Open Letter #46 to Ricky Gervais on comparison of the Tony of AFTER LIFE to the Solomon of ECCLESIASTES, William Lane Craig “If death stands with open arms at the end of life’s trail, then what is the goal of life? Is it all for nothing?”

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After Life #1 Trailer

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I listened to this question and answer session at Harvard in 1992 on cassette tapes and was captivated with Ravi Zacharias. His responses were so much better than Kath’s responses to Tony in AFTER LIFE. I have referenced work by Ravi many times in the past and Especially moving was Ravi’s own spiritual search which started in a hospital bed after a failed suicide attempt. I also want you to check out his talk at Princeton and the question and answer time afterwards which are both on YOU TUBEat these two links: Link for talk, Link for Q/A.

After Life 2 Trailer

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On Saturday April 18, 2020 at 6pm in London and noon in Arkansas, I had a chance to ask Ricky Gervais a question on his Twitter Live broadcast which was  “Is Tony a Nihilist?” At the 20:51 mark Ricky answers my question. Below is the video:

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If Death is the end then what is the point Kath asks below:

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Francis Schaeffer passed away on May 15, 1984 and on the 10th anniversary of that date I wrote many skeptics such as Carl Sagan and corresponded with them on the big questions covered by the Book of Ecclesiastes.

Kath: You are an atheist?

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Adrian Rogers on Evolution

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(Above) Tony and Anne on the bench at the graveyard where their spouses are buried.

June 2, 2020
Ricky Gervais 


Dear Ricky,  

This is the 46th day in a row that I have written another open letter to you to comment on some of your episodes of AFTER LIFE, and then I wanted to pass along some evidence that indicates the Bible is historically accurate from Francis Schaeffer and Dr. C. Everett Koop Book WHATEVER HAPPENED TO THE HUMAN RACE?

In the first season of AFTERLIFE Tony tells the nurse Emma that if his father was a dog that he would be put down. That is where Tony’s words remind me 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” (Eccles 3:19-20).


In season 1 of AFTERLIFE when Kath asks, “If your an atheist, and you don’t believe in heaven and hell and all that, how come you don’t go around raping and murdering as much as you want?” Tony’s answer is, “I do. I do go around raping and murdering as much as I want, which is not at all.”

Kath: If death is just the end then what is the point? 
Tony: What is the point in what? 
Kath: What is the point in living? Why don’t you just kill yourself?

Tony: So if you are watching a movie and you are really enjoying it. Maybe a movie with Kevin Hart in it. Then someone points out there is an end eventually. Do you just say “Forget it. What’s the point and you turn it off?” 
Kath: No because you can watch it again. 
Tony: Well, I think Life is precious because you can’t watch it again. I mean you can believe in an afterlife if it makes you feel better, but it doesn’t mean it is true. But once you realize you are not going to be around forever I think that is what makes it magical. One day you will eat your last meal, smell a flower, and hug your friend for the last time. You might not know it is the last time, but that is why you should do everything you love with passion. Treasure the few years you got because you know that is all there is.

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Rudolph A. Marcus comments: 

When my wife died I did see how comforting religion would be if you believed in an afterlife. But that is the way it is. I don’t know what makes some of us believe one thing and other people believe in something else, I haven’t found it and this is true in science also. Some people may feel they have to understand everything. I don’t feel that. I feel that eventually a lot more will be understood. It deals with the subject. It has nothing to do with religion. I believe that tackle certain problems, try to understand those, realize there are other problems that I just won’t be able to solve. I don’t have the expertise. Even if I did I may not be able to solve them, but I’m okay to live with that as long as I can find some problems that I feel excited about, that I know the experimental data and results are there and there has to an explanation. It is that fact actually which has driven us to formulate theories about those things.

If there is no after life then there are no rewards or punishments and Hitler got off without any punishment.

Gerardus ‘t Hooft comments:

“Gerardus `t Hooft – Science Video Interview”. 2004. Retrieved 25 April 2012. “When asked by the interviewer about his belief in an afterlife, Hooft replied, “Well, such beliefs I think I related to religions of the past and I don’t think that notions such as ‘afterlife’ has any…scientific basis. Not in terms of modern science. So I can only say no.”


