“Music Monday” (Richard Hell and the Voidoids) I have lots of young people come to us and [they] can’t find any meaning to life. It’s the meaning of the words “punk rock.” SCHAEFFER TAKES LOOK AT NIHILISM OF ECCLESIASTES AND WHY Evolutionary Optimistic Humanism will NOT work!!

__

Notice how nihilistic this song is called Time:

Time and time again I knew what I was doing and
Time and time again I just made things worse
It seems you see the most of what is really true when
You’re stepping into your hearse
Only time can write a song that’s really really real
The most a man can do is say the way its playing feels
And know he only knows as much as time to him reveals
And when I want to write a song that says it all at once
Like time sublimely silences the whys
I know that if I try I’m going to take a fall at once
And splatter there between my lies
Only time can write a song that’s really really real
The most a man can do is say the way its playing feels
And know he only knows as much as time to him reveals
We are made of it and if we give submission
Among our chances there’s a chance we can choose
And if we take it, by uncertainty’s permission
Then it’s impossible to lose
Only time can write a song that’s really really real
The most a man can do is say the way its playing feels
And know he only knows as much as time to him reveals
Source: LyricFind
Songwriters: Richard Hell

—-

—-

—-

I was sayin’ let me out of here before I was
Even born, it’s such a gamble when you get a face
It’s fascinatin’ to observe what the mirror does
But when I dine it’s for the wall that I set a place
I belong to the blank generation and
I can take it or leave it each time
I belong to the generation but
I can take it or leave it each time
Triangles were fallin’ at the window as the doctor cursed
He was a cartoon long forsaken by the public eye
The nurse adjusted her garters as I breathed my first
The doctor grabbed my throat and yelled, “God’s consolation prize!”
I belong to the blank generation and
I can take it or leave it each time
I belong to the generation but
I can take it or leave it each time
To hold the T.V. to my lips, the air so packed with cash
Then carry it up flights of stairs and drop it in the vacant lot
To lose my train of thought and fall into your arms’ tracks
And watch beneath the eyelids every passing dot
I belong to the blank generation and
I can take it or leave it each time
I belong to the generation but
I can take it or leave it each time
I belong to the blank generation and
I can take it or leave it each time
I belong to the generation but
I can take it or leave it each time
Source: LyricFind
Songwriters: Richard Hell
Blank Generation (1990 Remaster) lyrics © Warner Chappell Music, Inc

Blank Generation” is the title track of Richard Hell and the Voidoids‘ 1977 debut album Blank Generation. A rewrite of Bob McFadden and Rod McKuen‘s 1959 record “The Beat Generation”,[1]Richard Hell wrote the new lyrics during his time with the band Television, and performed it live with another band, The Heartbreakers.[2] The Sex Pistols‘ song “Pretty Vacant” was directly inspired by “Blank Generation”.[3]

“Blank Generation” was previously released on the Another World EP in 1976.[4] Other versions of the punk classic were available as demos and on one 1975 limited-edition pressing as well.

An earlier live recording by the Heartbreakers, recorded at CBGB on July 7, 1975, appeared on the What Goes Around… album.[5] Demo recordings of the song also have survived.

A live March 1974 recording at CBGB with Television can be found on Spurts: The Richard Hell Story.[6]

“Blank Generation” was heavily sampled on rapper Amil‘s track “Get Down”, from her 2000 album All Money Is Legal.

The song was featured at the end of the sixth episode of the Syfy television show Happy!.

References

“Blank Generation”
Blank generation.jpg

EP cover
Song by Richard Hell and the Voidoids
from the EP Another World
Released 1976
Format EP
Recorded 1975, 1976
Genre Punk rock, rock and roll
Length 2:45
Label Sire
Songwriter(s) Richard Hell
Audio sample

jeff diamond made the following comment:

  • General Comment:

    This song really just paints a picture of Hell’s life in the 70s. He was a junkie poet who felt cut off from the rest of the world.

    There are two offered explanations for the term “blank generation.” One, being nihilism. The other, which has becomes Hell’s stand point in recent years, being a stance of “insert-your-generation” here

—-

Nihilism is the only conclusion when you have no hope of an afterlife. (Don’t stop reading until you get to the end of the post and read the uplifting story of Kerry Livgren!!!)

Solomon was searching for meaning in life in what I call the 6 big L words in the Book of Ecclesiastes. He looked into  learning (1:16-18), laughter, ladies, luxuries,  and liquor (2:1-3, 8, 10, 11), and labor (2:4-6, 18-20). After searching  in area of luxuries Solomon found  them to be  “vanity and a striving after the wind.”

Ecclesiastes 2:7-11 English Standard Version (ESV)

7I had also great possessions of herds and flocks, more than any who had been before me in Jerusalem. 8I also gathered for myself silver and gold and the treasure of kings and provinces. So I became great and surpassed all who were before me in Jerusalem…10 And whatever my eyes desired I did not keep from them. 11 Then I considered all that my hands had done and the toil I had expended in doing it, and behold, all was vanity and a striving after wind, and there was nothing to be gained UNDER THE SUN.

“For what does it profit a man to gain the whole world and forfeit his soul?” Mark 8:36 (Christ’s words)

God put Solomon’s story in Ecclesiastes in the Bible with the sole purpose of telling people like you that without God in the picture you  will find out the emptiness one feels when possessions are trying to fill the void that God can only fill.

Then in the last chapter of Ecclesiastes Solomon returns to looking above the sun and he says that obeying the Lord is the proper way to live your life. The  answer to find meaning in life is found in putting your faith and trust in Jesus Christ. The Bible is true from cover to cover and can be trusted. If you need more evidence then go to You Tube and watch the short videos  “Francis Schaeffer – The Biblical Flow of History & Truth (1),“(3 min, 5 sec) and “Dr. Francis Schaeffer – The Biblical Flow of Truth & History (part 2),” (10 min, 46 sec).

Francis Schaeffer noted:

I have lots of young people and older ones come to us from the ends of the earth. And as they come to us, they have gone to the end of this logically and they are not living in a romantic setting. They realize what the situation is. They can’t find any meaning to life. It’s the meaning to the black poetry. It’s the meaning of the black plays. It’s the meaning of all this. It’s the meaning of the words “punk rock.”

It is true that once someone reaches the conclusion that their is no meaning to our that they may turn to a form of escapism through drugs or alcohol but that is not always the case.

—-

Many in the Punk Rock movement embraced Evolutionary Humanistic Nihilism, and have turned in their rebellion to sex, drugs, alcohol and other excesses to try to cope with tough realities of life UNDER THE SUN (without God in the picture). However, some have embraced a form of Evolutionary Optimistic Humanism. Even Charles Darwin held unto the ideal of Evolutionary Optimistic  Humanism.

In Darwin’s 1876 Autobiography he noted:

“With respect to immortality, nothing shows me [so clearly] how strong and almost instinctive a belief it is as the consideration of the view now held by most physicists, namely, that the sun with all the planets will in time grow too cold for life, unless indeed some great body dashes into the sun and thus gives it fresh life. Believing as I do that man in the distant future will be a far more perfect creature than he now is,”

Francis Schaeffer commented in 1968:

Now you have now the birth of Julian Huxley’s evolutionary optimistic humanism already stated by Darwin. Darwin now has a theory that man is going to be better. If you had lived at 1860 or 1890 and you said to Darwin, “By 1970 will man be better?” He certainly would have the hope that man would be better as Julian Huxley does today. Of course, I wonder what he would say if he lived in our day and saw what has been made of his own views in the direction of (the mass murder) Richard Speck (and deterministic thinking of today’s philosophers). I wonder what he would say. So you have the factor, already the dilemma in Darwin that I pointed out in Julian Huxley and that is evolutionary optimistic humanism rests always on tomorrow. You never have an argument from the present or the past for evolutionary optimistic humanism.

You can have evolutionary nihilism on the basis of the present and the past. Every time you have someone bringing in evolutionary optimistic humanism it is always based on what is going to be produced tomorrow. When is it coming? The years pass and is it coming? Arthur Koestler doesn’t think it is coming. He sees lots of problems here and puts forth for another solution.

—-

Why is Evolutionary Optimistic Humanism hard to maintain? This article demonstrates why it is difficult to pull off:

Atheism and Death: Why the atheist must face death with despair


By Dustin Shramek


The title of this paper may catch some off guard. You or someone you know might be an atheist and you feel as though you have no despair when contemplating your death. I don’t doubt that there are many atheist that, in fact, have no despair over death. But, for the atheist to live without despair, they must do so inconsistently. In my paper, I will show why it is logically inconsistent for an atheist to live and face death with happiness.

To do this I want to present two major arguments. The first is from the theist point of view that life is meaningless without God and thus death is hopeless. This is derived from two of the world’s top philosophers, William Lane Craig and Ravi Zacharias (both are theists). It should be noted that this argument will be supplemented with the thoughts of several respected atheistic philosophers so one does not think they are being biased.

The second part of the paper will show why death is a necessary evil within the atheistic world view. To demonstrate this I will be drawing from the works of a major contemporary, atheist philosopher, Thomas Nagel. Both arguments are convincing by themselves, but I hope to show that with the two of them together, it is even more compelling to believe that the atheist must face death with despair. I don’t doubt that many atheist have been able to boldly face death without fear, but I do believe that they were being inconsistent in their world view.

Albert Camus said that death is philosophy’s only problem. That is quite the statement. Not only is death a problem, but a it is a large one. Why is death such a problem for someone like Camus? He was an atheist and I will attempt to show that death is a problem for all atheists.

Atheism cannot offer any comfort in the face of death. You see, everything we do includes some kind of hope. However, what kind of hope can the atheist give in the face of death? One may say that death is the final freeing of all desires and thus is good. Or that one can have hope in death if they are suffering. These really are just false hopes that I hopefully will clearly show.

After the death of his friend, Arthur Hallam, Alfred, Lord Tennyson composed his poem, “In Memorium”. This poem show the struggle he had as he wrestled with grief and the question of what ultimate power manages the fate of man. It shows the struggle he had between his realization of the consequences of his choice between atheism and God. I will quote a lengthy excerpt to feel the full impact.

Thine are these orbs of light and shade
Thou madest Life in man and brute;
Thou madest death; and Lo, thy foot
Is on the skull which thou hast made.

Are God and Nature then at strife
That Nature lends such evil dreams?
So careful of the type she seems
So careless of the single life,…

“So careful of the type?” but no.
From scarped cliff and quarried stone
She cries a thousand types are gone;
I care for nothing, all shall go.

“Thou makest thine appeal to me
I bring to life, I bring to death;
The spirit does but mean the breath:
I know no more.” And he, shall he,

Man her last work who seem’d so fair
Such splendid purpose in his eyes,
Who rolI’d the psalm to wintry skies,
Who built him fanes of fruitless prayers,

Who trusted God was love indeed
And love creation’s final law–
Tho’ Nature, red in tooth and claw
With ravine, shrieked against his creed-

Who loved, who suffer’d countless ills
Who battled for the True, the Just,
Be blown about the desert dust,
Or seal’d within the iron hills?

No more? A monster then, a dream.
A discord. Dragons of the prime
That tear each other in their slime,
Were mellow music match’d with him.

O life as futile, then, as frail!
O for thy voice to soothe and bless
What hope of answer, or redress?
Behind the veil, behind the veil.[1]

Atheism has parented this offspring, and it is her legitimate child–with no mind to look back to for his origin, no law to turn to for guidance, no meaning to cling to for life, and no hope for the future. This is the shattered visage of atheism. It has the stare of death, looking into the barren desert of emptiness and hopelessness. Thus, the Nietzschean dogma, which dawned with the lantern being smashed to the ground, now ends in the darkness of the grave.[2]

Is this true? Is there no hope in atheism? Is there no meaning in a world without God? William Lane Craig offers a resounding yes.

Craig argues that if God doesn’t exist, then man and the universe are doomed to die. There is no hope of immortality. Our lives are but an infinitesimally small point that appears and then vanishes forever.

Jean-Paul Sartre affirmed that death is not-threatening provided we view it in the third person. It isn’t until we face the first person, “I am going to die,my death,” that death becomes threatening. Most, though, never assume first person attitudes during their life. So the question arises, “Why is my death so threatening?”

This is because within an atheistic world view there can be no meaning or purpose. I’m sure that many will be quick to disagree with me because they are an atheist or know an atheist who does ascribe meaning and purpose to their lives. But is this consistent within the atheistic world view? I don’t think so.

If everything is doomed to go out of existence, can there be any ultimate significance? If we are inevitably faced with nonexistence can our lives have any ultimate significance?

Influencing others or influencing history doesn’t give your life ultimate significance. It only gives it relative significance. Your life is important relative to certain events, but there is no ultimate significance to those events if all will die. Ultimately, your life makes no difference.

Even the universe is doomed to die (due to the Second Law of Thermodynamics). So what ultimate difference would it make if the universe never came to exist at all if it is doomed to become dead?

Mankind is thus no more significant than a swarm of mosquitoes or a barnyard of pigs, for their end is all the same. The same blind cosmic process that coughed them up in the first place will eventually swallow them all again.[3]

If one’s destiny is the grave, what ultimate purpose is their for life? The same is true of the universe. If it is doomed to become a forever expanding pile of useless debris, what purpose is there for the universe? To what end is the world or man in existence? There can be no hope, no purpose.

What is true of mankind is true of individuals as well. So there can be no purpose in any individual’s life. My life wouldn’t be qualitatively different than the life of a dog. This thought is expressed by the writer of Ecclesiastes, “The fate of the sons of men and the fate of beasts is the same. As one dies so dies the other; indeed, they all have the same breath and there is no advantage for man over beast, for all is vanity. All go to the same place. All come from the dust and all return to the dust” (Ecc 3:19-20).

The universe and man are cosmic accidents. There is no reason for our existence. Man is a cosmic orphan.

Without God the universe is the result of a cosmic accident, a chance explosion. There is no reason for which it exist. As for man, he is a freak of nature–a blind product of matter plus time plus chance. Man is just a lump of slime that evolved into rationality. There is no more purpose in life for the human race than for a species of insect; for both are the result of the blind interaction of chance and necessity.[4]

If we are only cosmic accidents, how can there be any meaning in our lives? If this is true, which it is in an atheistic world view, our lives are for nothing. It would not matter in the slightest bit if I ever existed. This is why the atheist, if honest and consistent, must face death with despair. Their life is for nothing. Once they are gone, they are gone forever.

Friedrich Nietzsche admitted that with the end of Christianity comes nihilism, which is the “denial of the existence of any basis for knowledge or truth; the general rejection of customary beliefs in morality, religion, etc.; the belief that there is no meaning or purpose in existence.” In “The Will to Power”, Nietzsche says this,

What I relate is the history of the next two centuries. I describe what is coming, what can no longer come differently: the advent of nihilism.. ..Our whole European culture is moving for some time now, with a tortured tension that is growing form decade to decade, as toward a catastrophe: restlessly, violently, headlong, like a river that wants to reach the end, that no longer reflects, that is afraid to reflect.[5]

Bertrand Russell, a famous atheistic philosopher, even admits that life is purposeless. I quote him at length,

That Man is the product of causes which had no prevision of the end they were achieving; that his origin, his growth, his hopes and fears, his loves and his beliefs, are but the outcome of accidental collocations of atoms; that no fire, no heroism, no intensity of thought and feeling, can preserve an individual life beyond the grave; that all the labours of the ages, all the devotion, all the inspiration, all the noonday brightness of human genius, are destined to extinction in the vast death of the solar system, and that the whole temple of Man’s achievement must inevitably be buried beneath the debris of a universe in ruins–all these things, if not quite beyound dispute, are yet so nearly certain, that no philosophy which rejects them can hope to stand. Only within the scaffolding of these truths, only on the firm foundation of unyielding despair, can the soul’s habitation henceforth be safely built.[6]

“Only on the firm foundation of unyielding despair,”? What can be placed on such a foundation?

Even Jean-Paul Sartre affirms the absurdity of life when he says, “Being is without reason, without cause, and without necessity. The very definition of being release its original contingency to us.”[7]

Three of the most important atheistic philosophers, Nietzsche, Russell, and Sartre, all admitted that apart from God life is meaningless and absurd. So how do people live happily with this world view? They live inconsistently. For if one lives consistently, he is unable to live happily

Francis Schaeffer illustrates this problem well. He says that we live in a two story universe. On the first story the world is finite without God. This is what Sartre, Russell, and Nietzsche describe. Life here is absurd, with no meaning or purpose. On the second story life has meaning, value, and purpose. This is the story with God. Modern man resides on the first floor because he believes there is no God. But as we have shown, he cannot live there happily, so he makes a leap of faith to the second story where there is meaning and purpose. The problem is that this leap is unjustified because of his disbelief in God. Man cannot live consistently and happily knowing life is meaningless.

Of course, atheists don’t want to live in this kind of a predicament so they attempt to ascribe meaning to life and value to death. Walter Kaufmann does this in his book, Existentialism. Religion. and Death. The last chapter is entitled, “Death Without Dread”. He quotes several poems from a span of 150 years by poets from many different countries. He shows that death is commonly viewed without fear and he hypothesizes that death is only feared as a result of the impact of Christianity on culture. One of the poems quoted is by Matthias Claudius (1740-1815), it is entitled “Death and the Maiden,” and was eventually set to music by Franz Schubert.

Death and the Maiden

The maiden:
Oh, go away, please go,
Wild monster, made of bone!
I am still young; Oh, no!
Oh, please leave me alone!

Death:
Give me your hand, my fair and lovely child!
A friend I am and bring no harm.
Be of good cheer, I am not wild,
You shalt sleep gently in my arm.[8]

He goes on to quote Nietzsche from Twilight of the Idols, “To die proudly when it is no longer possible to live proudly. Death freely chosen, death at the right time, brightly and cheerfully accomplished amid children and witnesses.”[9]

Nietzsche saw death as the ultimate liberation. He even emphasises the desire he has to freely choose when he dies. Kaufmann affirms this when he says, “We should also give up the unseemly Christian teachings about suicide and accept it as a dignified and decent way of ending our lives.”[10]

When Sartre, who agreed with Nietzsche, was asked why he didn’t commit suicide, he replied by saying that he didn’t want to use his freedom to take away his freedom. This is an absurd solution though, because they say that freedom is the problem with its aimlessness, pain, and despair.

Kaufmann argues that if we live life richly and not expect to live long lives then when we die we can combat the hopelessness of death because we won’t feel cheated or won’t feel as though we need more time. The problem lies in the fact thay kaufmann makes the jump to the second story. He wants to ascribe meaning to a richly lived life, which I’ve shown can’t be done in a God-less universe. When he says that one won’t feel as though they’ve been deprived of time when they die is wishful thinking. One of his contemporaries, Thomas Nagel (an atheist) shows the falsity in this thinking.

Nagel begins his discussion of death with this statement, “If death is the unequivocal and permanent end of our existence, the question arises whether it is a bad thing to die.”[11]

He argues that if life is all we have, then its loss is the greatest loss we can encounter. Nagel’s goal is to see whether death is in itself an evil, how great of an evil it is, and what kind of evil it is.

If death is an evil, it is because of the loss of life and not the state of being dead, or nonexistant. Some say that dying is the the real evil. But Nagel points out that he wouldn’t really object to dying if it wasn’t followed by death. He says,

If we are to make sense of the view that to die is bad, it must be on the ground that life is a good and death is the corresponding deprivation or loss, bad not because of any positive features but because of the desirability of what it removes.[12]

There are three objections that many have raised about the proposition that death is an evil. 1) One may doubt that there are any evils which solely consist in the deprivation or absence of possible good, particularly when one doesn’t mind the deprivation (because they don’t exist). What you don’t know, can’t hurt you. 2) How is the supposed misfortune assigned to the subject? So long as one exists, he isn’t dead, and once he dies he no longer exist. So there can be no time when death, if it is a misfortune, can be ascribed to the subject. 3) Finally, the asymmetry of our attitudes towards our posthumous and prenatel nonexistence. Why can we view the eternity after our death as bad, but not the eternity before our birth?

He illustrates the errors of the first two objections with a simple illustration that is analogous to death. Imagine an intelligent man being reduced to the mental condition of a content infant. Even though he is content, we pity him. Yet, he doesn’t realize this tragedy, for he is a content infant. Does the phrase, “What we don’t know doesn’t hurt us,” apply to him? If so why do we pity him? Second, it isn’t the content infant who is unfortunate, rather, it is the intelligent adult who has been reduced to this condition.

We shouldn’t and don’t focus on the content infant, instead we consider the person he was and the person he could be now. So his reduction to this state and the premature ending of his adult development is a catastrophe. Just as death is a catastrophe.

What about the problem of our asymmetrical attitudes towards our posthumous and prenatel nonexisetence?

Lucretius was the one who first pointed this out. He recognized that no one finds it disturbing to contemplate the eternity before their birth, which really is the same as the eternity after their death. Thus, it is irrational to fear death.

Nagel disagrees, he argues that the time after death is the time in which nonexistence deprives a person. “Any death entails the loss of some life.”[14] So the eternity after death isn’t the same as the eternity before birth, because one is deprived of life. Some may argue then, that one is deprived of life before birth as well because they could have been born earlier. But Nagel shows the fallacy of this thinking by pointing out that if one is born any earlier (except a few weeks premature), they would not be the same person. So it doesn’t entail the loss of any life. Lucretius, and any one who agrees with him, is wrong in thinking that it is irrational to fear death on the basis that we aren’t bothered by our prenatel eternity.

Life makes known to us the goods of which death deprives us. Death, no matter when it happens deprives us of some continuation of life. While it is tragic for a 17 year old to die, it is just as tragic for a 90 year old to die because both are deprived of life and the good that comes with it.

Viewed in this way, death, no matter how inevitable, is an abrupt cancellation of indefinitely extensive possible goods. Normality seems to have nothing to do with it, for the fact that we will all inevitably die in a few score years cannot by itself imply that it would not be good to live longer. Suppose that we were all inevitably going to die in agony — physical agony lasting six months. Would inevitability make that prospect any less unpleasant? And why should it be different for a deprivation?[14]

Not many atheists are as consistent as Thomas Nagal when they speak on death. Kaufmann says he can face death without hopelessness because he lives richly and that gives meaning to his life. But what kind of meaning is it? If Kaufmann never existed, what ultimate difference would it make? None. If the atheists faces this honestly, how can he view death with anything but despair?

As shown in these two extended arguments, death apart from God cannot be faced with anything but fear and despair if one is to live consistently within their atheistic world view. The only way an atheist can face death without despair is by ascribing ultimate meaning to their life, which is a jump to the second story and is completely inconsistent with atheism.

Certainly it doesn’t follow, then, that theism is true simply because the atheist must face death with despair. If the atheist is right we must follow the instructions of Bertrand Russell and build our lives on the “firm foundation of unyielding despair.” We must look for the truth and then logically structure our lives accordingly. Obtaining hope from religion for the sake of hope, when that religion is not true, is simply obtaining false hope. False hope is no hope at all.

