Warhol from “The Observer June 12, 1966″ and feature the artists  Robert Indiana,  and James Rosenquist,  and David Hockney.

The eighteenth post takes a look at the fact that “Michelangelo’s DAVID is the statement of what humanistic man saw himself as being tomorrow,” and features the artist Paul McCarthy. The nineteenth post discusses the work of the movie director Luis Bunuel and features the artist Oliver Herring.

The twentieth post takes a look at Woody Allen and his materialistic humanism worldview and the artwork of  Ida Applebroog. The twenty-first post is on the evolutionist William B. Provine and features the artwork of  Andrea Zittel.

The twenty-second post discusses the painting “The School of Athens by Raphael” and features the artwork of  Sally Mann. The twenty-third post deals with BOB DYLAN  and includes the comments of Francis Schaeffer on the proper place of rebellion with comments by Bob Dylan and Samuel Rutherford and also includes the artwork of  Josiah McElheny.

The twenty-fourth post talks about BOB DYLAN and includes Francis Schaeffer’s comments on Bob Dylan’s words from HIGHWAY 61 REVISITED and it features artwork by  Susan Rothenberg. The twenty-fifth post deals with BOB DYLAN, and  Francis Schaeffer comments on Bob Dylan’s song “Ballad of a Thin Man” and the disconnect between the young generation of the 60’s and their parents’ generation and it includes the artwork of  Fred Wilson.

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______________ Just like tom thumb´s blues (no direction home) Francis Schaeffer has written extensively on art and culture spanning the last 2000 years and here are some posts I have done on this subject before : Francis Schaeffer’s “How should we then live?” Video and outline of episode 10 “Final Choices” , episode 9 “The Age of Personal […]

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 23 BOB DYLAN (Part A) (Feature on artist Josiah McElheny)Francis Schaeffer on the proper place of rebellion with comments by Bob Dylan and Samuel Rutherford

Bob Dylan – When You Gonna Wake Up Sermon – Tempe 1979 Published on Apr 28, 2012 Probably the most contentious show in Dylan’s long history of live performance. The between-song “raps” were a fixture of Dylan’s performances during his “Christian” period, but early during the Slow Train Coming tour, Dylan and his band encountered […]

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 22 “The School of Athens by Raphael” (Feature on the artist Sally Mann)

How Should We Then Live? Episode 2 Part 2/2 RebelShutze· __________ Episode III – The Renaissance JasonUellCrank How Should We Then Live? Episode 3 Part 1/2 RebelShutze Published on Jun 4, 2012 The third part of Dr. Francis Schaeffer’s ten-part series based off of his book “How Should We Then Live?” This is Episode 3, […]

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 21 William B. Provine (Feature on artist Andrea Zittel)

_______ Dr Provine is a very honest believer in Darwinism. He rightly draws the right conclusions about the implications of Darwinism. I have attacked optimistic humanism many times in the past and it seems that he has confirmed all I have said about it. Notice the film clip below and the quote that Francis Schaeffer […]

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 20 Woody Allen and Materialistic Humanism: The World-View of Our Era (Feature on artist Ida Applebroog)

___________________________________________________________________________ Francis Schaeffer “BASIS FOR HUMAN DIGNITY” Whatever…HTTHR ___________________ Woody Allen on Ingmar Bergman and the death. Woody Allen et Marshall McLuhan : « If life were only like this! » What Makes Life Worth Living? – Answered by Woody Allen. ______________ Diane Keaton et Woody Allen What Makes Life Worth Living? _____________________________________________________________________________________________________________________________________ Dr. Francis Schaeffer – […]

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 19 Movie Director Luis Bunuel (Feature on artist Oliver Herring)

___________ Francis Schaeffer pictured below: ____ Dr. Francis Schaeffer – Episode 8 – The Age of Fragmentation NoMirrorHDDHrorriMoN In the book HOW SHOULD WE THEN LIVE? Schaeffer notes: Especially in the sixties the major philosophic statements which received a wide hearing were made through films. These philosophic movies reached many more people than philosophic writings […]

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 18 “Michelangelo’s DAVID is the statement of what humanistic man saw himself as being tomorrow” (Feature on artist Paul McCarthy)

In this post we are going to see that through the years  humanist thought has encouraged artists like Michelangelo to think that the future was extremely bright versus the place today where many artist who hold the humanist and secular worldview are very pessimistic.   In contrast to Michelangelo’s DAVID when humanist man thought he […]

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 31 David Hume and “How do we know we know?” (Feature on artist William Pope L. )

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Francis Schaeffer pictured below:

 

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Dr. Francis Schaeffer – Episode 2 – The Middle Ages

NoMirrorHDDHrorriMoN

Francis Schaeffer has written extensively on art and culture spanning the last 2000years and here are some posts I have done on this subject before : Francis Schaeffer’s “How should we then live?” Video and outline of episode 10 “Final Choices” episode 9 “The Age of Personal Peace and Affluence”episode 8 “The Age of Fragmentation”episode 7 “The Age of Non-Reason” episode 6 “The Scientific Age” , episode 5 “The Revolutionary Age” episode 4 “The Reformation” episode 3 “The Renaissance”episode 2 “The Middle Ages,”, and  episode 1 “The Roman Age,” . My favorite episodes are number 7 and 8 since they deal with modern art and culture primarily.(Joe Carter rightly noted,Schaefferwho always claimed to be an evangelist and not aphilosopher—was often criticized for the way his work oversimplifiedintellectual history and philosophy.” To those critics I say take a chill pillbecause Schaeffer was introducing millions into the fields of art andculture!!!! !!! More people need to read his works and blog about thembecause they show how people’s worldviews affect their lives!

J.I.PACKER WROTE OF SCHAEFFER, “His communicative style was not that of acautious academic who labors for exhaustive coverage and dispassionate objectivity. It was rather that of an impassioned thinker who paints his vision of eternal truth in bold strokes and stark contrasts.Yet it is a fact that MANY YOUNG THINKERS AND ARTISTS…HAVE FOUND SCHAEFFER’S ANALYSES A LIFELINE TO SANITY WITHOUT WHICH THEY COULD NOT HAVE GONE ON LIVING.”

Francis Schaeffer’s works  are the basis for a large portion of my blog posts andthey have stood the test of time. In fact, many people would say that many of the things he wrote in the 1960’s  were right on  in the sense he saw where ourwestern society was heading and he knew that abortion, infanticide and youthenthansia were  moral boundaries we would be crossing  in the coming decadesbecause of humanism and these are the discussions we are having now!)

There is evidence that points to the fact that the Bible is historically true asSchaeffer pointed out in episode 5 of WHATEVER HAPPENED TO THE HUMAN RACE? There is a basis then for faith in Christ alone for our eternal hope. This linkshows how to do that.

Francis Schaeffer in Art and the Bible noted, “Many modern artists, it seems to me, have forgotten the value that art has in itself. Much modern art is far too intellectual to be great art. Many modern artists seem not to see the distinction between man and non-man, and it is a part of the lostness of modern man that they no longer see value in the work of art as a work of art.” 

Many modern artists are left in this point of desperation that Schaeffer points out and it reminds me of the despair that Solomon speaks of in Ecclesiastes.  Christian scholar Ravi Zacharias has noted, “The key to understanding the Book of Ecclesiastes is the term ‘under the sun.’ What that literally means is you lock God out of a closed system, and you are left with only this world of time plus chanceplus matter.” THIS IS EXACT POINT SCHAEFFER SAYS SECULAR ARTISTSARE PAINTING FROM TODAY BECAUSE THEY BELIEVED ARE A RESULTOF MINDLESS CHANCE.

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Schaeffer asserted:

 

How do we know we know?

 

Take another example out of the history of this new approach in philosophy, that of David Hume (1711-1776). In 1732 he shocked the world with A Treatise of Human Nature. John Locke (1632-1704) had already denied the concept of “innate ideas” of right and wrong; that is, Locke denied that these ideas are inherent in the mind from birth. This had troubled many. Then Hume burst on the scene with a challenge which went further.

What was most startling was his progression beyond skepticism concerning God and other things of the “invisible world” to a skepticism about the visible world as well. Among other things, he questioned the concept of causality. That is, Hume challenged the notion that there is a reality in the external world which leads us to speak about one thing as being the cause of another. When we see a tree bending and swaying and its leaves falling to the ground and racing off across the field, we naturally speak of the wind as causing this phenomenon. Hume challenged this.
Following on from Locke, who said that all knowledge comes only from the senses, Hume argued that causality is not perceived by the senses. What we perceive are two events following closely upon each other. It was custom, he argued, which led us to speak in terms of causality, not any objective “force” working in the things themselves. Anyone can see where this thinking leads, and it was so understood at the time. If causality is not real, science becomes impossible – for what scientists are doing is tracing the path of cause and effect from one event to the next.
A modern British humanist, Kathleen Nott, has written perceptively about Hume in Objections to Humanism (1967): “Among great philosophers, Hume … hung his nose as far as any over the nihilistic abyss.”83 This is right. Hume was questioning the most basic elements of our experience. Yet he was trying to be consistent to his presuppositions (that is, his starting point). Where did this lead him? To a skepticism about knowledge itself. Hume wrote designedly against the Christian world-view which prevailed in England at the time. He wanted to dismantle the system of ideas which came out of the Bible, of a God before whom man was responsible, of people being more than matter, of a life after death which seemed to defy all natural law. Where he ended, though, was with uncertainty even about the ordinary things of life. As Kathleen Nott continues: “Hume’s philosophizing was indeed a radical skepticism, which left no convincing logical grounds for believing that anything natural, let alone supernatural, was there at all.”84
But there is something even more striking about Hume. Skepticism was the direction in which his philosophy led him; yet he was not able to live with it himself. He “hung his nose over the nihilistic abyss” – and we can picture him standing on the edge and peering over – but what then? Nott says he “withdrew it sharply when he saw the psychological risks involved.” Hume himself said in A Treatise of Human Nature (Volume I):
Should it be asked me whether I sincerely assent to this argument which I have been to such pains to inculcate, and whether I be really one of those skeptics who hold that all is uncertain … I … should reply … that neither I nor any other person was ever sincerely and constantly of that opinion … I dine, I play backgammon, I converse and am merry with my friends; and when, after 3 or 4 hours amusement, I would return to these speculations, they appear so cold and strained and ridiculous that I cannot find in my heart to enter into them any further. Thus the skeptic still continues to reason and believe, though he asserts that he cannot defend his reason by reason; and by the same rule, he must assent to the principle concerning the existence of body, though he cannot pretend, by any argument of philosophy, to maintain its veracity.85
We believe there are only two basic alternatives in the search for the source of knowledge. One is that a person attempts to find the answers to all his questions alone. The other is that he seeks revealed truths from God. We shall come to the second later. Now we are looking at the former, and we are suggesting that this is the basic problem with which all humanistic systems must wrestle: the problem of knowledge.
We could go into many other details concerning the subsequent history of the ideas we have dealt with, including in particular Immanuel Kant (1724-1804) and his own “Copernican revolution” in philosophy and also the developments surrounding Ludwig Wittgenstein (1889-1951) and linguistic philosophy in the twentieth century. We shall stop here, partly to keep the discussion of modern philosophy from becoming too technical, but mainly because the basic difficulties had already been expressed within a century of the birth of modern philosophy.
Starting with himself, a person cannot establish an adequate explanation for the amazing possibility that he can observe the world around him and be assured that his observations have a correspondence with reality. The problem is not just that a person cannot know everything. The need is not for exhaustive knowledge; the need is for a base for any knowledge at all. That is, even though we know we cannot exhaustively perceive even the smallest things in our experience, we want assurance that we have really perceived something – that is “perception” is not simply an “image” in our brain, a model or symbol of reality which we have projected out from ourselves. We want to know that we have had a real contact with reality. Even Hume had to admit that his philosophizing did not make sense, that it did not fit into his own experience of the world. On the humanist side this is the great tension – to have no reason for reason and yet at the same time to have to live continuously on the reality of reason.
At this point, someone is bound to ask, “But why is it necessary to have an `adequate explanation’ for knowledge?” Agreeing that Descartes, Hume, and others could find no theoretical base which tied in with their experience, isn’t it sufficient to just reason? Probably many of you have been wanting to ask this, as you have followed along. It is a good question, for the bulk of the world never bothers about the issues which Locke, Hume, and others like them raised. Most people simply live, going about their daily lives, never troubling themselves about reality and fantasy, the subject and the object, and so on. And we are not suggesting that their experience in itself is invalid, as if to imply that they are not perceiving and knowing the universe around them. They are. What we are saying is that – whether they know it or not – their experience is possible only because they are living in the universe the Bible describes, that is, in a universe which was created by God. Their internal faculty of knowing was made by God to correspond to the world and its form which He made and which surrounds them.
If, however, we attempt to bypass the question, “Why is it possible for man to have knowledge in this way?” we must then remember the other two great problems any system which starts only from man. Recall the illustration of the oil tanker and the rock. The rock is the problem of knowledge which we have been considering. That is the central problem. But there are two forms of pollution which flow from the broken ship of knowledge: first, the meaninglessness of all things and, second, the relativity of morals.

