“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

—-


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

—-

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

Image result for francis schaeffer labri
Image result for francis schaeffer labri
Image result for francis schaeffer labri
Image result for francis schaeffer labri

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

—-

 “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.

—-

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.

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