That is why it is crucial to examine our world views to see if they are logically consistent and correspond to reality. It does one no good to put faith and hope into a god who doesn’t exist. However, if a god does exist, we must put our faith and hope into the right one.

We’ve seen that within the atheistic world view there can be no meaning or purpose and this leads to hopelessness. The atheist must choose whether he wants to live consistently or happily. For as long as he is an atheist, he can’t do both.

Notes1. Alfred, Lord Tennyson, In Memorium, (The Macmillan Company: New York, NY, 1906), pp.83-85, 55: 4-5; 56: 1-7.
2. Ravi Zacharias, A Shattered Visage: The Real Face of Atheism. (Baker Books: Grand Rapids, Ml, 1990), p. 105.
3. William Lane Craig, Reasonable Faith: Christian Truth and Apologetics, (Crossway Books: Wheaton, IL, 1984), p. 59.
4. Craig, p.63.
5. Friedrich Nietzsche, “The Will to Power,” trans. W. kaufmann, in <i?existentialism from=”” dostoyevsky=”” to=”” sartre<=”” i=””>, (The World Publishing Company: Cleveland, OH, 1956), pp. 109-110.
6. Bertrand Russell, Mysticism and Logic. (W.W. Norton and Company, Inc.: New York, NY, 1929), pp. 47-49.
7. Jean-Paul Sartre, Being and Nothingness, (Philosophical Library: New York, NY, 1956), p.537.
8. Matthias Claudius, Death and the Maiden. Quoted in Walter kaufmann, Existentialism, Religion and Death (New American Library: New York, NY, 1976), p.228.
9. Friedrich Nietzsche, Twilight of the Idols. Quoted in Walter Kaufmann, Existentialism, Religion, and Death. (New American Library: New York, NY, 1976), p.237.
10. Walter kaufmann, Existentialism, Religion, and Death. (New American Library: New York, NY, 1976), p. 248.
11. Thomas Nagel, Mortal Questions. (Cambridge University Press: Cambridge, 1979), p.1.
12. Nagel, p.4.
13. Nagel, p.7.
14. Nagel, p.10.

__

Francis Schaeffer noted:

I have lots of young people and older ones come to us from the ends of the earth. And as they come to us, they have gone to the end of this logically and they are not living in a romantic setting. They realize what the situation is. They can’t find any meaning to life. It’s the meaning to the black poetry. It’s the meaning of the black plays. It’s the meaning of all this. It’s the meaning of the words “punk rock.”

“They are the natural outcome of a change from a Christian World View to a Humanistic one…
The result is a relativistic value system. A lack of a final meaning to life — that’s first. Why does human life have any value at all, if that is all that reality is? Not only are you going to die individually, but the whole human race is going to die, someday. It may not take the falling of the atom bombs, but someday the world will grow too hot, too cold. That’s what we are told on this other final reality, and someday all you people not only will be individually dead, but the whole conscious life on this world will be dead, and nobody will see the birds fly. And there’s no meaning to life.

As you know, I don’t speak academically, shut off in some scholastic cubicle, as it were. I have lots of young people and older ones come to us from the ends of the earth. And as they come to us, they have gone to the end of this logically and they are not living in a romantic setting. They realize what the situation is. They can’t find any meaning to life. It’s the meaning to the black poetry. It’s the meaning of the black plays. It’s the meaning of all this. It’s the meaning of the words “punk rock.” And I must say, that on the basis of what they are being taught in school, that the final reality is only this material thing, they are not wrong. They’re right! On this other basis there is no meaning to life and not only is there no meaning to life, but there is no value system that is fixed, and we find that the law is based then only on a relativistic basis and that law becomes purely arbitrary.

OUTLINE OF ECCLESIATES BY SCHAEFFER

_______

William Lane Craig on Man’s predicament if God doesn’t exist

Read Waiting for Godot by Samuel Beckett. During this entire play two men carry on trivial conversation while waiting for a third man to arrive, who never does. Our lives are like that, Beckett is saying; we just kill time waiting—for what, we don’t know. In a tragic portrayal of man, Beckett wrote another play in which the curtain opens revealing a stage littered with junk. For thirty long seconds, the audience sits and stares in silence at that junk. Then the curtain closes. That’s all.

Thus, if there is no God, then life itself becomes meaningless. Man and the universe are without ultimate significance.

Francis Schaeffer looks at Nihilism of Solomon and the causes of it!!!

Notes on Ecclesiastes by Francis Schaeffer

Solomon is the author of Ecclesiastes and he is truly an universal man like Leonardo da Vinci.

Two men of the Renaissance stand above all others – Michelangelo and Leonardo da Vinci and it is in them that one can perhaps grasp a view of the ultimate conclusion of humanism for man. Michelangelo was unequaled as a sculptor in the Renaissance and arguably no one has ever matched his talents.

The other giant of the Renaissance period was Leonardo da Vinci – the perfect Renaissance Man, the man who could do almost anything and does it better than most anyone else. As an inventor, an engineer, an anatomist, an architect, an artist, a chemist, a mathematician, he was almost without equal. It was perhaps his mathematics that lead da Vinci to come to his understanding of the ultimate meaning of Humanism. Leonardo is generally accepted as the first modern mathematician. He not only knew mathematics abstractly but applied it in his Notebooks to all manner of engineering problems. He was one of the unique geniuses of history, and in his brilliance he perceived that beginning humanistically with mathematics one only had particulars. He understood that man beginning from himself would never be able to come to meaning on the basis of mathematics. And he knew that having only individual things, particulars, one never could come to universals or meaning and thus one only ends with mechanics. In this he saw ahead to where our generation has come: everything, including man, is the machine.

Leonardo da Vinci compares well to Solomon and they  both were universal men searching for the meaning in life. Solomon was searching for a meaning in the midst of the details of life. His struggle was to find the meaning of life. Not just plans in life. Anybody can find plans in life. A child can fill up his time with plans of building tomorrow’s sand castle when today’s has been washed away. There is  a difference between finding plans in life and purpose in life. Humanism since the Renaissance and onward has never found it and it has never found it since. Modern man has not found it and it has always got worse and darker in a very real way.

We have here the declaration of Solomon’s universality:

1 Kings 4:30-34

English Standard Version (ESV)

30 so that Solomon’s wisdom surpassed the wisdom of all the people of the east and all the wisdom of Egypt. 31 For he was wiser than all other men, wiser than Ethan the Ezrahite, and Heman, Calcol, and Darda, the sons of Mahol, and his fame was in all the surrounding nations. 32 He also spoke 3,000 proverbs, and his songs were 1,005. 33 He spoke of trees, from the cedar that is in Lebanon to the hyssop that grows out of the wall. He spoke also of beasts, and of birds, and of reptiles, and of fish. 34 And people of all nations came to hear the wisdom of Solomon, and from all the kings of the earth, who had heard of his wisdom.

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Here is the universal man and his genius. Solomon is the universal man with a empire at his disposal. Solomon had it all.

Ecclesiastes 1:3

English Standard Version (ESV)

What does man gain by all the toil
    at which he toils under the sun?

Schaeffer noted that Solomon took a look at the meaning of life on the basis of human life standing alone between birth and death “under the sun.” This phrase UNDER THE SUN appears over and over in Ecclesiastes.

(Added by me:The Christian Scholar Ravi Zacharias 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 Chance plus matter.” )

Man is caught in the cycle

Ecclesiastes 1:1-7

English Standard Version (ESV)

All Is Vanity

The words of the Preacher, the son of David, king in Jerusalem.

Vanity of vanities, says the Preacher,
    vanity of vanities! All is vanity.
What does man gain by all the toil
    at which he toils under the sun?
A generation goes, and a generation comes,
    but the earth remains forever.
The sun rises, and the sun goes down,
    and hastens to the place where it rises.
The wind blows to the south
    and goes around to the north;
around and around goes the wind,
    and on its circuits the wind returns.
All streams run to the sea,
    but the sea is not full;
to the place where the streams flow,
    there they flow again.

All things are full of weariness;
    a man cannot utter it;
the eye is not satisfied with seeing,
    nor the ear filled with hearing.
What has been is what will be,
    and what has been done is what will be done,
    and there is nothing new under the sun.
10 Is there a thing of which it is said,
    “See, this is new”?
It has been already
    in the ages before us.

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Solomon is showing a high degree of comprehension of evaporation and the results of it. Seeing also in reality nothing changes. There is change but always in a set framework and that is cycle. You can relate this to the concepts of modern man. Ecclesiastes is the only pessimistic book in the Bible and that is because of the place where Solomon limits himself. He limits himself to the question of human life, life under the sun between birth and death and the answers this would give.

Ecclesiastes 1:4

English Standard Version (ESV)

A generation goes, and a generation comes,
    but the earth remains forever.

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Ecclesiastes 4:16

English Standard Version (ESV)

16 There was no end of all the people, all of whom he led. Yet those who come later will not rejoice in him. Surely this also is vanity and a striving after wind.

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In verses 1:4 and 4:16 Solomon places man in the cycle. He doesn’t place man outside of the cycle. Man doesn’t escape the cycle. Man is only cycle. Birth and death and youth and old age. With this in mind Solomon makes this statement.

Ecclesiastes 6:12

12 For who knows what is good for a man during his lifetime, during the few years of his futile life? He will spend them like a shadow. For who can tell a man what will be after him under the sun?

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There is no doubt in my mind that Solomon had the same experience in his life that I had as a younger man. I remember standing by the sea and the moon arose and it was copper and beauty. Then the moon did not look like a flat dish but a globe or a sphere since it was close to the horizon. One could feel the global shape of the earth too. Then it occurred to me that I could contemplate the interplay of the spheres and I was exalted because I thought I can look upon them with all their power, might, and size, but they could contempt nothing and I felt as man as God. Then came upon me a horror of great darkness because it suddenly occurred to me that although I could contemplate them and they could contemplate nothing yet they would continue to turn in ongoing cycles when I saw no more forever and I was crushed.

THIS IS SOLOMON’S FEELING TOO. The universal man, Solomon, beyond our intelligence with an empire at his disposal with the opportunity of observation so he could recite these words here in Ecclesiastes 6:12, “For who knows what is good for a man during his lifetime, during the few years of his futile life? He will spend them like a shadow. For who can tell a man what will be after him under the sun?”

Lack of Satisfaction in life

In Ecclesiastes 1:8 he drives this home when he states, “All things are wearisome; Man is not able to tell itThe eye is not satisfied with seeing, Nor is the ear filled with hearing.” Solomon is stating here the fact that there is no final satisfaction because you don’t get to the end of the thing. THERE IS NO FINAL SATISFACTION. This is related to Leonardo da Vinci’s similar search for universals and then meaning in life. 

In Ecclesiastes 5:11 Solomon again pursues this theme, When good things increase, those who consume them increase. So what is the advantage to their owners except to look on?”  Doesn’t that sound modern? It is as modern as this evening. Solomon here is stating the fact there is no reaching completion in anything and this is the reason there is no final satisfaction. There is simply no place to stop. It is impossible when laying up wealth for oneself when to stop. It is impossible to have the satisfaction of completion. 

Pursuing Learning

Now let us look down the details of his searching.

In Ecclesiastes 1: 13a we have the details of the universal man’s procedure. “And I set my mind to seek and explore by wisdom concerning all that has been done under heaven.”

So like any sensible man the instrument that is used is INTELLECT, and RAITIONALITY, and LOGIC. It is to be noted that even men who despise these in their theories begin and use them or they could not speak. There is no other way to begin except in the way they which man is and that is rational and intellectual with movements of that is logical within him. As a Christian I must say gently in passing that is the way God made him.

So we find first of all Solomon turned to WISDOM and logic. Wisdom is not to be confused with knowledge. A man may have great knowledge and no wisdom. Wisdom is the use of rationality and logic. A man can be very wise and have limited knowledge. Here he turns to wisdom in all that implies and the total rationality of man.

Works of Men done Under the Sun

After wisdom Solomon comes to the great WORKS of men. Ecclesiastes 1:14,  “I have seen all the works which have been done under the sun, and behold, all is [p]vanity and striving after wind.” Solomon is the man with an empire at this disposal that speaks. This is the man who has the copper refineries in Ezion-geber. This is the man who made the stables across his empire. This is the man who built the temple in Jerusalem. This is the man who stands on the world trade routes. He is not a provincial. He knew what was happening on the Phonetician coast and he knew what was happening in Egypt. There is no doubt he already knew something of building. This is Solomon and he pursues the greatness of his own construction and his conclusion is VANITY AND VEXATION OF SPIRIT.

Ecclesiastes 2:18-20

18 Thus I hated all the fruit of my labor for which I had labored under the sun, for I must leave it to the man who will come after me. 19 And who knows whether he will be a wise man or a fool? Yet he will have control over all the fruit of my labor for which I have labored by acting wisely under the sun. This too is vanity. 20 Therefore I completely despaired of all the fruit of my labor for which I had labored under the sun.

He looked at the works of his hands, great and multiplied by his wealth and his position and he shrugged his shoulders.

Ecclesiastes 2:22-23

22 For what does a man get in all his labor and in his striving with which he labors under the sun? 23 Because all his days his task is painful and grievous; even at night his mind does not rest. This too is vanity.

Man can not rest and yet he is never done and yet the things which he builds will out live him. If one wants an ironical three phrases these are they. There is a Dutch saying, “The tailor makes many suits but one day he will make a suit that will outlast the tailor.”

God has put eternity in our hearts but we can not know the beginning or the end of the thing from a vantage point of UNDER THE SUN

Ecclesiastes 1:16-18

16 I said to myself, “Behold, I have magnified and increased wisdom more than all who were over Jerusalem before me; and my mind has observed a wealth of wisdom and knowledge.” 17 And I set my mind to know wisdom and to know madness and folly; I realized that this also is striving after wind.18 Because in much wisdom there is much grief, and increasing knowledge results in increasing pain.

Solomon points out that you can not know the beginnings or what follows:

Ecclesiastes 3:11

11 He has made everything  appropriate in its time. He has also set eternity in their heart, yet so that man will not find out the work which God has done from the beginning even to the end.

Ecclesiastes 1:11

11 There is no remembrance of earlier things; And also of the later things which will occur, There will be for them no remembrance among those who will come later still.

Ecclesiastes 2:16

16 For there is no lasting remembrance of the wise man as with the fool, inasmuch as in the coming days all will be forgotten. And how the wise man and the fool alike die!

You bring together here the factor of the beginning and you can’t know what immediately follows after your death and of course you can’t know the final ends. What do you do and the answer is to get drunk and this was not thought of in the RUBAIYAT OF OMAR KAHAYYAM:

Ecclesiastes 2:1-3

I said to myself, “Come now, I will test you with pleasure. So enjoy yourself.” And behold, it too was futility. I said of laughter, “It is madness,” and of pleasure, “What does it accomplish?” I explored with my mind how to stimulate my body with wine while my mind was guiding me wisely, and how to take hold of folly, until I could see what good there is for the sons of men to do under heaven the few years of their lives.

The Daughter of the Vine:

You know, my Friends, with what a brave Carouse
I made a Second Marriage in my house;
Divorced old barren Reason from my Bed,
And took the Daughter of the Vine to Spouse.

from the Rubaiyat of Omar Khayyam (Translation by Edward Fitzgerald)

A perfectly good philosophy coming out of Islam, but Solomon is not the first man that thought of it nor the last. In light of what has been presented by Solomon is the solution just to get intoxicated and black the think out? So many people have taken to alcohol and the dope which so often follows in our day. This approach is incomplete, temporary and immature. Papa Hemingway can find the champagne of Paris sufficient for a time, but one he left his youth he never found it sufficient again. He had a lifetime spent looking back to Paris and that champagne and never finding it enough. It is no solution and Solomon says so too.

Ecclesiastes 2:4-11

I enlarged my works: I built houses for myself, I planted vineyards for myself; I made gardens and parks for myself and I planted in them all kinds of fruit trees; I made ponds of water for myself from which to irrigate a forest of growing trees. I bought male and female slaves and I had homeborn slaves. Also I possessed flocks and herds larger than all who preceded me in Jerusalem. Also, I collected for myself silver and gold and the treasure of kings and provinces. I provided for myself MALE AND  FEMALE SINGERS AND THE PLEASURES OF MEN–MANY CONCUBINES.

Then I became great and increased more than all who preceded me in Jerusalem. My wisdom also stood by me. 10 All that my eyes desired I did not refuse them. I did not withhold my heart from any pleasure, for my heart was pleased because of all my labor and this was my reward for all my labor.11 Thus I considered all my activities which my hands had done and the labor which I had exerted, and behold all was vanity and striving after wind and there was no profit under the sun.

He doesn’t mean there is no temporary profit but there is no real profit. Nothing that lasts. The walls crumble if they are as old as the Pyramids. You only see a shell of the Pyramids and not the glory that they were. This is what Solomon is saying. Look upon Solomon’s wonder and consider the Cedars of Lebanon which were not in his domain but at his disposal.

Ecclesiastes 6:2

a man to whom God has given riches and wealth and honor so that his soul lacks nothing of all that he desires; yet God has not empowered him to eat from them, for a foreigner enjoys them. This is vanity and a severe affliction.

Can someone stuff himself with food he can’t digest? Solomon came to this place of strife and confusion when he went on in his search for meaning.

 Oppressed have no comforter

Ecclesiastes 4:1

 Then I looked again at all the acts of oppression which were being done under the sun. And behold I saw the tears of the oppressed and that they had no one to comfort them; and on the side of their oppressors was power, but they had no one to comfort them.

Between birth and death power rules. Solomon looked over his kingdom and also around the world and proclaimed that right does not rule but power rules.

Ecclesiastes 7:14-15

14 In the day of prosperity be happy, but in the day of adversity consider—God has made the one as well as the other so that man will not discover anything that will be after him.

15 I have seen everything during my lifetime of futility; there is a righteous man who perishes in his righteousness and there is a wicked man who prolongs his life in his wickedness.

Ecclesiastes 8:14

14 There is futility which is done on the earth, that is, there are righteous men to whom it happens according to the deeds of the wicked. On the other hand, there are evil men to whom it happens according to the deeds of the righteous. I say that this too is futility.

We could say it in 20th century language, “The books are not balanced in this life.”

Pursuing Ladies

If one would flee to alcohol, then surely one may choose sexual pursuits to flee to. Solomon looks in this area too.

Ecclesiastes 7:25-28

25 I directed my mind to know, to investigate and to seek wisdom and an explanation, and to know the evil of folly and the foolishness of madness. 26 And I discovered more bitter than death the woman whose heart is snares and nets, whose hands are chains. One who is pleasing to God will escape from her, but the sinner will be captured by her.

27 “Behold, I have discovered this,” says the Preacher, “adding one thing to another to find an explanation, 28 I have looked for other answers but have found none. I found one man in a thousand that I could respect, but not one woman. (Good News Translation on verse 28)

One can understand both Solomon’s expertness in this field and his bitterness.

I Kings 11:1-3 (New American Standard Bible) 

11 Now King Solomon loved many foreign women along with the daughter of Pharaoh: Moabite, Ammonite, Edomite, Sidonian, and Hittite women, from the nations concerning which the Lord had said to the sons of Israel, “You shall not associate with them, nor shall they associate with you, for they will surely turn your heart away after their gods.” Solomon held fast to these in love. He had seven hundred wives, princesses, and three hundred concubines, and his wives turned his heart away.

An expert but also the reason for his bitterness. Certainly there have been many men over the centuries who have daydreamed of Solomon’s wealth in this area [of women], but at the end it was sorry, not only sorry but nothing and less than nothing. The simple fact is that one can not know woman in the real sense by pursuing 1000 women. It is not possible. Woman is not found this way. All that is left in this setting if one were to pursue the meaning of life in this direction is this most bitter word found in Ecclesiastes 7:28, “I have looked for other answers but have found none. I found one man in a thousand that I could respect, but not one woman.” (Good News Translation on verse 28) He was searching in the wrong way. He was searching for the answer to life in the limited circle of that which is beautiful in itself but not an answer finally in sexual life. More than that he finally tried to find it in variety and he didn’t even touch one woman at the end.

Relative truth/ Chance and time/ death comes to fool and wiseman/ tried pagan religions

He plunged in such a scientific procedure finally into the thought of final relative truth.

Ecclesiastes 8:6-7

For there is a time and a way for everything, although man’s trouble lies heavy on him. For he does not know what is to be, for who can tell him how it will be?

In such a setting he is led into misery. Relative truth is also expressed in Ecclesiastes 3:1, “For everything there is a season, and a time for every matter under heaven…” He is not saying this in a positive sense, but it is in a negative sense here. Relative truth in light of Ecclesiastes 8:6-7. When you come to the concept of relative truth only one more step remains and that is that chance rules. Chance is king.

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Ecclesiastes 9:11

11 Again I saw that under the sun the race is not to the swift, nor the battle to the strong, nor bread to the wise, nor riches to the intelligent, nor favor to those with knowledge, but time and chance happen to them all.

Chance rules. If a man starts out only from himself and works outward it must eventually if he is consistent seem so that only chance rules and naturally in such a setting you can not expect him to have anything else but finally a hate of life.

Ecclesiastes 2:17-18a

17 So I hated life, because what is done under the sun was grievous to me, for all is vanity and a striving after wind. 18 I hated all my toil in which I toil under the sun…

That first great cry “So I hated life.” Naturally if you hate life you long for death and you find him saying this in Ecclesiastes 4:2-3:

And I thought the dead who are already dead more fortunate than the living who are still alive. But better than both is he who has not yet been and has not seen the evil deeds that are done under the sun.

He lays down an order. It is best never have to been. It is better to be dead, and worse to be alive. But like all men and one could think of the face of Vincent Van Gogh in his final paintings as he came to hate life and you watch something die in his self portraits, the dilemma is double because as one is consistent and one sees life as a game of chance, one must come in a way to hate life. Yet at the same time men never get beyond the fear to die. Solomon didn’t either. So you find him in saying this.

Ecclesiastes 2:14-15

14 The wise person has his eyes in his head, but the fool walks in darkness. And yet I perceived that the same event happens to all of them. 15 Then I said in my heart, “What happens to the fool will happen to me also. Why then have I been so very wise?” And I said in my heart that this also is vanity.

The Hebrew is stronger than this and it says “it happens EVEN TO ME,” Solomon on the throne, Solomon the universal man. EVEN TO ME, even to Solomon.

Ecclesiastes 3:18-21

18 I said in my heart with regard to the children of man that God is testing them that they may see that they themselves are but beasts. 19 For what happens to the children of man and what happens to the beasts is the same; as one dies, so dies the other. They all have the same breath, and man has no advantage over the beasts, for all is vanity.[n] 20 All go to one place. All are from the dust, and to dust all return.21 Who knows whether the spirit of man goes upward and the spirit of the beast goes down into the earth?