 

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David Hume (1711-1776) generally regarded as the most important philosopher ever to write in English — the last of the great triumvirate of “British empiricists” — was also noted as an historian and essayist. A master stylist in any genre, Hume’s major philosophical works — A Treatise of Human Nature (1739-1740), the Enquiries concerning Human Understanding (1748) and Concerning the Principles of Morals(1751), as well as the posthumously published Dialogues concerning Natural Religion (1779) — remain widely and deeply influential, despite their being denounced by many of his contemporaries as works of scepticism and atheism. While Hume’s influence is evident in the moral philosophy and economic writings of his close friend Adam Smith, he also awakened Immanuel Kant from his “dogmatic slumbers” and “caused the scales to fall” from Jeremy Bentham’s eyes. Charles Darwin counted Hume as a central influence, as did “Darwin’s bulldog,” Thomas Henry Huxley. The diverse directions in which these writers took what they gleaned from reading Hume reflect not only the richness of their sources but also the wide range of Hume’s empiricism. Comtemporary philosophers recognize Hume as one of the most thoroughgoing exponents of philosophical naturalism. [1]

 David Hume and “Radical Skepticism”
Generally regarded as the most important philosopher ever to write in English, David Hume (1711-1776) –
the last of the great triumvirate of “British empiricists” — was also noted as an historian and essayist. A
master stylist in any genre, Hume’s major philosophical works — A Treatise of Human Nature (1739-1740),
the Enquiries concerning Human Understanding (1748) and concerning the Principles of Morals (1751), as
well as the posthumously published Dialogues concerning Natural Religion (1779) — remain widely and
deeply influential, despite their being denounced by many of his contemporaries as works of scepticism and
atheism.
Quotes by David Hume in which he cannot find any rational, scientific “proof” that the principle of “cause
and effect” exists. His “radical skepticim” demonstrates that for the philsophically consistent atheist,
science (which presupposes “cause and effect” and the uniformity of nature) cannot lead to any knowledge
about the nature of reality whatsoever:
It appears that, in single instances of the operation of bodies, we never can, by our utmost
scrutiny, discover any thing but one event following another, without being able to
comprehend any force or power by which the cause operates, or any connexion between it
and its supposed effect. The same difficulty occurs in contemplating the operations of mind
on body- where we observe the motion of the latter to follow upon the volition of the
former, but are not able to observe or conceive the tie which binds together the motion and
volition, or the energy by which the mind produces this effect. The authority of the will
over its own faculties and ideas is not a whit more comprehensible: So that, upon the whole,
there appears not, throughout all nature, any one instance of connexion which is conceivable
by us. All events seem entirely loose and separate. One event follows another; but we never
can observe any tie between them. They seemed conjoined, but never connected. And as we
can have no idea of any thing which never appeared to our outward sense or inward
sentiment, the necessary conclusion seems to be that we have no idea of connexion or force
at all, and that these words are absolutely without meaning, when employed either in
philosophical reasonings or common life. (David Hume, 1737)
..all arguments concerning existence are founded on the relation of cause and effect; that
our knowledge of that relation is derived entirely from experience; and all our experimental
conclusions proceed upon the supposition that the future will be conformable to the past. ….
Without the influence of custom, we should be entirely ignorant of every matter of fact
beyond what is immediately present to the memory and senses. (Hume, 1737)
I shall venture to affirm, as a general proposition, which admits of no exception, that the
knowledge of this relation is not, in any instance, attained by reasonings a priori; but arises
entirely from experience, when we find that any particular objects are constantly conjoined
with each other. (Hume, 1737)
It is impossible, therefore, that any arguments from experience can prove this resemblance
of the past to the future; since all these arguments are founded on the supposition of that
resemblance. Let the course of things be allowed hitherto ever so regular; that alone,
without some new argument or inference, proves not that, for the future, it will continue so.
(Hume, 1737)

I say then, that, even after we have experience of the operations of cause and effect, our
conclusions from that experience are not founded on (a priori) reasoning, or any process of
the understanding.(Hume, 1737)
______________________________________
Francis Schaeffer, in The God Who is There, argues that the more philosophically consistent atheists are
with their worldview, the less they will live in the real world. Conversely, the more they live in the real
world, the less philosophically consistent they will be.
Applying this principle to Hume, we find a “point of tension” between his philosophy and the way he lived
his life:
Should it be asked me whether I sincerely assent to this argument which I have been to
such pains to inculcate, whether I be really one of those skeptics who hold that everything
is uncertain, I should reply that neither I nor any other person was ever sincerely and
constantly of that opinion. I dine, I play backgammon, I converse and am merry with my
friends and when after three or four hours of amusement I would return to these
speculations, they appear so cold and strange and ridiculous that I cannot find in my heart
to enter into them any further. Thus the skeptic still continues to reason and believe
though he asserts he cannot defend his reason by reason. (Hume)
“Among great philosophers Hume, who hung his nose as far as any over the nihilistic abyss, withdrew it
sharply when he saw the psychological risks involved and he advised dilution of metaphysics by playing
backgammon and making merry with his friends. The conclusion of Hume’s philosophizing was indeed a
radical skepticism which left no convincing logical grounds for believing anything natural was there at all
and he saved his reason by refusing to take the implications of his philosophy to heart.”
Kathleen Knott – Objections to Humanism

_________________

 

How Should We Then Live? Episode 2 Part 1/2

RebelShutze·

 

How Should We Then Live? Episode 2 Part 2/2

RebelShutze·

Francis Schaeffer- How Should We Then Live? -2- The Middle Ages

https://www.youtube.com/watch?v=34aBWI0dRVw

Francis Schaeffer “BASIS FOR HUMAN DIGNITY” Whatever…HTTHR

Dr. Francis schaeffer – The flow of Materialism(from Part 4 of Whatever happened to human race?)

Dr. Francis Schaeffer – The Biblical flow of Truth & History (intro)

Francis Schaeffer – The Biblical Flow of History & Truth (1)

Dr. Francis Schaeffer – The Biblical Flow of Truth & History (part 2)

Featured artist is William Pope L.

Tom Wolfe on Modern Art in Sept of 2011

Uploaded on Oct 11, 2011

Washington and Lee University alumnus Tom Wolfe presented a lecture on Modern Art during the 60th reunion of his class, the Class of 1951, held on the campus in September 2011

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William Pope.L 2012 Joyce Award

Uploaded on Jan 26, 2012

William Pope.L working with SPACES in Cleveland to create,” Parade: a large-scale public project that interweaves the memories, dreams and histories of Clevelanders.”

[ARTS 315] The (Spiritual) Crisis of Abstract Expressionism: Mark Rothko – Jon Anderson

Published on Apr 5, 2012

Contemporary Art Trends [ARTS 315], Jon Anderson

The (Spiritual) Crisis of Abstract Expressionism: Mark Rothko

September 2, 2011

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[ARTS 315] Clement Greenberg and Post-Painterly Abstraction – Jon Anderson

Published on Apr 5, 2012

Contemporary Art Trends [ARTS 315], Jon Anderson

Clement Greenberg and Post-Painterly Abstraction

September 2, 2011

William Pope.L interview excerpt

Here is some of William Pope L. art below:

WILLIAM POPE L.
Evan J. Garza
Reviews
SAMSØN – BOSTON“Color Isn’t Matter,” the title for William Pope L.’s recent exhibition of tightly scattered works at Samsøn in Boston, seems at first pretty self-explanatory. Viewers must walk through a blue tarp to enter the show and are met by an aquarium filled with red liquid, a large cactus (and an adjacent wall) covered in splattered paint and several small pops of color throughout the room. Even the mound of rich, brown dirt in the center of the gallery is marked by pools of greentintedsoil, leaked from a mug of ink held by a mannequin-like performer in baggy blue scrubs and an Obama mask. Closer inspection of the exhibition (and of the artist’s other motive here) reveals that the color in question is, in fact, race. It’s a coy trick, and the show is full of them.
WILLIAM POPE L., Plant, 2009-10. Cactus, shelf & spray painton wall, dimensions variable. Courtesy the artist, Mitchell, Innes& Nash, New York and Samsøn, Boston.
Square-shaped vinyl pieces, scattered throughout the gallery and mixed in with found/altered works on paper, feature phrases like “Negro Idea #38” and “By any means necessary Dec. 20,1964,” taken from a speech by Malcom X on that date, nearly invisible in white letters on white material. The installation is raw, down to the details (including the gallery’s ladder leaning on awall), and a smattering of wooden boards from crates are exhibited alongside original works. Peanut butter covers two stuffed animals mounted to wooden trophy bases, installed flush against the walls. Even Obama’s clothes, which are largely proportioned, are a euphemism, in this case for “the clothes are too big for the man.” Everything feels both remarkable and remarkably unfinished, effectively placing Pope L.’s confrontational wit on view here instead of the work itself. And surprisingly, it works. The installation is a perfunctory affair, and the messy nature of the show ultimately takes a back seat to the investigation of color, in both racial andtonal conditions.
Flash Art 272 MAY – JUNE 2010

Food.

| March 11, 2009

moldy nectarines

In his past work, William Pope.L has regularly used food as a medium. In both performance and installation work, processed foods have become symbolic of poverty, the scarcity of life below the welfare line, and of life in households where food is not consistently available. Hot dogs, mayonnaise, pop tarts, and milk are consumables that, when left in the open air, ultimately will lose their nutritive qualities. In the piece Map of the World (2002), for example, Pope.L constructed a map of the United states entirely out of hot dogs. Over time, the piece changed, transforming from a sterile work with self-contained meat sausages into a moldy, smelly, decomposing map of our country. This is not necessarily a blunt comment on the corruption of American society—Pope.L’s art is more oblique than that—but rather it invites the viewer to consider the relation between food and culture. It invites you to fully experience, through sight and smell, the relation between our usual composed existence and the inevitable decomposition that we pretend does not exist.

