Open Letter #47 to Ricky Gervais on comparison of the Tony of AFTER LIFE to the Solomon of ECCLESIASTES, Nihilists like Tony Johnson and Woody Allen try to distract themselves so they won’t have to deal with the harsh realities of life

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

June 3, 2020 
Ricky Gervais 


Dear Ricky,  

This is the 47th day in a row that I have written another open letter to you to comment on some of your episodes of AFTER LIFE.

Tony’s nihilistic views are very close to those of Solomon in ECCLESIASTES. Below are comments on ECCLESIASTES from Francis Schaeffer: 

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.

Ricky Gervais plays bereaved husband Tony Johnson in AFTER LIFE

What does a person who holds to the nihilist point of view have to do with useless life but to try and distract himself?

In the first episode of season one of AFTERLIFE is the following conversation:

Matt: Tony this is Sandy’s day. Could you take her under your wing and show her what’s what?

Tony: Here’s what’s what, humanity is a plague. We’re a disgusting, narcissistic, selfish parasite, and the world would be a better place without us. It should be everyone’s moral duty to kill themselves. I could do it now. Quite happily just go upstairs, jump off the roof, and make sure I landed on some c**t from accounts

Matt: Lenny could you do it?

Lenny: Sure.

Tony: Let me guess the bullet points: Get in and eat in front of the computer. Go to the pub and eat in front of the quiz machine. Go home and eat in front of the Television. Go to bed and I assume you eat in bed?

Lenny: There are emergency snacks around. 
(Tony gets up to leave.) Tony: Do you want anymore donuts fat boy?

Lenny: Yes please. 
Sandy: Do you mind him talking to him like that? 
Lenny: He is a mate. It distracts him.

Woody Allen asserted: 

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. 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.


I have spent alot of time talking about Woody Allen films on this blog and looking at his worldview. He has a hopelessmeaningless, nihilistic worldview that believes we are going to turn to dust and there is no afterlife. Even though he has this view he has taken the opportunity to look at the weaknessesof his own secular view. I salute him for doing that. That is why I have returned to his work over and over and presented my own Christian worldview as an alternative. Take a moment and read again a good article on Woody Allen below. There are some links below to some other posts about him.

Francis Schaeffer two months before he died made the following comments in Knoxville, TN in 1984 and he comments on Woody Allen:

I would emphasize and it grows on me always with intensified strength the older I live that there is only ONE REASON to be a Christian and that is because it is TRUTH. There is no other reason to be a Christian.

The reason to become a Christian is not because it gives you butterflies in your stomach on Sunday morning. The reason for being a Christian is because it is true.

We at L’Abri talk about it being TRUE TRUTH and we are talking about it not just being religiously true but true in all reality. In other words, if you don’t have the Bible and you don’t act upon it, it isn’t that you just don’t know how to escape hell and go to heaven, you do that too happily, but it also is true that without the Bible we won’t know who God is and we would know who people are.

That is what is wrong with our generation and that is why it accepted abortion and the infanticide and youth euthanasia came in quickly with such a flood because this generation doesn’t understand who people are.

I don’t know if you saw the TIME editorial a short time ago called THINKING ANIMAL THOUGHTS. It did so much better than most of our evangelical magazines did on dealing with this because what they said was (it was from a non-christian point of view) if you take away the biblical view of who God is and man being made in his image then there is no basis for a distinction between human life and other forms of life. You only have distinctions and that is life and non-life, and he carried it out quite properly to its extension. What right does the human race to perform experimentation’s on animals if the human race is good and the human race is only the same qualification of life? This author really understood the game much better than most Christians seem to understand it.

What I’m saying is without the Bible it isn’t just that you don’t know how to go to heaven, but without the Bible you don’t know who people are and you don’t know what this world is. When you watch the birds fly across the sky  if you really don’t have the Bible to tell you who created this world and what the world is even the birds flying across the sky is very different. We have many people that come to L’Abri that have thought this out to the very end properly and that is there is no meaning to life, no meaning to life, no meaning to human life. They are not wrong. They are right.

The younger generation who grab the needle and shoot it up because they can’t find any meaning to life, they are not wrong. They are right. if you take the Bible away it is not just that people are lost for eternity, but they are lost now. They have no meaning to life…. If I was talking to a gentleman I was sitting next  to on an airplane about Christ I wouldn’t necessarily start off quoting Bible verses. I would go back rather to their dilemma if they hold the modern worldview of the final reality only being energy, etc., I would start with that. I would begin as I stress in the book THE GOD WHO IS THERE about their own [humanist] prophets who really show where their view goes. For instance, Jacques Monod, Nobel Prize winner from France, in his book NECESSITY AND CHANCE said there is no way to tell the OUGHT from the IS. In other words, you live in a TOTALLY SILENT  universe. 