What he is saying is as far as the eyes are concerned everything grinds to a stop at death.

Ecclesiastes 4:16

16 There was no end of all the people, all of whom he led. Yet those who come later will not rejoice in him. Surely this also is vanity and a striving after wind.

That is true. There is no place better to feel this than here in Switzerland. You can walk over these hills and men have walked over these hills for at least 4000 years and when do you know when you have passed their graves or who cares? It doesn’t have to be 4000 years ago. Visit a cemetery and look at the tombstones from 40 years ago. Just feel it. IS THIS ALL THERE IS? You can almost see Solomon shrugging his shoulders.

Ecclesiastes 8:8

There is no man that hath power over the spirit to retain the spirit; neither hath he power in the day of death: and there is no discharge in that war; neither shall wickedness deliver those that are given to it. (King James Version)

A remarkable two phrase. THERE IS NO DISCHARGE IN THAT WAR or you can translate it “no casting of weapons in that war.” Some wars they come to the end. Even the THIRTY YEARS WAR (1618-1648) finally finished, but this is a war where there is no casting of weapons and putting down the shield because all men fight this battle and one day lose. But more than this he adds, WICKEDNESS WON’T DELIVER YOU FROM THAT FIGHT. Wickedness delivers men from many things, from tedium in a strange city for example. But wickedness won’t deliver you from this war. It isn’t that kind of war. More than this he finally casts death in the world of chance.

Ecclesiastes 9:12

12 For man does not know his time. Like fish that are taken in an evil net, and like birds that are caught in a snare, so the children of man are snared at an evil time, when it suddenly falls upon them.

Death can come at anytime. Death seen merely by the eye of man between birth and death and UNDER THE SUN. Death too is a thing of chance. Albert Camus speeding in a car with a pretty girl at his side and then Camus dead. Lawrence of Arabia coming up over a crest of a hill 100 miles per hour on his motorcycle and some boys are standing in the road and Lawrence turns aside and dies.

 Surely between birth and death these things are chance. Modern man adds something on top of this and that is the understanding that as the individual man will dies by chance so one day the human race will die by chance!!! It is the death of the human race that lands in the hand of chance and that is why men grew sad when they read Nevil Shute’s book ON THE BEACH. He turns to the religious observation of such in Ecclesiastes 9:2:

It is the same for all, since the same event happens to the righteous and the wicked, to the good and the evil, to the clean and the unclean, to him who sacrifices and him who does not sacrifice. As the good one is, so is the sinner, and he who swears is as he who shuns an oath.

Unhappily Solomon was an expert in this field because he built endless [pagan] temples around Israel before he was finished. He was a taster of general religious thought. He was an experimenter with liturgical considerations.  He did what God told men not to do which is bring in other wives and follow their [pagan] religions. Solomon was an expert on his wives and their religions. In this verse he was saying that this effort on his part didn’t change anything either.

Conclusions of Solomon, EAT, DRINK AND BE MERRY FOR TOMORROW WE DIE/ We must be sorrowful and repent

Now we are to his conclusions UNDER THE SUN.

Ecclesiastes 9:10

10 Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest. (King James Version)

What is this? It is as modern today as the left bank of Paris and the Soho of London. It is as modern as the businessman who tries to lose himself in executive detail. It is as modern as the thinking can be. It is as eternal thinking can be if it is framed as only UNDER THE SUN. It is a life, a philosophy of desperation. This is not something grand and glorious. It is accepted as desperation because other things have failed. 

Ecclesiastes 7:16-17

16 Be not overly righteous, and do not make yourself too wise. Why should you destroy yourself? 17 Be not overly wicked, neither be a fool.Why should you die before your time?

This is a philosophy of desperation. Leonardo never arrived here because he never really accepted the dilemma because he hadn’t been forced to it yet because time hadn’t brought him there, but modern man has came here, the extension of Leonardo. This is existentialism in a very real sense. A philosophy or theology of desperation because nothing else stands. 

It is the commitment to absurdity. It is living at this split moment in a vacuum PERIOD FULL STOP!! But it is not new!!! It is the conclusion to which Solomon  came: IF THIS IS ALL THERE IS THEN THIS MUST BE ALL THERE IS!

Ecclesiastes 2:24-25

24 There is nothing better for a person than that he should eat and drink and find enjoyment in his toil. This also, I saw, is from the hand of God, 25 for apart from him who can eat or who can have enjoyment?

The best translation is “should eat and drink and delight his senses.” Also with the phrase “from the hand of God” Solomon doesn’t really mean this is from God but this is just an expression. This is statement of desperation when he says that one “should eat and drink and delight his senses.”

Ecclesiastes 8:15

15 And I commend joy, for man has nothing better UNDER THE SUN but to eat and drink and be joyful, for this will go with him in his toil through the days of his life that God has given him under the sun.

Ecclesiastes 9:7-12

Go, eat your bread with joy, and drink your wine with a merry heart, for God has already approved what you do.

Let your garments be always white. Let not oil be lacking on your head.

Enjoy life with the wife whom you love, (DOES IT SOUND OPTIMISTIC? NOW COMES THE BACKLASH) all the days of your vain life that he has given you under the sun, because that is your portion in life and in your toil at which you toil under the sun. 10 Whatever your hand finds to do, do it with your might, for there is no work or thought or knowledge or wisdom in Sheol, to which you are going.

11 Again I saw that under the sun the race is not to the swift, nor the battle to the strong, nor bread to the wise, nor riches to the intelligent, nor favor to those with knowledge, but time and chance happen to them all. 12 For man does not know his time. Like fish that are taken in an evil net, and like birds that are caught in a snare, so the children of man are snared at an evil time, when it suddenly falls upon them.

Solomon when at work takes off his hat and he stands by the grave of man and he says, “ALAS. ALAS. ALAS.”

But interestingly enough the story of Ecclesiastes does not end its message here because in two places in the New Testament it is picked up and carried along and put in its proper perspective.

Luke 12:16-21

16 And he told them a parable, saying, “The land of a rich man produced plentifully, 17 and he thought to himself, ‘What shall I do, for I have nowhere to store my crops?’ 18 And he said, ‘I will do this: I will tear down my barns and build larger ones, and there I will store all my grain and my goods. 19 And I will say to my soul, “Soul, you have ample goods laid up for many years; relax,eat, drink, be merry.”’ [ALMOST EVERYONE WHO HAS PROCEEDED HERE HAS FELT CERTAINLY THAT JESUS IS DELIBERATELY REFERRING TO SOLOMON’S SOLUTION.]20 But God said to him, ‘Fool! This night your soul is required of you, and the things you have prepared, whose will they be?’ 21 So is the one who lays up treasure for himself and is not rich toward God.”

Christ here points out the reason for the failure of the logic that is involved. He points out why it fails in logic and then why it fails in reality. This view of Solomon must end in failure philosophically and also in emotional desperation.

We are not made to live in the shortened environment of UNDER THE SUN in this life only!!! Neither are we made to live only in the environment of a bare concept of afterlife [ignoring trying to make this life better]. We are made to live in the environment of a God who exists and who is the judge. This is the difference and that is what Jesus is setting forth here.

I Corinthians 15:32

32 What do I gain if, humanly speaking, I fought with beasts at Ephesus? If the dead are not raised, “Let us eat and drink, for tomorrow we die.

There is no doubt here he is reaching back to Solomon again and he is just saying if there isn’t a resurrection of the dead then let’s just follow Solomon and let’s just eat and drink for tomorrow we die!!!! If there isn’t this full structure [including the resurrection of the dead] then just have the courage to follow Solomon and we can eat and drink because tomorrow we die and that is all we have. If the full structure isn’t there then pick up the cup and drink it dry! You can say it a different way in the 20th century: If the full structure is not there then go ahead and be an EXISTENTIALIST, but don’t cheat. Drink the cup to the end. Drink it dry! That is what Paul says. Paul  the educated man. Paul the man who knew his Greek philosophy. Paul the man who understood Solomon and the dilemma. Paul said it one way or the other. There is no room for a middle ground. IF CHRISTIANS AREN’T RAISED FROM THE DEAD THEN SOLOMON IS RIGHT IN ECCLESIASTES, BUT ONLY THEN. But if he is right then you should accept all of Solomon’s despair and his conclusions. if they are consistent.

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ow we die).

I Corinthians 15:21-22

21 For as by a man came death, by a man has come also the resurrection of the dead. 22 For as in Adam all die, so also in Christ shall all be made alive.

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In 1978 I heard the song “Dust in the Wind” by Kansas when it rose to #6 on the charts. That song told me thatKerry Livgren the writer of that song and a member of Kansas had come to the same conclusion that Solomon had. I remember mentioning to my friends at church that we may soon see some members of Kansas become Christians because their search for the meaning of life had obviously come up empty even though they had risen from being an unknown band to the top of the music business and had all the wealth and fame that came with that. Furthermore, like Solomon and Coldplay, they realized death comes to everyone and “there must be something more.”

Livgren wrote:

“All we do, crumbles to the ground though we refuse to see, Dust in the Wind, All we are is dust in the wind, Don’t hang on, Nothing lasts forever but the Earth and Sky, It slips away, And all your money won’t another minute buy.”

Both Kerry Livgren and Dave Hope of Kansas became Christians eventually. Kerry Livgren first tried Eastern Religions and Dave Hope had to come out of a heavy drug addiction. I was shocked and elated to see their personal testimony on The 700 Club in 1981 and that same  interview can be seen on youtube today. Livgren lives in Topeka, Kansas today where he teaches “Diggers,” a Sunday school class at Topeka Bible Church. Hope is the head of Worship, Evangelism and Outreach at Immanuel Anglican Church in Destin, Florida.

The movie maker Woody Allen has embraced the nihilistic message of the song “Dust in the Wind” by Kansas. David Segal in his article, “Things are Looking Up for the Director Woody Allen. No?” (Washington Post, July 26, 2006), wrote, “Allen is evangelically passionate about a few subjects. None more so than the chilling emptiness of life…The 70-year-old writer and director has been musing about life, sex, work, death and his generally futile search for hope…the world according to Woody is so bereft of meaning, so godless and absurd, that the only proper response is to curl up on a sofa and howl for your mommy.”

The song “Dust in the Wind” recommends, “Don’t hang on.” Allen himself says, “It’s just an awful thing and in that context you’ve got to find an answer to the question: ‘Why go on?’ ”  It is ironic that Chris Martin the leader of Coldplay regards Woody Allen as his favorite director.

Lets sum up the final conclusions of these gentlemen:  Coldplay is still searching for that “something more.” Woody Allen has concluded the search is futile. Livgren and Hope of Kansas have become Christians and are involved in fulltime ministry. Solomon’s experiment was a search for meaning to life “under the sun.” Then in last few words in the Book of Ecclesiastes he looks above the sun and brings God back into the picture: “The conclusion, when all has been heard, is: Fear God and keep His commandments, because this applies to every person. For God will bring every act to judgment, everything which is hidden, whether it is good or evil.”

You can hear Kerry Livgren’s story from this youtube link:

(part 1 ten minutes)

(part 2 ten minutes)

Kansas – Dust In The Wind

Ecclesiastes 1

Published on Sep 4, 2012

Calvary Chapel Spring Valley | Sunday Evening | September 2, 2012 | Pastor Derek Neider

_____________________

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Why don’t we get Coronavirus Vaccine Now? Milton Friedman: “FDA has done more harm by retarding progress in the production and distribution of valuable drugs than it has done good by preventing the distribution of harmful or ineffective drugs.”

_-

—-

Quotations: Economists’ Judgments about the FDA

Permitting 1: Significant Liberalization Supported, Definite Judgment

Gary Becker argues for eliminating the efficacy requirements, to improve health and to encourage lower-priced pharmaceuticals:

“[T]he prices faced by Americans can be lowered without price controls while drug development is encouraged, rather than stifled. A major step would be to eliminate FDA regulations introduced in 1962 that raise the cost of bringing drugs to market and artificially slow the process . . . Eliminating all requirements except a reasonable safety standard would vastly reduce drug prices in the U.S., as companies would be encouraged to develop additional compounds to compete for customers.” (Becker 2002)

“[To] return to a safety standard alone would lower costs and raise the number of therapeutic compounds available. In particular, this would include more drugs from small biotech firms that do not have the deep pockets to invest in extended efficacy trials. And the resulting increase in competition would mean lower prices—without the bureaucratic burden of price controls. In turn, cheaper and more diverse drugs would induce insurance companies and public providers to cover many more new drugs, even when their efficacy was uncertain . . .” (Becker 2004, 94)

“To be sure, some sick individuals would try ineffective treatments that would otherwise have been prevented from reaching market under present FDA regulations. But the quantity of reliable health information now available with only a little initiative is many times greater than when the efficacy standard was introduced four decades ago . . .” (Becker 2004, 94)

“As part of any relaxation of the efficacy standard, the FDA could further facilitate public access to relevant information. For example, it could allow drug labels to list separately claims that are supported by clinical evidence and those that are not. And it could be proactive in reporting what is known about the value of drugs in treating diseases, making data available through the Internet and other consumer-friendly media.” (Becker 2004, 94)

Noel D. Campbell: “There is an alternative to reform: abandon the current regulatory process and embrace the free market that has worked so well for so long in other fields. Free-market third-party certification promises safe and effective devices—quickly and efficiently—and gives consumers the freedom to choose the amount of risk that best suits them. The market provides consumers with the full remedies and protections of our legal system, and it frees businesses from the crippling costs of undue regulation.” (Campbell 2000, 342)

Milton Friedman: “By now, considerable evidence has accumulated that indicates that FDA regulation is counterproductive, that it has done more harm by retarding progress in the production and distribution of valuable drugs than it has done good by preventing the distribution of harmful or ineffective drugs.” (Friedman and Friedman 1990, 205–6)

“The way the FDA now behaves, and the adverse consequences, are not an accident, not a result of some easily corrected human mistake, but a consequence of its constitution in precisely the same way that a meow is related to the constitution of a cat.” (Friedman and Friedman 1990, 209)

“The FDA did far less harm than it does now before the Kefauver amendments altered the pressures and incentives of the civil servants.” (Friedman and Friedman 1990, 210)

“‘The FDA has already done enormous harm to the health of the American public by greatly increasing the costs of pharmaceutical research, thereby reducing the supply of new and effective drugs, and by delaying the approval of such drugs as survive the tortuous FDA process.’ When asked, if you could do anything to improve health in America, what would you do? Friedman replied: ‘No more licensing of doctors. No more regulation of drugs. Not of any kind. Period.’” (Pearson and Shaw 1993, 39, quoting their correspondence with Milton Friedman)

Dale H. Gieringer: “[T]he benefits of FDA regulation relative to that in foreign countries could reasonably be put at some 5,000 casualties [not lives] per decade or 10,000 per decade for worst-case scenarios. In comparison, it has been argued above that the cost of FDA delay can be estimated at anywhere from 21,000 to 120,000 lives per decade. . . . Given the uncertainties of the data, these results must be interpreted with caution, although it seems clear that the costs of regulation are substantial when compared to benefits. However, one conclusion that can be drawn with certainty is that the FDA fails its own criterion for public health: the FDA’s new drug approval system is in no way proven ‘safe and effective.’ ” (Gieringer 1985, 196)

David Henderson: “The tragedy is that these regulations are not necessary. The FDA may have some expertise when it comes to drug safety and efficacy, but on the only issue that matters—your trade-offs between various risks—you are the expert, and the FDA’s scientists are rank amateurs.” (Henderson 2002, 277)

Robert Higgs: “It [the FDA] could issue to products that meet its standards a seal of approval. Consumers would then know that a certified product had passed whatever tests the FDA considered appropriate to demonstrate its safety and efficacy. Consumers would be free, however, to disregard this information if they did not value it. They would be free to purchase products lacking FDA certification, and sellers would be free to sell uncertified products without government obstruction or penalty. Note that no one would be forced to use products lacking FDA certification. Sellers also seek product certification from private testing organizations, whose seals of approval might become more sought after than those of the FDA.” (Higgs 1995c, 99–100)

“The lack of demonstrable benefits from FDA device regulation is hardly surprising. Even if the FDA did not exist, normal market incentives combined with the terrors of product liability litigation are more than sufficient to encourage manufacturers to produce reasonably safe and effective products . . . The emergency care providers, hospital administrators, and medical practitioners who purchase the bulk of the devices have experience and knowledge and access to ample expert information about products from reliable sources such as ECRI, TUV Product Service, and a variety of trade and professional publications. They fervently desire to help, not hurt, the patients they serve, and their reputations depend on their success in doing so. In short, neither device purchasers nor patients need the FDA’s ‘help.’ The agency’s intrusion has clearly created far more cost than benefit . . .” (Higgs 1995b, 81)

Walter E. Williams: “Here’s the modus operandi: If FDA officials mistakenly approve a device that has unanticipated harmful effects, their necks are on the chopping block because the victims are highly visible. Career-minded FDA officials don’t like that kind of exposure. They prefer the hidden mistake, erring on the side of overcaution by needlessly delaying approval. When FDA officials err on the side of overcaution, their victims are invisible. After all, you didn’t know there was a device available that could have saved a loved one’s life, as would have been the case had the angioplasty procedure occurred in Belgium or some other European country. . . . The FDA is long overdue for overhauling. In the process, Congress should allow for private medical-device certification.” (Williams 1996)

—-

I found this article below from “Reason Magazine” very thought provoking

Deliberately Infect Healthy Young People To Test Coronavirus Vaccines, Propose Bioethicists

An idea that could really speed up vaccine development

|

U.S. military physician Walter Reed and his medical colleagues famously had mosquitoes bite volunteers in order to establish that the disease was in fact borne by the flying pests. This finding was the basis of successful mosquito control efforts to reduce the incidence of the disease in tropical areas. The volunteers in these experiments were paid $200 to participate and $500 if they contracted yellow fever. These substantial payments, made in gold, would amount to approximately $8,000 and $20,000 respectively in today’s dollars.

Now Rutgers University bioethicist Nir Eyal and his colleagues are proposing something like Reed’s “human challenge” study as a way to speed up the development of a vaccine against the novel coronavirus that is responsible for the ongoing COVID-19 pandemic. The idea is that vaccine developers can cut more directly to what is essentially a phase three clinical trial. In phase three, vaccines already tested for safety are generally given to a large group of folks who are at risk of the targeted infection and monitored for a considerable period of time to see how many of the vaccinated people actually come down with the disease versus a group of unvaccinated people.

As Eyal explains in Nature, the proposed idea would “gather a group of people at low risk from any exposure—young and relatively healthy individuals—and ensure that they are not already infected. You give them either the vaccine candidate or a placebo and wait for enough time for an immune response. And then you expose them to the virus.” So instead of waiting around for the virus to find (vaccinated and unvaccinated) folks in the wild as researchers do in regular phase three trials, you speed things up by bringing the virus to them.

Setting aside the misery of illness, the risk of death rate for folks under age 50 is about 1 in 200. Eyal argues that such a trial would be ethical on the grounds that we allow people to engage in risky activities all of the time such as volunteering for emergency medical services that increase their risks of exposure. In addition, volunteers in the trial who are being carefully monitored for the disease would likely be safer than folks relying on the general health care system to treat them.

The authors argue that such human challenge studies, by accelerating vaccine evaluation, could reduce the global burden of coronavirus-related mortality and morbidity. If both test subjects and researchers volunteer to take this on, let’s do it.

Milton Friedman on Donahue – 1980 (First Appearance)

__

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Libertarian Solution to get Coronavirus Vaccine Faster?

_-

I found this article below from “Reason Magazine” very thought provoking

Deliberately Infect Healthy Young People To Test Coronavirus Vaccines, Propose Bioethicists

An idea that could really speed up vaccine development

|

U.S. military physician Walter Reed and his medical colleagues famously had mosquitoes bite volunteers in order to establish that the disease was in fact borne by the flying pests. This finding was the basis of successful mosquito control efforts to reduce the incidence of the disease in tropical areas. The volunteers in these experiments were paid $200 to participate and $500 if they contracted yellow fever. These substantial payments, made in gold, would amount to approximately $8,000 and $20,000 respectively in today’s dollars.

Now Rutgers University bioethicist Nir Eyal and his colleagues are proposing something like Reed’s “human challenge” study as a way to speed up the development of a vaccine against the novel coronavirus that is responsible for the ongoing COVID-19 pandemic. The idea is that vaccine developers can cut more directly to what is essentially a phase three clinical trial. In phase three, vaccines already tested for safety are generally given to a large group of folks who are at risk of the targeted infection and monitored for a considerable period of time to see how many of the vaccinated people actually come down with the disease versus a group of unvaccinated people.

As Eyal explains in Nature, the proposed idea would “gather a group of people at low risk from any exposure—young and relatively healthy individuals—and ensure that they are not already infected. You give them either the vaccine candidate or a placebo and wait for enough time for an immune response. And then you expose them to the virus.” So instead of waiting around for the virus to find (vaccinated and unvaccinated) folks in the wild as researchers do in regular phase three trials, you speed things up by bringing the virus to them.

Setting aside the misery of illness, the risk of death rate for folks under age 50 is about 1 in 200. Eyal argues that such a trial would be ethical on the grounds that we allow people to engage in risky activities all of the time such as volunteering for emergency medical services that increase their risks of exposure. In addition, volunteers in the trial who are being carefully monitored for the disease would likely be safer than folks relying on the general health care system to treat them.

The authors argue that such human challenge studies, by accelerating vaccine evaluation, could reduce the global burden of coronavirus-related mortality and morbidity. If both test subjects and researchers volunteer to take this on, let’s do it.

Milton Friedman on Donahue – 1980 (First Appearance)

__

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FRIEDMAN FRIDAY What it shows is “you cannot simultaneously have free immigration and a welfare state,” as Friedman said in 1999. The University of Chicago Nobel Laureate understood precisely why, pointing out that in its own paradoxical way, illegal immigration is actually a good thing but — “only good so long as it’s illegal.

—-

Milton Friedman quote

What it shows is “you cannot simultaneously have free immigrationand a welfare state,” as Friedman said in 1999. The University of Chicago Nobel Laureate understood precisely why, pointing out that in its own paradoxical way, illegal immigration is actually a good thing but — “only good so long as it’s illegal.


How the Welfare State Undermines Support for Immigration

When non-libertarian audiences ask my opinion about immigration, I generally point out that it is a very good sign that so many people want to come to the United States.

Almost everyone agrees with that statement, but that doesn’t put them in the pro-immigration camp. Instead, I find that many people have a “what’s in it for us” attitude.