In considering Pope.L’s method, his artistic style, I’ve been musing on how his use of food relates to his other work. With food, there is a literal decomposition of the image. Over time someone who sees the exhibit can experience several stages of the same piece, receiving a different experience with each visit. I believe his other work also relates to decomposition. When he crawls across Manhattan or when he eats the Wall Street Journal, he is calling upon stock images from daily culture. Anyone who has lived in a city has encountered homeless men and women who lie prone on the ground. The Wall Street Journal, as an elite newspaper, carries another kind of symbolic power. Through Pope.L’s interaction with these symbols, he transforms our perception of them. He crawls down the street in business suits and superman suits, rather than rags. By chewing on the Wall Street Journal, Pope.L literally deconstructs the integrity of the newspaper. In each case, he twists or transforms an image to reveal something of the essential truth behind it. Like the food, as these images transform, many elements are literally the same. The newspaper is still ink and pulp, and a man on the ground is still a man on the ground, yet the bystanders relationship with those images has changed completely.

All of this makes me wonder: what will Pope.L change or transform in his visit to Haverford?

William Pope.L

From Wikipedia, the free encyclopedia
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William Pope.L (also known as Pope.L, born 1955 in Newark, New Jersey) is an American visual artist best known for his work in performance art, and interventionist public art. However, he has also produced art in painting, photography and theater. He was included in the 2002 Whitney Biennial and is a Guggenheim Fellow.

Education

Pope.L attended Pratt Institute from 1973 to 1975 and participated in the Whitney Museum of American Art Independent Study Program from 1977 to 1978. He received a Bachelor of Arts degree from Montclair State University, Montclair, New Jersey in 1978. Each summer he worked assisting severely disabled persons at camps in rural environments. He received a Master of Fine Arts degree in visual arts from the Mason Gross School of the Arts at Rutgers University, New Brunswick, New Jersey in 1981.

Early work

From in 1990 to 2010, Pope.L was a lecturer of Theater and Rhetoric at Bates College in Lewiston, Maine. As a faculty member he directed a production of Lorraine Hansberry‘s A Raisin In the Sun, in which he used both African-American and Caucasian actors as members of the same family.

For ATM Piece, performed in 1997, he attached himself with an eight-foot length of Italian sausage to the door of a Chase bank in midtown Manhattan wearing nothing but a skirt made out of dollar bills.[1]

eRacism, a project that Pope.L began during the late 1970s, included over 40 endurance-based performances consisting of “crawls”, varying in length and duration. In one example titled Tompkins Square Crawl (1991) Pope.L dressed in a business suit and crawled through the gutter in Tompkins Square Park, New York, pushing a potted flower with one hand. Another example titled The Great White Way, involved a crawl which stretched over 22 miles and took five years to complete. For this performance he donned a Superman outfit and strapped a skateboard to his back. The crawl stretched the entire 22 miles of Broadway, in New York City.[2] Documentation of this performance was included in the 2002 Whitney Biennial. He attended Upper St. Clair High School where he donated much money for the reconstruction of the school; Upper St. Clair named their school library after him.[citation needed]

2001 onward

In 2001 The National Endowment for the Arts advisory renew panel granted Pope.L $42,000 in financing for a traveling retrospective called William Pope.L: eRacism. Shortly after announcing the award, the acting chairman, Robert S. Martin, rescinded funding for the grant.[3] Joel Wachs, then president of the Andy Warhol Foundation for Visual Arts, stated in the December 21st issue of The New York Times:

“It is important, particularly in light of what I would consider an attack on freedom of expression, to stand firm. We want this exhibition to occur; we want other funders to step forward; we don’t want the N.E.A.’s decision to be something that has the effect of stopping what I think is going to be an important exhibition of art.”

The Warhol Foundation, in partnership with the Rockefeller Foundation and the LEF Foundation provided $50,000 in funding for the traveling retrospective to tour the United States.[4] eRacism exhibited at the Institute of Contemporary Art at Maine College of Art; Diverse Works Art space, Houston, 2003; Portland Institute for Contemporary Art (PICA), Oregon, 2003; and Artists Space, New York, 2003 .

The catalog “William Pope.L: Friendliest Black Artist in America” was produced by curator Mark Bessire in conjunction with the retrospective exhibition.[5]

In 2002 Pope.L received a Foundation for Contemporary Arts grant. In 2004 he received a Guggenheim Fellowship.[6] In 2005 The Black Factory, an art installation on wheels, traveled from Maine to Missouri as part of The Interventionists show organized by the Massachusetts Museum of Contemporary Art (Mass MOCA). “Typically the Factory arrives at a city or town and sets up its interactive workshop on the street. People bring objects that represent blackness to them. The Factory’s workers use these objects in tightly rehearsed but loosely performed skits to stimulate a conversation — a flow of ideas, images and experiences. Most objects are photographed and made part of the Factory’s virtual library, some are housed in the Factory’s archive for later use, and some are pulverized in the Factory’s workshop to make new products available in the Factory’s gift shop.”[7]

In 2006 he was selected as one of the United States Artists fellows,[8] for which he was awarded a $50,000 unrestricted grant.[9]

He was featured alongside other performing artists: Sean Penn, Willem Dafoe, Brad Pitt, Steve Buscemi, and Juliette Binoche in Robert Wilson‘s LAB HD portraits. In 2008, Pope.L’s piece “One Substance, Eight Supports, One Situation” was selected to participate in The Renaissance Society‘s group exhibition, “Black Is, Black Ain’t”.[10]

In 2010 Pope.L was appointed faculty at the University of Chicago.[11]

Quotes

Pope.L’s art focuses on issues of consumption, social class, and masculinity as they relate to race. He is quoted as saying of his own work:

“I am a fisherman of social absurdity, if you will… My focus is to politicize disenfranchisement, to make it neut, to reinvent what’s beneath us, to remind us where we all come from.[12]

In his Foundation for Contemporary Arts Fellowship bio, he writes:

“Like the African shaman who chews his pepper seeds and spits seven times into the air, I believe art re-ritualizes the everyday to reveal something fresh about our lives. This revelation is a vitality and it is a power to change the world.”.[13]

References

Further reading

  • William Pope.L: The Friendliest Black Artist in America, Mark H. C. Bessire, The MIT Press: Cambridge, MA, 2002 (ISBN 0-262-02533-7).
  • The Whole Entire World: Interview with William Pope.L by Amy Horschak in Dak’Art 2006, La Biennale de Dakar: Dakar, 2006, p. 382-383.

External links

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Francis Schaeffer’s “How should we then live?” Video and outline of episode 8 “The Age of Fragmentation” (Schaeffer Sundays)

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Francis Schaeffer’s “How should we then live?” Video and outline of episode 7 “The Age of Non-Reason” (Schaeffer Sundays)

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Francis Schaeffer’s “How should we then live?” Video and outline of episode 6 “The Scientific Age” (Schaeffer Sundays)

E P I S O D E 6 How Should We Then Live 6#1 Uploaded by NoMirrorHDDHrorriMoN on Oct 3, 2011 How Should We Then Live? Episode 6 of 12 ________ I am sharing with you a film series that I saw in 1979. In this film Francis Schaeffer asserted that was a shift in [...]

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E P I S O D E 5 How Should We Then Live? Episode 5: The Revolutionary Age I was impacted by this film series by Francis Schaeffer back in the 1970′s and I wanted to share it with you. Francis Schaeffer noted, “Reformation Did Not Bring Perfection. But gradually on basis of biblical teaching there [...]

Francis Schaeffer’s “How should we then live?” Video and outline of episode 4 “The Reformation” (Schaeffer Sundays)

Dr. Francis Schaeffer – Episode IV – The Reformation 27 min I was impacted by this film series by Francis Schaeffer back in the 1970′s and I wanted to share it with you. Schaeffer makes three key points concerning the Reformation: “1. Erasmian Christian humanism rejected by Farel. 2. Bible gives needed answers not only as to [...]

“Schaeffer Sundays” Francis Schaeffer’s “How should we then live?” Video and outline of episode 3 “The Renaissance”

Francis Schaeffer’s “How should we then live?” Video and outline of episode 3 “The Renaissance” Francis Schaeffer: “How Should We Then Live?” (Episode 3) THE RENAISSANCE I was impacted by this film series by Francis Schaeffer back in the 1970′s and I wanted to share it with you. Schaeffer really shows why we have so [...]

Francis Schaeffer’s “How should we then live?” Video and outline of episode 2 “The Middle Ages” (Schaeffer Sundays)

  Francis Schaeffer: “How Should We Then Live?” (Episode 2) THE MIDDLE AGES I was impacted by this film series by Francis Schaeffer back in the 1970′s and I wanted to share it with you. Schaeffer points out that during this time period unfortunately we have the “Church’s deviation from early church’s teaching in regard [...]

Francis Schaeffer’s “How should we then live?” Video and outline of episode 1 “The Roman Age” (Schaeffer Sundays)

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Open letter to President Obama (Part 703)

Open letter to President Obama (Part 703) (Emailed to White House on July 29, 2013)

President Obama c/o The White House
1600 Pennsylvania Avenue NW
Washington, DC 20500

Dear Mr. President,

I know that you receive 20,000 letters a day and that you actually read 10 of them every day. I really do respect you for trying to get a pulse on what is going on out here.

______________________________

Dan Mitchell shows how ignoring the Laffer Curve is like running a stop sign!!!!

I’m thinking of inventing a game, sort of a fiscal version of Pin the Tail on the Donkey.

Only the way it will work is that there will be a map of the world and the winner will be the blindfolded person who puts their pin closest to a nation such asAustralia or Switzerland that has a relatively low risk of long-run fiscal collapse.

That won’t be an easy game to win since we have data from the BISOECD, and IMF showing that government is growing far too fast in the vast majority of nations.

We also know that many states and cities suffer from the same problems.

A handful of local governments already have hit the fiscal brick wall, with many of them (gee, what a surprise) from California.

The most spectacular mess, though, is about to happen in Michigan.

The Washington Post reports that Detroit is on the verge of fiscal collapse.

After decades of sad and spectacular decline, it has come to this for Detroit: The city is $19 billion in debt and on the edge of becoming the nation’s largest municipal bankruptcy. An emergency manager says the city can make good on only a sliver of what it owes — in many cases just pennies on the dollar.

This is a dog-bites-man story. Detroit’s problems are the completely predictable result of excessive government. Just as statism explains the problems of Greece. And the problems of California. And the problems of Cyprus. And theproblems of Illinois.

I could continue with a long list of profligate governments, but you get the idea. Some of these governments are collapsing at a quicker pace and some at a slower pace. But all of them are in deep trouble because they don’t follow my Golden Rule about restraining the burden of government spending so that it grows slower than the private sector.