I noticed in Woody Allen’s film “Crimes and Misdemeanors” you can see how Allen’s agnostic worldview permits him to allow the lead character to have his mistress killed when she threatens to call the cops. Judah noted, “God is a luxery I can not afford.” Earlier in the film Judah is terrified when he thinks there is a living God that will punish him in an afterlife, but only after he convinces himself there is no God is he at peace with his decision to have this troublesome lady killed. Check out this movie on Netflix and you will see what I mean about this potential moral problem that atheists can not answer. (I have looked this question many times in my previous posts.)

Let me share a portion of an article by William Lane Craig with you.

The Absurdity of Life without God

William Lane Craig

SUMMARY

Why on atheism life has no ultimate meaning, value, or purpose, and why this view is unlivable.

No Ultimate Purpose Without Immortality and God

If death stands with open arms at the end of life’s trail, then what is the goal of life? Is it all for nothing? Is there no reason for life? And what of the universe? Is it utterly pointlessIf its destiny is a cold grave in the recesses of outer space the answer must be, yes—it is pointless. There is no goal no purpose for the universe. The litter of a dead universe will just go on expanding and expanding—forever.

And what of man? Is there no purpose at all for the human race? Or will it simply peter out someday lost in the oblivion of an indifferent universe? The English writer H. G. Wells foresaw such a prospect. In his novel The Time MachineWells’s time traveler journeys far into the future to discover the destiny of man. All he finds is a dead earth, save for a few lichens and moss, orbiting a gigantic red sun. The only sounds are the rush of the wind and the gentle ripple of the sea. “Beyond these lifeless sounds,” writes Wells, “the world was silent. Silent? It would be hard to convey the stillness of it. All the sounds of man, the bleating of sheep, the cries of birds, the hum of insects, the stir that makes the background of our lives—all that was over.” [3] And so Wells’s time traveler returned. But to what?—to merely an earlier point on the purposeless rush toward oblivion. When as a non-Christian I first read Wells’s book, I thought, “No, no! It can’t end that way!” But if there is no God, it will end that way, like it or not. This is reality in a universe without God: there is no hope; there is no purpose.

What is true of mankind as a whole is true of each of us individually: we are here to no purpose. If there is no God, then our life is not qualitatively different from that of a dog. As the ancient writer of Ecclesiastes put it: “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” (Eccles 3:19-20). In this book, which reads more like a piece of modern existentialist literature than a book of the Bible, the writer [Solomon] shows the futility of pleasure, wealth, education, political fame, and honor in a life doomed to end in death. His verdict? “Vanity of vanities! All is vanity” (1:2). If life ends at the grave, then we have no ultimate purpose for living.

But more than that: even if it did not end in death, without God life would still be without purpose. For man and the universe would then be simple accidents of chance, thrust into existence for no reason. Without God the universe is the result of a cosmic accident, a chance explosion. There is no reason for which it exists. 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 rationality. As one philosopher has put it: “Human life is mounted upon a subhuman pedestal and must shift for itself alone in the heart of a silent and mindless universe.” [4]

What is true of the universe and of the human race is also true of us as individuals. If God does not exist, then you are just a miscarriage of nature, thrust into a purposeless universe to live a purposeless life.

So if God does not exist, that means that man and the universe exist to no purpose—since the end of everything is death—and that they came to be for no purpose, since they are only blind products of chance. In short, life is utterly without reason.

Do you understand the gravity of the alternatives before us? For if God exists, then there is hope for man. But if God does not exist, then all we are left with is despair. Do you understand why the question of God’s existence is so vital to man? As one writer has aptly put it, “If God is dead, then man is dead, too.”