  1. They like the underlying concept of programs such as the EB-5 visa that attract immigrants with money, and they are broadly sympathetic to immigrants with skills and education. At the risk of over-simplifying, they want immigrants who won’t rely on handouts and they like immigrants who presumably will increase the nation’s per-capita GDP (and there certainly is strong evidence that this happens).
  2. They’re skeptical of mass immigration by people with low incomes. This is mostly because they fear such migrants will impose higher costs on taxpayers, though Republican types also seem motivated by concerns about future voting patterns. The notable exception to this pattern is that business audiences are somewhat sympathetic to mass migration because they believe labor costs will fall.

When I deal with people in category #2, I sometimes ask them about Tyler Cowen’s idea of allowing limitless migration from nations with bigger welfare states. After all, I doubt people such as “Lazy Robert” will move from Denmark to the United States.

But what about poor people from poor nations? Would they like to migrate to rich nations to get handouts, rather than for economic opportunity?

Taxpayers in many nations are worried about that possibility and are not very welcoming to immigrants who will collect benefits.

Indeed, that’s motivated the Trump Administration to consider tightening rules for who gets in the country.

The Trump administration announced long-awaited “public charge” immigration regulations this week, and the furor immediately kicked up to derangement level. …But immigration regulation of this sort has been a part of our laws for more than a century…the 1882 act declared that “any convict, lunatic, idiot, or any person unable to take care of himself or herself without becoming a public charge…shall not be permitted to land.” …The 1952 revisions to immigration law maintained the idea that the government may exclude “paupers, professional beggars, or vagrants” and those who are “are likely at any time to become public charges.” …In 1996, Congress strengthened the public charge provisions…why would anyone call the Trump administration’s interpretation “un-American?” …the regulations—which do not apply to refugees, asylum-seekers, and various other groups—propose guidance to determine if an immigrant would be likely to use the welfare system for more than 12 months during a three-year period.

But it’s not just a controversy in the United States.

Taxpayers in the Netherlands, for instance, are becomingless tolerant of immigrants who want handouts rather than work.

Non-Western immigrants and their descendants also depend on welfare to a much greater extent than the native Dutch. They are half of all welfare recipients but only 11% of the total population. Among recent Somali refugees granted asylum, 80% are on welfare. Holland is truly a welfare state, and the Dutch are proud of it. …This type of open and yet highly regulated society can function only if it is carried by a disciplined and well-educated citizenry… That is what the fuss is about. To put it in abstract terms: Can a welfare state become an immigration state? You know the answer: A welfare state with open borders will one day run out of money.

I can’t imagine that stories like this make German taxpayers happy.

As early as 2016, German newspapers have been reporting on migrants with recognized refugee status having holidays in countries that they “fled,” such as Afghanistan, Lebanon, and Syria. Because Hartz IV,the welfare system that certain migrants granted refugee status receive, permits 21 days per year of “local absence,” those who have recognized refugee status and have no income or assets simply leave Germany for vacation and continue to receive money from German taxpayers.

There are also concerns that welfare spending hinderseconomic integration and independence in Sweden.

…only 20 percent of the Somali immigrants in Sweden have jobs, according to a report released on Monday by the government’s Commission… In an opinion article published in the Expressen newspaper, the author of the report, Benny Carlsson of Lund University, explained that Sweden would be well served to let community-based organizations do more…rather than relying on public agencies… Carlsson explained that…Sweden’s rigid labour market and labour protection laws also create “higher risks” for employees which amount to “higher thresholds” for Somali jobseekers. …Carlsson also cited Sweden’s social safety net which “lets people live at a decent level even if they don’t work, while the same can’t be said of the United States”.

Speaking of Sweden, stories of welfare dependency help to explain this report in the New York Times.

…four years after the influx, growing numbers of native-born Swedes have come to see the refugees as a drain on public finances. …Antipathy for immigrants now threatens to erode support for Sweden’s social welfare state. “People don’t want to pay taxes to support people who don’t work,” says Urban Pettersson, 62, a member of the local council here in Filipstad, a town set in lake country west of Stockholm. “Ninety percent of the refugees don’t contribute to society. These people are going to have a lifelong dependence on social welfare.This is a huge problem.” …Under the Nordic model, governments typically furnish health care, education and pensions to everyone. The state delivers subsidized housing and child care. When people lose jobs, they gain unemployment benefits… But the endurance of the Nordic model has long depended on two crucial elements — the public’s willingness to pay some of the highest taxes on earth, and the understanding that everyone is supposed to work. …Sweden’s sharp influx of immigrants — the largest of any European nation, as a share of the overall population — directly tests this proposition. …The unemployment rate was only 3.8 percent among the Swedish-born populace last year, but 15 percent among foreign-born… Roughly half of all jobless people in Sweden were foreign-born. …these sorts of numbers are cited as evidence that refugees have flocked here to enjoy lives of state-financed sloth. …The average refugee in Sweden receives about 74,000 Swedish kronor (about $7,800) more in government services than they pay into the system, Joakim Ruist, an economist at the University of Gothenburg, concluded in a report released last year and commissioned by the Ministry of Finance. Over all, the cost of social programs for refugees runs about 1 percent of Sweden’s annual national economic output

But is it true that migrants are looking for handouts? Are the afore-cited stories just random anecdotes, or do they suggest some countries are “welfare magnets”?

I’ve already shared some evidence that welfare recipients inside the United States gravitate to places that provide bigger benefits.

And this seems to be the case for migrants that cross national borders. Here are some findings from some new academic research showing that the generosity of Denmark’s welfare state has a significant impact on migration choices.

We study the effects of welfare generosity on international migration using a series of large changes in welfare benefits for immigrants in Denmark. The first change, implemented in 2002,lowered benefits for immigrants from outside the EU by about 50%, with no changes for natives or immigrants from inside the EU. The policy was later repealed and re-introduced. The differential treatment of immigrants from inside and outside the EU, and of different types of non-EU immigrants, allows for a quasi-experimental research design. We find sizeable effects:the benefit reduction reduced the net flow of immigrants by about 5,000 people per year, or 3.7percent of the stock of treated immigrants, and the subsequent repeal of the policy reversed the effect almost exactly. Our study provides some of the first causal evidence on the widely debated “welfare magnet” hypothesis. …our evidence implies that, conditional on moving, the generosity of the welfare system is important for destination choices.

Here’s the relevant graph from the study, based on two different ways of slicing the data.

As you can see from the red lines, migration fell when benefits were reduced, then immediately jumped when benefits were increased, and then immediately fell again when they were again lowered.

For what it’s worth, scholars believe that support for the welfare state in Europe is declining for these reasons. Taxpayers are tolerant of subsidizing their long-time neighbors, but are much less sympathetic when giving away money to newcomers.

From my perspective, the solution is obvious. I generally like immigration and generally don’t like redistribution.

So why not reduce benefits, ideally for everyone, but just to migrants if that’s the only possible outcome. That way nations are more likely to attract people (especially from low-income societies) who are seeking economic opportunity.

P.S. If you want to enjoy some immigration-related humor, we have a video about Americans migrating to Peru and a story about American leftists escaping to Canada.

Thanks Rate this:

Milton Friedman

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February 10, 2012 – 12:09 am

  Aside from its harbor, the only other important resource of Hong Kong is people __ over 4_ million of them. Like America a century ago, Hong Kong in the past few decades has been a haven for people who sought the freedom to make the most of their own abilities. Many of them are […] By Everette Hatcher III | Posted in Current Events, Milton Friedman | Edit | Comments (0)

“Friedman Friday” (“Free to Choose” episode 1 – Power of the Market. part 1of 7)

February 3, 2012 – 12:07 am

“FREE TO CHOOSE” 1: The Power of the Market (Milton Friedman) Free to Choose ^ | 1980 | Milton Friedman Posted on Monday, July 17, 2006 4:20:46 PM by Choose Ye This Day FREE TO CHOOSE: The Power of the Market Friedman: Once all of this was a swamp, covered with forest. The Canarce Indians […]

Milton Friedman The Power of the Market 1-5

Debate on Milton Friedman’s cure for inflation

September 29, 2011 – 7:24 am

If you would like to see the first three episodes on inflation in Milton Friedman’s film series “Free to Choose” then go to a previous post I did. Ep. 9 – How to Cure Inflation [4/7]. Milton Friedman’s Free to Choose (1980) Uploaded by investbligurucom on Jun 16, 2010 While many people have a fairly […]

By Everette Hatcher III | Also posted in Current Events | Tagged dr friedman, expansion history, income tax brackets, political courage, www youtube | Edit | Comments (0)

“Friedman Friday” Milton Friedman believed in liberty (Interview by Charlie Rose of Milton Friedman part 1)

April 19, 2013 – 1:14 am

Charlie Rose interview of Milton Friedman My favorite economist: Milton Friedman : A Great Champion of Liberty  by V. Sundaram   Milton Friedman, the Nobel Prize-winning economist who advocated an unfettered free market and had the ear of three US Presidents – Nixon, Ford and Reagan – died last Thursday (16 November, 2006 ) in San Francisco […] By Everette Hatcher III | Posted in Milton Friedman | Edit | Comments (0)

What were the main proposals of Milton Friedman?

February 21, 2013 – 1:01 am

Stearns Speaks on House Floor in Support of Balanced Budget Amendment Uploaded by RepCliffStearns on Nov 18, 2011 Speaking on House floor in support of Balanced Budget Resolution, 11/18/2011 ___________ Below are some of the main proposals of Milton Friedman. I highly respected his work. David J. Theroux said this about Milton Friedman’s view concerning […] By Everette Hatcher III | Posted in Milton Friedman | Edit | Comments (0)

“Friedman Friday,” EPISODE “The Failure of Socialism” of Free to Choose in 1990 by Milton Friedman (Part 1)

December 7, 2012 – 5:55 am

Milton Friedman: Free To Choose – The Failure Of Socialism With Ronald Reagan (Full) Published on Mar 19, 2012 by NoNationalityNeeded Milton Friedman’s writings affected me greatly when I first discovered them and I wanted to share with you. We must not head down the path of socialism like Greece has done. Abstract: Ronald Reagan […] By Everette Hatcher III | Posted in Milton FriedmanPresident Obama | Edit | Comments (1)

Defending Milton Friedman

July 31, 2012 – 6:45 am

What a great defense of Milton Friedman!!!!   Defaming Milton Friedman by Johan Norberg This article appeared in Reason Online on September 26, 2008  PRINT PAGE  CITE THIS      Sans Serif      Serif Share with your friends: ShareThis In the future, if you tell a student or a journalist that you favor free markets and limited government, there is […]

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 313 Letter to Richard Dawkins concerning the two pieces of evidence did Darwin wrestle with! Featured Artist is Gillian Wearing

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Richard Dawkins and Ricky Gervais

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Francis Schaeffer below:

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Richard Dawkins vs John Lennox | The God Delusion Debate

Ben Stein vs. Richard Dawkins Interview


XXXX Peter Singer – The Genius of Darwin: The Uncut Interviews – Richard Dawkins

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Science Confirms the Bible with Ken Ham

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August 31, 2019

Richard Dawkins c/o Richard Dawkins Foundation, 
Washington, DC 20005

Dear Mr. Dawkins,

i have enjoyed reading about a dozen of your books and some of the most intriguing were The God DelusionAn Appetite for Wonder: The Making of a Scientist, and Brief Candle in the Dark: My Life in Science.

On August 28, 2019 you tweeted:

Beethoven’s heiliger Dankgesang: lunchtime listening inspired by Aldous Huxley’s Spandrell who tries to persuade Rampion (the DH Lawrence character) that the music proves God. Rampion demurs, but on spurious aesthetic grounds rather than because art can’t deliver such a proof

I tweeted back:

Darwin’s life played out like Romans 1: that which is known about God is evident within them [in their inner consciousness] For ever since the creation of the world His invisible attributes, have been clearly seen, being understood through His workmanship 

Now let us look at Charles Darwin, and let me start by quoting Francis Schaeffer from his talk In the spring of 1968 which centered on Charles Darwin’s autobiography:

Darwin in his autobiography  Darwin, Francis ed. 1892. Charles Darwin: his life told in an autobiographical chapter, and in a selected series of his published letters[abridged edition]. London: John Murray, and in his letters showed that all through his life he NEVER really came to a QUIETNESS concerning the possibility that chance really explained the situation of the biological world. You will find there is much material on this [from Darwin] extended over many many years that constantly he was wrestling with this problem. Darwin never came to a place of satisfaction. You have philosophically ONLY TWO possible beginnings. The first would be a PERSONAL beginning and the other would be an IMPERSONEL beginning plus time plus CHANCE. There is no other possible alternative except the alternative that everything comes out of nothing and that has to be a total nothing and that has to be a total nothing without mass, energy or motion existing. No one holds this last view because it is unthinkable. Darwin understood this and therefore until his death he was uncomfortable with the idea of CHANCE producing the biological variation. 

Darwin, C. R. to Graham, William 3 July 1881 (letter written less than a year before Darwin’s death and less than 40 years before your birth, Dr Barlow):

Nevertheless you have EXPRESSED MY INWARD CONVICTION, though far more vividly and clearly than I could have done, that the Universe is NOT THE RESULT OF CHANCE.* But THEN with me the HORRID DOUBT ALWAYS ARISES whether the convictions of man’s mind, which has been developed from the mind of the lower animals, are of any value or at all trustworthy. Would any one trust in the convictions of a monkey’s mind, if there are any convictions in such a mind?

Francis Schaeffer comments:

Can you feel this man? He is in real agony. You can feel the whole of modern man in this tension with Darwin. My mind can’t accept that ultimate of chance, that the universe is a result of chance. He has said 3 or 4 times now that he can’t accept that it all happened by chance and then he will write someone else and say something different. How does he say this (about the mind of a monkey) and then put forth this grand theory? Wrong theory I feel but great just the same. Grand in the same way as when I look at many of the paintings today and I differ with their message but you must say the mark of the mannishness of man are one those paintings titanic-ally even though the message is wrong and this is the same with Darwin.  But how can he say you can’t think, you come from a monkey’s mind, and you can’t trust a monkey’s mind, and you can’t trust a monkey’s conviction, so how can you trust me? Trust me here, but not there is what Darwin is saying. In other words it is very selective. 

Evidently Darwin was telling his friends that he was an agnostic and that he did not think that God had anything to do with it but it was all left to the hands of chance. Is that the way you are reading this?

What two pieces of evidence did Darwin wrestle with?

(Charles Darwin)

If you want evidence then you will only be given the same evidence that Charles Darwin had. I am going to quote 2 passages, and they both have a common message. That message has 3 points: 1) The conscience tells us of God’s existence. 2) Creatioon tells us the same. 3) If we reject both of those then God will eventually remove conviction from our hearts. 

Don’t hold this against me, but I got this first passage out of the current issue of CREATION MAGAZINE:

At the present day the most usual argument for the existence of an intelligent God is drawn from the deep [#1] inward conviction and feelings which are experienced by most persons...Formerly I was led by feelings such as those…to the firm conviction of the existence of God, and of the immortality of the soul. In my Journal I wrote that [#2] whilst standing in the midst of the grandeur of a Brazilian forest, ‘it is not possible to give an adequate idea of the higher feelings of wonder, admiration, and devotion which fill and elevate the mind.’ I well remember my conviction that there is more in man than the mere breath of his body. [#3] But now the grandest scenes would not cause any such convictions and feelings to rise in my mind. It may be truly said that I am like a man who has become colour-blind…(Life and Letters of Charles Darwin, D. Appleton and Co., New York, 1911, Vol. a, page 29).

Romans 1:18-21 Amplified Bible:

18 For [God does not overlook sin and] the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who in their wickedness suppress and stifle the truth, 19 because that which is known about God is [#1] evident within them [in their inner consciousness], for God made it evident to them. 20 For ever since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, [#2] being understood through His workmanship [all His creation, the wonderful things that He has made], so that they [who fail to believe and trust in Him] are without excuse and without defense. 21 For even though [a]they knew God [as the Creator], they did not [b]honor Him as God or give thanks [for His wondrous creation]. On the contrary, they became worthless in their thinking [godless, with pointless reasonings, and silly speculations], and their [#3] foolish heart was darkened.

Charles Darwin became an agnostic because he chose to reject the two pieces of evidence God gave him. 

The answer to find meaning in life is found in putting your faith and trust in Jesus Christ. The Bible is true from cover to cover and can be trusted.

Thank you again for your time and I know how busy you are.

Everette Hatcher, everettehatcher@gmail.comhttp://www.thedailyhatch.org, cell ph 501-920-5733, Box 23416, LittleRock, AR 72221, United States

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Schaeffer with his wife Edith in Switzerland.


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Richard Dawkins and John Lennox

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Francis and Edith Schaeffer seen below:

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Dawkins, Hitchens, Dennett, Harris 

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Canary Islands 2014: Harold Kroto and Richard Dawkins

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Francis Schaeffer pictured below:

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The Basis of Human Dignity by Francis Schaeffer

Richard Dawkins, founder of the Richard Dawkins Foundation for Reason and Science. Credit: Don Arnold Getty Images

Francis Schaeffer in 1984

Christian Manifesto by Francis Schaeffer

Francis Schaeffer in 1982

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Whatever Happened to the Human Race? Episode 1

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Garik Israelian, Stephen Hawking, Alexey Leonov, Brian May, Richard Dawkins and Harry Kroto

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Dark History of Evolution-Henry Morris, Ph.D.

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Featured artist is Gillian Wearing 

[ARTS 315] Contemporary Laments: An Update on the Human Condition – Jon Anderson

Published on Apr 5, 2012

Contemporary Art Trends [ARTS 315], Jon Anderson

Contemporary Laments: An Update on the Human Condition

November 11, 2011

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Gillian Wearing from 6:27 onward in video above.

Photo by Courtesy the artist and Tanya Bonakdar Gallery, New York  
Blake Gopnik

Blake Gopnik

06.05.11

Gillian Wearing: One of Today’s 10 Most Important Artists

Wearing has redefined portraiture by photographing herself in rubber masks she’s cast from other people’s faces. In this piece created for Newsweek, she dons a mask of her own face. She may be better known than any other artist today. Or rather, the look of Gillian Wearing’s art must be known by more people. It’s at the root of all those ads in which “average people” are photographed holding hand-scrawled signs revealing what they really want from a bank or a car.

But in Wearing’s artworks, which launched her to stardom in 1993, the words have truly been scrawled by the subjects, and are often poignant. A cheery young banker type in suit and tie has made a sign reading “I’m desperate.” An attractive young woman who looks like a boy scribbled “I don’t want to look like a boy.”

“I think it’s important to listen to people,” says Wearing, who is 47 and slim, with fine Nordic features, straight black hair and the hunched shoulders of classic British reticence, as though by stooping she might take up less space in the world. She is sitting in a back room at Tanya Bonakdar Gallery in New York, the day of her May opening there. She was born into the humblest of Birmingham neighborhoods, to a mother who had been a butcher and a TV-salesman dad. She fell into art, and art school, almost by accident, and she’s still not used to center stage. She speaks quickly and nervously, often looking down.

“In Britain, we’re a bit scared of showing our emotions in public,” says Wearing, who believes her art is about “people opening up, and saying things they’ve never said before.” Instead of buying the old cliché that her portraits peer into souls, Wearing lets her sitters decide what to reveal.

Often that’s only part of the story. For one of her best pieces, titled “2 into 1,” Wearing asked a middle-class mother to talk about the virtues and vices of her two 11-year-old sons and also got the boys to dish about Mum. Then she videotaped the boys lip-syncing to their mother’s taped words, and the mother doing the same to her sons’. All three protagonists are thus conveying someone else’s opinions of them–often cruel ones. It’s confusing, compelling and unnerving. Gallery: Gillian Wearing

In another excellent video, called simply Drunk, there’s not much talking by anyone, since the subjects Wearing taped are too smashed for words. She simply brings a number of alcoholics in off the street, puts them in front of a tidy white background, Avedon-style, and lets us watch as they rant and collapse.

“I hope that some of it is cathartic—for both the viewer and the people in the work,” Wearing says. But often her work is more about withholding and concealing than letting loose. It’s about identities we assume rather than hearts we expose.

One of her most striking, most disturbing projects is a series of photos in which she has cast masks of other people’s faces, then photographed herself wearing them, leaving a seam where her eyes peer through the rubber. She’s donned the face of her adult brother, and of herself at 17. In her latest suite of photos, on show at Bonakdar, we see her assuming the personas of Andy Warhol, Robert Mapplethorpe, and Diane Arbus. Or rather, not assuming their personas, but only peeking out through their skin, revealing her own wary eyes.

And, in a new image made specially for NEWSWEEK, she’s created a mask of what she looks like today, then put that on as an assumed persona. “At the heart of my work is portraiture,” Wearing says. But her art is as much about resisting that genre as embracing it.

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FRANCIS SCHAEFFER ANALYZES ART AND CULTURE PART 78 THE BEATLES (Breaking down the song TOMORROW NEVER KNOWS) Featured musical artist is Stuart Gerber

September 24, 2015 – 5:42 am

The Beatles were “inspired by the musique concrète of German composer and early electronic music pioneer Karlheinz Stockhausen…”  as SCOTT THILL has asserted. Francis Schaeffer noted that ideas of  “Non-resolution” and “Fragmentation” came down German and French streams with the influence of Beethoven’s last Quartets and then the influence of Debussy and later Schoenberg’s non-resolution which is in total contrast […]

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September 8, 2015 – 5:10 am

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RESPONDING TO HARRY KROTO’S BRILLIANT RENOWNED ACADEMICS!! Bart Ehrman “Why should one think that God performed the miracle of inspiring the words in the first place if He didn’t perform the miracle of preserving the words?”

September 2, 2015 – 8:42 am

On November 21, 2014 I received a letter from Nobel Laureate Harry Kroto and it said: …Please click on this URL http://vimeo.com/26991975 and you will hear what far smarter people than I have to say on this matter. I agree with them. Harry Kroto ____________________ Below you have picture of 1996 Chemistry Nobel Prize Winner Dr. […]

WOODY WEDNESDAY Open Letter to Woody Allen Part 15 Reacting to Woody’s statement “It’s just an accident that we happen to be on earth, enjoying our silly little moments, distracting ourselves”

Woody Allen On Bergman

Woody Allen On Bergman

Woody Allen Show

Essay on Woody Allen films

November 3, 2019

Woody Allen c/o Randon House, 1745 Broadway, New York,NY 10019

Dear Woody,

Many of your movies paint the picture of the hopelessness that life is filled with and “Blue Jasmine” is a perfect example. Below is an article that challenges your nihilistic worldview:

Dr. Jack Graham Challenges Agnostic Woody Allen’s ‘Hopeless State of Mind’

By Nicola Menzie , Christian Post Reporter | Aug 23, 2013 4:51 PM

Prolific Hollywood filmmaker and religious skeptic Woody Allen maintains in a recent interview that human life on earth is “just an accident” filled with “silly little moments,” and the “best you can do to get through life is distraction.”