The men like Monod and Sartre or whoever the man might know that is his [humanist] prophet and they point out quite properly and conclusively what life is like, not just that there is no meaningfulness in life but everyone according to modern man is just living out some kind of game plan. It may be knocking 1/10th of a second off a downhill ski run or making one more million dollars. But all you are doing is making a game plan within the mix of a meaningless situation. WOODY ALLEN exploits this very strongly in his films. He really lives it. I feel for that man, and he has expressed it so thoroughly in ANNIE HALL and MANHATTAN and so on.September 3, 2011 · 5:16 PM↓ Jump to Comments

Woody Allen on the Emptiness of Life

In the final scene of Manhattan, Woody Allen’s character, Isaac, is lying on the sofa with a microphone and a tape-recorder, dictating to himself an idea for a short story. It’ll be about “people in Manhattan,” he says, “who are constantly creating these real unnecessary, neurotic problems for themselves” because they cannot bear to confront the “more unsolvable, terrible problems about the universe.” In an attempt to keep it optimistic, he begins by asking himself the question, “Why is life worth living?” He gives it some thought. “That’s a very good question,” he says, “There are certain things, I guess, that make it worthwhile.” And then the list begins: Groucho Marx, Willie Mays, the second movement of Mozart’s ‘Jupiter Symphony,’ Louis Armstrong’s recording of Potato Head Blues, “Swedish movies, naturally,” Flaubert’s Sentimental Education, Marlon Brando, Frank Sinatra, “those incredible apples and pears by Cézanne, the crabs at Sam Wo’s … Tracy’s face.”

This list acts as an important hinge in the film’s narrative, the point at which Isaac suddenly becomes aware of his feelings for Tracy and resolves to go after her. But within the list there is also something far greater being communicated, something which, I believe, can be described as the central subject of nearly every Woody Allen film, or, perhaps, as the thing that compels him to make films in the first place. Isaac is conveying here a belief in the sheer power of art, its ability to provide a sense of worth to an otherwise empty existence. Art, Woody Allen seems to be saying, is the only valuable response – or the only conceivableresponse – to the dreadful human predicament as he sees it.

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“My relationship with death remains the same: I’m strongly against it.”

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Recently, at the Cannes Film Festival, Woody Allen was asked about what motivates him. He simply laughed and said, “Fear is what drives me.” Work, for Allen, is a wonderful distraction from the “terrible truth” – the ostensible meaninglessness of life, the apparent futility of all human endeavour, the inevitability of sickness, the unescapable prognosis of death. Film-making, like the “unnecessay, neurotic problems” dreamt up by the characters in Isaac’s short story, diverts Allen’s attention away from this reality, from the fear that presents itself when he stops to think about the fact that eventually everybody dies, “the sun burns out, and the earth is gone, and … all the stars, all the planets, the entire universe, goes, disappears.” So this fear is the reason for his prolificity, the impulse behind all of his artistic achievements. ManhattanAnnie HallHannah and Her SistersSleeper came about, first of all, as distractions, projects that prevented him from having to “sit in a chair and think about what a terrible situation all human beings are in.”

I believe there’s a lot of truth in Woody Allen’s perspective. We distract ourselves constantly, we refuse to think about the meaning of our existence, we skirt around the inevitable. Certainly – and he acknowledges this – Allen is not the first person to have hit upon this truth. It’s been recognised by thinkers such as Kierkegaard, Nietzsche, Freud, Sartre, the Buddha and the writer of Ecclesiastes. And Allen knows, too, that one can’t live in a perpetual awareness of this fact. Such a life would be crippling torment. Indeed, it’s this very torment that Tolstoy found himself in after having realised that there was “nothing ahead other than deception of life and of happiness, and the reality of suffering and death: of complete annihilation.” After realising, in other words, the sheer absurdness of human existence, the meaninglessness of life without God. In his Confession he writes:

My life came to a standstill. I could breathe, eat, drink and sleep and I could not help breathing, eating, drinking and sleeping; but there was no life in me because I had no desires whose gratification I would have deemed it reasonable to fulfil. If I wanted something I knew in advance that whether or not I satisfied my desire nothing would come of it.

