FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 380 LETTER TO HUGH HEFNER (Hefner stood for racial equality early on from the beginning) Featured Artist is Zarouhie Abdalian

Francis Schaeffer has rightly noted concerning Hugh Hefner that Hefner’s goal  with the “playboy mentality is just to smash the puritanical ethnic.” I have made the comparison throughout this series of blog posts between Hefner and King Solomon (the author of the BOOK of ECCLESIASTES).  I have noticed that many preachers who have delivered sermons on Ecclesiastes have also mentioned Hefner as a modern day example of King Solomon especially because they both tried to find sexual satisfaction through the volume of women you could slept with in a lifetime.

Ecclesiastes 2:8-10 The Message (MSG)

I piled up silver and gold,
        loot from kings and kingdoms.
I gathered a chorus of singers to entertain me with song,
    and—most exquisite of all pleasures—
    voluptuous maidens for my bed.

9-10 Oh, how I prospered! I left all my predecessors in Jerusalem far behind, left them behind in the dust. What’s more, I kept a clear head through it all. Everything I wanted I took—I never said no to myself. I gave in to every impulse, held back nothing. I sucked the marrow of pleasure out of every task—my reward to myself for a hard day’s work!

1 Kings 11:1-3 English Standard Version (ESV)

11 Now King Solomon loved many foreign women, along with the daughter of Pharaoh: Moabite, Ammonite, Edomite, Sidonian, and Hittite women, from the nations concerning which the Lord had said to the people of Israel, “You shall not enter into marriage with them, neither shall they with you, for surely they will turn away your heart after their gods.” Solomon clung to these in love.He had 700 wives, who were princesses, and 300 concubines. And his wives turned away his heart.

Francis Schaeffer observed concerning Solomon, “You can not know woman by knowing 1000 women.”


May 7, 2016

Hugh Hefner
Playboy Mansion  
10236 Charing Cross Road
Los Angeles, CA 90024-1815

Dear Mr. Hefner,

I got to attend the Paul McCartney concert on April 30, 2016 in Little Rock and I really enjoyed the song BLACKBIRD that Paul played.  My family and I really appreciated that  stand that Paul took back in the 1960’s by writing that song. I wanted to tell you something that I really appreciate about both your life and also Paul’s.  YOU BOTH HAVE ALWAYS STOOD FOR RACIAL EQUALITY!!!!

Today I got to attend the graduation of my niece from Miss St University and I noticed that Miss St had won their conference in basketball in 1959, 1960, 1961, 1962, and 1963 but they had only chose to attend the tournament in 1963. I wondered why. SINCE YOU GREW UP IN CHICAGO YOU MAY KNOW THE ANSWER CONCERNING “LOYOLA OF CHICAGO” WINNING THE NCAA BASKETBALL NATIONAL CHAMPIONSHIP IN 1963 WITH AN INTEGRATED TEAM!!!! Here is the rest of the story:

A game that should not be forgotten

The significance was not lost in the moment. When Jerry Harkness extended his hand to Joe Dan Gold before the ball was tipped, the glare of the popping flashbulbs nearly blinded both men.

People understood then what was happening, what it meant that Gold, a white basketball player from Mississippi State, was shaking hands with Harkness, an African-American player from Loyola (Ill.) on a March day in 1963 in East Lansing, Mich.

Just five months earlier, with U.S. marshals and federal troops on hand to quell the rioting, James Meredith enrolled at the University of Mississippi, integrating the school only 90 miles from MSU’s campus.

Less than a month after the game, Martin Luther King Jr. would write his famous “Letter from a Birmingham Jail,” an influential essay that spread across the nation.

In between the two seminal moments in civil rights history, a team from Starkville snuck out of town, defying a state injunction to play a basketball game against a team with a largely African-American roster.

Nearly 50 years later, that NCAA tournament regional semifinal game between Mississippi State and Loyola has been all but forgotten, rendered a footnote to our racial, social and athletic history. The significance that was present in that moment has eroded over time.

Mississippi State won the SEC championship in 1959, 1961 and 1962, but each year, the Maroons watched Kentucky represent the league in the postseason, victimized by an unwritten but largely enforced Mississippi rule that prohibited state schools from playing against integrated teams.