Dr. Jack Graham, pastor of Prestonwood Baptist Church in Plano, Texas, and PowerPoint Ministries broadcaster, called Allen’s suggestions “sad” and “tragic” and “a hopeless state of mind.”

Allen, whose latest film “Blue Jasmine” is currently in theaters, is agnostic and grew up in a Jewish household. His worldview comes across strongly, and in some cases purposefully, in his four dozen films — which “often drip with pessimism (some would say nihilism),” one observer noted.

Allen also has talked openly on more than one occasion about what he believes is the futility of life — described in a 2006 Washington Post article as one of the few subjects about which the filmmaker is “evangelically passionate.” He doesn’t think the existence of God as plausible, and considers people who put their “faith in religion” as delusional.

The award-winning filmmaker reemphasizes those views in Esquire’s September 2013 issue.

“It’s just an accident that we happen to be on earth, enjoying our silly little moments, distracting ourselves as often as possible so we don’t have to really face up to the fact that, you know, we’re just temporary people with a very short time in a universe that will eventually be completely gone,” Allen, 77, says in the interview.

“And everything that you value, whether it’s Shakespeare, Beethoven, da Vinci, or whatever, will be gone. The earth will be gone. The sun will be gone. There’ll be nothing. The best you can do to get through life is distraction. Love works as a distraction. And work works as a distraction. You can distract yourself a billion different ways. But the key is to distract yourself.”

Graham was asked for a response to Allen’s comments during his Aug. 20 appearance on “The Janet Mefferd Show,” and the minister immediately brought up Jesus.

“What does it profit a man if he gains the whole world and loses his own soul?” Graham quoted Jesus from the Gospels. “The soul exists and we are not just an accident of time or matter or space. We are created by God for an eternal purpose, therefore we do matter.”

“You matter to God, we matter to God,” the former Southern Baptist Convention president went on. “Because not only were we created by God but in Christ we are recreated to have an eternal life with him.

“So how sad, how tragic that so many people like Woody Allen, whether they can express it like that or not, are just living for self, and living for pleasure and living for things.”

The megachurch pastor referenced Philippians 1:21: “For to me, to live is Christ and to die is gain.”

“To live is Christ means that Christ is the focus and the hero, the joy, the reason for living. Therefore, to die is gain,” Graham added. “But if you can’t say to live is Christ, then you have to say to die is loss. There’s no fun and games in a grave without Christ and a future without Christ.”

“That’s the sadness of the lostness of people all around us,” he concluded.

Graham suggested that Christians need to get more “aggressive” in building relationships with people who seem hopeless.

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How do people deal with the big issues in life if they see life as hopeless? Let us take a look at two historical characters from your film “Midnight in Paris.”

Woody Allen talking with Salvador Dali and Man Rayand Luis Bunuel. 

This is the transcript of

DALI: We met, earlier tonight…At the party! Dali.

GIL: I remember!-

DALI: A bottle of red wine!

GIL: It can’t be… Yeah….So?

DALI: Another glass for this man, please. I love the language!The French! The waiters? No.You like the shape of the rhinoceros?

GIL: The rhinoceros? Uh…Haven’t really thought about it.I paint the rhinoceros.

DALI: I paint you. Your sad eyes.Your big lips, meltingover the hot sand,with one tear.Yes! And in your tear, another face.The Christ’s face!Yes, in the rhinoceros.

GIL: Yeah. I mean, I probably do look sad. I’m in…a very perplexing situation.

DALI: Diablo…Luis! Oye, Luis!(Damn. Luis! Hey, Luis!)My friends.This… is Luis Bunuel…and…Mr. Man Ray.-

GIL: Man Ray? My Gosh!- How ’bout that?

DALI: This is Pen-der. Pen-der. Pender!- Yes. And I am Dalí!- Dalí. Yes.You have to remember. Pender is in a perplexing situation.

GIL: It sounds so crazy to say.You guys are going tothink I’m drunk, but I have to tell someone. I’m…from a…a different time. Another era.The future. OK? I come…from the 2000th millenium to here.I get in a car, and I slide through time.

MAN RAY: Exactly correct.You inhabit two worlds.- So far, I see nothing strange.- Why?

GIL: Yeah, you’re surrealists!But I’m a normal guy. See, in one life,I‘m engaged to marry a woman I love.At least, I think I love her.Christ! I better love her! I’m marrying her!

DALI: The rhinoceros makes love by mounting the female.But…is there a difference in the beauty between two rhinoceroses?

MAN RAY: There is another woman?Adriana. Yes, and I’m…very drawn to her.I find her extremely alluring.The problem is that other men,great artists – geniuses- also find her alluring,and she finds them. So, there’s that…

MAN RAY: A man in love with a woman from a different era.I see a photograph. 

LUIS BUNUEL: I see a film.I see an insurmountable problem.I see……a rhinoceros.

Let me make a few points here.

1. Surrealists like Salvador Dali, Man Ray and Luis Bunuel had accepted that life without God in the picture is absurd with no meaning or purpose.

2. In the movie MIDNIGHT IN PARIS Gil Pender is from the year 2010 but he is struck with love for Adriana who lives in 1925 and he asks the surrealists about this PERPLEXING PROBLEM. There are two elements to this perplexing problem.

A. God created us so we can’t deny that we are created for a purpose and when a person falls truly in love with another person then they have a hard time maintaining  this is only just a product of evolution and has no lasting significance. Solomon wisely noted in Ecclesiastes 3:11 “God has planted eternity in the heart of men…” (Living Bible). No wonder Bertrand Russell wrote in his autobiography, “It is odd, isn’t it? I feel passionately for this world and many things and people in it, and yet…what is it all? There must be something more important, one feels, though I don’t believe there is. I am haunted. Some ghosts, for some extra mundane regions, seem always trying to tell me something that I am to repeat to the world, but I cannot understand that message.”

B. Gil Pender explains that he has traveled through time and the Surrealists accept this because they are used to leaping into the area of nonreason in order to find a meaning for their lives. The Atheist can only come to the conclusion of despair according to Ecclesiastes,but humans many times try to go to the area of non-reason for meaning in their lives instead of turning to God!

Dustin Shramek in his article, Atheism and Death: Why the atheist must face death with despair, notes:

Francis Schaeffer illustrates this problem well. He says that we live in a two story universe. On the first story the world is finite without God. This is what Sartre, Russell, and Nietzsche describe. Life here is absurd, with no meaning or purpose. On the second story life has meaning, value, and purpose. This is the story with God. Modern man resides on the first floor because he believes there is no God. But as we have shown, he cannot live there happily, so he makes a leap of faith to the second story where there is meaning and purpose. The problem is that this leap is unjustified because of his disbelief in God. Man cannot live consistently and happily knowing life is meaningless.

Francis Schaeffer pictured below:

We can see that later in both the lives of Luis Bunuel and Salvador Dali that they struggled to find a rational source of values and purpose. Schaeffer noted that in Bunuel’s film BELLE DE JOUR  (1967), Bunuel showed pictorially (and with great force) what it is like if man is a machine and also what it is like if man tries to live in the area of non-reason. In the area of non-reason man is left without categories. He has no way to distinguish between right and wrong, or even between what is objectively true as opposed to illusion or fantasy….One could view these films a hundred times and there still would be no way to be sure what was portrayed as objectively true and what was part of a character’s imagination. If people begin only from themselves and really live in a universe in which there is no personal God to speak, they have no final way to be sure of the difference between reality and fantasy or illusion (pp. 201-203).

PORTRAIT DE LUIS BUNUEL By Man Ray 1937

Belle de Jour Presentation

Adrien de Van and filmmaker Luis Buñuel.

(You will notice in the last part of the 14 minute clip above, it shows how the movie “Belle de Jour” ends. Even though her husband has been shot three times which was the result of the horrible friends she had associated with, he is pictured in her dreams as recovering from his wheel chair and blindness and he gladly kisses her. Francis Schaeffer below in his film series shows how this film was appealing to “nonreason” to answer our problems.)

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On November 20th, 1972, George Cukor hosted a lunch in honor of Luis Buñuel. Attendees included Robert Mulligan, William Wyler, Robert Wise, Jean-Claude Carriere, Serge Silberman, Billy Wilder, George Stevens, Alfred Hitchcock,


Francis Schaeffer has correctly argued:

The universe was created by an infinite personal God and He brought it into existence by spoken word and made man in His own image. When man tries to reduce [philosophically in a materialistic point of view] himself to less than this [less than being made in the image of God] he will always fail and he will always be willing to make these impossible leaps into the area of nonreason even though they don’t give an answer simply because that isn’t what he is. He himself testifies that this infinite personal God, the God of the Old and New Testament is there. 

Instead of making a leap into the area of nonreason the better choice would be to investigate the claims that the Bible is a historically accurate book and that God created the universe and reached out to humankind with the Bible. Below is a piece of that evidence given by Francis Schaeffer concerning the accuracy of the Bible.

TRUTH AND HISTORY (chapter 5 of WHATEVER HAPPENED TO THE HUMAN RACE?, under footnote #94)

If we take another hundred-year step backwards in time, we come to King Solomon, son of David. On his death the Jewish Kingdom was divided into two sections as a result of a civil revolt. Israel to the north with Jeroboam as king and Judah (as it was called subsequently) to the south under Rehoboam, Solomon’s son. In both the Book of Kings and Chronicles in the Bible we read how during Rehoboam’s reign: 25 In the fifth year of King Rehoboam, Shishak king of Egypt came up against Jerusalem. (I Kings 14:25; II Chronicles 12:2), and how Shishak stripped Rehoboam of the wealth accumulated by his able father, Solomon. The reality of this event is confirmed by archaeology to a remarkable degree.

Shishak subdued not only Rehoboam but Jeroboam as well. The proof of this comes first from a fragment in a victory monument erected by Shishak and discovered at Megiddo, a city in the land of Israel. So the Egyptian king’s force swept northwards, subdued the two Jewish kings, and then erected a victory monument to that effect. Traces of the destruction have also been discovered in such cities as Hazor, Gezer, and Megiddo. These confirm what was written in Second Chronicles:

And he took the fortified cities of Judah and came as far as Jerusalem. Then Shemaiah the prophet came to Rehoboam and to the princes of Judah, who had gathered at Jerusalem because of Shishak, and said to them, “Thus says theLord, ‘You abandoned me, so I have abandoned you to the hand of Shishak.’”Then the princes of Israel and the king humbled themselves and said, “TheLord is righteous.” When the Lord saw that they humbled themselves, the word of the Lordcame to Shemaiah: “They have humbled themselves. I will not destroy them, but I will grant them some deliverance, and my wrath shall not be poured out on Jerusalem by the hand of Shishak. Nevertheless, they shall be servants to him, that they may know my service and the service of the kingdoms of the countries.”

So Shishak king of Egypt came up against Jerusalem. He took away the treasures of the house of the Lord and the treasures of the king’s house. He took away everything. He also took away the shields of gold that Solomon had made…( II Chronicles 12:4-9)

Further confirmation comes from the huge victory scene engraved on Shishak’s order at the Temple of Karnak in Egypt. The figure of the king is somewhat obscured, but he is clearly named and he is seen smiting Hebrew captives before the god Amon, and there are symbolic rows of names of conquered towns of Israel and Judah.

Solomon’s is remembered also for his great wealth. The Bible tells us:

14 Now the weight of gold that came to Solomon in one year was 666 talents of gold, 15 besides that which came from the explorers and from the business of the merchants, and from all the kings of the west and from the governors of the land. 16 King Solomon made 200 large shields of beaten gold; 600 shekels[a]of gold went into each shield. 17 And he made 300 shields of beaten gold; three minas[b] of gold went into each shield. And the king put them in the House of the Forest of Lebanon. (I Kings 10:14-17)

This wealth that the Bible speaks of has been challenged. Surely, some have said, these figures are an exaggeration. Excavations, however, have confirmed enormous quantities of precious metals, owned and distributed by kings during this period. For example, Shishak’s son Osorkon I (statuette of Osorkon I, Brooklyn Museum, New York), the one who stood to gain from the booty carried off from Rehoboam’s capital, is reported to have made donations to his god Amon totaling 470 tons of precious metal, gold, and silver, during only the first four years of his reign. This, of course, is much more than Solomon’s 66 talents which equals approximately twenty tons of gold per annum. We also have confirmation of the Bible’s reference to Solomon’s gold as coming from Ophir. The location of Ophir is still unknown, but an ostracon dated a little later than Solomon’s time actually mentions that thirty shekels of gold had come from Ophir for Beth-horon.

Sincerely,

Everette Hatcher, everettehatcher@gmail.comhttp://www.thedailyhatch.org, cell ph 501-920-5733, Box 23416, LittleRock, AR 72221


Match point Trailer

Match point

Crimes and misdemeanors

Part 2

Part 3

Woody commenting on Midnight in Paris

Midnight in Paris trailer

The movie MIDNIGHT IN PARIS offers many of the same themes we see in Ecclesiastes. The second post looked at the question: WAS THERE EVER A GOLDEN AGE AND DID THE MOST TALENTED UNIVERSAL MEN OF THAT TIME FIND TRUE SATISFACTION DURING IT?

In the third post in this series we discover in Ecclesiastes that man UNDER THE SUN finds himself caught in the never ending cycle of birth and death. The SURREALISTS make a leap into the area of nonreason in order to get out of this cycle and that is why the scene in MIDNIGHT IN PARIS with Salvador Dali, Man Ray, and Luis Bunuel works so well!!!! These surrealists look to the area of their dreams to find a meaning for their lives and their break with reality is  only because they know that they can’t find a rational meaning in life without God in the picture.

The fourth post looks at the solution of WINE, WOMEN AND SONG and the fifth and sixth posts look at the solution T.S.Eliotfound in the Christian Faith and how he left his fragmented message of pessimism behind. In the seventh post the SURREALISTS say that time and chance is all we have but how can that explain love or art and the hunger for God? The eighth  post looks at the subject of DEATH both in Ecclesiastes and MIDNIGHT IN PARIS. In the ninth post we look at the nihilistic worldview of Woody Allen and why he keeps putting suicides into his films.

In the tenth post I show how Woody Allen pokes fun at the brilliant thinkers of this world and how King Solomon did the same thing 3000 years ago. In the eleventh post I point out how many of Woody Allen’s liberal political views come a lack of understanding of the sinful nature of man and where it originated. In the twelfth post I look at the mannishness of man and vacuum in his heart that can only be satisfied by a relationship with God.

In the thirteenth post we look at the life of Ernest Hemingway as pictured in MIDNIGHT AND PARIS and relate it to the change of outlook he had on life as the years passed. In the fourteenth post we look at Hemingway’s idea of Paris being a movable  feast. The fifteenth and sixteenth posts both compare Hemingway’s statement, “Happiness in intelligent people is the rarest thing I know…”  with Ecclesiastes 2:18 “For in much wisdom is much vexation, and he who increases knowledge increases sorrow.” The seventeenth post looks at these words Woody Allen put into Hemingway’s mouth,  “We fear death because we feel that we haven’t loved well enough or loved at all.”

In MIDNIGHT IN PARIS Hemingway and Gil Pender talk about their literary idol Mark Twain and the eighteenth post is summed up nicely by Kris Hemphill‘swords, “Both Twain and [King Solomon in the Book of Ecclesiastes] voice questions our souls long to have answered: Where does one find enduring meaning, life purpose, and sustainable joy, and why do so few seem to find it? The nineteenth post looks at the tension felt both in the life of Gil Pender (written by Woody Allen) in the movie MIDNIGHT IN PARIS and in Mark Twain’s life and that is when an atheist says he wants to scoff at the idea THAT WE WERE PUT HERE FOR A PURPOSE but he must stay face the reality of  Ecclesiastes 3:11 that says “God has planted eternity in the heart of men…” and  THAT CHANGES EVERYTHING! Therefore, the secular view that there is no such thing as love or purpose looks implausible. The twentieth post examines how Mark Twain discovered just like King Solomon in the Book of Ecclesiastes that there is no explanation  for the suffering and injustice that occurs in life UNDER THE SUN. Solomon actually brought God back into the picture in the last chapter and he looked  ABOVE THE SUN for the books to be balanced and for the tears to be wiped away.

The twenty-first post looks at the words of King Solomon, Woody Allen and Mark Twain that without God in the picture our lives UNDER THE SUN will accomplish nothing that lasts. Thetwenty-second post looks at King Solomon’s experiment 3000 years that proved that luxuries can’t bring satisfaction to one’s life but we have seen this proven over and over through the ages. Mark Twain lampooned the rich in his book “The Gilded Age” and he discussed  get rich quick fever, but Sam Clemens loved money and the comfort and luxuries it could buy. Likewise Scott Fitzgerald  was very successful in the 1920’s after his publication of THE GREAT GATSBY and lived a lavish lifestyle until his death in 1940 as a result of alcoholism.

In the twenty-third post we look at Mark Twain’s statement that people should either commit suicide or stay drunk if they are “demonstrably wise” and want to “keep their reasoning faculties.” We actually see this play out in the film MIDNIGHT IN PARIS with the character Zelda Fitzgerald. In the twenty-fourthtwenty-fifth and twenty-sixth posts I look at Mark Twain and the issue of racism. In MIDNIGHT IN PARIS we see the difference between the attitudes concerning race in 1925 Paris and the rest of the world.

The twenty-seventh and twenty-eighth posts are summing up Mark Twain. In the 29th post we ask did MIDNIGHT IN PARIS accurately portray Hemingway’s personality and outlook on life? and in the 30th post the life and views of Hemingway are summed up.

In the 31st post we will observe that just like Solomon Picasso slept with many women. Solomon actually slept with  over 1000 women ( Eccl 2:8, I Kings 11:3), and both men ended their lives bitter against all women and in the 32nd post we look at what happened to these former lovers of Picasso. In the 33rd post we see that Picasso  deliberately painted his secular  worldview of fragmentation on his canvas but he could not live with the loss of humanness and he reverted back at crucial points and painted those he loved with all his genius and with all their humanness!!! In the 34th post  we notice that both Solomon in Ecclesiastes and Picasso in his painting had an obsession with the issue of their impending death!!!

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Related posts:

“Woody Wednesday” ECCLESIASTES AND WOODY ALLEN’S FILMS: SOLOMON “WOULD GOT ALONG WELL WITH WOODY!” (Part 7 MIDNIGHT IN PARIS Part F, SURREALISTS AND THE IDEA OF ABSURDITY AND CHANCE)

December 23, 2015 – 4:15 am

Woody Allen believes that we live in a cold, violent and meaningless universe and it seems that his main character (Gil Pender, played by Owen Wilson) in the movie MIDNIGHT IN PARIS shares that view. Pender’s meeting with the Surrealists is by far the best scene in the movie because they are ones who can […]

“Woody Wednesday” ECCLESIASTES AND WOODY ALLEN’S FILMS: SOLOMON “WOULD GOT ALONG WELL WITH WOODY!” (Part 6 MIDNIGHT IN PARIS Part E, A FURTHER LOOK AT T.S. Eliot’s DESPAIR AND THEN HIS SOLUTION)

December 16, 2015 – 4:56 am

In the last post I pointed out how King Solomon in Ecclesiastes painted a dismal situation for modern man in life UNDER THE SUN  and that Bertrand Russell, and T.S. Eliot and  other modern writers had agreed with Solomon’s view. However, T.S. Eliot had found a solution to this problem and put his faith in […]

“Woody Wednesday” ECCLESIASTES AND WOODY ALLEN’S FILMS: SOLOMON “WOULD GOT ALONG WELL WITH WOODY!” (Part 5 MIDNIGHT IN PARIS Part D, A LOOK AT T.S. Eliot’s DESPAIR AND THEN HIS SOLUTION)

December 9, 2015 – 4:41 am

In MIDNIGHT IN PARIS Gil Pender ponders the advice he gets from his literary heroes from the 1920’s. King Solomon in Ecclesiastes painted a dismal situation for modern man in life UNDER THE SUN  and many modern artists, poets, and philosophers have agreed. In the 1920’s T.S.Eliot and his  house guest Bertrand Russell were two of […]

“Woody Wednesda

RESPONDING TO HARRY KROTO’S BRILLIANT RENOWNED ACADEMICS!! Part 159 O “Open letter to Harry Kroto’s friend Richard Dawkins” Page 286 in THE GOD DELUSION: “remarkable that a religion should adopt an instrument of torture [a cross] and execution as its sacred symbol, often worn around the neck”

Canary Islands 2014: Harold Kroto and Richard Dawkins

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On November 21, 2014 I received a letter from Nobel Laureate Harry Kroto and it said:

…Please click on this URL http://vimeo.com/26991975

and you will hear what far smarter people than I have to say on this matter. I agree with them.

Harry Kroto

Nick Gathergood, David-Birkett, Harry-Kroto

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I have attempted to respond to all of Dr. Kroto’s friends arguments and I have posted my responses one per week for over a year now. Here are some of my earlier posts:

Arif Ahmed, Sir David AttenboroughMark Balaguer, Horace Barlow, Michael BatePatricia ChurchlandAaron CiechanoverNoam Chomsky,Alan DershowitzHubert DreyfusBart Ehrman, Stephan FeuchtwangDavid Friend,  Riccardo GiacconiIvar Giaever , Roy GlauberRebecca GoldsteinDavid J. Gross Brian Greene, Susan GreenfieldStephen F Gudeman,  Alan Guth, Jonathan HaidtTheodor W. HänschBrian Harrison,  Hermann HauserRoald Hoffmann,  Bruce HoodHerbert Huppert,  Gareth Stedman JonesSteve JonesShelly KaganMichio Kaku,  Stuart Kauffman,  Lawrence KraussHarry KrotoGeorge LakoffElizabeth Loftus,  Alan MacfarlanePeter MillicanMarvin MinskyLeonard Mlodinow Yujin NagasawaAlva NoeDouglas Osheroff,  Jonathan Parry,  Saul PerlmutterHerman PhilipseCarolyn PorcoRobert M. PriceLisa RandallLord Martin Rees,  Oliver SacksJohn SearleMarcus du SautoySimon SchafferJ. L. Schellenberg,   Lee Silver Peter Singer,  Walter Sinnott-ArmstrongRonald de SousaVictor StengerBarry Supple,   Leonard SusskindRaymond TallisNeil deGrasse Tyson,  .Alexander VilenkinSir John WalkerFrank WilczekSteven Weinberg, and  Lewis Wolpert,

In  the second video below in the 67th clip in this series are Richard Dawkins’ words that Harry Kroto wanted me to see. Since then I have read several of Richard Dawkins books and have attempted to respond to the contents of these books directly to Richard Dawkins by mail. In fact, I have been writing Richard Dawkins letters since May 15, 1994 which was the 10th anniversary of the passing of one of my heroes, Francis Schaeffer. Francis Schaeffer spent a lot of time responding to many of Richard Dawkins’ heroes such as Carl Sagan, Jacques Monod, H.J. Blackham, Isaac Newton, Ludwig Wittgenstein, Max Planck, Johann Sebastian Bach, Francis Bacon, Samuel Beckett, Leonardo Da Vinci, Albert Einstein, Michael Faraday, Gerald Horton, Edmund Leach, Louis Pasteur, George Wald, Jacob Bronowski, Steven Weinberg, Charles Darwin, Paul Kurtz, Peter Singer, Jonathan Miller, William B. Provine, Woody Allen, Noam Chomsky, James D. Watson, Francis Crick, Michael Polanyi, The Huxley family, Antony Flew, and Edward O. Wilson (Dawkins has since revised his opinion of Flew and Wilson, but he earlier regarded them very highly). 

