George Harrison – “Dehra Dun”

Dehra dehra dun, dehra dun dun
Dehra dehra dun, dehra dun dun
Dehra dehra dun, dehra dun dun
Dehra dehra dun…
Many roads can take you there, many different ways
One direction takes you years, another takes you days
Dehra dehra dun, dehra dun dun
Dehra dehra dun, dehra dun dun
Dehra dehra dun, dehra dun dun
Dehra dehra dun…
Many people on the roads looking at the sights
Many others with their troubles looking for their rights
Dehra dehra dun, dehra dun dun
Dehra dehra dun, dehra dun dun
Dehra dehra dun, dehra dun dun
Dehra dehra dun…
See them move along the road in search of life divine
Beggers in a goldmine
Dehra dehra dun, dehra dun dun
Dehra dehra dun, dehra dun dun
Dehra dehra dun, dehra dun dun
Dehra dehra dun…
Many roads can take you there, many different ways
One direction takes you years, another takes you days
Dehra dehra dun, dehra dun dun
Dehra dehra dun, dehra dun dun
Dehra dehra dun, dehra dun dun
Dehra dehra dun

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George Harrison sings, “Many roads can take you there, many different ways.” However, Christ said in John 14:6:

Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me.”

John MacArthur: Is Jesus the Only Way?

IN THE VIDEO BELOW take notice at the 14:00 minute mark Schaeffer talks about the BEATLES and at the 22:30 minute mark  Schaeffer mentions the Hindu god Kali.

Rishikesh – Beatles With The Maharishi (1968)

The Biblical view concerning how sin entered the world is explained in the book GENESIS  IN SPACE AND TIME by Francis Schaeffer, Chapter 5  pages 33  -41:

chapter 5

The space-time fall and its results

Eve was faced with a choice, she pondered the situation and then she put her hand into the history of man and changed the course of human events.

The Fruit Is Eaten

The Genesis account is short and to the point: “And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat” (Gen. 3:6).1 The flow is from the internal to the external; the sin began in the thought-world and flowed outward. The sin was, therefore, committed in that moment she believed Satan instead of God. At this point the whole matter was decided. Nonetheless, a history is involved, for first she believed Satan, then she ate, and then she gave the fruit to Adam.

Genesis 3:17 refers to this historical flow, for God in speaking to Adam says that he has “hearkened unto the voice of thy wife, and hast eaten of the tree.” And we are reminded, as we have seen in 2 Corinthians 11:3, that as the serpent beguiled Eve through his subtlety (at her point of history) so our own minds (at our point of history) may also be corrupted from the simplicity that is in Christ.

Paul in 1 Timothy 2:14 points out something further: “And Adam was not deceived, but the woman being deceived was in the transgression.” Temptation is extremely hard to resist when it is bound up with the man-woman relationship. For example, in Exodus 34:16 we are warned not to let the man-woman relationship lead us into idolatry (spoken of as going “a whoring after their gods”).

Two great drives are built into man. The first is his need for a relationship to God, and the second his need for a relationship to the opposite sex. A special temptation is bound up with this sexual drive. How many young women are there who are faithful as Christians until they come to a certain age and feel with their whole being, without ever analyzing it, the need for marriage and are then swept over into marrying a non-Christian man? And how many men are there who are faithful until they feel the masculine drive and give up their faithfulness to God by marrying a woman who carries them into spiritual problems for the rest of their life? I look upon such young men and young women as I see them going through this, and I cry for them, because in a way there is no greater agony than suddenly to fall in love and then to realize that one must say no to this natural drive because it leads in that particular case to a severing of our greater relationship-our relationship to God. While what happened in the Garden of Eden was a spacetime historic event, the man-woman relationship and force of temptation it must have presented to Adam is universal.

The Results of the Fall for the Human Race

The results of Adam and Eve’s action are recorded in many places in Scripture, but nowhere more clearly than in Romans 5:12-19 where Paul emphasizes that Adam and Eve’s action marked the entrance of sin into the human  race. I will quote here part of this passage: “Therefore, as through one man sin entered into the world, and death through sin; and so death passed [spread] unto all men, for that all sinned:-for until the law sin was in the world; but sin is not imputed when there is no law. Nevertheless death reigned from Adam until Moses, even over them that had not sinned after the likeness of Adam’s transgression, who is a figure of him that was to come…. For if by the trespass of the one the many died…. For if, by the trespass of the one, death reigned through the one…. So then as through one trespass the judgment came unto all men to condemnation…. For as through the one man’s disobedience the many were made sinners . . .” (ASV).