That year, 1963, Loyola was 24-2 and ranked third in the country. The Ramblers, with four African-American players on their roster, beat Tennessee Tech by 69 points, setting up a regional semifinal against Mississippi State.

“The biggest thing at the time,” said Harkness, a two-time All-American, “is we didn’t know if they were coming.”

Neither did Mississippi State.

Gov. Ross Barnett, an avowed segrationist, made no secret of his stance concerning the game: The Maroons were not to leave.

But buoyed by an angry fan base that was tired of seeing its team stay home while Kentucky competed, and an equally fed-up coach in James “Babe” McCarthy, Mississippi State president Dean Colvard vowed to let his team play.

“It had begun to look as if our first major racial issue might pertain to basketball rather than to admissions,” Colvard later said. “Although I knew opinion would be divided and feelings would be intense because of the unwritten law, I thought I had gained sufficient following that, win or lose, I should take decisive action.”

The state, backed by the university board, wouldn’t cede so easily. Sen. Billy Mitts, a former Mississippi State student body president and cheerleader, convinced a judge to issue a temporary injunction to prevent the team from leaving.

But in perhaps the best end-around in sports history, Colvard directed McCarthy to head for the Tennessee state line and stay in Memphis while he traveled to Alabama for a speaking engagement to prevent the injunction from being served. The next day, an assistant coach ferried the freshmen and some of the reserve players to a private plane as decoys and, when they saw that the coast was clear, called for the rest of the team to join them.

“That was the nerve-racking part,” Shows said. “We didn’t have our coach. We didn’t have half our team. We didn’t know if we were going to be able to play the game. But it wasn’t us boys. Don’t build us up. It was Dr. Colvard and Coach McCarthy. Those two men had the backbone.”

The plane carrying the players arrived in Nashville, where McCarthy and athletic director Wade Walker had flown into from Memphis. Reunited now, the MSU traveling party flew a commercial flight to East Lansing.

Meanwhile in Chicago, the Rambler players were quickly getting an idea of what they were up against. Hate mail arrived in the dorms — some directly from Ku Klux Klan members.

Loyola had been through its own racial strife before. Coach George Ireland loved showing up Southern teams and already had taken his squad to New Orleans and Houston, where they were met with less than warm receptions. In New Orleans, the black players had to stay with other black families, sequestered from their teammates, and in Houston, fans spewed vitriol and hate from the stands.

But this — printed letters arriving directly in the dorms — was worse.

“That was personal,” Harkness said. “They know where you are, where you live. It was frightening.”

Ireland eventually had the mail forwarded directly to him, and on March 15, the two teams made history.

“God bless those kids,” Shows said. “We had no fans there, but someone played our fight song. I’ll never forget that.”

So what really happened in this game?

Nothing and everything.

No riots or fights. No drama.

Loyola won 61-51 and went on to win the national title, upsetting two-time defending national champion Cincinnati at Louisville’s Freedom Hall in front of a crowd that included, Harkness remembers, native son Cassius Clay.

Mississippi State returned home to a surprisingly warm reception from fans. Shows remembers the plane flying over the highway and seeing bumper-to-bumper traffic below, with throngs of people driving to the airport to greet the Maroons. A postgame newspaper survey found that Mississippians were overwhelmingly in favor of letting the team play the game.

Colvard kept his job, as did McCarthy. For a time, the players and participants were rightly feted. Harkness went with Jesse Jackson to listen to Dr. King speak, and was stunned at the number of people who knew about his game.

“We did it together,” Harkness said. “To me, that’s why it’s so important. We showed you could do it together, without a fight.”

The game didn’t usher in dramatic change immediately. The SEC wouldn’t welcome its first black basketball player until 1967, when Perry Wallace played for Vanderbilt, and it wasn’t until 1968 that an African-American earned a football letter in the league.


Jesus said “A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another.”