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Francis Schaeffer 1911-1984

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Both Francis Schaeffer and Richard Dawkins have talked extensively about the life of Charles Darwin.

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Sir Harry Kroto with his high school friend Sir Ian McKellan at the FSU National High Field Magnetic Lab on Tuesday, October 27, 2009.

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50 Renowned Academics Speaking About God (Part 1)

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Another 50 Renowned Academics Speaking About God (Part 2)

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Edit Post ‹ The Daily Hatch — WordPress

A Further 50 Renowned Academics Speaking About God (Part 3)

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Richard Dawkins Photos Photos – Professor Stephen Hawking Unveils Medal For Science Communication – Zimbio

Professor Stephen Hawking Unveils Medal For Science Communication

Professor Stephen Hawking Unveils Medal For Science Communication In This Photo: Richard Dawkins, Stephen Hawking, Brian May, Harold Kroto, Alexi Leonov, Garik Israelian

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July 28, 2019

Richard Dawkins
Washington, DC 20005

Dear Mr. Dawkins,

i have enjoyed reading about a dozen of your books and some of the most intriguing were The God DelusionAn Appetite for Wonder: The Making of a Scientist, and Brief Candle in the Dark: My Life in Science.

Page 286 in THE GOD DELUSION: “remarkable that a religion should adopt an instrument of torture [a cross] and execution as its sacred symbol, often worn around the neck”

Let me let you in on an amazing fact of history. Some 400 years before crucifixion was invented Psalm 22 described it.

Here are some more details. Some 400 years before crucifixion was invented, both Israel’s King David and the prophet Zechariah described the Messiah’s death in words that perfectly depict that mode of execution. Further, they said that the body would be pierced and that none of the bones would be broken, contrary to customary procedure in cases of crucifixion (Psalm 22 and 34:20; Zechariah 12:10). Again, historians and New Testament writers confirm the fulfillment: Jesus of Nazareth died on a Roman cross, and his extraordinarily quick death eliminated the need for the usual breaking of bones. A spear was thrust into his side to verify that he was, indeed, dead.

Remember that the dead sea scrolls have part of every Old Testament book except Esther and a complete scroll of Isaiah. All these books are dated pre100BC. With that in mind take a look at these prophecies:

In the fifth century B.C. a prophet named Zechariah declared that the Messiah would be betrayed for the price of a slave—thirty pieces of silver, according to Jewish law-and also that this money would be used to buy a burial ground for Jerusalem’s poor foreigners (Zechariah 11:12-13). Bible writers and secular historians both record thirty pieces of silver as the sum paid to Judas Iscariot for betraying Jesus, and they indicate that the money went to purchase a “potter’s field,” used—just as predicted—for the burial of poor aliens (Matthew 27:3-10).

The answer to find meaning in life is found in putting your faith and trust in Jesus Christ. The Bible is true from cover to cover and can be trusted.

Thank you again for your time and I know how busy you are.

Everette Hatcher, everettehatcher@gmail.comhttp://www.thedailyhatch.org, cell ph 501-920-5733, Box 23416, LittleRock, AR 72221, United States

Richard Dawkins, founder of the Richard Dawkins Foundation for Reason and Science. Credit: Don Arnold Getty Images

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Garik Israelian, Stephen Hawking, Alexey Leonov, Brian May, Richard Dawkins and Harry Kroto

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Related posts:

RESPONDING TO HARRY KROTO’S BRILLIANT RENOWNED ACADEMICS!! Part 48 Nobel Prize Winner and Global Warming Denier Ivar Giaever “I think religion is to blame for a lot of the ills in this world!”

October 20, 2015 – 5:20 am

  On November 21, 2014 I received a letter from Nobel Laureate Harry Kroto and it said: …Please click on this URL http://vimeo.com/26991975 and you will hear what far smarter people than I have to say on this matter. I agree with them. Harry Kroto _________________ Below you have picture of 1996 Chemistry Nobel Prize Winner […]

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE PART 78 THE BEATLES (Breaking down the song TOMORROW NEVER KNOWS) Featured musical artist is Stuart Gerber

September 24, 2015 – 5:42 am

The Beatles were “inspired by the musique concrète of German composer and early electronic music pioneer Karlheinz Stockhausen…”  as SCOTT THILL has asserted. Francis Schaeffer noted that ideas of  “Non-resolution” and “Fragmentation” came down German and French streams with the influence of Beethoven’s last Quartets and then the influence of Debussy and later Schoenberg’s non-resolution which is in total contrast […]

RESPONDING TO HARRY KROTO’S BRILLIANT RENOWNED ACADEMICS!! Part 42 Peter Singer, Professor of Bioethics at Princeton University, THE PROBLEM OF EVIL

September 8, 2015 – 5:10 am

  _______ On November 21, 2014 I received a letter from Nobel Laureate Harry Kroto and it said: …Please click on this URL http://vimeo.com/26991975 and you will hear what far smarter people than I have to say on this matter. I agree with them. Harry Kroto _________________ Below you have picture of 1996 Chemistry Nobel Prize […]

RESPONDING TO HARRY KROTO’S BRILLIANT RENOWNED ACADEMICS!! Bart Ehrman “Why should one think that God performed the miracle of inspiring the words in the first place if He didn’t perform the miracle of preserving the words?”

September 2, 2015 – 8:42 am

On November 21, 2014 I received a letter from Nobel Laureate Harry Kroto and it said: …Please click on this URL http://vimeo.com/26991975 and you will hear what far smarter people than I have to say on this matter. I agree with them. Harry Kroto ____________________ Below you have picture of 1996 Chemistry Nobel Prize Winner Dr. […]

“Music Monday” (Sex Pistols) They have gone to the end of this logically and they are not living in a romantic setting. They can’t find any meaning to life. It’s the meaning to the black poetry. It’s the meaning of the black plays. It’s the meaning of all this. It’s the meaning of the words “punk rock.”

Look at the beginning paragraph of this song and you will see that the Sex Pistols had no answers to offer in what they see as a nihilist situation in life!!!!

There’s no point in asking
You’ll get no reply
Oh just remember a don’t decide
I got no reason it’s all too much
You’ll always find us
Out to lunchOh we’re so pretty
Oh so pretty
We’re vacant
Oh we’re so pretty
Oh so pretty
A-vacantDon’t ask us to attend
Cause we’re not all there
Oh don’t pretend ’cause I don’t care
I don’t believe illusions ’cause too much is real
So stop your cheap comment
Cause we know what we feelOh we’re so pretty
Oh so pretty
We’re vacant
Oh we’re so pretty
Oh so pretty
A-vacantOh we’re so pretty
Oh so pretty
Ah but now
And we don’t careThere’s no point
Oh we’re so pretty
Oh so pretty
We’re vacantOh we’re so pretty
Oh so pretty
A-vacantOh we’re so pretty
Oh so pretty
Ah but now
And we don’t careWe’re pretty a-pretty vacant
We don’t careSource: LyricFindSongwriters: Glen Matlock / Paul Spencer Cook / Steve Jones / John Lydon

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Where does Sex Pistols come from?

EuroPosters

The Sex Pistolswere formed in 1975 by Malcolm McLaren, who ran an “anti-fashion” boutique in London called Sex with his then-girlfriend, Vivienne Westwood. McLaren and Westwood’s clothes, deliberately ripped and provocative, helped establish the aesthetic of the punk movement—as did his band.

Headed by singer Johnny Rotten (John Lydon), the Sex Pistols featured a loud, fast-paced, and raw sound with angry, iconoclastic lyrics, a confrontational public presence, and a nihilistic worldview. The Sex Pistols, along with other early punk artists like the New York City-based Ramones, rejected the peace-and-love idealism they saw in 1960s hippie music and the bourgeois self-involvement of 1970s mainstream culture.

The Sex Pistols first made waves with the debut of their 1976 single Anarchy in the UK, which helped land them a notorious and profanity-laden interview on an English news program. Just in time for the Queen Elizabeth II’s Silver Jubilee in 1977, the Pistols (as the band name is sometimes shortened) released a song called “God Save the Queen,” which features some of their most defining, and defiant, lyrics:

God save the queen, the fascist regime

They made you a moron, potential H-bomb

God save the queen, she ain’t no human being

There is no future in England’s dreaming

Don’t be told what you want, don’t be told what you need

There’s no future, no future, no future for you

Though the song was banned from the BBC and other airwaves, it still reached number two on the official British charts, which famously left the spot blank rather than acknowledge the track title—and the band’s success.

Later in 1977 the Sex Pistols released their only proper album, Never Mind the Bollocks, Here’s The Sex Pistols. A week after its debut, it was on top of the UK’s Official Albums Charts, despite objections to the word bollocks, British slang for “testicles.” The album, since rated as one of the greatest rock albums of all time, also marked the debut of another punk celebrity, Sid Vicious (John Simon Ritchie).

The band’s outward turbulence also hit closer to home: the Sex Pistols split up in 1978. Nevertheless, they influenced countless bands after them and did reunite over the following decades for some well-received tours. Their punk attitude was still in full force, however, when they refused to show up for their 2006 induction into the Rock and Roll Hall of Fame, calling the institution, among other insults, “a piss stain.” Sex Pistols frontman John Lydon also turned some heads in 2017 when he expressed support for Brexit, Donald Trump, and the Queen, whose very derision of first shot him into the public spotlight

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Francis Schaeffer taught young people at L Abri in Switzerland in the 1950’s till the 1980’s (pictured below)

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Francis Schaeffer noted:

They have gone to the end of this logically and they are not living in a romantic setting. They can’t find any meaning to life. It’s the meaning to the black poetry. It’s the meaning of the black plays. It’s the meaning of all this. It’s the meaning of the words “punk rock.”

Francis Schaeffer pictured

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 “They are the natural outcome of a change from a Christian World View to a Humanistic one…
The result is a relativistic value system. A lack of a final meaning to life — that’s first. Why does human life have any value at all, if that is all that reality is? Not only are you going to die individually, but the whole human race is going to die, someday. It may not take the falling of the atom bombs, but someday the world will grow too hot, too cold. That’s what we are told on this other final reality, and someday all you people not only will be individually dead, but the whole conscious life on this world will be dead, and nobody will see the birds fly. And there’s no meaning to life.

As you know, I don’t speak academically, shut off in some scholastic cubicle, as it were. I have lots of young people and older ones come to us from the ends of the earth. And as they come to us, they have gone to the end of this logically and they are not living in a romantic setting. They realize what the situation is. They can’t find any meaning to life. It’s the meaning to the black poetry. It’s the meaning of the black plays. It’s the meaning of all this. It’s the meaning of the words “punk rock.” And I must say, that on the basis of what they are being taught in school, that the final reality is only this material thing, they are not wrong. They’re right! On this other basis there is no meaning to life and not only is there no meaning to life, but there is no value system that is fixed, and we find that the law is based then only on a relativistic basis and that law becomes purely arbitrary.

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Francis Schaeffer also observed:

The peak of the drug culture of the hippie movement was well symbolized by the movie Woodstock. Woodstock was a rock festival held in northeastern United States in the summer of 1969. The movie about that rock festival was released in the spring of 1970Many young people thought that Woodstock was the beginning of a newand wonderful age.

Jimi Hendrix (1942–1970himself was soon to become a symbol of the endBlackextremely talented, inhumanly exploited, he overdosed in September 1970 and drowned in his own vomit, soon after the claim that the culture of which he was a symbol was a new beginning. In the late sixties the ideological hopes based on drug-taking died.

After Woodstock two events “ended the age of innocence,” to use the expression of Rolling Stone magazine. The first occurred at Altamont, California, where the Rolling Stones put on a festival and hired the Hell’s Angels (for several barrels of beer) to police the grounds. Instead, the Hell’s Angels killed people without any cause, and it was a bad scene indeed. But people thought maybe this was a fluke, maybe it was just California! It took a second event to be convincing. On the Isle of Wight, 450,000 people assembled, and it was totally ugly. A number of people from L’Abri were there, and I know a man closely associated with the rock world who knows the organizer of this festival. Everyone agrees that the situation was just plain hideous.

(How Should We Then Live, pp. 209-210)

 In his book HOW SHOULD WE THEN LIVE? Francis Schaeffer noted:

This emphasis on hallucinogenic drugs brought with it many rock groups–for example, Cream, Jefferson Airplane, Grateful Dead, Incredible String Band, Pink Floyd, and Jimi Hendrix. Most of their work was from 1965-1958. The Beatles’Sergeant Pepper’s Lonely Hearts Club Band (1967) also fits here. This disc is a total unity, not just an isolated series of individual songs, and for a time it became the rallying cry for young people throughout the world. As a whole, this music was the vehicle to carry the drug culture and the mentality which went with it across frontiers which were almost impassible by other means of communication.

Here is a good review of the episode 016 HSWTL The Age of Non-Reason of HOW SHOULD WE THEN LIVE?, December 23, 2007:

Together with the advent of the “drug Age” was the increased interest in the West in  the religious experience of Hinduism and Buddhism. Schaeffer tells us that: “This grasping for a nonrational meaning to life and values is the central reason that these Eastern religions are so popular in the West today.”  Drugs and Eastern religions came like a flood into the Western world.  They became the way that people chose to find meaning and values in life.  By themselves or together, drugs and Eastern religion became the way that people searched inside themselves for ultimate truth.

Along with drugs and Eastern religions there has been a remarkable increase “of the occult appearing as an upper-story hope.”  As modern man searches for answers it “many moderns would rather have demons than be left with the idea that everything in the universe is only one big machine.”  For many people having the “occult in the upper story of nonreason in the hope of having meaning” is better than leaving the upper story of nonreason empty. For them horror or the macabre are more acceptable than the idea that they are just a machine.

Francis Schaeffer has correctly argued:

The universe was created by an infinite personal God and He brought it into existence by spoken word and made man in His own image. When man tries to reduce [philosophically in a materialistic point of view] himself to less than this [less than being made in the image of God] he will always fail and he will always be willing to make these impossible leaps into the area of nonreason even though they don’t give an answer simply because that isn’t what he is. He himself testifies that this infinite personal God, the God of the Old and New Testament is there. 

Instead of making a leap into the area of nonreason the better choice would be to investigate the claims that the Bible is a historically accurate book and that God created the universe and reached out to humankind with the Bible. Below is a piece of that evidence given by Francis Schaeffer concerning the accuracy of the Bible.

TRUTH AND HISTORY (chapter 5 of WHATEVER HAPPENED TO THE HUMAN RACE?, under footnotes #97 and #98)

A common assumption among liberal scholars is that because the Gospels are theologically motivated writings–which they are–they cannot also be historically accurate. In other words, because Luke, say (when he wrote the Book of Luke and the Book of Acts), was convinced of the deity of Christ, this influenced his work to the point where it ceased to be reliable as a historical account. The assumption that a writing cannot be both historical and theological is false.

The experience of the famous classical archaeologist Sir William Ramsay illustrates this well. When he began his pioneer work of exploration in Asia Minor, he accepted the view then current among the Tubingen scholars of his day that the Book of Acts was written long after the events in Paul’s life and was therefore historically inaccurate. However, his travels and discoveries increasingly forced upon his mind a totally different picture, and he became convinced that Acts was minutely accurate in many details which could be checked.

What is even more interesting is the way “liberal” modern scholars today deal with Ramsay’s discoveries and others like them. In the NEW TESTAMENT : THE HISTORY OF THE INVESTIGATION OF ITS PROBLEMS, the German scholar Werner G. Kummel made no reference at all to Ramsay. This provoked a protest from British and American scholars, whereupon in a subsequent edition Kummel responded. His response was revealing. He made it clear that it was his deliberate intention to leave Ramsay out of his work, since “Ramsay’s apologetic analysis of archaeology [in other words, relating it to the New Testament in a positive way] signified no methodologically essential advance for New Testament research.” This is a quite amazing assertion. Statements like these reveal the philosophic assumptions involved in much liberal scholarship.

A modern classical scholar, A.N.Sherwin-White, says about the Book of Acts: “For Acts the confirmation of historicity is overwhelming…Any attempt to reject its basic historicity, even in matters of detail, must not appear absurd. Roman historians have long taken this for granted.”

When we consider the pages of the New Testament, therefore, we must remember what it is we are looking at. The New Testament writers themselves make abundantly clear that they are giving an account of objectively true events.

(Under footnote #98)

Acts is a fairly full account of Paul’s journeys, starting in Pisidian Antioch and ending in Rome itself. The record is quite evidently that of an eyewitness of the events, in part at least. Throughout, however, it is the report of a meticulous historian. The narrative in the Book of Acts takes us back behind the missionary journeys to Paul’s famous conversion on the Damascus Road, and back further through the Day of Pentecost to the time when Jesus finally left His disciples and ascended to be with the Father.

But we must understand that the story begins earlier still, for Acts is quite explicitly the second part of a continuous narrative by the same author, Luke, which reaches back to the birth of Jesus.

Luke 2:1-7 New American Standard Bible (NASB)

2 Now in those days a decree went out from Caesar Augustus, that a census be taken of all [a]the inhabited earth. [b]This was the first census taken while[c]Quirinius was governor of Syria. And everyone was on his way to register for the census, each to his own city. Joseph also went up from Galilee, from the city of Nazareth, to Judea, to the city of David which is called Bethlehem, because he was of the house and family of David, in order to register along with Mary, who was engaged to him, and was with child. While they were there, the days were completed for her to give birth. And she gave birth to her firstborn son; and she wrapped Him in cloths, and laid Him in a [d]manger, because there was no room for them in the inn.

In the opening sentences of his Gospel, Luke states his reason for writing:

Luke 1:1-4 New American Standard Bible (NASB)

1 Inasmuch as many have undertaken to compile an account of the things[a]accomplished among us, just as they were handed down to us by those whofrom the beginning [b]were eyewitnesses and [c]servants of the [d]word, it seemed fitting for me as well, having [e]investigated everything carefully from the beginning, to write it out for you in consecutive order, most excellentTheophilus; so that you may know the exact truth about the things you have been [f]taught.

In Luke and Acts, therefore, we have something which purports to be an adequate history, something which Theophilus (or anyone) can rely on as its pages are read. This is not the language of “myths and fables,” and archaeological discoveries serve only to confirm this.

For example, it is now known that Luke’s references to the titles of officials encountered along the way are uniformly accurate. This was no mean achievement in those days, for they varied from place to place and from time to time in the same place. They were proconsuls in Corinth and Cyprus, asiarchs at Ephesus, politarches at Thessalonica, and protos or “first man” in Malta. Back in Palestine, Luke was careful to give Herod Antipas the correct title of tetrarch of Galilee. And so one. The details are precise.

The mention of Pontius Pilate as Roman governor of Judea has been confirmed recently by an inscription discovered at Caesarea, which was the Roman capital of that part of the Roman Empire. Although Pilate’s existence has been well known for the past 2000 years by those who have read the Bible, now his governorship has been clearly attested outside the Bible.

Related posts

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 312 Letter to Richard Dawkins about his comments on Ecclesiastes ( “Richard, you have had the privilege of being friends with Ricky Gervais who is one of the best comedians of all time, but are the answers to life’s big questions to be found in laughter? Solomon didn’t think so”) Featured artist is Gustav Klimt

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Open Letter to Richard Dawkins

November 24, 2019

Richard Dawkins c/o Richard Dawkins Foundation,  Washington, DC 20005

Dear Mr. Dawkins,

I have enjoyed reading about a dozen of your books and some of the most intriguing were The God DelusionAn Appetite for Wonder: The Making of a Scientist, and Brief Candle in the Dark: My Life in Science.
I have posted in the past showing the false claims made in “Outgrowing God,” and you can reference these by googling “Outgrowing God The Daily Hatch.” Some questions raised by you include “Did Jesus even exist?” One of my favorite posts was FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 292 In OUTGROWING GOD Richard Dawkins wrongly notes “Genesis says Abraham owned camels, but archaeological evidence shows that the camel was not domesticated until many centuries after Abraham” Featured Artist is Paul Pfeiffer

I enjoyed your latest book Outgrowing God which is one of my favorite books that you have written. However, there are some some weak parts of the book. For instance, on page 49:

There’s some beautiful English writing in the King James Bible. Ecclesiastes is at least as good as the Song of Songs, although it’s poetry is bleak and world-weary. If you read nothing else in the Bible, I recommend those two books, Ecclesiastes and the Song of Songs.

Richard, you have had the privilege of being friends with Ricky Gervais who is one of the best comedians of all time, but are the answers to life’s big questions to be found in laughter? Solomon didn’t think so.

As you know I am writing you a series of letters on Solomon’s efforts to find a meaning and purpose to life. In the Book of Ecclesiastes what are all of the 6 “L” words that Solomon looked into? He looked into  learning (1:16-18), laughter,ladies, luxuries,  and liquor (2:1-3, 8, 10, 11), and labor (2:4-6, 18-20).   Probing the area of LAUGHTER was one of Solomon’s first places to start. In Ecclesiastes 2:2 he starts this quest but he concludes it is not productive to be laughing the whole time and not considering the serious issues of life. “I said of laughter, “It is foolishness;” and of mirth, “What does it accomplish?” (2:2).   Then Solomon  asserted the nihilistic statement in Ecclesiastes 2:17: “So I hated life, because the work that is done under the sun was grievous to me. All of it is meaningless, a chasing after the wind.”   Keith Krell in his article, 3. Trivial Pursuits (Ecclesiastes 1:12-2:26), notes:

What would it take to make you happy? What if you had the wealth of Bill Gates or Donald Trump? Would this make you happy? What if you had the success of Oprah or Martha Stewart? Do you think you could be happy? What if you had the brains of Carl Sagan or Stephen Hawking? Do you think you could be happy? Let me guess. Your answer is, “I don’t know, but I’d sure like to give it a try.”

A few people have been able to possess wealth, success, and intelligence just as I described. Solomon, the third king of Israel, was one of them. In some ways he had everything. He had a thousand wives and concubines, enormous wealth, international respect, and unparalleled wisdom. What he didn’t always have, however, was a reason for living. He didn’t always have happiness. He fits the pattern of the highly gifted, extremely ambitious person who climbs the ladder of success—only to contemplate jumping off once he’s reached the top.39

In the first eleven verses of Ecclesiastes chapter one, Solomon examined three broad categories in his search for the key to life: human history, physical nature, and human nature. Now in 1:12-2:26, he narrows his search to his own personal experience.40 In a sense he takes us on his own spiritual sojourn as he searches for satisfaction in life. In the memoirs that follow Solomon informs us that he sought satisfaction in four broad categories, but wound up empty-handed.