Detroit obviously is an example of a government that is collapsing sooner rather than later.

Why? Simply stated, as the size and scope of the public sector increased, that created very destructive economic and political dynamics.

More and more people got lured into the wagon of government dependency, which puts an ever-increasing burden on a shrinking pool of producers.

Meanwhile, organized interest groups such as government bureaucrats used their political muscle to extract absurdly excessive compensation packages, putting an even larger burden of the dwindling supply of taxpayers.

But that’s not the main focus of this post. Instead, I want to highlight a particular excerpt from the article and make a point about how too many people are blindly – perhaps willfully – ignorant of the Laffer Curve.

Check out this sentence.

Property tax collections are down 20 percent and income tax collections are down by more than a third in just the past five years — despite some of the highest tax rates in the state.

This is a classic “Fox Butterfield mistake,” which occurs when someone fails to recognize a cause-effect relationship. In this case, the reporter should have recognized that tax collections are down because Detroit has very high tax rates.

The city has a lot more problems than just high tax rates, of course, but can there be any doubt that productive people have very little incentive to earn and report taxable income in Detroit?

And that’s the essential insight of the Laffer Curve. Politicians can’t – or at least shouldn’t – assume that a 20 percent increase in tax rates will lead to a 20 percent increase in tax revenue. They also have to consider the degree to which a higher tax rate will cause a change in taxable income.

In some cases, higher tax rates will discourage people from earning more taxable income.

In some cases, higher tax rates will discourage people from reporting all the income they earn.

In some cases, higher tax rates will encourage people to utilize tax loopholes to shrink their taxable income.

In some cases, higher tax rates will encourage migration, thus causing taxable income to disappear.

Here’s my three-part video series on the Laffer Curve. Much of this is common sense, though it needs to be mandatory viewing for elected officials (as well as the bureaucrats at the Joint Committee on Taxation).

The Laffer Curve, Part I: Understanding the Theory

Uploaded by  on Jan 28, 2008

The Laffer Curve charts a relationship between tax rates and tax revenue. While the theory behind the Laffer Curve is widely accepted, the concept has become very controversial because politicians on both sides of the debate exaggerate. This video shows the middle ground between those who claim “all tax cuts pay for themselves” and those who claim tax policy has no impact on economic performance. This video, focusing on the theory of the Laffer Curve, is Part I of a three-part series. Part II reviews evidence of Laffer-Curve responses. Part III discusses how the revenue-estimating process in Washington can be improved. For more information please visit the Center for Freedom and Prosperity’s web site: http://www.freedomandprosperity.org

Part 2

Part 3

P.S. Just in case it’s not clear from the videos, we don’t want to be at the revenue-maximizing point on the Laffer Curve.

P.P.S. Amazingly, even the bureaucrats at the IMF recognize that there’s a point when taxes are so onerous that further increases don’t generate revenue.

P.P.P.S. At least CPAs understand the Laffer Curve, probably because they help their clients reduce their tax exposure to greedy governments.

P.P.P.P.S. I offered a Laffer Curve lesson to President Obama, but I doubt it had any impact.

___________________________

Thank you so much for your time. I know how valuable it is. I also appreciate the fine family that you have and your commitment as a father and a husband.

Sincerely,

Everette Hatcher III, 13900 Cottontail Lane, Alexander, AR 72002, ph 501-920-5733, lowcostsqueegees@yahoo.com

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WHY DID MESSIAH HAVE TO DIE? by Dr. Arnold G. Fruchtenbaum

________________

Picture of a Jew praying at the Wailing Wall:

______

WHY DID MESSIAH HAVE TO DIE?

by Dr. Arnold G. Fruchtenbaum

© 1983, 2005 Ariel Ministries. All rights reserved. This manuscript is for your
personal use only. No part of this manuscript may be reproduced in any form, except
in brief quotation in a review or professional work, without written permission from the publishers.
Email: Homeoffice@ariel.org • Website: www.ariel.org.

INTRODUCTION

Since the whole concept of a dying Messiah is so foreign to modern Judaism, although it was once a part of Judaism, there is a question that must be answered: “Why did the Messiah have to die?” In the course of answering this question, a second one arises: “What is the means of redemption?”

If there is one theme that seems prevalent throughout the entire Scriptures, it is the theme of redemption by blood.

I. ACCORDING TO THE OLD TESTAMENT

Redemption became necessary when sin entered the human sphere and separated man from God. When Adam and Eve committed that first act of disobedience, sin entered and separated them from God. From that point on, the means of bridging the separation of man from God was by means of blood. This bridging of the gap is called “redemption.” In the history of God’s dealing with His People, the means of redemption was always by blood.

The redemptive element of blood begins to come into the theme of Scripture at the same time that sin does, for until sin came no blood was necessary.

We read in Genesis 3:21, that just as soon as man is expelled from the Garden of Eden: Jehovah God made for Adam and for his wife coats of skins, and clothed them.

The skins were animal skins. The nakedness that the element of sin now revealed, needed to be covered. But the covering required the death of several animals, and so for the first time in history, blood was shed. This provides the root meaning of the Hebrew word for atonement, which is “a covering.”

The necessity of blood was a lesson soon learned by the sons of the first human couple. The time came for both Abel and Cain to bring their sacrifices before God (Gen. 4:3-16). Cain offered for sacrifice the fruit of his labors in the field. The offering was vegetable, and it was bloodless. Abel brought a blood-offering taken from his flock. When God passed judgment on the two types of offerings, that of Cain was rejected, and that of Abel was accepted. So a lesson was taught: One cannot approach God by whatever means one chooses. It is man who sinned and offended the holy God; it is God who must do the forgiving. Therefore, it is not for man to choose the means of forgiveness, but for God, and God has chosen the means to be blood. Cain had chosen to approach God in his own way, but he was rejected. Abel chose the way God demanded, and his sacrifice was accepted.

As biblical history develops in the Book of Genesis, we find that all the ones with whom God was pleased came to Him by means of blood. Noah immediately offered up blood sacrifices when he left the ark. He was followed by other great men in Jewish history: Abraham, Isaac, and Jacob, all of whom were careful to approach God by means of blood. When Moses received the Law at Mount Sinai, the redemptive element of blood ran throughout the entire Law with its 613 commandments.

A great summary statement for the entire Law is found in The Third Book of Moses, Leviticus 17:11: For the life of the flesh is in the blood; and I have given it to you upon the altar to make atonement for your souls: for it is the blood that makes atonement by reason of the life.

It can easily be said that all of the Law revolves around this one statement. There were commandments which God gave in the Law that were to be obeyed. Disobedience was sin. If disobedience did take place, the means of atonement for the sin was blood. The Book of Leviticus opens by giving great detail to the different types of blood-sacrifices. All of these different sacrifices had the same purpose: that the Jew might be rightly related to God.

All seven feasts of Israel: Passover, Unleavened Bread, Firstfruits, Pentecost, Trumpets, Day of Atonement, and Tabernacles required the shedding of blood. The Yom Kippur or Day of Atonement ceremony was greatly detailed in Leviticus 16, where careful instructions are given for the shedding of blood to atone for the sins of the Jewish nation. The Tabernacle and the Temple both were built to expedite and to make efficient the required shedding of blood for the atonement of the people’s sins. The Holy of Holies that contained the Shechinah Glory, the visible manifestation of the presence of God, could be entered only once a year by only one man, the high priest. In order for him to enter, he had to have the blood of the Yom Kippur sacrifice with him, and this blood had to be sprinkled on the Ark of the Covenant, which contained the tablets of the Law itself.

This is detailed in Leviticus 16:15-17:

Then shall he kill the goat of the sin-offering, that is for the people, and bring his blood within the veil, and do with his blood as he did with the blood of the bullock, and sprinkle it upon the mercy-seat, and before the mercy-seat: and he shall make atonement for the holy place, because of the uncleannesses of the children of Israel, and because of their transgressions, even all their sins: and so shall he do for the tent of meeting, that dwells with them in the midst of their uncleannesses. And there shall be no man in the tent of meeting when he goes in to make atonement in the holy place, until he come out, and have made atonement for himself, and for his household, and for all the assembly of Israel.

And so the principle stood throughout the remainder of Old Testament history. But it was a burden to the individual. These blood-sacrifices had to be repeated year in and year out and they had to be done in the Temple at Jerusalem. For the Jews living elsewhere in the country, miles from Jerusalem, it was a burden to come every year to offer their sacrifices to the Lord for the atonement of their sins. Only the faithful few, those whom the prophets referred to as the Remnant, loved God and His Law enough to do so in spite of the burden it created.

Others built their own altars on mountains and hills closer to home and offered their sacrifices there. But no atonement was granted at these rival altars, and the prophets of God railed against these practices and condemned this deviation from the Law of God. Many had failed to learn the lesson of Cain: that one cannot come to God for forgiveness in any way one may choose, but one must come in the way God Himself has chosen.

It was Isaiah the Prophet who first provided the hope that the day would come when the yearly burden would be lifted. In Isaiah 53, God declared that the Suffering Servant, the Messiah, would be the sacrifice for sin.

In Isaiah 53:10-11 we read:

Yet it pleased Jehovah to bruise him; he has put him to grief: when you shall make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of Jehovah shall prosper in his hand. He shall see of the travail of his soul, and shall be satisfied: by the knowledge of himself shall my righteous servant justify many; and he shall bear their iniquities.

The point of Isaiah 53 is basically this: the animal sacrifices under the Mosaic Law were intended to be of temporary duration, a temporary measure only. God’s intent was for there to be one final blood-sacrifice and that would be the sacrifice of the Messiah Himself.

That is why Isaiah 53 uses the same type of wording, figures and emphasis found in the Book of Leviticus. For example, in verse 10b we have the expression: you shall make his soul an offering for sin.

This is a sacrificial concept; these are words that come out of the Mosaic Law itself.

And in verse 11b we read: by the knowledge of himself shall my righteous servant justify many; and he shall bear their iniquities.

Not only are these words of sacrifice used generally in the Old Testament Law, but more specifically, we read of these very terms in Leviticus 16, which is the chapter that expounds and explains all the details regarding the Yom Kippur or Day of Atonement sacrifice.

This, then, was the reason why Messiah had to die: to provide the blood-sacrifice for sin once and for all. No longer would the Jews be burdened with the yearly sacrifices. All a person would need to do is accept the Messiah’s death on his behalf and his sins are forgiven. Messiah had to die in order to provide that atonement, for blood is the means of redemption.

Another key issue is found in these two verses from Isaiah 53. There is a statement here that is somewhat confusing. Verse 11b reads: by the knowledge of himself shall my righteous servant justify many.

A more literal translation from the Hebrew text would read like this: “the knowledge of him shall my righteous justify many.”

The word for knowledge is a Hebrew word that emphasizes experiential knowledge, not mere head knowledge. This is a knowledge of the heart or a knowledge of faith. Those who have a faith-knowledge of this Servant, by “the knowledge of him,” that He died for our sins, not by the knowledge of himself, He will, as a result, justify us. Justification means, “to be declared righteous.” We cannot be declared righteous unless our sins have been atoned for. Our sins can only be atoned for by the shedding of blood; the Messiah’s blood would be the final blood that would be sacrificed.

