FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 383 (Letter to Richard Dawkins about Adrian Rogers quote “It is logical to reason that if we have a creation, we must have a Creator since nothing comes out of nothing. Also logic tells us that if there is design in nature, there must be a Designer; and the more complex the design, the greater the designer”) Featured Artist is Picasso

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Richard Dawkins and Ricky Gervais

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Francis Schaeffer below:

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Richard Dawkins vs John Lennox | The God Delusion Debate

Ben Stein vs. Richard Dawkins Interview


XXXX Peter Singer – The Genius of Darwin: The Uncut Interviews – Richard Dawkins

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September 28, 2019

Richard Dawkins c/o Richard Dawkins Foundation, 
Washington, DC 20005

Dear Mr. Dawkins,

i have enjoyed reading about a dozen of your books and some of the most intriguing were The God DelusionAn Appetite for Wonder: The Making of a Scientist, and Brief Candle in the Dark: My Life in Science.

I am looking forward to reading Outgrowing God which is your latest book, and I have been reading several reviews of it. The best interviewer is Krishnan Guru-Murthy in my opinion. He did a great job of asking you some very insightful questions, and I thought your answers gave the audience a good feel for what is in the book.

You tweeted: 

It’s ten days until OUTGROWING GOD is out in the UK. Preorder a signed copy from Waterstones: bit.ly/OutgrowingGod

I responded by tweeting: 

Adrian Rogers “As a believer, you must understand what you believe and why we are Christians, and then be able to explain your beliefs humbly, thoughtfully, reasonably, and biblically” thedailyhatch.org/2019/09/10/

How To Answer A Skeptic
Sermon Summary by Bro. Adrian Rogers
We live in a day of accelerating skepticism, humanism and scientism. We as Christians
are going to be ridiculed and made to look ignorant and uneducated because we believe
in God. Do we have sound reason for believing what we believe? Are we not worthy of
real, honest thought? How do you respond to this skepticism in this day and age in
which we live?
The Bible tells us how to respond to skeptics in 1 Peter 3:10-17, especially verse 15
which states, “But sanctify the Lord God in your hearts, and be ready always to give an
answer to every man who ask you to give a reason of the hope that is in you, with
meekness and fear.” (As a believer, you must understand what you believe and why we
are Christians, and then be able to explain your beliefs humbly, thoughtfully,
reasonably, and biblically.)
Often we are told to keep the faith, but not only should we keep it but we need to give
it away. If you have no desire to give it away, you ought to give it up, because what you
have is not the real thing. Any man that has been born of the spirit of God, has an innate
desire to share his faith with others.
There are two things that must be true of you before you are ready to share your faith
with anybody. First, you must be Real. You are to have a full-hearted, burning,
compassionate, overflowing love for God. You are to be a zealot for the Lord Jesus.
Yours is to be a full faith, a fearless faith. Don’t let anybody intimidate you because you
are a Christian. They can hurt you but they cannot harm you, therefore don’t be afraid.
Second you must be Ready. When you live a Christian lifestyle, people will start asking
questions about you when they see something in you that cannot be explained. They
are going to want to know why you believe what you believe and why you act the way
you act. Do you know how to respond to a skeptic? There are four basic ideas to
remember as you respond to this skeptical age:
1) Forego the Folly of Fools – Some skeptics are fools, not all but some. In the Bible,
fool means someone who is morally depraved, not mentally deficient. Don’t
argue with someone who shows himself to be a fool. Give him the mind of God;
tell him what God says then go your way. In Proverbs 26:4 it says, “answer not a
fool according to his folly, less you be like unto him.” Don’t answer him; don’t get
in a debate with a fool. You won’t be able to do much with these type of people.
Also see what Jesus says about this in Mark 6:11.
2) Learn the Limits of Logic – Logic is a valuable tool but it can only carry you so far.
When you get to a chasm that logic can’t leap, then faith will have to fly. The logic
for God is found in creation and design and universal moral beliefs. It is logical to
reason that if we have a creation, we must have a Creator since nothing comes
out of nothing. Also logic tells us that if there is design in nature, there must be a
Designer; and the more complex the design, the greater the designer. The
creation found throughout the earth and universe is immensely complex and
organized. The logic of there being universally held beliefs in a moral law shared
throughout mankind also says there is a god. If anyone ever comes up to you and
says, “Prove there is a god.” Be Bold and say, “I can’t, but can you prove there is
no god?” He’ll say he can’t either. Then if he says “You just think there is a god
because it is just what you believe.” You can say, “I believe there is a god and you
believe there is no god. I have faith that there is, and you have faith that there
isn’t.” What we as Christians believe is reasonable, but it goes beyond reason.
3) Remember the Resource of Revelation –If we are to know a god, he is going to
have to reveal himself to us. The finite can never understand the infinite, unless
the infinite explains himself and reveals himself to the finite. 2 Peter 1:19-21
shows us three things about the word of God: 1) The Inspiration of the word of
God. The Bible is like no other book – it was inspired by the Holy Spirit. 2) The
Illumination of the word of God. It shines into our hearts – it enlightens us. It
reveals to us what we could not know without it. 3) The Confirmation of the
word of God. We believe not only because of what any other person has said, but
also because of what the Bible has said. The Bible is power whether you believe it
or not. It does not matter what we believe; what matters is what is true. Use the
Bible because you know it is true.
4) Fortify the Force of Faith – A Christian with a glowing testimony is worth a library
of arguments. Share what Jesus means to you and what God has done for you
and how He has changed your life. Let Jesus be real to you. Sanctify God in your
heart. Strengthen your faith by staying in contact with God through prayer,
reading and listening to His word, and sharing your faith with other believers as
well as non-believers. Your faith will be as much caught as it will be taught.
Remember 1 Peter 3:15, “But sanctify the Lord God in your hearts, and be ready
always to give an answer to everyone who ask you to give a reason of the hope
that is in you, with meekness and fear.”