  • Humor (2:2). Solomon writes, “I said to myself, ‘Come now, I will test you with pleasure. So enjoy yourself.’ And behold, it too was futility. I said of laughter, ‘It is madness,’ and of pleasure, ‘What does it accomplish?’”57Solomon mocks “laughter” as “madness.” I’m not surprised he labeled it “madness.” Do you really think the leading comedians of our day are sincerely satisfied with life? Has humor given them an inside track on human happiness? Hardly.58 It is easy to seek to lose ourselves in comedy and entertainment whether it is in a theater, in front of our TV, or on-line. Although it can seem like a great escape, it leaves us empty in the end.

_____ Francis Schaeffer quoted Woody Allen in his book WHATEVER HAPPENED TO THE HUMAN RACE? (co-authored by Dr. C. Everett Koop): One of the most striking developments in the last half-century is the growth of a profound pessimism among both the well-educated and less-educated people. The thinkers in our society have been admitting for a long time that they have no final answers at all.
Take Woody Allen, for example. Most people know his as a comedian, but he has thought through where mankind stands after the “religious answers” have been abandoned. In an article in Esquire (May 1977), he says that man is left with:
… alienation, loneliness [and] emptiness verging on madness…. The fundamental thing behind all motivation and all activity is the constant struggle against annihilation and against death. It’s absolutely stupefying in its terror, and it renders anyone’s accomplishments meaningless.
Allen sums up his view in his film Annie Hall with these words: “Life is divided into the horrible and the miserable.”
Many would like to dismiss this sort of statement as coming from one who is merely a pessimist by temperament, one who sees life without the benefit of a sense of humorWoody Allen does not allow us that luxury. He speaks as a human being who has simply looked life in the face and has the courage to say what he sees. If there is no personal God, nothing beyond what our eyes can see and our hands can touch, then Woody Allen is right: life is both meaningless and terrifying. __ Solomon’s experiment was a search for meaning to life “under the sun.” Then in last few words in the Book of Ecclesiastes he looks above the sun and brings God back into the picture: “The conclusion, when all has been heard, is: Fear God and keep His commandments, because this applies to every person. For God will bring every act to judgment, everything which is hidden, whether it is good or evil.” _____

__

Why not take a few minutes and just read the short chapter of Psalms 22 that was written hundreds of years before the Romans even invented the practice of Crucifixion. 1000 years BC the Jews had the practice of stoning people but we read in this chapter a graphic description of Christ dying on the cross. How do you explain that without looking ABOVE THE SUN to God. Ecclesiastes was written to those who wanted to examine life UNDER THE SUN without God in the picture and Solomon’s conclusion in the final chapter was found in Ecclesiastes 12 when he looked at life ABOVE THE SUN:

13 The end of the matter; all has been heard. Fear God and keep his commandments, for this is the whole duty of man. 14 For God will bring every deed into judgment, with every secret thing, whether good or evil.

The answer to find meaning in life is found in putting your faith and trust in Jesus Christ. The Bible is true from cover to cover and can be trusted.

Thank you again for your time and I know how busy you are.

Everette Hatcher, everettehatcher@gmail.comhttp://www.thedailyhatch.org, cell ph 501-920-5733, Box 23416, LittleRock, AR 72221, United States

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Richard Dawkins and Ricky Gervais

Image result for richard dawkins ricky gervais london

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Francis Schaeffer below:

Image result for richard dawkins francis schaeffer

Richard Dawkins vs John Lennox | The God Delusion Debate

Ben Stein vs. Richard Dawkins Interview


XXXX Peter Singer – The Genius of Darwin: The Uncut Interviews – Richard Dawkins

XXXXXXX

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Science Confirms the Bible with Ken Ham

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Schaeffer with his wife Edith in Switzerland.


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Richard Dawkins and John Lennox

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DawkinsWard

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Francis and Edith Schaeffer seen below:

Image result for francis schaeffer

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Image result for francis schaeffer c. everett koop whatever happened to human race?

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Dawkins, Hitchens, Dennett, Harris 

Image result for four horsemen richard dawkins

Canary Islands 2014: Harold Kroto and Richard Dawkins

Image result for harry kroto richard dawkins

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Francis Schaeffer pictured below:

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The Basis of Human Dignity by Francis Schaeffer

Richard Dawkins, founder of the Richard Dawkins Foundation for Reason and Science. Credit: Don Arnold Getty Images

Francis Schaeffer in 1984

Christian Manifesto by Francis Schaeffer

Francis Schaeffer in 1982

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Whatever Happened to the Human Race? Episode 1

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Garik Israelian, Stephen Hawking, Alexey Leonov, Brian May, Richard Dawkins and Harry Kroto

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Dark History of Evolution-Henry Morris, Ph.D.

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Featured artist is Gustav Klimt

Gustav Klimt

From Wikipedia, the free encyclopediaJump to navigationJump to search“Klimt” redirects here. For other uses, see Klimt (disambiguation).

Gustav Klimt
Photographic portrait from 1914
BornJuly 14, 1862
BaumgartenAustrian Empire
DiedFebruary 6, 1918 (aged 55)
ViennaAustria-Hungary
NationalityImperial Austrian
Known forPainter
Notable workJudith and the Head of HolofernesPortrait of Adele Bloch-Bauer IThe KissDanaë
MovementSymbolismArt NouveauVienna Secession

Gustav Klimt (July 14, 1862 – February 6, 1918) was an Austrian symbolist painter and one of the most prominent members of the Vienna Secession movement. Klimt is noted for his paintings, muralssketches, and other objets d’art. Klimt’s primary subject was the female body,[1] and his works are marked by a frank eroticism.[2] In addition to his figurative works, which include allegories and portraits, he painted landscapes. Among the artists of the Vienna Secession, Klimt was the most influenced by Japanese art and its methods.

Early in his artistic career, he was a successful painter of architectural decorations in a conventional manner. As he developed a more personal style, his work was the subject of controversy that culminated when the paintings he completed around 1900 for the ceiling of the Great Hall of the University of Vienna were criticized as pornographic. He subsequently accepted no more public commissions, but achieved a new success with the paintings of his “golden phase”, many of which include gold leaf. Klimt’s work was an important influence on his younger contemporary Egon Schiele.

Contents

Life and work[edit]

Early life[edit]

Gustav Klimt in 1887Klimt in a light Blue Smock by Egon Schiele, 1913

Gustav Klimt was born in Baumgarten, near Vienna in Austria-Hungary, the second of seven children—three boys and four girls.[3] His mother, Anna Klimt (née Finster), had an unrealized ambition to be a musical performer. His father, Ernst Klimt the Elder, formerly from Bohemia, was a gold engraver.[4] All three of their sons displayed artistic talent early on. Klimt’s younger brothers were Ernst Klimt and Georg Klimt.

Klimt lived in poverty while attending the Vienna Kunstgewerbeschule, a school of applied arts and crafts, now the University of Applied Arts Vienna, where he studied architectural painting from 1876 until 1883.[4][5] He revered Vienna’s foremost history painter of the time, Hans Makart. Klimt readily accepted the principles of a conservative training; his early work may be classified as academic.[4] In 1877 his brother, Ernst, who, like his father, would become an engraver, also enrolled in the school. The two brothers and their friend, Franz Matsch, began working together and by 1880 they had received numerous commissions as a team that they called the “Company of Artists”. They also helped their teacher in painting murals in the Kunsthistorisches Museum in Vienna.[4] Klimt began his professional career painting interior murals and ceilings in large public buildings on the Ringstraße, including a successful series of “Allegories and Emblems”.

In 1888 Klimt received the Golden Order of Merit from Emperor Franz Josef I of Austria for his contributions to murals painted in the Burgtheater in Vienna.[4] He also became an honorary member of the University of Munich and the University of Vienna. In 1892 Klimt’s father and brother Ernst both died, and he had to assume financial responsibility for his father’s and brother’s families. The tragedies also affected his artistic vision and soon he would move towards a new personal style. Characteristic of his style at the end of the 19th century is the inclusion of Nuda Veritas (naked truth) as a symbolic figure in some of his works, including Ancient Greece and Egypt (1891), Pallas Athene (1898) and Nuda Veritas (1899).[6][7] Historians believe that Klimt with the nuda veritas denounced both the policy of the Habsburgs and Austrian society, which ignored all political and social problems of that time.[8] In the early 1890s Klimt met Austrian fashion designer Emilie Louise Flöge (a sibling of his sister-in-law) who was to be his companion until the end of his life. His painting, The Kiss (1907–08), is thought to be an image of them as lovers. He designed many costumes that she produced and modeled in his works.

During this period Klimt fathered at least fourteen children.[9]

Vienna secession years[edit]

A section of the Beethoven Frieze, at Secession BuildingVienna (1902)

Klimt became one of the founding members and president of the Wiener Sezession (Vienna Secession) in 1897 and of the group’s periodical, Ver Sacrum (“Sacred Spring”). He remained with the Secession until 1908. The goals of the group were to provide exhibitions for unconventional young artists, to bring the works of the best foreign artists to Vienna, and to publish its own magazine to showcase the work of members.[10] The group declared no manifesto and did not set out to encourage any particular style—NaturalistsRealists, and Symbolists all coexisted. The government supported their efforts and gave them a lease on public land to erect an exhibition hall. The group’s symbol was Pallas Athena, the Greek goddess of just causes, wisdom, and the arts—of whom Klimt painted his radical version in 1898.[11]Judith II (1909)

In 1894, Klimt was commissioned to create three paintings to decorate the ceiling of the Great Hall of the University of Vienna. Not completed until the turn of the century, his three paintings, PhilosophyMedicine, and Jurisprudence were criticized for their radical themes and material, and were called “pornographic“.[12] Klimt had transformed traditional allegory and symbolism into a new language that was more overtly sexual and hence more disturbing to some.[12] The public outcry came from all quarters—political, aesthetic and religious. As a result, the paintings (seen in gallery below) were not displayed on the ceiling of the Great Hall. This would be the last public commission accepted by the artist.

All three paintings were destroyed when retreating German forces burned Schloss Immendorf in May 1945.[13][14]

His Nuda Veritas (1899) defined his bid to further “shake up” the establishment.[15] The starkly naked red-headed woman holds the mirror of truth, while above her is a quotation by Friedrich Schiller in stylized lettering: “If you cannot please everyone with your deeds and your art, please only a few. To please many is bad.”[16]

In 1902, Klimt finished the Beethoven Frieze for the Fourteenth Vienna Secessionist exhibition, which was intended to be a celebration of the composer and featured a monumental polychrome sculpture by Max Klinger. Intended for the exhibition only, the frieze was painted directly on the walls with light materials. After the exhibition the painting was preserved, although it was not displayed again until 1986. The face on the Beethoven portrait resembled the composer and Vienna Court Opera director Gustav Mahler.[17]

During this period Klimt did not confine himself to public commissions. Beginning in the late 1890s he took annual summer holidays with the Flöge family on the shores of Attersee and painted many of his landscapes there. These landscapes constitute the only genre aside from figure painting that seriously interested Klimt. In recognition of his intensity, the locals called him Waldschrat (“forest demon”).[18]

Klimt’s Attersee paintings are of sufficient number and quality as to merit separate appreciation. Formally, the landscapes are characterized by the same refinement of design and emphatic patterning as the figural pieces. Deep space in the Attersee works is flattened so efficiently to a single plane that it is believed that Klimt painted them by using a telescope.[19]

Golden phase and critical success[edit]

The Kiss 1907–08, oil on canvas, Österreichische Galerie BelvedereVienna

Klimt’s ‘Golden Phase’ was marked by positive critical reaction and financial success. Many of his paintings from this period included gold leaf. Klimt had previously used gold in his Pallas Athene (1898) and Judith I (1901), although the works most popularly associated with this period are the Portrait of Adele Bloch-Bauer I (1907) and The Kiss (1907–08).

Klimt travelled little, but trips to Venice and Ravenna, both famous for their beautiful mosaics, most likely inspired his gold technique and his Byzantine imagery. In 1904, he collaborated with other artists on the lavish Palais Stoclet, the home of a wealthy Belgian industrialist that was one of the grandest monuments of the Art Nouveau age. Klimt’s contributions to the dining room, including both Fulfillment and Expectation, were some of his finest decorative works, and as he publicly stated, “probably the ultimate stage of my development of ornament.”[20]

1905, Klimt painted The Three Ages of Woman, depicting the cycle of life. He created a painted portrait of Margarete Wittgenstein, Ludwig Wittgenstein‘s sister, on the occasion of her marriage.[21] Then, between 1907 and 1909, Klimt painted five canvases of society women wrapped in fur. His apparent love of costume is expressed in the many photographs of Flöge modeling clothing he had designed.

As he worked and relaxed in his home, Klimt normally wore sandals and a long robe with no undergarments. His simple life was somewhat cloistered, devoted to his art, family, and little else except the Secessionist Movement. He avoided café society and seldom socialized with other artists. Klimt’s fame usually brought patrons to his door and he could afford to be highly selective. His painting method was very deliberate and painstaking at times and he required lengthy sittings by his subjects. Although very active sexually, he kept his affairs discreet and he avoided personal scandal.

Klimt wrote little about his vision or his methods. He wrote mostly postcards to Flöge and kept no diary. In a rare writing called “Commentary on a non-existent self-portrait”, he states “I have never painted a self-portrait. I am less interested in myself as a subject for a painting than I am in other people, above all women… There is nothing special about me. I am a painter who paints day after day from morning to night … Who ever wants to know something about me … ought to look carefully at my pictures.”[22]

In 1901 Hermann Bahr wrote, in his Speech on Klimt: “Just as only a lover can reveal to a man what life means to him and develop its innermost significance, I feel the same about these paintings.”[23]

Later life and posthumous success[edit]

Adele Bloch-Bauer I (1907), which sold for a record $135 million in 2006, Neue Galerie, New York

In 1911 his painting Death and Life received first prize in the world exhibitions in Rome. In 1915 Anna, his mother, died. Klimt died three years later in Vienna on February 6, 1918, having suffered a stroke and pneumonia due to the worldwide influenza epidemic of that year.[24][25][26] He was buried at the Hietzinger Cemetery in Hietzing, Vienna. Numerous paintings by him were left unfinished.

Klimt’s paintings have brought some of the highest prices recorded for individual works of art. In November 2003, Klimt’s Landhaus am Attersee sold for $29,128,000,[27] but that sale was soon eclipsed by prices paid for Willem de Kooning’s Woman III and later Klimt’s own Adele Bloch-Bauer II, the latter of which sold for $150 million in 2016. More frequently than paintings, however, the artist’s works on paper can be found on the art market. The art market database Artprice lists 67 auction entries for paintings, but 1564 for drawings and watercolors.[28] The most expensive drawing sold so far was “Reclining Female Nude Facing Left”, which was made between 1914 and 1915 and sold in London in 2008 for GB£505,250.[29] However, the majority of the art trade traditionally takes place privately [30] through galleries such as Wienerroither & Kohlbacher, which specialize in the trade with original works by Gustav Klimt and Egon Schiele and regularly present these at monographic exhibitions and international art fairs.[31][32]

In 2006, the 1907 portrait, Adele Bloch-Bauer I, was purchased for the Neue Galerie New York by Ronald Lauder reportedly for US $135 million, surpassing Picasso‘s 1905 Boy With a Pipe (sold May 5, 2004 for $104 million), as the highest reported price ever paid for a painting up to that point.

On August 7, 2006, Christie’s auction house announced it was handling the sale of the remaining four works by Klimt that were recovered by Maria Altmann and her co-heirs after their long legal battle against Austria (see Republic of Austria v. Altmann). Altmann’s fight to regain her family’s paintings has been the subject of a number of documentary films, including Adele’s Wish.[33] Her struggle also became the subject of the dramatic film the Woman in Gold, a movie inspired by Stealing Klimt, the documentary featuring Maria Altmann herself.[34] The portrait of Adele Bloch-Bauer II was sold at auction in November 2006 for $88 million, the third-highest priced piece of art at auction at the time.[35][36] The Apple Tree I (c. 1912) sold for $33 million, Birch Forest (1903) sold for $40.3 million,[37] and Houses in Unterach on Lake Atter (1916) sold for $31 million. Collectively, the five restituted paintings netted more than $327 million.[38] The painting Litzlberg am Attersee was auctioned for $40.4 million at Sotheby’s in November 2011.[39]

The city of Vienna, Austria had many special exhibitions commemorating the 150th anniversary of Klimt’s birth in 2012.

Folios[edit]

Farm Garden with Sunflowers, 1907, Österreichische Galerie Belvedere[40]

Gustav Klimt: Das Werk[edit]

Decorative patterns were often used by Gustav Klimt in his paintings. Die Umarmung (“The Embrace”) – detail from the Palais Stoclet in Brussels.

The only folio set produced in Klimt’s lifetime, Das Werk Gustav Klimts, was published initially by H. O. Miethke (of Gallerie Miethke, Klimt’s exclusive gallery in Vienna) from 1908 to 1914 in an edition of 300, supervised personally by the artist. The first thirty-five editions (I-XXXV) each included an original drawing by Klimt, and the next thirty-five editions (XXXVI-LXX) each with a facsimile signature on the title page.[41] Fifty images depicting Klimt’s most important paintings (1893–1913) were reproduced using collotype lithography and mounted on a heavy, cream-colored wove paper with deckled edges. Thirty-one of the images (ten of which are multicolored) are printed on Chine-collé. The remaining nineteen are high quality halftones prints. Each piece was marked with a unique signet—designed by Klimt—which was impressed into the wove paper in gold metallic ink. The prints were issued in groups of ten to subscribers, in unbound black paper folders embossed with Klimt’s name. Because of the delicate nature of collotype lithography, as well as the necessity for multicolored prints (a feat difficult to reproduce with collotypes), and Klimt’s own desire for perfection, the series that was published in mid-1908 was not completed until 1914.[42]

Each of the fifty prints was categorized among five themes:

  1. Allegorical (which included multicolored prints of The Golden Knight, 1903 and The Virgin, c. 1912)
  2. Erotic-Symbolist (Water Serpents I and Water Serpents II, both c. 1907–08 and The Kiss, c. 1908)
  3. Landscapes (Farm Garden with Sunflowers, 1907)
  4. Mythical or Biblical (Pallas Athena, 1898; Judith and The Head of Holofernes, 1901; and Danaë, c. 1908)
  5. Portraits (Emilie Flöge, 1902)

The monochrome collotypes as well as the halftone works were printed with a variety of colored inks ranging from sepia to blue and green. Emperor Franz Joseph I of Austria was the first to purchase a folio set of Das Werk Gustav Klimts in 1908.

Fünfundzwanzig Handzeichnungen[edit]

Fünfundzwanzig Handzeichnungen (“Twenty-five Drawings”) was released the year after Klimt’s death. Many of the drawings in the collection were erotic in nature and just as polarizing as his painted works. Published in Vienna in 1919 by Gilhofer & Ranschburg, the edition of 500 features twenty-five monochrome and two-color collotype reproductions, nearly indistinguishable from the original works. While the set was released a year after Klimt’s death, some art historians suspect he was involved with production planning due to the meticulous nature of the printing (Klimt had overseen the production of the plates for Das Werk Gustav Klimts, making sure each one was to his exact specifications, a level of quality carried through similarly in Fünfundzwanzig Handzeichnungen). The first ten editions also each contained an original Klimt drawing.[43]

Many of the works contained in this volume depict erotic scenes of nude women, some of whom are masturbating alone or are coupled in sapphic embraces.[44][45] When a number of the original drawings were exhibited to the public, at Gallerie Miethke in 1910 and the International Exhibition of Prints and Drawings in Vienna in 1913, they were met by critics and viewers who were hostile towards Klimt’s contemporary perspective. There was an audience for Klimt’s erotic drawings, however, and fifteen of his drawings were selected by Viennese poet Franz Blei for his translation of Hellenistic satirist Lucian‘s Dialogues of the Courteseans. The book, limited to 450 copies, provided Klimt the opportunity to show these more lurid depictions of women and avoided censorship thanks to an audience composed of a small group of (mostly male) affluent patrons.

Gustav Klimt An Aftermath[edit]

Composed in 1931 by editor Max Eisler and printed by the Austrian State Printing Office, Gustav Klimt An Aftermath was intended to complete the lifetime folio Das Werk Gustav Klimts. The folio contains thirty colored collotypes (fourteen of which are multicolored) and follows a similar format found in Das Werk Gustav Klimts, replacing the unique Klimt-designed signets with gold-debossed plate numbers. One hundred and fifty sets were produced in English, with twenty of them (Nos. I–XX) presented as a “gala edition” bound in gilt leather. The set contains detailed images from previously released works (Hygeia from the University Mural Medicine, 1901; a section of the third University Mural Jurisprudence, 1903), as well as the unfinished paintings (Adam and EveBridal Progress).

Paintings[edit]

Drawings[edit]

In 1963, the Albertina museum in Vienna began researching the drawings of Gustav Klimt. The research project Gustav Klimt. Die Zeichnungen, has since been associated with intensive exhibition and publication activities.

Between 1980 and 1984 Alice Strobl published the three-volume catalogue raisonné, which records and describes all drawings by Gustav Klimt known at the time in chronological order. An additional supplementary volume was published in 1989. In the following year Alice Strobl transferred her work to the art historian and curator Marian Bisanz-Prakken, who had assisted her since 1975 in the determination and classification of the works and who continues the research project to this day. Since 1990, Marian Bisanz-Prakken has redefined, documented, and scientifically processed around 400 further drawings.[46]

This makes the Albertina Vienna the only institution in the world that has been examining and scientifically classifying the artist’s works for half a century. The research project now includes information on over 4300 works by Gustav Klimt.

William Kentridge

William Kentridge was born in Johannesburg, South Africa, in 1955. He attended the University of the Witwatersrand, Johannesburg (1973–76), Johannesburg Art Foundation (1976–78), and studied mime and theater at L’École Internationale de Théâtre Jacques Lecoq, Paris (1981–82). Having witnessed first-hand one of the twentieth century’s most contentious struggles—the dissolution of apartheid—Kentridge brings the ambiguity and subtlety of personal experience to public subjects that are most often framed in narrowly defined terms.

Using film, drawing, sculpture, animation, and performance, he transmutes sobering political events into powerful poetic allegories. In a now-signature technique, Kentridge photographs his charcoal drawings and paper collages over time, recording scenes as they evolve. Working without a script or storyboard, he plots out each animated film, preserving every addition and erasure. Aware of myriad ways in which we construct the world by looking, Kentridge uses stereoscopic viewers and creates optical illusions with anamorphic projection, to extend his drawings-in-time into three dimensions.