II. ACCORDING TO THE NEW TESTAMENT

The Book of Hebrews in the New Testament is the counterpart of the Book of Leviticus in the Old Testament. To understand Hebrews, one must first understand Leviticus. Just as Leviticus had a central verse in 17:11 around which the entire book and Law revolved, so the Book of Hebrews also makes the very same point in its central verse, Hebrews 9:22: And according to the law, I may almost say, all things are cleansed with blood, and apart from shedding of blood there is no remission.

In Leviticus 17:11, the principle was that the blood made atonement for the soul. In the New Testament, using different words but giving the same message, it says that apart from the shedding of blood there is no remission. All things are cleansed with blood.

The Book of Hebrews was written by a Hebrew believer to a group of Messianic assemblies in Israel. It picks up the theme of Leviticus and the prophecy of Isaiah to show the superiority of the sacrifice of the Messiah. A number of passages bring out these things. Notice carefully how the author definitely has two things in the back of his mind: first, the Book of Leviticus with animal sacrifices; and second, Isaiah 53 with the Messiah being the final sacrifice.

In Hebrews 2:16-18 we read as follows:

For verily not to angels does he give help, but he gives help to the seed of Abraham. Wherefore it behooved him in all things to be made like unto his brethren, that he might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people. For in that he himself has suffered being tempted, he is able to succor them that are tempted.

This passage makes the point that the Messiah came as a Jew and underwent all the problems that a Jew had to go through in order that he might become a merciful and sympathetic high priest. The reason the Messiah came as a Jew was so that He, too, would live under the Law and take upon Himself the burden of the Law. He could clearly sympathize with the Jewish state under the Law.

Another central passage is Hebrews 4:14-15:

Having then a great high priest, who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. For we have not a high priest that cannot be touched with the feeling of our infirmities; but one that has been in all points tempted like as we are, yet without sin.

This passage develops further the very same point that Yeshua (Jesus) is the sympathetic high priest, for He understands what an individual has to undergo because He Himself underwent all these things.

Another passage is Hebrews 7:22-25:

by so much also has Jesus become the surety of a better covenant. And they indeed have been made priests many in number, because that by death they are hindered from continuing: but he, because he abides for ever, has his priesthood unchangeable. Wherefore also he is able to save to the uttermost them that draw near unto God through him, seeing he ever lives to make intercession for them.

The superiority of the Priesthood of the Messiah is pointed out by the fact of the mortality of all other priests. One high priest would serve, but sooner or later he would die and a new priest would need to be chosen to begin the cycle all over again. The life-and-death cycle proved to be a disadvantage to the old priesthood. The superiority of the Priesthood of the Messiah is shown in that it abides eternally. For Jesus was resurrected, and by virtue of that Resurrection, Jesus remains a high priest forever.

Another shortcoming of the Levitical system of priesthood is found in Hebrews 7:26-27:

For such a high priest became us, holy, guileless, undefiled, separated from sinners, and made higher than the heavens; who needs not daily, like those high priests, to offer up sacrifices, first for his own sins, and then for the sins of the people: for this he did once for all, when he offered up himself.

This passage indicates that the sacrifices had to be repeated day in and day out, year in and year out. The Messiah was to be the once for all sacrifice for sin. This is what happened when Jesus came and offered up His own blood as the atonement for sin.

Also, in the old order of priesthood, the high priest had to sacrifice and shed blood for his own sins first before he could sacrifice and shed blood to make atonement for the sins of the people. Since Yeshua was sinless, He did not need to first atone for His own sins, but with His own blood made atonement for all who would accept it. He made atonement for the whole world, of course, but the atonement is only applied to those who would believe.

The first disadvantage of the Levitical Priesthood was that the priests would eventually die. The second disadvantage of the old system was that sacrifices had to be repeated year in and year out. The third disadvantage was that the earthly priest had to atone for his own sins before he could atone for the sins of anyone else. In dealing with the priesthood we have through Jesus the Messiah, all three of these disadvantages rectified.

First, since Jesus by virtue of His Resurrection now lives forever, we never have an interrupted priesthood.

Secondly, since this was Messiah’s innocent blood, this was a one-time shedding. Never again will Yeshua have to shed His blood. So another clear advantage over the Mosaic Law is that the sacrifice of the Messiah does not need to be repeated, it was once and for all.

The third situation lies in the fact that, whereas in the Old Testament system, the earthly priest had to atone for his own sins. That was not the case with our Messiah since our Messiah is a sinless Messiah. There is no need to have Yeshua first offer up a sacrifice for His own sins and then offer up a sacrifice for the sins of the others. In other words, our High Priest is a sinless priest, whereas the Levitical Priesthood was a sinful priesthood.

The concept of the question of why the Messiah had to die in the Book of Hebrews is kept in strict conformity with that which was demanded by the Book of Leviticus and by the hope of Isaiah 53. That which the Old Testament hoped for was found in the New Testament in complete fulfillment by the death of the Messiah.

The superiority of the Messiah as over against all other sacrifices is pointed out in Hebrews 9:11-15:

But Christ having come a high priest of the good things to come, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation, nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the holy place, having obtained eternal redemption. For if the blood of goats and bulls, and the ashes of a heifer sprinkling them that have been defiled, sanctify unto the cleanness of the flesh: how much more shall the blood of Christ, who through the eternal Spirit offered himself without blemish unto God, cleanse your conscience from dead works to serve the living God? And for this cause he is the mediator of a new covenant, that a death having taken place for the redemption of the transgressions that were under the first covenant, they that have been called may receive the promise of the eternal inheritance.

Unlike the animal sacrifices, the sacrifice of Jesus was to bring eternal redemption rather than temporary atonement. This is the fourth distinction between the two systems.

Furthermore, even after the animal sacrifice, the Jew was still conscious of his sins. Faith in the sacrifice of Jesus, however, brings a complete cleansing of the conscience of sins. This is the fifth contrast.

Another passage is found in Hebrews 9:28: so Christ also, having been once offered to bear the sins of many, shall appear a second time, apart from sin, to them that wait for him, unto salvation.

Here the twofold aspect of the Messiah’s career is pointed out. Yeshua first came to be the sin-offering for the people, just as the Suffering Servant of Isaiah 53 needed to be. Also, just as the Suffering Servant was the One who bore the sins of many, Yeshua did so through His death. Then, the verse states that Yeshua will come a second time for a different purpose. The purpose of the First Coming was to die for sin. The purpose of the Second Coming will be to establish the Messianic Kingdom.

Once again, a contrast is drawn between the animal sacrifices and the blood-sacrifice of Jesus in Hebrews 10:1-4:

For the law having a shadow of the good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make perfect them that draw nigh. Else would they not have ceased to be offered? because the worshippers, having been once cleansed, would have had no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins.

The animal sacrifices had to be repeated year in and year out. While these sacrifices provided temporary atonement, they never provided permanent forgiveness of sins. Rather, the yearly sacrifices served to remind the Jewish person of his sins; he knew he would have to bring another sacrifice the next year as well. The consciousness of sins was still there. But the sacrifice of Jesus was once and for all and never needs to be repeated. Acceptance of the sacrifice of Jesus does not bring temporary atonement but permanent forgiveness. By accepting the substitutionary death of Yeshua for one’s sins, one is not continually reminded of those sins, but one receives a complete cleansing. That is why the sacrifice of Yeshua is so superior to the animal sacrifices of the old system.

The last passage is found in Hebrews 10:10-14:

By which will we have been sanctified through the offering of the body of Jesus Christ once for all. And every priest indeed stands day by day ministering and offering oftentimes the same sacrifices, the which can never take away sins: but he, when he had offered one sacrifice for sins for ever, sat down on the right hand of God; henceforth expecting till his enemies be made the footstool of his feet. For by one offering he has perfected for ever them that are sanctified.

This passage again points out how the high priest had to sacrifice day in and day out, and his work was never done. The high priest is viewed as “standing” to indicate this unfinished ministry. But Jesus, who offered Himself as a sacrifice once and for all, is viewed as “sitting at the right hand of God,” thus showing that His work is complete. Furthermore, the animal sacrifices provided a yearly atonement but never permanently took away sins. But those who accept the sacrifice of Jesus are perfected for ever; their sins are permanently removed.

As to the question, “Why did the Messiah have to die?” according to the New Testament, the reason is twofold: first, to fulfill all Old Testament prophecies and requirements, and secondly, to bring in a permanent atonement rather than a temporary one.

CONCLUSION

The conclusion of both the Old and New Testaments is that the means of redemption was by blood, and the permanent blood-sacrifice was to be the Messiah Himself. That is why the Messiah had to die according to the Old Testament. That is why Yeshua did die according to the New Testament. Who killed Yeshua was never the issue as far as the New Testament was concerned, for the Messiah had to die. It only became an issue years later because of anti-Semites seeking excuses to persecute the Jews. The only issue in the New Testament itself is whether or not one will accept the substitutionary sacrifice of Yeshua for oneself.

Dancing at the Wailing Wall in 1967:

Picture of Wailing Wall from 1863


Source: Earthly Footsteps of the Man of Galilee, p. 147.

Dr. Charles Barg’s book below:

Dr. Jack Sternberg below:

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Adrian Rogers: The Biography of the King

Published on Dec 19, 2012

Series: What Child is This?

Who on earth has his biography written 700 years before his birth? The King of Kings. Isaiah looked centuries into the future, divinely inspired, and depicted the supernatural birth, simple life, substitutionary death, saving resurrection, and sovereign reign of Christ the King.
This message references: Isaiah 53:1

I own nothing, all the rights belong to Adrian Rogers (R.I.P.) & his website http://www.lwf.org.

__________________

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Adrian Rogers – How you can be certain the Bible is the word of God

Adrian Rogers

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I want to give you five reasons to affirm the Bible is the Word of God. First, I believe the Bible is the Word of God because of its scientific accuracy. The Truth of the Word of God tells us that God “hangeth the earth upon nothing” (Job 26:7). How did Job know that the earth hung in space before the age of modern astronomy and space travel? The Holy Spirit told him. The scientists of Isaiah’s day didn’t know the topography of the earth, but Isaiah said, “It is [God] that sitteth upon the circle of the earth” (Isaiah 40:22). The word for “circle” here means a globe or sphere. How did Isaiah know that God say upon the circle of the earth? By divine inspiration.

Secondly, the Bible is affirmed through historical accuracy. Do you remember the story about the handwriting on the wall that is found in the fifth chapter of Daniel? Belshazzar hosted a feast with a thousand of his lords and ladies. Suddenly, a gruesome hand appeared out of nowhere and began to write on a wall. The king was disturbed and asked for someone to interpret the writing. Daniel was found and gave the interpretation. After the interpretation, “Then commanded Belshazzar, and they clothed Daniel with scarlet, and put a chain of gold about his neck, and made a proclamation concerning him, that he should be the third ruler in the kingdom.” (Daniel 5:29). Basing their opinion on Babylonian records, the historians claim this never happened. According to the records, the last king of Babylon was not Belshazzar, but a man named Nabonidas. And so, they said, the Bible is in error. There wasn’t a record of a king named Belshazzar. Well, the spades of archeologists continued to do their work. In 1853, an inscription was found on a cornerstone of a temple built by Nabonidas, to the god Ur, which read: “May I, Nabonidas, king of Babylon, not sin against thee. And may reverence for thee dwell in the heart of Belshazzar, my first-born favorite son.” From other inscriptions, it was learned that Belshazzar and Nabonidas were co-regents. Nabonidas traveled while Belshazzar stayed home to run the kingdom. Now that we know that Belshazzar and Nabonidas were co-regents, it makes sense that Belshazzar would say that Daniel would be the third ruler. What a marvelous nugget of truth tucked away in the Word of God!