The repetition makes the point obvious: By the action of one man in a historic, space-time situation, sin entered into the world of men. But this is not just a theoretical statement that gives us a reasonable and sufficient answer to man’s present dilemma, explaining how the world can be so evil and God still be good. It is that in reality, from this time on, man was and is a sinner. Though some men do not like the teaching, the Bible continues like a sledge hammer, driving home the fact that evil has entered into the world of man, all men are now sinners, all men now sin. Listen to God’s declaration concerning the human race in Jeremiah 17:9: “The heart is deceitful above all things, and desperately wicked: who can know it?”

Incidentally, in one way it is easier today than it was a few years ago to proclaim the sinfulness of man. On every side artists, novelists and protest singers are saying, “What’s wrong with man? Something’s wrong with man.” The Bible agrees and gives us a realistic view of life: “The heart is deceitfully wicked.”

I think the strongest words were spoken by Jesus himself in John 8:44, where he turns on those who are claiming the fatherhood of God and says: “Ye are of your father the devil, and the lusts of your father it is your will to do” (ASV). In other words, Jesus is saying, “You choose to be in Satan’s parade.”

Isaiah writes, “All we like sheep have gone astray; we have turned every one to his own way” (Is. 53:6). It is obvious that if “all we like sheep have gone astray,” I can no longer merely say they have gone astray, but I must say I have gone astray. I, too, sin. Paul picks this up in the letter to the Romans as he summarizes the status of all the races-first the Gentiles and then the Jews: “As it is written, There is none righteous, no, not one: There is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one” (Rom. 3:10-12). If there is none that is righteous, no, not one, then I am included. I have written the word me in the margin of my Bible at this place. Galatians 3:10 carries the force: “For as many as are of the works of the law are under the curse: for it is written, Cursed is everyone that continueth not in all things which are written in the book of the law to do them.” All mankind stands in this place. Not only the revealed law of God but also every moral motion of every man who has ever lived condemns men, because men keep neither the revealed law of God nor even live consistently according to their own moral motions. This is the point of Romans 2:1-2: “Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. But we are sure that the judgment of God is according to truth against them which commit such things.”

What Paul says involves the whole man as he comes to Scripture. The Bible never leaves this as a generalization or as an abstraction. Paul writes, “Therefore thou art inexcusable, O man.” Perhaps the most important part of this is that it is in the singular, for it speaks to every individual who hears or reads: “Whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.” The simple fact is that it is not only the man who has the written law of God, the Bible, who stands under the judgment of law, but every man who ever lived. I have pointed out elsewhere that wherever anthropologists and sociologists have been, they have found that men have moral motions. The specific standards may be different, but all men operate under moral categories. So Paul says here that a man stands condemned on the basis of his own moral motions, for every time he condemns another man he has put himself under the same condemnation. Every man makes moral judgments concerning other men and then does not keep them himself. The results? All men are sinners, and all men sin.

This indictment includes those who are now Christians as well as non-Christians. Men are not born Christians, a sort of special race. Every single man who is now a child of God was at one time a rebel. We are all hewn from the same rock, whether we come from a church background or a non-church background. No sacerdotalism can help man.

Am I a Christian today? Never forget, then, that yesterday I was as much a rebel as anyone who walks on the face of the earth. As Ephesians 2:2-3 says in burning words: “Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience.” He is talking here to the church at Ephesus. But he continues and adds himself to the list, he steps over and joins us, for it is not just “ye” but “we”: “Among whom also we all had our conversation [meaning here our total way of life, our “life-form”] in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.” This is who we are. If we are Christians today, this is who we have been. We had a different king-the father of lies. We must not be proud, for as Ephesians 5:8 says, “For ye were sometimes darkness, but now ye are light in the Lord.” Remember, you were also marked by Adam’s sin, and you were sinners: “And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled” (Col. 1:21).

Don’t be proud. As you look out across the world of sinners, weep for them. Be glad indeed if you are redeemed, but never forget as you look at others that you have been one of them, and in a real sense we are still one with them, for we still sin. Christians are not a special group of people who can be proud; Christians are those who are redeemed-and that is all!