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?)

In the previous chapter we saw that the Bible gives us the explanation for the existence of the universe and its form and for the mannishness of man. Or, to reverse this, we came to see that the universe and its form and the mannishness of man are a testimony to the truth of the Bible. In this chapter we will consider a third testimony: the Bible’s openness to verification by historical study.

Christianity involves history. To say only that is already to have said something remarkable, because it separates the Judeo-Christian world-view from almost all other religious thought. It is rooted in history.

The Bible tells us how God communicated with man in history. For example, God revealed Himself to Abraham at a point in time and at a particular geographical place. He did likewise with Moses, David, Isaiah, Daniel and so on. The implications of this are extremely important to us. Because the truth God communicated in the Bible is so tied up with the flow of human events, it is possible by historical study to confirm some of the historical details.

It is remarkable that this possibility exists. Compare the information we have from other continents of that period. We know comparatively little about what happened in Africa or South America or China or Russia or even Europe. We see beautiful remains of temples and burial places, cult figures, utensils, and so forth, but there is not much actual “history” that can be reconstructed, at least not much when compared to that which is possible in the Middle East.

When we look at the material which has been discovered from the Nile to the Euphrates that derives from the 2500-year span before Christ, we are in a completely different situation from that in regard to South America or Asia. The kings of Egypt and Assyria built thousands of monuments commemorating their victories and recounting their different exploits. Whole libraries have been discovered from places like Nuzu and Mari and most recently at Elba, which give hundreds of thousands of texts relating to the historical details of their time. It is within this geographical area that the Bible is set. So it is possible to find material which bears upon what the Bible tells us.

The Bible purports to give us information on history. Is the history accurate? The more we understand about the Middle East between 2500 B.C. and A.D. 100, the more confident we can be that the information in the Bible is reliable, even when it speaks about the simple things of time and place.