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Third, from Genesis to Revelation, the Bible reads as one book. And there is incredible unity to the Bible. The Bible is one book, and yet it is made up of 66 books, was written by at least 40 different authors over a period of about 1600 years, in 13 different countries and on three different continents. It was written in at least three different languages by people in all professions. The Bible forms one beautiful temple of truth that does not contradict itself theologically, morally, ethically, doctrinally, scientifically, historically, or in any other way.

Fourth, did you know the Bible is the only book in the world that has accurate prophecy? When you read the prophecies of the Bible, you simply have to stand back in awe. There are over 300 precise prophecies that deal with the Lord Jesus Christ in the Old Testament that are fulfilled in the New Testament. To say that these are fulfilled by chance is an astronomical impossibility.

Finally, the Bible is not a book of the month, but the Book of the ages. First Peter 1:25 says: “But the word of the Lord endureth for ever. And this is the Word which by the gospel is preached unto you.” No book has ever had as much opposition as the Bible. Men have laughed at it, scorned it, burned it, ridiculed it, and made laws against it. But the Word of God has survived. And it is applicable today as much as it was yesterday and will be tomorrow.

It’s so majestically deep that scholars could swim and never touch the bottom. Yet so wonderfully shallow that a little child could come and get a drink of water without fear of drowning. That is God’s precious, holy Word. The Word of God. Know it. Believe it. It is True.

By Adrian Rogers. © 2006 Love Worth Finding Ministries. Website. www.lwf.org.

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WOODY WEDNESDAY Review and Pictures and Video Clips of Woody Allen’s movie “MAGIC IN THE MOONLIGHT” Part 13

Magic In The Moonlight: Hamish Linklater Exclusive Interview

Review and Pictures and Video Clips of Woody Allen’s movie “MAGIC IN THE MOONLIGHT” Part 13

 

Film Review: Magic in the Moonlight

JULY 21, 2014

(Re-posted from LimitéMagazine.com)

by Daniel Quitério

Exotic locations. Defined characters. Sharp wit. It’s what you come to expect from the venerable, and oh so prolific Woody Allen. And it’s what you’ll come to find in his latest offering, Magic in the Moonlight. In short, if you hate Woody Allen, you’ll hate this film. But on the other hand, if you love this cinematic mastermind, you’ll be as enamored and enchanted by Magic as this reviewer was.

In recent years, Allen has transported his audiences to San Francisco, Rome, Paris, New York, Barcelona, and London—each city boasting its best qualities on screen. This time, the 1920s French Riviera takes its place in Allen’s filmography, with no shortage of Mediterranean landscapes and opulent homes to ooh and aah at.

As the film opens, we’re introduced to the mesmerizing Wei Ling Soo, performing his unique brand of magic before an inspired German audience. He is the first mystical persona we encounter in the film, but not all is as it seems, as this mysterious man of the Orient is, in fact, a Brit named Stanley Crawford (Colin Firth). He takes pride in his ability to conceive and execute elaborate tricks, but perhaps more so in his aptitude for uncovering the mystery behind others’ illusions. So it makes sense that Crawford’s close confidante Howard Burkan (Simon McBurney, Tinker Tailor Soldier Spy, 2011) would come to him with a challenge: debunk the young woman who’s convinced the wealthy Catledge family that she’s a spiritual medium. Believing it won’t take long to discredit the convincing Sophie (Emma Stone), Crawford travels to the South of France, where the Catledges keep their villa at which Sophie and her mother (Marcia Gay Harden) are invited guests. Following a series of surprising revelations, the magician comes to question whether the clairvoyant is the real deal.

Magic in the Moonlight is not the only film in theatres that pits the tangible against the unexplained. Mike Cahill’s deeply introspective (and fantastic) I Origins forces audiences to question the existence of God and the unexplainable, despite the hard data to prove it. There are clear parallels between both films, though Magic explores its hypothesis with a lesser sense of importance, as well as the intellectual humor that is so characteristic of Allen’s films. The latter quality is explored in the various scenes between the equally competent Firth and Stone, whose chemistry is undeniable, though neither actor offers his or her best performance in this picture. Firth is superb at channeling a Henry Higgins-esque gruffness that dares audiences to love him, despite his rough edges. Stone does a convincing job of convincing audiences in her character’s mystic abilities. With audiences uncertain of her validity, Crawford certainly has a difficult job on his hands. The cast is rounded out with exceptional performances by Eileen Atkins, Hamish Linklater, and Jacki Weaver.

The cars. The costumes. The jazz. For 97 minutes, Allen transports us to delicious 1920s France for a summer vacation from our current place and time. As if that weren’t enough, this trip is made especially memorable by the exotic location, the defined characters, and the sharp wit. And a hint of magic.Limité Rating: 4/5

Director: Woody Allen

Screenwriter: Woody Allen

Cast: Colin Firth, Emma Stone, Hamish Linklater, Jacki Weaver, Marcia Gay Harden, Eileen Atkins, Simon McBurney.

Distributor: Sony Pictures Classics

TRT: 97 min.

Release: July 25

 

 

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MAGIC IN THE MOONLIGHT – Official Trailer (2014) [HD] Emma Stone, Colin Firth

Published on May 21, 2014

Release Date: July 25, 2014 (limited)
Studio: Sony Pictures Classics
Director: Woody Allen
Screenwriter: Woody Allen
Starring: Emma Stone, Colin Firth, Marcia Gay Harden, Hamish Linklater, Simon McBurney, Eileen Atkins, Jacki Weaver, Erica Leerhsen, Catherine McCormack, Paul Ritter, Jeremy Shamos
Genre: Comedy, Drama
MPAA Rating: PG-13 (for a brief suggestive comment, and smoking throughout)

Official Websites: https://www.facebook.com/MagicInTheMo…

Plot Summary:
“Magic in the Moonlight” is a romantic comedy about an Englishman brought in to help unmask a possible swindle. Personal and professional complications ensue. The film is set in the south of France in the 1920s against a backdrop of wealthy mansions, the Cфte d’Azur, jazz joints and fashionable spots for the wealthy of the Jazz Age.

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Open letter to President Obama (Part 702) Some people doubt that Ronald Reagan conservatism still works today like it did in the 1980′

Open letter to President Obama (Part 702)

(Emailed to White House on 6-25-13.)

President Obama c/o The White House 1600 Pennsylvania Avenue NW Washington, DC 20500

Dear Mr. President,

I know that you receive 20,000 letters a day and that you actually read 10 of them every day. I really do respect you for trying to get a pulse on what is going on out here.

The federal government debt is growing so much that it is endangering us because if things keep going like they are now we will not have any money left for the national defense because we are so far in debt as a nation. We have been spending so much on our welfare state through food stamps and other programs that I am worrying that many of our citizens are becoming more dependent on government and in many cases they are losing their incentive to work hard because of the welfare trap the government has put in place. Other nations in Europe have gone down this road and we see what mess this has gotten them in. People really are losing their faith in big government and they want more liberty back. It seems to me we have to get back to the founding  principles that made our country great.  We also need to realize that a big government will encourage waste and corruptionThe recent scandals in our government have proved my point. In fact, the jokes you made at Ohio State about possibly auditing them are not so funny now that reality shows how the IRS was acting more like a monster out of control. Also raising taxes on the job creators is a very bad idea too. The Laffer Curve clearly demonstrates that when the tax rates are raised many individuals will move their investments to places where they will not get taxed as much.

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Some people doubt that Ronald Reagan conservatism still works today like it did in the 1980’s and that those kind of conservatives can still win today but they can!!!! That is the message that the USA loves.

Among the right-leaning policy wonks and intellectuals in Washington, there’s a lot of attention being given to the something called “reform conservatism.”

Underlying this school of thought is the notion that the Reagan-era message no longer works since Republicans have lost the popular vote in five out of the last six elections.

A few people have asked my opinion about this movement, and since Ross Douthat of the New York Times just put together a good description of this school of thought, it makes it easy for me to offer my thoughts.

But before digging into his column, I think that some of the angst on the right is misplaced. Why blame a Reagan-era message for GOP electoral problems when all the Republicans presidential nominees in recent years have favored big government? Does anybody really think that Bush 41, Dole, Bush 43, McCain, and Romney were Reaganites?!?

Could any of those candidates have given these remarks, at least with any credibility?

President Reagan on Big Government and Personal Freedom

Uploaded on Dec 23, 2010

The surge in nostalgia for President Reagan over the past two years is no surprise. When the American people are faced with tyrannical government, arrogant leadership, and failed policies, they tend to cling to good memories (along with their guns and religion). They also tend to take action, hence the Tea Party movement and the 2010 revolution. Watch this clip from 1982 and remember.

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Or made these comments in a sincere fashion?

Ronald Reagan on Individual Freedom

Uploaded on Mar 6, 2010

The Founding Fathers fought tyranny, we must come together to fight again. Ronald Reagan believed that it was individual freedom that made America great

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It’s much more plausible to say that Republicans have lagged because they didn’t have candidates with a Reagan-style message.

But let’s assume, for the sake of argument, that Republicans would have fared poorly even if Reaganites had been nominated. Does “reform conservatism” offer a path to electoral salvation.

Here’s what Douthat identifies as the “two major premises” of reform conservatism.

1. First, he writes that the “core economic challenge facing the American experiment is not income inequality per se, but rather stratification and stagnation — weak mobility from the bottom of the income ladder and wage stagnation for the middle class.” Conservatives, he says, should strive to make “family life more affordable, upward mobility more likely, and employment easier to find.”

2. Second, he warns that the “existing welfare-state institutions we’ve inherited from the New Deal and the Great Society, however, often make these tasks harder rather than easier: Their exploding costs crowd out every other form of spending, require middle class tax increases and threaten to drag on economic growth.”

I’m not an expert on income mobility, so I’m not sure I would identify stratification and stagnation as the nation’s core economic challenge, but he may be right. Regardless, it’s definitely a good idea to have more mobility.

And I definitely agree that the welfare state hinders upward mobility by creating dependency. And he’s right that this is a drag on growth. That being said, I disagree with his assertion that rising entitlement expenditures crowd out other spending and lead to middle class tax hikes. Those things may happen at some point, particularly once we get into the peak years for retiring baby boomers, but they haven’t happened yet.