Kentridge has had major exhibitions at San Francisco Museum of Modern Art (2009); Philadelphia Museum of Art (2008); Moderna Museet, Stockholm, (2007); and the Metropolitan Museum of Art, New York (2004); among others. He has also participated in Prospect.1 New Orleans (2008); the Sydney Biennale (1996, 2008); and Documenta (1997, 2002). His opera and theater works, often produced in collaboration with Handspring Puppet Company, have appeared at Brooklyn Academy of Music (2007); Standard Bank National Arts Festival, Grahamstown, South Africa (1992, 1996, 1998); and Festival d’Avignon, France (1995, 1996).

His production of Dmitri Shostakovich’s opera, The Nose, premiered in 2010 at the Metropolitan Opera, New York, in conjunction with a retrospective organized by San Francisco Museum of Modern Art and the Museum of Modern Art, New York. William Kentridge lives and works in Johannesburg, South Africa.

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RESPONDING TO HARRY KROTO’S BRILLIANT RENOWNED ACADEMICS!! Part 159 N “Open letter to Harry Kroto’s friend Richard Dawkins” Telling Dawkins about my experience in 2017 of handing out gospel tracts at Harvard

Canary Islands 2014: Harold Kroto and Richard Dawkins

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10-3-17

Richard Dawkins
Washington, DC

Dear Mr. Dawkins,

In your book THE SOUL OF SCIENCE you asserted:

It is widely believed on statistical grounds that life has arisen many times all around the universe (Asimov 1979; Billingham 1981). However varied in detail alien forms of life may be, there will probably be certain principles that are fundamental to all life, everywhere. I suggest that prominent among these will be the principles of Darwinism. Darwin’s theory of evolution by natural selection is more than a local theory to account for the existence and form of life on Earth. It is probably the only theory that canadequately account for the phenomena that we associate with life.

My concern is not with the details of other planets. I shall not speculate about alien biochemistries based on silicon chains, or alien neurophysiologies based on silicon chips. The universal perspective is my way of dramatizing the importance of Darwinism for our own biology here on Earth, and my examples will be mostly taken from Earthly biology. I do, however, also think that “exobiologists” speculating about extraterrestrial life should make more use of evolutionary reasoning. Their writings have been rich in speculation about how extraterrestrial life might work, but poor in discussion about how it might evolve. This essay should, therefore, be seen firstly as an argument for the general importance of Darwin’s theory of natural selection; secondly as a preliminary contribution to a new discipline of “evolutionary exobiology.”

This reminds of George Wald’s words, “When it comes to the origin of life, we have only two possibilities as to how life arose. One is spontaneous generation arising to evolution; the other is a supernatural creative act of God. There is no third possibility..”

I would like to tell you of an experience I had recently and it concerns passing out CD’s at Harvard on 8-27-17 and it also reminds me of my correspondence with George Wald back in the 1990’s on this same subject of the ORIGIN OF LIFE!

I had the unique opportunity to spend a large portion of 8-27-17 visiting the Harvard campus. I was glad to get the opportunity to actually tag along with several tours of the campus conducted by current students for the parents of incoming freshmen and their children. This led to opportunities to pass out CD’s and this paperwork you see below concerning my past correspondence with famous atheists (many of them Harvard professors of the past and present).

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George Wald Nobel Prize Winner from HARVARD

During the 1990′s I actually made it a practice to write famous atheists and scientists that were mentioned by Adrian Rogers and Francis Schaeffer and challenge them with the evidence for the Bible’s historicity and the claims of the gospel. Usually I would send them a cassette tape of Adrian Rogers’ messages “6 reasons I know the Bible is True,” “The Final Judgement,” “Who is Jesus?” and the message by Bill Elliff, “How to get a pure heart.”  I would also send them printed material from the works of Francis Schaeffer and a personal apologetic letter from me addressing some of the issues in their work. My second cassette tape that I sent to both Antony Flew and George Wald of HARVARD  was Adrian Rogers’ sermon on EVOLUTION.  Both men listened to the messages then wrote me back twice each.

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Francis Schaeffer pictured above.

I think that Antony Flew may have pondered this quote from George Wald of HARVARD which was in Adrian Rogers’ sermon.

Dr. George Wald of HARVARD:

“When it comes to the origin of life, we have only two possibilities as to how life arose. One is spontaneous generation arising to evolution; the other is a supernatural creative act of God. There is no third possibility…Spontaneous generation was scientifically disproved one hundred years ago by Louis Pasteur, Spellanzani, Reddy and others. That leads us scientifically to only one possible conclusion — that life arose as a supernatural creative act of God…I will not accept that philosophically because I do not want to believe in God. Therefore, I choose to believe in that which I know is scientifically impossiblespontaneous generationarising to evolution.” – Scientific American, August, 1954.

Adrian Rogers said the lack of an  answer for the  origin of life was a big reason Rogers rejected evolution. Rogers noted, “Evolution offers no answers to the origin of life. It simply pushes the question farther back in time, back to some primordial event in space or an act of spontaneous generation in which life simply sprang from nothing.”

I actually had the chance to correspond with George Wald twice before his death. He wrote me two letters and in the first one he suggested that he was just using hyperbole when he made the assertion that is quoted by Dr. Rogers. He also suggested the religion of Buddhism although he said he was not a Buddhist himself, but he thought that would be closest to the truth which he thought was atheism. This does seem to contradict what Flew says of Wald’s views in the 1990’s. Flew contended concerning Wald:

In later years, he concluded that a preexisting mind, which he posits as the matrix of physical reality, composed a physical universe that breeds life: ‘the stuff of which physical reality is constructed is mind-stuff. It is mind that has composed a physical universe that breeds life…’ 

In my letters to both Wald and Flew in the 1990’s I demonstrated thatthere is evidence that points to the fact that the Bible is historically true as Schaeffer pointed out in episode 5 of WHATEVER HAPPENED TO THE HUMAN RACEThere is a basis then for faith in Christ alone for our eternal hope. This link shows how to do that.

Fortunately some modern philosophers and scientists are starting to wake up and realize that materialistic chance evolution was not responsible for the origin of the universe but it was started by a Divine Mind. In fact, Antony Flew, who was probably the most famous atheist of the 20th century, took time to read several letters I sent him the 1990’s which included much material from Francis Schaeffer. Flew listened to several cassette tapes I sent him from Adrian Rogers and then in 2004 he reversed his view that this world came about through evolution and he left his atheism behind and  because a theist.  I still have several of the letters that Dr. Flew wrote back to me and I will be posting them later on my blog at some point. One of the letters I got back in 1994 said specifically that he enjoyed listening to whole cassette tape.

 Notice the quote in Antony Flew’s book, THERE IS A GOD: The Nobel Prize-winning physiologist George Wald once famously argued that “We choose to believe the impossible: that life arose spontaneously by chance”

Here are some excerpts from the book “THERE IS A GOD: How the world’s most notorious atheist changed his mind” by Anthony Flew with Roy Abraham Varghese (Harper One, 2007). This book is available for about €10 on http://www.amazon.co.uk.

Here is a taster of what the book contains:

Chapter 4 “A pilgrimage of reason”

“The leaders of science over the last hundred years, along with some of today’s most influential scientists, have built a philosophically compelling vision of a rational universe that sprang from a divine mind” (Anthony Flew). One could say that this vision was prompted by a response to three big questions – (a)How did the laws of nature come to be? (b)How did life as a phenomenon originate from non-life? (c)How did the universe, by which we mean all that is physical, come into existence?

Chapter 5 “Who wrote the laws of nature?”

The important point is not merely that there are regularities in nature, but that these regularities are mathematically precise, universal, and “tied together”. Einstein spoke of them as “reason incarnate”. The question we should ask is how nature came packaged in this fashion.

We can put the issue this way: (a)Where do the laws of physics come from? (b)Why is it that we have these laws instead of some other set? (c)How is it that we have a set of laws that drives featureless gases to life, consciousness and intelligence?

Chapter 6 “Did the universe know that we were coming?”

“The more I examine the universe and study the details of its architecture, the more evidence I find that the universe in some sense knew we were coming” (Physicist Freeman Dyson).

In other words, the laws of nature seem to have been crafted and fine-tuned so as to move the universe towards the emergence and sustenance of life.

Chapter 7 “How did life go live?”

How can a universe of mindless matter produce beings with intrinsic ends, self-replication capabilities, and “coded chemistry”? How can self-reproduction arise by natural means from a material base? Why does living matter possess an inherent goal or end-centered organisation that is nowhere present in the matter that preceded it? “Life is more than just complex chemical reactions. The cell is also an information-storing, processing and replicating system. We need to explain the origin of this information, and the way in which the information processing machinery came to exist”. (Paul Davies, physicist and cosmologist)

The Nobel Prize-winning physiologist George Wald once famously argued that “We choose to believe the impossible: that life arose spontaneously by chance”

Chapter 8 “Did something come from nothing?”

Here, Flew notes how modern cosmology has placed the need to explain the universe center stage again.

“No matter how you describe the universe – as having existed for ever, or as having originated from a point outside space-time, or else in space but not in time, or as starting off so quantum-fuzzily that there was no definite point at which it started, or as having a total energy that is zero – the people who see a problem in the sheer existence of Something Rather Than Nothing will be little inclined to agree that the problem has been solved” (John Leslie).

In other words, “the universe is something that begs an explanation” (Richard Swinburne.) 

FOUR THINGS I HAVE LEARNED WHILE CORRESPONDING WITH ATHEISTS SINCE 1992!!!

I have learned several things about atheists in the last 20 years while I have been corresponding with them. First, they know in their hearts that God exists and they can’t live as if God doesn’t exist, but they will still search in some way in their life for a greater meaningSecond, many atheists will take time out of their busy lives to examine the evidence that I present to them. Third, there is hope that they will change their views.

Let’s go over again a few points I made at the first of this post.  My first point is backed up by  Romans 1:18-19 (Amplified Bible) ” For God’s wrath and indignation are revealed from heaven against all ungodliness and unrighteousness of men, who in their wickedness REPRESS and HINDER the truth and make it inoperative. For that which is KNOWN about God is EVIDENT to them and MADE PLAIN IN THEIR INNER CONSCIOUSNESS, because God  has SHOWN IT TO THEM,”(emphasis mine). I have discussed this many times on my blog and even have interacted with many atheists from CSICOP in the past. (I first heard this from my pastor Adrian Rogers back in the 1980’s.)

My second point is that many atheists will take the time to consider the evidence that I have presented to them and will respond. The late Adrian Rogers was my pastor at Bellevue Baptist when I grew up and I sent his sermon on evolution and another on the accuracy of the Bible to many atheists to listen to and many of them did. I also sent many of the arguments from Francis Schaeffer also.

 Adrian Rogers visiting with President ReaganMany of these scholars have taken the time to respond back to me in the last 20 years and some of the names  included are  Ernest Mayr (1904-2005), George Wald (1906-1997), Carl Sagan (1934-1996),  Robert Shapiro (1935-2011), Nicolaas Bloembergen (1920-),  Brian Charlesworth (1945-),  Francisco J. Ayala (1934-) Elliott Sober (1948-), Kevin Padian (1951-), Matt Cartmill (1943-) , Milton Fingerman (1928-), John J. Shea (1969-), , Michael A. Crawford (1938-), (Paul Kurtz (1925-2012), Sol Gordon (1923-2008), Albert Ellis (1913-2007), Barbara Marie Tabler (1915-1996), Renate Vambery (1916-2005), Archie J. Bahm (1907-1996), Aron S “Gil” Martin ( 1910-1997), Matthew I. Spetter (1921-2012), H. J. Eysenck (1916-1997), Robert L. Erdmann (1929-2006), Mary Morain (1911-1999), Lloyd Morain (1917-2010),  Warren Allen Smith (1921-), Bette Chambers (1930-),  Gordon Stein (1941-1996) , Milton Friedman (1912-2006), John Hospers (1918-2011), and Michael Martin (1932-). Third, there is hope that an atheist will reconsider his or her position after examining more evidence. Twenty years I had the opportunity to correspond with two individuals that were regarded as two of the most famous atheists of the 20th Century, Antony Flew and Carl Sagan.  I had read the books and seen the films of the Christian philosopher Francis Schaeffer and he had discussed the works of both of these men. I sent both of these gentlemen philosophical arguments from Schaeffer in these letters and in the first letter I sent a cassette tape of my pastor’s sermon IS THE BIBLE TRUE? You may have noticed in the news a few years that Antony Flew actually became a theist in 2004 and remained one until his death in 2010. Carl Sagan remained a skeptic until his dying day in 1996.Antony Flew wrote me back several times and in the  June 1, 1994 letter he  commented, “Thank you for sending me the IS THE BIBLE TRUE? tape to which I have just listened with great interest and, I trust, profit.” I later sent him Adrian Rogers’ sermon on evolution too.  

 The ironic thing is back in 2008 I visited the Bellevue Baptist Book Store and bought the book There Is A God – How the World’s Most Notorious Atheist Changed His Mind, by Antony Flew, and it is in this same store that I bought the message by Adrian Rogers in 1994 that I sent to Antony Flew. Although Antony Flew did not make a public profession of faith he did admit that the evidence for God’s existence was overwhelming to him in the last decade of his life. His experience has been used in a powerful way to tell  others about Christ. Let me point out that while on airplane when I was reading this book a gentleman asked me about the book. I was glad to tell him the whole story about Adrian Rogers’ two messages that I sent to Dr. Flew and I gave him CD’s of the messages which I carry with me always. Then at McDonald’s at the Airport, a worker at McDonald’s asked me about the book and I gave him the same two messages from Adrian Rogers too.

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The cassette tape I sent to these atheistic scientists and philosophers started off with the 3 minute song DUST IN THE WIND by the rock group KANSAS. In 1978 I heard the song “Dust in the Wind” by Kansas when it rose to #6 on the charts. That song told me that Kerry Livgren the writer of that song and a member of Kansas had come to the same conclusion that Solomon had in the BOOK OF ECCLESIASTES. I remember mentioning to my friends at church that we may soon see some members of Kansas become Christians because their search for the meaning of life had obviously come up empty even though they had risen from being an unknown band to the top of the music business and had all the wealth and fame that came with that. Furthermore, Solomon realized death comes to everyone and there must be something more. Just 3 years I later turned on THE 700 Club on TV and saw the testimony of Kerry Livgren and Dave Hope as they had found what they were looking for by making Christ the Lord of their lives.

KERRY LIVGREN OF KANSAS

By Bruce Pollock

In 1970, Kerry Livgren formed the first Kansas, an experimental rock band that was a cross between Frank Zappa and King Crimson, with horns.

This interview took place in May, 1984.

God

Before Kansas got signed you could sum up everything I’d written in two words: I’m searching. But from that point on you could sum it all up by saying: I’ve found. What changed was my world view. I went from one of existential despair to one of joy and peace. I write about God almost exclusively at this point. Basically it’s always been that way. And when that’s the subject, by definition, there are no limits to what you can say. If you look at my lyrics, even “Dust in the Wind” is a song about the transitory nature of our physical lives. That falls under the umbrella heading of God. If you find something fulfilling then you want to communicate it to other people. What could you write about, ultimately, that could be more interesting?

Lyrics of “Dust In The Wind” I close my eyes only for a moment, and the moment’s gone, All my dreams pass before my eyes, a curiosity, Dust in the wind, all they are is dust in the wind, Same old song, just a drop of water in an endless sea, All we do crumbles to the ground, though we refuse to see, Dust in the wind, all we are is dust in the wind, Now, don’t hang on, nothing lasts forever but the earth and sky, It slips away, and all your money won’t another minute buy, Dust in the wind, all we are is dust in the wind…. Go to YOUTUBE and search for KANSAS 700 CLUB and you see the clip of Dave Hope and Kerry Livgren of Kansas telling about their faith journey. Let me also suggest these verses from the  Romans Road of Salvation: Romans 3:23 KJV “For all have sinned, and come short of the glory of God;”Romans 6:23 KJV “For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.”Romans 5:8 KJV “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.”Romans 10:9 KJV “That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.”Romans 10:13 KJV “For whosoever shall call upon the name of the Lord shall be saved.”Romans 8:1 KJV “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.”Romans 8:38-39 KJV “For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.”

The answer to find meaning in life is found in putting your faith and trust in Jesus Christ. The Bible is true from cover to cover and can be trusted.

Thank you again for your time and I know how busy you are.

Everette Hatcher, everettehatcher@gmail.com, http://www.thedailyhatch.org, cell ph 501-920-5733, Box 23416, LittleRock, AR 72221, United States

On November 21, 2014 I received a letter from Nobel Laureate Harry Kroto and it said:

…Please click on this URL http://vimeo.com/26991975

and you will hear what far smarter people than I have to say on this matter. I agree with them.

Harry Kroto

Nick Gathergood, David-Birkett, Harry-Kroto

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I have attempted to respond to all of Dr. Kroto’s friends arguments and I have posted my responses one per week for over a year now. Here are some of my earlier posts:

Arif Ahmed, Sir David AttenboroughMark Balaguer, Horace Barlow, Michael BatePatricia ChurchlandAaron CiechanoverNoam Chomsky,Alan DershowitzHubert DreyfusBart Ehrman, Stephan FeuchtwangDavid Friend,  Riccardo GiacconiIvar Giaever , Roy GlauberRebecca GoldsteinDavid J. Gross Brian Greene, Susan GreenfieldStephen F Gudeman,  Alan Guth, Jonathan HaidtTheodor W. HänschBrian Harrison,  Hermann HauserRoald Hoffmann,  Bruce HoodHerbert Huppert,  Gareth Stedman JonesSteve JonesShelly KaganMichio Kaku,  Stuart Kauffman,  Lawrence KraussHarry KrotoGeorge LakoffElizabeth Loftus,  Alan MacfarlanePeter MillicanMarvin MinskyLeonard Mlodinow Yujin NagasawaAlva NoeDouglas Osheroff,  Jonathan Parry,  Saul PerlmutterHerman PhilipseCarolyn PorcoRobert M. PriceLisa RandallLord Martin Rees,  Oliver SacksJohn SearleMarcus du SautoySimon SchafferJ. L. Schellenberg,   Lee Silver Peter Singer,  Walter Sinnott-ArmstrongRonald de SousaVictor StengerBarry Supple,   Leonard SusskindRaymond TallisNeil deGrasse Tyson,  .Alexander VilenkinSir John WalkerFrank WilczekSteven Weinberg, and  Lewis Wolpert,

In  the second video below in the 67th clip in this series are Richard Dawkins’ words that Harry Kroto wanted me to see. Since then I have read several of Richard Dawkins books and have attempted to respond to the contents of these books directly to Richard Dawkins by mail. In fact, I have been writing Richard Dawkins letters since May 15, 1994 which was the 10th anniversary of the passing of one of my heroes, Francis Schaeffer. Francis Schaeffer spent a lot of time responding to many of Richard Dawkins’ heroes such as Carl Sagan, Jacques Monod, H.J. Blackham, Isaac Newton, Ludwig Wittgenstein, Max Planck, Johann Sebastian Bach, Francis Bacon, Samuel Beckett, Leonardo Da Vinci, Albert Einstein, Michael Faraday, Gerald Horton, Edmund Leach, Louis Pasteur, George Wald, Jacob Bronowski, Steven Weinberg, Charles Darwin, Paul Kurtz, Peter Singer, Jonathan Miller, William B. Provine, Woody Allen, Noam Chomsky, James D. Watson, Francis Crick, Michael Polanyi, The Huxley family, Antony Flew, and Edward O. Wilson (Dawkins has since revised his opinion of Flew and Wilson, but he earlier regarded them very highly). 

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Francis Schaeffer 1911-1984

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Both Francis Schaeffer and Richard Dawkins have talked extensively about the life of Charles Darwin.

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Sir Harry Kroto with his high school friend Sir Ian McKellan at the FSU National High Field Magnetic Lab on Tuesday, October 27, 2009.

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50 Renowned Academics Speaking About God (Part 1)

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Another 50 Renowned Academics Speaking About God (Part 2)

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A Further 50 Renowned Academics Speaking About God (Part 3)

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Richard Dawkins Photos Photos – Professor Stephen Hawking Unveils Medal For Science Communication – Zimbio

Professor Stephen Hawking Unveils Medal For Science Communication

Professor Stephen Hawking Unveils Medal For Science Communication In This Photo: Richard Dawkins, Stephen Hawking, Brian May, Harold Kroto, Alexi Leonov, Garik Israelian

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Richard Dawkins, founder of the Richard Dawkins Foundation for Reason and Science. Credit: Don Arnold Getty Images

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Garik Israelian, Stephen Hawking, Alexey Leonov, Brian May, Richard Dawkins and Harry Kroto

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October 20, 2015 – 5:20 am

  On November 21, 2014 I received a letter from Nobel Laureate Harry Kroto and it said: …Please click on this URL http://vimeo.com/26991975 and you will hear what far smarter people than I have to say on this matter. I agree with them. Harry Kroto _________________ Below you have picture of 1996 Chemistry Nobel Prize Winner […]

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE PART 78 THE BEATLES (Breaking down the song TOMORROW NEVER KNOWS) Featured musical artist is Stuart Gerber

September 24, 2015 – 5:42 am

The Beatles were “inspired by the musique concrète of German composer and early electronic music pioneer Karlheinz Stockhausen…”  as SCOTT THILL has asserted. Francis Schaeffer noted that ideas of  “Non-resolution” and “Fragmentation” came down German and French streams with the influence of Beethoven’s last Quartets and then the influence of Debussy and later Schoenberg’s non-resolution which is in total contrast […]

RESPONDING TO HARRY KROTO’S BRILLIANT RENOWNED ACADEMICS!! Part 42 Peter Singer, Professor of Bioethics at Princeton University, THE PROBLEM OF EVIL

September 8, 2015 – 5:10 am

  _______ On November 21, 2014 I received a letter from Nobel Laureate Harry Kroto and it said: …Please click on this URL http://vimeo.com/26991975 and you will hear what far smarter people than I have to say on this matter. I agree with them. Harry Kroto _________________ Below you have picture of 1996 Chemistry Nobel Prize […]

RESPONDING TO HARRY KROTO’S BRILLIANT RENOWNED ACADEMICS!! Bart Ehrman “Why should one think that God performed the miracle of inspiring the words in the first place if He didn’t perform the miracle of preserving the words?”

September 2, 2015 – 8:42 am

On November 21, 2014 I received a letter from Nobel Laureate Harry Kroto and it said: …Please click on this URL http://vimeo.com/26991975 and you will hear what far smarter people than I have to say on this matter. I agree with them. Harry Kroto ____________________ Below you have picture of 1996 Chemistry Nobel Prize Winner Dr. […]