Unfortunately, the mass of mankind do not realize this fact. They continue on as though nothing has changed. I’m reminded of Nietzsche’s story of the madman who in the early morning hours burst into the marketplace, lantern in hand, crying, “I seek God! I seek God!” Since many of those standing about did not believe in God, he provoked much laughter. “Did God get lost?” they taunted him. “Or is he hiding? Or maybe he has gone on a voyage or emigrated!” Thus they yelled and laughed. Then, writes Nietzsche, the madman turned in their midst and pierced them with his eyes

‘Whither is God?’ he cried, ‘I shall tell you. We have killed him—you and I. All of us are his murderers. But how have we done this? How were we able to drink up the sea? Who gave us the sponge to wipe away the entire horizon? What did we do when we unchained this earth from its sun? Whither is it moving now? Away from all suns? Are we not plunging continually? Backward, sideward, forward, in all directions? Is there any up or down left? Are we not straying as through an infinite nothing? Do we not feel the breath of empty space? Has it not become colder? Is not night and more night coming on all the while? Must not lanterns be lit in the morning? Do we not hear anything yet of the noise of the gravediggers who are burying God? . . . God is dead. . . . And we have killed him. How shall we, the murderers of all murderers, comfort ourselves? [5]

The crowd stared at the madman in silence and astonishment. At last he dashed his lantern to the ground. “I have come too early,” he said. “This tremendous event is still on its way—it has not yet reached the ears of man.” Men did not yet truly comprehend the consequences of what they had done in killing God. But Nietzsche predicted that someday people would realize the implications of their atheism; and this realization would usher in an age of nihilism—the destruction of all meaning and value in life.

Most people still do not reflect on the consequences of atheism and so, like the crowd in the marketplace, go unknowingly on their way. But when we realize, as did Nietzsche, what atheism implies, then his question presses hard upon us: how shall we, the murderers of all murderers, comfort ourselves?

The Success of Biblical Christianity

But if atheism fails in this regard, what about biblical Christianity? According to the Christian world view, God does exist, and man’s life does not end at the grave. In the resurrection body man may enjoy eternal life and fellowship with God. Biblical Christianity therefore provides the two conditions necessary for a meaningful, valuable, and purposeful life for man: God and immortality. Because of this, we can live consistently and happily. Thus, biblical Christianity succeeds precisely where atheism breaks down.

Conclusion

Now I want to make it clear that I have not yet shown biblical Christianity to be true. But what I have done is clearly spell out the alternatives. If God does not exist, then life is futile. If the God of the Bible does exist, then life is meaningful. Only the second of these two alternatives enables us to live happily and consistently. Therefore, it seems to me that even if the evidence for these two options were absolutely equal, a rational person ought to choose biblical Christianity. It seems to me positively irrational to prefer death, futility, and destruction to life, meaningfulness, and happiness. As Pascal said, we have nothing to lose and infinity to gain.

  • [1]Kai Nielsen, “Why Should I Be Moral?” American Philosophical Quarterly 21 (1984): 90.
  • [2]Richard Taylor, Ethics, Faith, and Reason (Englewood Cliffs, NJ: Prentice Hall, 1985), 90, 84.
  • [3]H.G. Wells, The Time Machine (New York: Berkeley, 1957), chap. 11.
  • [4]W.E. Hocking, Types of Philosophy (New York: Scribner’s, 1959), 27.
  • [5]Friedrich Nietzsche, “The Gay Science,” in The Portable Nietzsche, ed. and trans. W. Kaufmann (New York: Viking, 1954), 95.
  • [6]Bertrand Russell, “A Free Man’s Worship,” in Why I Am Not a Christian, ed. P. Edwards (New York: Simon & Schuster, 1957), 107.
  • [7]Bertrand Russell, Letter to the Observer, 6 October, 1957.
  • [8]Jean Paul Sartre, “Portrait of the Antisemite,” in Existentialism from Dostoyevsky to Satre, rev. ed., ed. Walter Kaufmann (New York: New Meridian Library, 1975), p. 330.
  • [9]Richard Wurmbrand, Tortured for Christ (London: Hodder & Stoughton, 1967), 34.
  • [10]Ernst Bloch, Das Prinzip Hoffnung, 2d ed., 2 vols. (Frankfurt am Main: Suhrkamp Verlag, 1959), 2:360-1.
  • [11]Loyal D. Rue, “The Saving Grace of Noble Lies,” address to the American Academy for the Advancement of Science, February, 1991.

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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)

We looked earlier at the city of Lachish. Let us return to the same period in Israel’s history when Lachich was besieged and captured by the Assyrian King Sennacherib. The king of Judah at the time was Hezekiah.