The more important question, at least to me, is what sort of policies do reform conservatives embrace? Here’s Douthat’s list, bolded, followed by my thoughts.

a. A tax reform that caps deductions and lowers rates, but also reduces the burden on working parents and the lower middle class, whether through an expanded child tax credit or some other means of reducing payroll tax liabilityTax Distribution CBOI obviously like the idea of lowering rates and reducing deductions since that moves the system closer to a flat tax. That being said, it’s difficult to reduce the tax burden on the lower middle class since they pay very little income tax under the current system (see accompanying table from CBO). But I like the idea of addressing the payroll tax, though I disagree with their approach (see section “c” below).

b. A repeal or revision of Obamacare that aims to ease us toward a system of near-universal catastrophic health insurance, and includes some kind of flat tax credit or voucher explicitly designed for that purpose. I fully agree with repeal of Obamacare, and I think an unfettered marketplace would evolve into a system of near-universal catastrophic insurance, but I don’t want the federal government subsidizing or coercing that approach (though current healthcare policy has far more subsidies and coercion, so Douthat’s plan would be a big improvement over the status quo).

c. A Medicare reform along the lines of the Wyden-Ryan premium support proposal, and a Social Security reform focused on means testing and extending work lives rather than a renewed push for private accounts. I’m glad they embrace Medicare reform, but I’m puzzled by the hostility to personal retirement accounts.  If you increase the retirement age and/or means test, youforce people to pay more and get less, yet Social Security already is a bad deal for younger workers. So why make it worse? How can that be good for those with low mobility? Personal accounts would be akin to a tax cut for such workers since the payroll tax would be transformed into something much closer to deferred compensation.

d. An immigration reform that tilts much more toward Canadian-style recruitment of high-skilled workers, and that doesn’t necessarily seek to accelerate the pace of low-skilled immigration. As I noted in this interview, I very much favor bringing more high-skilled people into the country.

e. A “market monetarist” monetary policy as an alternative both to further fiscal stimulus and to the tight money/fiscal austerity combination advanced by many Republicans today. I try to avoid monetary policy. That being said, I’m a bit skeptical of “market monetarism.” No nation has ever tried this system, so it’s uncharted territory, and I’m reluctant to embrace an approach which is premised on the notion that bubbles can’t exist (what about the tech bubble of the late 1990s or the housing bubble last decade?!?). I’m also suspicious of a system which requires an activist central bank. Watch this George Selgin video if you want to know why.

f. An attack not only on explicit subsidies for powerful incumbents (farm subsidies, etc.) but also other protections and implicit guarantees, in arenas ranging from copyright law to the problem of “Too Big To Fail.” Amen. I fully agree.

Since I’m a tax policy wonk, let me address in greater detail some of the tax reform proposals put forward by reform conservatives.

Jim Pethokoukis of the American Enterprise Institute is identified in the column as a reform conservative, and he recently expressed skepticism about the flat tax in a column for National Review.

It’s an elegant, compelling model that might work  splendidly if you were creating a tax code ex nihilo. …America, however, is in a much different place. Millions of individuals and businesses have made long-term plans based on expectations that the tax code will remain more or less the same. Half the nation, thanks to all those deductions and credits, pays no income tax. …it’s unlikely the U.S. can keep spending down at historical levels of 20 percent to 21 percent of GDP while also maintaining a floor for defense spending at 4 percent of output. The best a group of AEI scholars could manage was limiting spending to 23 percent of GDP by 2035.

The clear implication of his column is that we need a tax system that raises more revenue. I obviously disagree. We should never “feed the beast” by giving politicians more money to spend.

Pethokoukis also says the flat tax is politically unrealistic. Since I’m not expecting a flat tax in my lifetime, I obviously can’t argue with that statement. But he then proposes another plan that would be far less popular – and far more dangerous.

One solution is to take the essentially flat consumption tax devised by economists Robert Hall and Alvin Rabushka and give it a progressive rate structure. Or we could combine a consumption tax with a flat income tax on wealthier Americans, as suggested by Yale’s Michael Graetz.

So we should keep the income tax as a vehicle for class warfare and augment it with a VAT?!? Yeah, good luck trying to sell that idea. And Heaven help us if it ever succeeded since politicians would have another major source of tax revenue.

Another plan, which Douthat explicitly cites in his paper, was put together by Robert Stein, a former Bush Treasury official. He thinks traditional supply-side policies today are either irrelevant or unpopular.

Lowering tax rates today could still enhance the incentives to invest, particularly in the corporate sector. But the distortions caused by marginal tax rates are not nearly as great as they were in 1980. And attempts to solve other problems caused by the tax code itself — like the biases in favor of consumption over saving, or home building over business investment — could never in themselves garner the public support necessary for a major overhaul.

As I noted, I’m not holding my breath for a flat tax, so I can’t disagree with Stein’s prognostication.

He also has a very novel way of defining the problem we should be trying to fix.

…it is time to rethink how the tax code treats ­parents. …raising children is hardly just another pastime: It is one of the most important services any American can perform for our country. …even as Social Security and Medicare depend on large numbers of future workers, they have created an enormous fiscal bias against procreation, undermining an important motive for raising children: to safeguard against poverty in old age. ……our system of taxes and entitlements not only fails to reward parents — it actively discourages Americans from having children. …Recent studies (especially work by Michele Boldrin, ­Mariacristina De Nardi, and Larry Jones and by Isaac Ehrlich and Jinyoung Kim) show that Social Security and Medicare actually reduce the fertility rate by about 0.5 children per woman. In European countries, where retirement systems are larger, the effect is closer to one child per woman.

As a libertarian, the beginning section of that passage grated on me. My children are individuals, not a “service” to prop up entitlement programs. I agree with Stein that these programs are a problem, but the solution is to reform entitlements, not to rejigger the tax code in hopes of pumping out more taxpayers.

Stein disagrees.

Unfortunately, these negative effects on fertility cannot be cured simply by converting old-age entitlement programs into mandatory savings programs, as the Bush administration proposed for Social Security in 2005. After all, requiring workers to save for retirement through private financial instruments would also crowd out the traditional motive to raise kids.

Instead, he wants to change the tax system based on the notion that today’s kids are tomorrow’s taxpayers.

…the present value of future Social Security and Medicare contributions for a typical worker born today is about $150,000. Rewarding parents for creating these future contributions suggests annual tax relief of about $8,500 per child. To correct for this inadequate treatment of households with ­children, the existing dependent exemption for children, the child credit, the ­child-care credit, and the adoption credit should be replaced with one new $4,000 credit per child that can be used to offset both income and payroll taxes. (This amount is set much closer to the $3,250 figure than the $8,500 one mostly to reduce the plan’s negative impact on federal revenue.)

I have no philosophical objection to some form of exemption – or even credit – based on family size. Almost all flat tax systems, for instance, have some sort of family allowance.

But it’s also important to realize that bigger family allowances generally don’t have pro-growth effects. It’s the marginal tax rate that impacts incentives.

And Stein, unfortunately, would “pay” for his credits by raising marginal tax rates on a significant share of taxpayers.

Some of these costs would be offset by eliminating itemized deductions (other than mortgage interest and charitable contributions). The rest would have to be offset by ­allowing the top rate of 35% to touch more taxpayers than it currently affects. …who pays more? Primarily high-income workers, but also upper-middle-class taxpayers who do not have children in the home (either because they have decided not to raise children at all, or because their children have already turned 18). To be blunt, the plan is a tax hike on the rich and makes the tax code even more progressive than it is today.

To be fair, Stein also proposes some good policies such as AMT repeal and reductions in double taxation, so he’s definitely not in the Obama class-warfare camp. But it’s also fair to say that his plan won’t do much for growth. Some tax rates are lowered but others are increased.

Yet if you really want families to be in stronger shape, more growth is the only long-run solution.

Moreover, it’s not clear that Stein’s agenda would be terribly popular. Though I confess that’s just a guess since no politician has latched onto the idea in the years since the proposal was unveiled.

Returning to the broader issue of “reform conservatism,” it’s difficult to assign an overall grade to the movement since I’m not sure whether we’re supposed to interpret it as a political strategy or an economic plan.

Regardless, I guess I’m generally sympathetic. I assume the RCers want government to be smaller than it is today and I don’t think you have to be a 100 percent libertarian to be my ally in the fight to restrain excessive government. And I also think it’s a good idea for people to be thinking of how to best articulate a message of smaller government. Heck, I do that every time I go on TV or give a speech.

So I reserve the right to object to any of the specific proposals that reform conservatives put forward (such as the tax plans discussed above), but I like the project.

 

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Thank you so much for your time. I know how valuable it is. I also appreciate the fine family that you have and your commitment as a father and a husband.

Sincerely,

Everette Hatcher III, 13900 Cottontail Lane, Alexander, AR 72002, ph 501-920-5733, lowcostsqueegees@yahoo.com

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A Note to all Orthodox Jews who are looking for their Messiah

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Picture of a Jew praying at the Wailing Wall:

 

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I thought of you last Sunday when I heard the sermon at Fellowship Bible Church since the passage  John 5:18-47 was about Jesus talking to the religious Jews of his day who were skeptical about his claims that he was the Messiah.

When I was 15 I joined my family on an amazing trip with our pastor Adrian Rogers to the land of Israel in 1976 and the most notable event to me was our visit to the Western Wall (or Wailing Wall) where hundreds of orthodox Jews were praying and kissing the wall. At the time we were visiting the wall I noticed that Dr. Rogers was visibly moved to tears because he knew that these Jews had missed the true messiah who had come and died on a cross almost 2000 years before. They were still looking for the messiah to come for the first time sometime in the future.

That one event encouraged my interest in presenting the gospel to the Jews.  At about the same time in Little Rock two Jews by the names of Dr. Charles Barg and Dr. Jack Sternberg were encountering that gospel message.   I have posted before about their life stories and how they both embraced Christ as the Messiah and also joined our church here in Little Rock.

On 10-16-14 our teaching pastor Brandon Bernard at Fellowship Bible Church in Little Rock taught on Jesus’ message to those Jewish skeptics of his day. After hearing this message I went straight to our church bookstore and asked for any books that deal with Jewish skeptics and I bought the books BETWEEN TWO FATHERS by Dr. Charles Barg and CHRISTIANITY: IT’S JEWISH ROOTS by Dr. Jack Sternberg.  I highly recommend both of these books.

If  someone is truly interested in investigating the Old Testament Scriptures then all they have to do is click on these links and the evidence is there showing that Christ is the Messiah predicted in the Old Testament. Here are some of my past posts on this subject, My correspondence with Daniel Bell and Irving Kristol about the rebirth of Israel!!!!My personal visit with Bill Kristol on 7-18-14 in Hot Springs, Arkansas!!!!Simon Schama’s lack of faith in Old Testament ProphecyWho are the good guys: Hamas or Israel?“A Jewish Doctor Speaks Out: Why I Believe that Jesus is the Jewish Messiah” written by Dr. Jack Sternberg (author of the book CHRISTIANITY: THE JEWISH ROOTS), and  Jesus Christ in the Old Testament by Adrian Rogers,

I am not going to make this  any longer than it needs to be, but I did want to encourage you to at least take a few minutes and consider the words of Christ that Brandon quoted in his sermon and you can find them at this link. 

The answer to finding out more about God is found in putting your faith and trust in Jesus Christ. The Bible is true from cover to cover and can be trusted. Please consider taking time to read Isaiah chapter 53 and if you have any interest then watch the You Tube clip “The Biography of the King” by Adrian Rogers which discusses that chapter in depth.

Thank you for your time.