Here you and Christ must agree. Recently I read the article, “Hugh Hefner: Civil Rights Activist?: A documentary about the Playboy patriarch makes a strong case for “yes.” BY: JANICE C. SIMPSON, Posted: July 30 2010 11:57 AM and here is a portion of it:

Hugh Hefner isn’t one of the names you usually think of when you hear the words “civil rights pioneer.” So I was more than a little dubious when I got invited to a screening of Hugh Hefner: Playboy, Activist and Rebel, the newly released documentary that, the publicist promised, would show how the founder of Playboy magazine had been in the vanguard of the struggle for racial equality in the 1960s.

And for the first few moments, I sat there rolling my eyes at what seemed to be no more than the expected hagiography, an attempt by a rich old guy to shape his legacy while he still could. (Despitehis recent effort to take Playboy Enterprises private again, Hefner is 84.) But I came around as race men such as Jesse Jackson, Jim Brown and Dick Gregory popped up among the documentary’s talking heads to testify about the many things Hefner had done to help advance the movement of African Americans into the U.S. mainstream.

The ABOLITION MOVEMENT that brought forth the freedom of the slaves was a direct result of evangelicals throughout the country taking this political stance to the street in the 1840’s because of their Christian beliefs.

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

Psalm 22 New American Standard Bible (NASB)

A Cry of Anguish and a Song of Praise.

For the choir director; upon [a]Aijeleth Hashshahar. A Psalm of David.

22My God, my God, why have You forsaken me?
[b]Far from my deliverance are the words of my [c]groaning.
O my God, I cry by day, but You do not answer;
And by night, but [d]I have no rest.
But I am a worm and not a man,

A reproach of men and despised by the people.
7All who see me [g]sneer at me;
They [h]separate with the lip, they wag the head, saying,
[i]Commit yourself to the Lord; let Him deliver him;
Let Him rescue him, because He delights in him.”

12 Many bulls have surrounded me;
Strong bulls of Bashan have encircled me.
13 They open wide their mouth at me,
As a ravening and a roaring lion.
14 I am poured out like water,
And all my bones are out of joint;
My heart is like wax;
It is melted within [l]me.
15 My strength is dried up like a potsherd,
And my tongue cleaves to my jaws;
And You lay me [m]in the dust of death.
16 For dogs have surrounded me;
[n]A band of evildoers has encompassed me;
[o]They pierced my hands and my feet.
17 I can count all my bones.
They look, they stare at me;
18 They divide my garments among them,
And for my clothing they cast lots.

Francis Schaeffer ended HOW SHOULD WE THEN LIVE? Episode 7 with these words:

When we think of Christ of course we think of his substitutionary death upon the cross when he who claimed to be God died in a substitutionary way and as such his death had infinite value and as we accept  that gift raising the empty hands of faith with no humanistic elements we have that which is real life and that is being in relationship to the infinite personal God who is there and being in a personal relationship to Him. But Christ brings life in another way that is not as often clearly thought about perhaps. He connects himself with what the Bible teaches in his teaching and as such he is a prophet as well as a savior. It is upon the basis of what he taught  and the Bible teaches because he himself wraps these together that we have life instead of death in the sense of having some knowledge that is more than men can have from himself, beginning from himself alone. Both of these elements are the place where Christ gives us life.  

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

Thanks for your time.


Everette Hatcher,,, cell ph 501-920-5733, Box 23416, LittleRock, AR 72221

PS: This is the 34th letter I have written to you and I have again responded to your life experiences and unlike most of the letters in the past, today I have praised you for some very good things you have done. I wish more people in the 1950’s and 1960’s had been bold enough to take strong stands for racial equality like you did!!!!

Featured artist is Zarouhie Abdalian

Born in 1982 in New Orleans, Zarouhie Abdalian now lives in Oakland, California. Her site- and context-specific sculptures and installations are often located in public spaces and draw viewers into participating and engaging with their surroundings.

Committed to democratizing performance space, Abdalian explains that her minimalist interventions, based on formal or conceptual concerns, often focus on the features of a site that audiences experience elsewhere in their everyday lives. Choosing to work with unremarkable attributes, Abdalian intends to extend the experience of her work beyond the context of art. Her experimental sound pieces, at times made in collaboration with Joseph Rosenzweig, articulate features of the spaces in which they are installed, using resonance, vibrations, and other physical aspects of sound to alter the viewer/participant’s perception and awareness of the space.

Artist’s websites and have

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March 3, 2016 – 12:21 am

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