Everywhere we turn we find the same thing: “For we ourselves [notice the “we” again] also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another” (Tit. 3:3). Paul never allowed those who followed his teaching to forget that they were not a special kind just because they may have been Jews at the beginning and circumcised or just because they were now baptized Christians. Each one must say, “I have been the rebel, I have been the sinner.” The force of this is perhaps brought most fully in the great statement in 1 John 1:10: “If we say that we have not sinned, we make him [God] a liar, and his word is not in us.” To forget in our emotional reactions as well as in our words that we indeed have been sinners, not only involved in the results of Adam’s sin but deliberately sinning ourselves over and over and over again -to forget this is to call God a liar.

Thus, all men are under the judgment of God. Even the marvelous chapter that speaks so clearly of hope, the third go chapter of the Gospel of John, twice emphasizes that men are under God’s judgment. We read, for example, these words in John 3:18: “He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.” The testimony of John the Baptist in the last verse of this chapter is even more emphatic: “He that believeth on the Son has everlasting life: but he that believeth not the Son shall not see life; but the wrath of God abideth on him” (v. 36). In a world that loves synthesis, the Bible stands with a message of total antithesis: He who believes has life but he who does not is subject to the wrath, the judgment, of God. Here, then, is the basic result of the space-time fall that we are considering in the flow of history-men are rebels and under the judgment of God.

Guilt before God

Other results of sin were immediately evident in the Garden of Eden: “And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons” (Gen. 3:7). The word aprons in the Hebrew is interesting. Actually, it simply means to “gird yourself about,” so people have translated the word in various ways. One Bible, the Breeches Bible of 1608, got its name from the way it translated this word. But whatever an apron is, it is something one puts around himself.

The significance is that Adam and Eve were brought to a realization of what they had done. They began to feel afraid and to feel guilt-and well they might, for their guilt feelings were rooted in true guilt. When a man has sinned against God, he not only has guilt feelings, he has true guilt; and he has true guilt even if he does not have feelings of guilt.

“And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden” (v. 8). This is the verse we have used in our previous studies to indicate the wonder of the open communication which God had with man. In the garden in the cool (or the wind) of the day, there was open fellowship, open communion-open propositional communication between God and man before the Fall. But now that which was his wonder and his joy, the fulfillment of his need, an infinite, personal reference point with whom he could have communion and communication became the reason for his fear. He was going to meet God face to face! Once man had shaken his fist in the face of God, what had been so wonderful became a just reason for fear, because God was really there.

So we read: “And the LORD God called unto Adam, and said unto him, Where art thou? And he said, I heard the voice in the garden, and I was afraid, because I was naked; and I hid myself. And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldst not eat? And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat. And the LORD God said unto the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat” (vv. 9-13).

The first thing we notice here is that Adam and Eve immediately begin to try to pass the guilt from themselves to another, and we have, therefore, the division which is at the very heart of man’s relationship with man from this point on. The human race is divided-man against man. We do not have to wait for modern psychologists to talk about alienation. Here it is. Man is alienated from his wife-the wife from her husband-as they turn against each other, especially at the points of blame and guilt. All the alienation that any poet will ever write about is here already. In a way, both Adam and Eve were right. Eve had given the fruit to Adam, and Satan had tempted Eve. But that does not shift the responsibility. Eve was responsible and Adam was responsible, and they stood in their responsibility before God.

God’s Judgment on Man and Nature

As God speaks to the parties involved at this moment of history, we find four steps in his judgment of their action. First, he speaks to the serpent who has been used by Satan: “And the LORD God said unto the serpent, Because thou hast done this, thou art cursed above [from among] all cattle, and above [from among] every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life” (v. 14). As we shall see, all nature becomes abnormal yet the serpent is singled out in a special way “from among all cattle.'”

Second, in verse 15 he speaks to Satan; we will return to that.

Third, he speaks to the woman: “Unto the woman he said, I will greatly multiply thy pain [this is more accurate than the King James word sorrow] and thy conception; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.” There are two parts here: the first relates to the womanness of the woman-the bearing of children-and the second to her relationship to her husband. In regard to the former, God says that he will multiply two things-not just the pain but also the conception. It seems clear that if man had not rebelled there would not have been as many children born.