Perhaps you remember the story of how Jesus healed a blind man and told him to go and wash in the Pool of Siloam. It is the same place known by King Hezekiah, approximately 700 years earlier. One of the remarkable things about the flow of the Bible is that historical events separated by hundreds of years took place in the same geographic spots, and standing in these places today, we can feel that flow of history about us. The crucial archaeological discovery which relates the Pool of Siloam is the tunnel which lies behind it.

One day in 1880 a small Arab boy was playing with his friend and fell into the pool. When he clambered out, he found a small opening about two feet wide and five feet high. On examination, it turned out to be a tunnel reaching  back into the rock. But that was not all. On the side of the tunnel an inscribed stone (now kept in the museum in Istanbul) was discovered, which told how the tunnel had been built originally. The inscription in classical Hebrew reads as follows:

The boring through is completed. And this is the story of the boring: while yet they plied the pick, each toward his fellow, and while there were yet three cubits [4 14 feet] to be bored through, there was heard the voice of one calling to the other that there was a hole in the rock on the right hand and on the left hand. And on the day of the boring through the workers on the tunnel struck each to meet his fellow, pick upon pick. Then the water poured from the source to the Pool 1,200 cubits [about 600 yards] and a 100 cubits was the height of the rock above the heads of the workers in the tunnel. 

We know this as Hezekiah’s Tunnel. The Bible tells us how Hezekiah made provision for a better water supply to the city:Now the rest of the acts of Hezekiah and all his might, and how he made the pool and the conduit and brought water into the city, are they not written in the Book of the Chronicles of the Kings of Judah?(II Kings 20:20). We know here three things: the biblical account, the tunnel itself of which the Bible speaks, and the original stone with its inscription in classical Hebrew.

From the Assyrian side, there is additional confirmation of the incidents mentioned in the Bible. There is a clay prism in the British Museum called the Taylor Prism (British Museum, Ref. 91032). It is only fifteen inches high and was discovered in the Assyrian palace at Nineveh. This particular prism dates from about 691 B.C. and tells about Sennacherib’s exploits. A section from the prism reads, “As for Hezekiah,  the Jew, who did not submit to my yoke, forty-six of his strong walled cities, as well as small cities  in their neighborhood I have besieged and took…himself like a caged bird, I shut up in Jerusalem, his royal city. Earthworks I threw up against him,” Thus, there is a three-way confirmation concerning Hezekiah’s tunnel from the Hebrew side and this amazing confirmation from the Assyrian side.


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.

Sincerely,

Everette Hatcher, everettehatcher@gmail.comhttp://www.thedailyhatch.org, cell ph 501-920-5733, 13900 Cottontail Lane, Alexander, AR 72002

PS: What is the meaning of life? Find it in the end of the open letter I wrote to you on April 23, 2020. 

Below is the workforce of THE TAMBURY GAZETTE 

Seen below is the third episode of AFTERLIFE (season 1) when Matt takes Tony to a comedy club with front row seats to cheer him up but it turns into disaster!!!

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Ravi Zacharias  (March 26, 1946 – May 19, 2020) 

Francis Schaeffer (January 30, 1912 – May 15, 1984[1]

Francis Schaeffer.jpg


I grew up at Bellevue Baptist Church under the leadership of our pastor Adrian Rogers and I read many books by the Evangelical Philosopher Francis Schaeffer and in 1992 I heard cassette tapes of Ravi Zacharias in all his brilliance in his sessions at Harvard and have had the opportunity to contact many of the evolutionists or humanistic academics that they have mentioned in their works. Many 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), Michael Martin (1932-).Harry Kroto (1939-), Marty E. Martin (1928-), Richard Rubenstein (1924-), James Terry McCollum (1936-), Edward O. WIlson (1929-), Lewis Wolpert (1929), Gerald Holton(1922-), Martin Rees (1942-), Alan Macfarlane (1941-),  Roald Hoffmann (1937-), Herbert Kroemer (1928-), Thomas H. Jukes(1906-1999) and  Ray T. Cragun (1976-).

 Adrian Rogers (September 12, 1931 – November 15, 2005) 

Adrian Rogers.jpg

Charles Darwin Autobiography


Francis Schaeffer “The Age of NONREASON”

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