We can’t live like this, says Woody Allen. We must provide ourselves with necessary delusions in order to carry ourselves through life. He remarks that, in fact, it’s only those people whom he calls “self-deluded” that seem to find any kind of real satisfaction in living, any peace or enjoyment. These people can say, “Well, my priest, or my rabbi tells me everthing’s going to be all right,” and they find their answers in what he calls “magical solutions.” And this recourse to the “magical” he dismisses as nonsense.

It’s worth comparing Woody Allen’s pessimistic agnosticism with the utopian atheism of someone like Richard Dawkins. Evidently, the former worldview is entirely consistent with non-belief in God, but it’s not clear that the latter is. In fact, it appears unfounded, false. Dawkins removes God from the picture entirely, yet clings persistently to a belief in life’s meaning, grounding this meaning, it appears, in natural selection. There’s a contradiction here in Dawkins’ thought. On the one hand, he claims that science “can tell us why we are here, tell us the purpose of human existence,” yet, on the other, he insists on characterising natural selection itself as a blind mechanism, containing “no design, no purpose, no evil, no good, nothing but pointless indifference.”

Whilst I myself do believe in God and don’t share Woody Allen’s agnostic belief, I can respect his consistency, his willingness to acknowledge an existence without God for what it really is: “a grim, painful, nightmarish, meaningless experience.” His worldview follows naturally from what Heidegger termed the state of human “abandonment,” the absence of God in all human affairs. Dawkins’ worldview, however, doesn’t – it’s an embarrassing mishmash of strict empricist and naturalistic belief with what really amounts to a kind of foggy mysticism, a belief system according to which human beings can create for themselves an objective purpose. What he fails to realise is that this purpose is nothing more than a delusion, a mere appearanceof purpose. It might get us up in the morning, but, once again, it’s no more real than the neurotic problems dreamt up by Isaac’s characters.

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“It is impossible to experience one’s death objectively and still carry a tune.”

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Let’s return to Woody Allen’s seemingly affirmative opinion of art. Given his lifelong insistence on the belief that human existence is “a big, meaningless thing,” how are we to make sense of Isaac’s list? Is it really possible to reconcile Woody Allen’s adament nihilism with his invocation of the power of art, its ability to stand firm in the face of such a “terrible truth”? The point to be made, I believe, is a very subtle one. In that same interview at Cannes, Allen talks about the role of the artist as he sees it: essentially, they must respond to the question that Isaac poses, “Why is life worth living?” Faced with the emptiness of life, they must try to “figure out – knowing that it’s trueknowing the worst – why it’s still worthwhile.” Allen isn’t, I believe, claiming that art can provide objective meaning to life. Such an assertion would conflict with his unswerving pessimism. Instead, he’s saying that the essence of art, what animates it, what inspires it to flourish, is a courageous struggle against this “terrible truth.” The artist, he says, must confront the futility of life, look at it in the face, embrace it in all of its hopelessness and despair, and provide humanity with an honest reply. The question we should ask in response, then, isn’t, ‘Can Woody Allen justify his belief in objective meaning as embodied in art?’ I don’t think he believesin objective meaning, a necessary purpose for human existence. Rather, the question should be, ‘Is it possible for the artist to look squarely at the human predicament and supply humanity with a worthwhile answer?’

And this, I want to say, still isn’t possible. As we’ve seen in the example of Tolstoy, one can’t live one’s life in full awareness of its apparent futility, of the imminence of death, of the falsity of one’s happiness, and yet carry on as normal. One would end up utterly debilitated. And if this is indeed how artists have been living for centuries, confronting the inevitable, facing the dismal truth, then art itself is an inexplicable phenomenon.

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“On the plus side, death is one of the few things that can be done just as easily lying down.”

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The answer isn’t to appeal to art as something that can provide human existence with objective meaning. Such a ‘faith in art’ would merely beg the question, ‘But why is art so special?’ How can art, if viewed as just another custom, an event within the world, give purpose and value to human life? How can that which is within the world give meaning to that which is also within the world? Meaning, I believe, can only come from without, from a personal God who transcends the world, yet is immanent within it, actively involved in human existence, instilling it with significance and worth. One of the purposes of art, I believe, is to reflect the being and glory of God, who is the ground of being itself. Far from art being an escape from a “terrible truth” or a desperate attempt to confront and suppress nihilism, it should be seen as an affirmative activity, an act of creative celebration to be enjoyed in the company of our good Creator God.

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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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Adrian Rogers on Evolution

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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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