In regard to the relationship to her husband, he says, “And thy desire shall be to thy husband, and he shall rule over thee.” This one sentence puts an end to any pure democracy. In a fallen world pure democracy is not possible. Rather, God brings structure into the primary relationship of man-the man-woman relationship. In a fallen world (in every kind of society-big and smalland in every relationship) structure is needed for order. God himself here imposes it on the basic human relationship. Form is given and without such form freedom would only be chaos.

It is not simply because man is stronger that he is to have dominion (that’s the argument of the Marquis de Sade). But rather he is to have dominion because God gives this as structure in the midst of a fallen world. The Bible makes plain that this relationship is not to be without love. As the New Testament puts it, the husband is to love his wife as Christ loved the church (Eph. 5:23). In a fallen world it is not surprising to find that men have turned this structure into a kind of slavery. It is not meant to be a slavery. In fact, it is in cultures where the Bible has been influential that the balance has been substantially restored. The Bible balances the structure and the love.

Nevertheless, it is still true: Since the Fall what God. says in verse 16 is to be the structure or the form of the basic human relationship-the man-woman relationship. It is right that a woman should feel a need for freedom, a feeling of being a “human being” in the world. But when she tries to smash the structure of this basic relationship, finally what she does is to hurt herself. It is like unravelling the knot that holds the string of human relationships together. All other things flow from it-the loss of her own children’s obedience and the crumbling of society about her. In a fallen world we need structure in every social relationship.

The Abnormal Universe

Fourth, God speaks to the man: “And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in toil [the word sorrow in the King James is inaccurate] shalt thou eat of it all the days of thy life” (v. 17). In other words, at this point the external world is changed.

It is interesting that almost all of the results of God’s judgment because of man’s rebellion relate in some way to the external world. They are not just bound up in man’s thought life; they are not merely psychological. Profound changes make the external, objective world abnormal. In the phrase for thy sake God is relating these external abnormalities to what Adam has done in the Fall.

All of these changes came about by fiat. Creation, as we have already seen, came by fiat. And, though we have come to the conclusion of creation with the creation of Eve, yet fiat has not ceased. The abnormality of the external world was brought about by fiat. Putting it into twentieth-century terminology, we can say this: The universe does not display a uniformity of cause and effect in a closed system; God speaks and something changes. We are reminded here of the long arguments that date back to the time of Lyell and Darwin concerning whether there could be such a thing as catastrophe-something that cut across the uniformity of cause and effect. Scripture answers this plainly: Yes, God spoke and that which he had created was changed.

So now the earth itself is abnormal. We read, for example, in Genesis 5:29, which speaks of the world before the flood: “And he [Noah’s father] called his name Noah, saying, This same shall comfort us concerning our work and toil of our hands, because of the ground which the LORD hath cursed.” The name Noah itself simply means rest or comfort. The Scripture says that at this point in the flow of biblical history men knew very well that the toil of their hands was a result of God’s having changed the earth.

Why is it like this? Because, one might say, you, O unprogrammed and significant Adam, have revolted. Nature has been under your dominion (in this sense it is as an extension of himself, as a king’s empire is an extension of himself). Therefore, when you changed, God changed the objective, external world. It as well as you is now abnormal.

It is interesting that in each of the steps of God’s judgment toil is involved: The serpent goes upon his belly; the woman has pain in childbirth; the man has toil in his work.

Verse 18 continues: “Thorns also and thistles shall it bring forth to thee.” The word thistles here means luxuriously-growing but useless plants. The phrase it shall bring forth to thee has in the Hebrew the sense of “it shall be caused to bud.” This phrase, therefore, suggests that here, too, the change was wrought by fiat. Furthermore, the phrase suggests the modern biological term mutation, a non-sterile sport. That is, the plants had been one kind of thing and were reproducing likewise, and then God spoke and the plants began to bring forth something else and continue to reproduce in that new and different form.

The introduction of toil does not mean the introduction of work, because in Genesis 2:15, as we have seen, God took man and put him in the Garden of Eden “to dress it and to keep it.” There was work before the Fall, but certainly we can see the force of the distinction before and after the Fall, in the language of Genesis 5:29, where labor is called the “toil of our hands, because of the ground which the LORD hath cursed.” Since the whole structure of the external world has changed, the meaning of work has changed. Thus Genesis 3:19 says: “In the sweat of thy face shalt thou eat bread, till [the concept of “until” is important here] thou return unto the ground; for out of it was thou taken: for dust thou art, and unto dust shalt thou return.”