Everette Hatcher, everettehatcher@gmail.com, 13900 Cottontail Lane, Alexander, AR 72002

Dancing at the Wailing Wall in 1967:

Picture of Wailing Wall from 1863


Source: Earthly Footsteps of the Man of Galilee, p. 147.

Dr. Charles Barg’s book below:

Dr. Jack Sternberg below:

 

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Adrian Rogers: The Biography of the King

Published on Dec 19, 2012

Series: What Child is This?

Who on earth has his biography written 700 years before his birth? The King of Kings. Isaiah looked centuries into the future, divinely inspired, and depicted the supernatural birth, simple life, substitutionary death, saving resurrection, and sovereign reign of Christ the King.
This message references: Isaiah 53:1

I own nothing, all the rights belong to Adrian Rogers (R.I.P.) & his website http://www.lwf.org.

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Brandon Barnard pictured below:

 

 

 

 

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Series “FRANCIS SCHAEFFER ANALYZES ART AND CULTURE” traces Schaeffer’s comments on modern culture and can be found weekly on www.thedailyhatch.org !!!!!Andy Warhol, “I haven’t thought about my films. They just keep me busy!”

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This series of posts entitled  “FRANCIS SCHAEFFER ANALYZES ART AND CULTURE” touches things that affect our culture today. The first post took a look at the foundations of our modern society today that were set by the Roman Democracy 2000 years ago and then it related it to the art we see today.

The second post took a  look at how modern art was born by discussing Monet, Renoir, Pissaro, Sisley, Degas,Cezanne, Van Gogh, Gauguin, Seurat, and Picasso.” The third post took a look at PAUL GAUGUIN’S 3 QUESTIONS: “Where do we come from? What art we? Where are we going? and his conclusion was a suicide attempt,” and also featured the art work of  Mike Kelley. The fourth post took a look at the work of H.R. Rookmaaker and his close relationship to Schaeffer.

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The fifth post discussed the work of John Cage and how his work influenced the artist  Gerhard Richter of Germany. The sixth post took a look at the famous painting “The Adoration of the Lamb” by Jan Van Eyck which was saved by MONUMENT MEN IN WW2 and also took a look at the evangelical artist Makoto Fujimura. The seventh post discussed the philosophical work of Jean Paul Sartre and took a look at the artwork of  David Hooker.______

The eighth post showed and discussed the film “The Last Year at Marienbad” by Alain Resnais and featured the artwork of  Richard Tuttle and looked into his return to the faith of his youth. The ninth post noted the comments of Francis Schaeffer on the artwork of Jasper Johns and also featured the artwork of  Cai Guo-Qiang.___

The tenth post was about the art historian David Douglas Duncan and it also featured the artwork of  Georges Rouault. The eleventh post  discussed Thomas Aquinas and his Effect on Art and then episode 2 of HOW SHOULD WE THEN LIVE? on the  THE MIDDLES AGES was profiled and also the artwork of  Tony Oursler.

The twelfth post took a close work at the philosophical work of the humanist H.J.Blackham and  the Materialistic Humanism Worldview that he represented and also the artwork of Arturo Herrera and remarkably Herrera claims also his artwork comes about by chance!!! The thirteenth post looks at  Jacob Bronowski  and his materialistic humanism worldview and his film series on evolution and also the  artist Ellen Gallagher who believes her work is influenced by chance is featured.

The fourteenth post takes a close look at the 19th century writer David Friedrich Strauss  and features the work of the artist Roni Horn. The fifteenth, sixteenth and seventeenth posts discuss Francis Schaeffer’s comments concerning the interview of Andy Warhol from “The Observer June 12, 1966″ and feature the artists  Robert Indiana,  and James Rosenquist,  and David Hockney.

Episode VII – The Age of Non Reason

Andy Warhol Sleep

Uploaded on Jan 25, 2011

This is the theatrical trailer for Andy Warhol’s classic film Sleep.

John Giorno discusses the making of SLEEP (Warhol)

Uploaded on Nov 21, 2008

John Giorno explains how Andy Warhol made SLEEP
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Andy Warhol: BBC Radio 4 Interview (March 17th 1981)

Uploaded on Apr 16, 2011

Andy Warhol talks to Edward Lucie Smith about portrait painting, his choice of subject, his work process, wanting to paint as many pictures as he can, his love of his Sony Walkman, his favourite subject, his dislike of feelings and emotions, his sense of time and ageing and his affection for everyone.

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Andy Warhol interview 1966

Published on Feb 13, 2013

Extended interview with Andy Warhol (1966)

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Here is an example of how insightful Schaeffer can be:

The pop artist man is Andy Warhol. The Observer June 12, 1966 does a big spread on Warhol. He deserves I must say a big spread. He is a very important man today in expressing this whole situation of the absurd. He is the man who paints all the Campbell Soup cans, but there is something very interesting about painting the Campbell Soup cans that I found out, and that is that he doesn’t paint them, but they have what they call the factory.

His assistants make them from a silk screen and they sell them for $8000.00 a piece.

He has been making films. His film “Sleep” consists solely of a man sleeping and lasts 6 hours. (Audience laughs.) Do you laugh or cry? I have a hunch  that it is a different kind of a sick joke. For 6 hours the camera grinds on him and he tosses in his sleep. Warhol himself says, “I haven’t thought about my films. They just keep me busy.”

I think now you are in the game of absurdity. The people who are really  in this understand that the reason they go through the motions of a game is because that is all there is. What you do is fill up time. You could do the opposite thing, it really doesn’t matter. (That is why Warhol does not direct in his films.) None of that matters.

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Andy Warhol said, “What I was actually trying to do in my early movies was show how people can meet other people and what they can do and what they can say to each other. That was the whole idea: two people getting acquainted. And then when you saw it and you saw the sheer simplicity of it, you learned what it was all about. Those movies showed you how some people act and react with other people. They were like actual sociological ‘For instance’s. They were like documentaries, and if you thought it could apply to you, it was an example, and if it didn’t apply to you, at least it was a documentary…” -

For Andy Warhol (1928-1987)

“The world outside
would be easier
to live in if we
were all machines.
It’s nothing in
the end anyway.
It doesn’t matter
what anyone does.
My work won’t
last anyway.
I was
using
cheap paint.”

Recently I got to see this piece of art by Andy Warhol of Dolly Parton at Crystal Bridges Museum in Bentonville, Arkansas:

Andy Warhol, Dolly Parton (1985)
Synthetic polymer paint and silkscreen ink on canvas
42 x 42 in. (106.7 x 106.7 cm)

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Francis Schaeffer pictured below:

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Francis Schaeffer pictured below:

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Episode VII – The Age of Non Reason

The eighteenth post takes a look at the fact that “Michelangelo’s DAVID is the statement of what humanistic man saw himself as being tomorrow,” and features the artist Paul McCarthy. The nineteenth post discusses the work of the movie director Luis Bunuel and features the artist Oliver Herring.

The twentieth post takes a look at Woody Allen and his materialistic humanism worldview and the artwork of  Ida Applebroog. The twenty-first post is on the evolutionist William B. Provine and features the artwork of  Andrea Zittel.

The twenty-second post discusses the painting “The School of Athens by Raphael” and features the artwork of  Sally Mann. The twenty-third post deals with BOB DYLAN  and includes the comments of Francis Schaeffer on the proper place of rebellion with comments by Bob Dylan and Samuel Rutherford and also includes the artwork of  Josiah McElheny.

The twenty-fourth post talks about BOB DYLAN and includes Francis Schaeffer’s comments on Bob Dylan’s words from HIGHWAY 61 REVISITED and it features artwork by  Susan Rothenberg. The twenty-fifth post deals with BOB DYLAN, and  Francis Schaeffer comments on Bob Dylan’s song “Ballad of a Thin Man” and the disconnect between the young generation of the 60’s and their parents’ generation and it includes the artwork of  Fred Wilson.

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FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 25 BOB DYLAN (Part C) Francis Schaeffer comments on Bob Dylan’s song “Ballad of a Thin Man” and the disconnect between the young generation of the 60’s and their parents’ generation (Feature on artist Fred Wilson)

_____________________ Francis Schaeffer pictured below: ____ Elston Gunn- Ballad of A Thin Man, Live Sheffield 1966 Francis Schaeffer has written extensively on art and culture spanning the last 2000 years and here are some posts I have done on this subject before : Francis Schaeffer’s “How should we then live?” Video and outline of episode 10 […]

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______________ Just like tom thumb´s blues (no direction home) Francis Schaeffer has written extensively on art and culture spanning the last 2000 years and here are some posts I have done on this subject before : Francis Schaeffer’s “How should we then live?” Video and outline of episode 10 “Final Choices” , episode 9 “The Age of Personal […]

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 23 BOB DYLAN (Part A) (Feature on artist Josiah McElheny)Francis Schaeffer on the proper place of rebellion with comments by Bob Dylan and Samuel Rutherford

Bob Dylan – When You Gonna Wake Up Sermon – Tempe 1979 Published on Apr 28, 2012 Probably the most contentious show in Dylan’s long history of live performance. The between-song “raps” were a fixture of Dylan’s performances during his “Christian” period, but early during the Slow Train Coming tour, Dylan and his band encountered […]

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 22 “The School of Athens by Raphael” (Feature on the artist Sally Mann)

How Should We Then Live? Episode 2 Part 2/2 RebelShutze· __________ Episode III – The Renaissance JasonUellCrank How Should We Then Live? Episode 3 Part 1/2 RebelShutze Published on Jun 4, 2012 The third part of Dr. Francis Schaeffer’s ten-part series based off of his book “How Should We Then Live?” This is Episode 3, […]

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 21 William B. Provine (Feature on artist Andrea Zittel)

_______ Dr Provine is a very honest believer in Darwinism. He rightly draws the right conclusions about the implications of Darwinism. I have attacked optimistic humanism many times in the past and it seems that he has confirmed all I have said about it. Notice the film clip below and the quote that Francis Schaeffer […]

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 20 Woody Allen and Materialistic Humanism: The World-View of Our Era (Feature on artist Ida Applebroog)

___________________________________________________________________________ Francis Schaeffer “BASIS FOR HUMAN DIGNITY” Whatever…HTTHR ___________________ Woody Allen on Ingmar Bergman and the death. Woody Allen et Marshall McLuhan : « If life were only like this! » What Makes Life Worth Living? – Answered by Woody Allen. ______________ Diane Keaton et Woody Allen What Makes Life Worth Living? _____________________________________________________________________________________________________________________________________ Dr. Francis Schaeffer – […]

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 19 Movie Director Luis Bunuel (Feature on artist Oliver Herring)

___________ Francis Schaeffer pictured below: ____ Dr. Francis Schaeffer – Episode 8 – The Age of Fragmentation NoMirrorHDDHrorriMoN In the book HOW SHOULD WE THEN LIVE? Schaeffer notes: Especially in the sixties the major philosophic statements which received a wide hearing were made through films. These philosophic movies reached many more people than philosophic writings […]

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 18 “Michelangelo’s DAVID is the statement of what humanistic man saw himself as being tomorrow” (Feature on artist Paul McCarthy)

In this post we are going to see that through the years  humanist thought has encouraged artists like Michelangelo to think that the future was extremely bright versus the place today where many artist who hold the humanist and secular worldview are very pessimistic.   In contrast to Michelangelo’s DAVID when humanist man thought he […]

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