The results are twofold. First, man shall have his food (and all else) by the sweat of his brow. Second, there is an end to this-an end that is not a release. The end is the greatest abnormality in the external world-the dissolution of the total man. A time will come at the end of each man’s life when he physically dies and the unity of man the unity of body and soul-is torn asunder. Christianity is not platonic; the soul is not considered all-important. Rather, at physical death that unity which man is meant to be is fractured. This is the second kind of death brought about by the Fall, the first being immediate separation from fellowship with God and the third being eternal death as men are judged in their rebellion and separated from God forever.

Christianity as a system does not begin with Christ as Savior, but with the infinite-personal God who created the world in the beginning and who made man significant in the flow of history. And man’s significant act in revolt has made the world abnormal. Thus there is not a total unbroken continuity back to the way the world originally was. Non-Christian philosophers almost universally agree in seeing everything as normal, assuming things are as they have always been. The Christian sees things now as not the way they have always been. And, of course, this is very important to the explanation of evil in the world. But it is not only that. It is one way to understand the distinction between the naturalistic, non-Christian answers (whether spoken in philosophic, scientific or even religious language) and the Christian answer. The distinction is that as I look about me I know I live in an abnormal world.

Among contemporary philosophers Martin Heidegger in his later writings has suggested a sort of space-time fall. He says that prior to Aristotle, the pre-Socratic Greeks thought in a different way. Then when Aristotle introduced the concept of rationality and logic, there was an epistemological fall. His notion, of course, has no moral overtones at all, but it is intriguing to me that Heidegger has come to realize that philosophy cannot explain reality if it begins with the notion that the world is normal. This the Bible has taught, but the Bible’s explanation for the present abnormal world is in a moral Fall by a significant man, a fall which has changed the external flow of history as no epistemological fall could do. Heidegger’s problem is that, while he well sees the need of a fall, he will not bow before the existence of the God who is there and the knowledge that God has given us. Hence he ends up with an insufficient fall and an insufficient answer.

Separations

Another way to look at the results of the Fall is to notice the separations that are caused by sin. First is the great separation, the separation between God and man. It underlies all other separations, not only in eternity but right now. Man no longer has the communion with God he was meant to have. Therefore, he cannot fulfill the purpose of his existence-to love God with all his heart, soul and mind-to stand as a finite personal point before an infinite-personal reference point and be in relationship with God himself. When man sinned, the purpose of his existence was smashed. And modern man is right when he says that man is dead. It is not that man is nothing, but that he is no longer able to fulfill his mannishness. Genesis 3:23-24 shows this separation between man and God in a real, historic, graphic sense.

As evangelicals we sometimes emphasize the first separation and fail to properly emphasize all the others that now exist. The second great separation is separation of man from himself. Man has fear. Man has psychological problems. How does a Christian understand these? Primarily as the abnormal separation of man from himself. Man’s basic psychosis is his separation from God carried into his own personality as a separation from himself. Thus we have self-deception. All men are liars, but, most importantly, each man lies to himself. The greatest falsehood is not lying to other men but to ourselves. A related aspect is the loss of ability to acquire true knowledge. All his knowledge is now out of shape because the perspective is wrong, the framework is wrong. That is, man does not lose all his knowledge, but he loses “true knowledge,” especially as he makes extensions from the bits and pieces of knowledge he does have.

Furthermore, man has separated his sexual life from its original high purpose as a vehicle of communication of person to person. Sexuality loses its personal dimension; men and women treat each other as things to be exploited. Finally, at physical death comes the separation of the soul from the body, the great separation of a man from himself.

The third of the great separations is man from man. This is the sociological separation. We have seen already how Adam was separated from Eve. Both of them immediately tried to pass off the blame for the Fall. This signals the loss of the possibility of their walking truly side by side in utopian democracy. Not only was man separated from his wife, but soon brother became separated from brother, Cain killing Abel. And, as we will see in the following chapter, there is a separation between the godly and the ungodly line of men. The godly line (those men who have returned to God) and the ungodly line (the unsaved humanity going on in rebellion) constitute two humanities. In one sense, of course, there is one humanity because we all come from one source. We are one blood, one flesh. But in the midst of one humanity, there are two humanities the humanity that still stands in rebellion and the humanity that is redeemed.

Soon in the flow of history we come to the tower of Babel, and with it we have the division of languages. Modern linguistics has helped us to understand how great the issues are here. So much is involved with language. Then after the time of Abraham comes the division between Jew and Gentile. These separations (and others related to them) are like titanic sonic booms in the sociological upheavals coming down to, and perhaps especially in, our day.

The fourth separation is a separation of man from nature and nature from nature. Man has lost his full dominion, and now nature itself is often a means of judgment. There is, for example, the flood at the time of Noah and, of course, nature pitted against Job. The separation of man from nature and nature from nature seems also to have reached a climax in our day.

Man’s sin causes all these separations between man and God, man and himself, man and man, and man and nature. The simple fact is that in wanting to be what man as a creature could not be, man lost what he could be. In every area and relationship men have lost what finite man could be in his proper place.

But there is one thing which he did not lose, and that is his mannishness, his being a human being. Man still stands in the image of God-twisted, broken, abnormal, but still the image-bearer of God. Man did not stop being human. As we have seen in Genesis 9:6 and in James 3:9, even after the Fall men are still in the image of God. Modern man does not see man as fallen, but he can find no significance for man. In the Bible’s teaching man is fallen but significant.

Let us not be misled: Man is still man. The unsaved painter can still paint. The unsaved lover can still love. He still has moral motions. And, though twisted, the unsaved thinker can still think. And furthermore, he lives on after his own death. He doesn’t just come to the end of his life and suddenly the clock stops. Man has meaning and significance. He may think that his history is just trash and junk, but it is not so.

Watch a man as he dies. Five minutes later he still exists. There is no such thing as stopping the existence of man. He still goes on. He has not lost his being as a human being. He has not lost those things which he intrinsically is as a man. He has not become an animal or a machine. And as I look out over the human race and see the lost-separated from God, separated from themselves, separated from other man, separated from nature-they are still men. Man still has tremendous value.

(Francis Schaeffer pictured below)

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Before you even come to the Bible and begin to read it one must realize there are 2 ways to read the Bible. One is just one more religious thing among thousands of other religious is nothing more than another form of a trip, not very, very different actually from a drug trip. The other way is to understand that the Bible is truth and as such what we are listening to is something that is completely contrary to what here about us on every side namely merely statistical averages, relativistic things. Now having said this then I would have to guard myself for the simple reason that it doesn’t mean a person has to believe all of this before he can begin to read the Bible and find truth in the Bible.

I would just say in just passing I was not raised in a Christian family and I was reading much philosophy when I was a young man and I didn’t read the Bible because I believed it was true. I read it simply out of an intellectual honesty, but I did do one thing. I read it exactly as it was written beginning with Genesis 1:1 and going right on, I read it just as I would read another book expecting what was being given was a straight forward statement of what was meant and it wasn’t supposed to be read on a different level than that I would read in another kind of book. As I read it, it answered the questions already at that time I realized that humanistic philosophy couldn’t answer and over a six month period I came to conclude it was truth. Nevertheless, we must keep in the back of our mind how are we reading the Bible, just as another religious trip or am I really wrestling with the question of what is given in all the areas in which it speaks. Is it truth in comparison to merely relativism?

The Bible and Archaeology – Is the Bible from God? (Kyle Butt 42 min)

You want some evidence that indicates that the Bible is true? Here is a good place to start and that is taking a closer look at the archaeology of the Old Testament times. Is the Bible historically accurate? Here are some of the posts I have done in the past on the subject: 1. The Babylonian Chronicle, of Nebuchadnezzars Siege of Jerusalem, 2. Hezekiah’s Siloam Tunnel Inscription. 3. Taylor Prism (Sennacherib Hexagonal Prism), 4. Biblical Cities Attested Archaeologically. 5. The Discovery of the Hittites, 6.Shishak Smiting His Captives, 7. Moabite Stone, 8. Black Obelisk of Shalmaneser III, 9A Verification of places in Gospel of John and Book of Acts., 9B Discovery of Ebla Tablets. 10. Cyrus Cylinder, 11. Puru “The lot of Yahali” 9th Century B.C.E., 12. The Uzziah Tablet Inscription, 13. The Pilate Inscription, 14. Caiaphas Ossuary, 14 B Pontius Pilate Part 2, 14c. Three greatest American Archaeologists moved to accept Bible’s accuracy through archaeology., 

Featured artist is   Tim Lowly

Tim Lowly & Robert Cozzolino – a conversation (that starts as a monologue)

Featured Artist: Tim Lowly

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