Part A

The site of the biblical city called Lachish is about thirty miles southwest of Jerusalem. This city is referred to on a number of occasions in the Old Testament. Imagine a busy city with high walls surrounding it, and a gate in front that is the only entrance to the city. We know so much about Lachish from archaeological studies that a reconstruction of the whole city has been made in detail. This can be seen at the British Museum in the Lachish Room in the Assyrian section.

There is also a picture made by artists in the eighth century before Christ, the Lachish Relief, which was discovered in the city of Nineveh in the ancient Assyria. In this picture we can see the Jewish inhabitants of Lachish surrendering to Sennacherib, the king of Assyria. The details in the picture and the Assyrian writing on it give the Assyrian side of what the Bible tells us in Second Kings:

2 Kings 18:13-16

New American Standard Bible (NASB)

13 Now in the fourteenth year of King Hezekiah, Sennacherib king of Assyria came up against all the fortified cities of Judah and seized them. 14 Then Hezekiah king of Judah sent to the king of Assyria at Lachish, saying, “I have done wrong. Withdraw from me; whatever you impose on me I will bear.” So the king of Assyria required of Hezekiah king of Judah three hundred talents of silver and thirty talents of gold. 15 Hezekiah gave him all the silver which was found in the house of the Lord, and in the treasuries of the king’s house. 16 At that time Hezekiah cut off the gold from the doors of the temple of the Lord, and from the doorposts which Hezekiah king of Judah had overlaid, and gave it to the king of Assyria.

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We should notice two things about this. First, this is a real-life situation–a real siege of a real city with real people on both sides of the war–and it happened at a particular date in history, near the turn of the eighth century B.C. Second, the two accounts of this incident in 701 B.C. (the account from the Bible and the Assyrian account from Nineveh) do not contradict, but rather confirm each other. The history of Lachish itself is not so important for us, but some of its smaller historical details.

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.

Everette Hatcher, everettehatcher@gmail.comhttp://www.thedailyhatch.org, cell ph 501-920-5733, Box 23416, LittleRock, AR 72221, United States

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Science Confirms the Bible with Ken Ham

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Schaeffer with his wife Edith in Switzerland.


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Richard Dawkins and John Lennox

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DawkinsWard

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Francis and Edith Schaeffer seen below:

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Dawkins, Hitchens, Dennett, Harris 

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Canary Islands 2014: Harold Kroto and Richard Dawkins

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Francis Schaeffer pictured below:

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The Basis of Human Dignity by Francis Schaeffer

Richard Dawkins, founder of the Richard Dawkins Foundation for Reason and Science. Credit: Don Arnold Getty Images

Francis Schaeffer in 1984

Christian Manifesto by Francis Schaeffer

Francis Schaeffer in 1982

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Whatever Happened to the Human Race? Episode 1

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Garik Israelian, Stephen Hawking, Alexey Leonov, Brian May, Richard Dawkins and Harry Kroto

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Dark History of Evolution-Henry Morris, Ph.D.

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Featured artist is Picasso

Picasso, Pablo – by Nigel Halliday

Review of ‘Picasso: challenging the past’National Gallery, London, February-June 2009by Nigel Halliday    This exhibition makes an interesting contrast with ‘Rodchenko and Popova’ at Tate Modern. The latter showcases two artists in post-revolutionary Russia who sought to play their part in building a new world by wiping the artistic slate clean and starting again. Picasso, by contrast, brought up in Barcelona and painting in Paris, sees himself working within the long tradition of western art, going back to the Renaissance and beyond.   The exhibition highlights various examples of how Picasso addressed a traditional subject-matter in the language of modernism, as well as, later on, attempting to rework specific examples of some of the old masters. It is especially in the early work that we see Picasso’s most fruitful engagement with tradition. Critics disagree over what Cubism was ‘about’, but it was certainly, among other things, a continuation of the work of Cezanne, who himself was wanting to build on Impressionism. Cezanne sought to integrate the immediacy of experience of Monet with the intellectual constructiveness of Poussin. In continuing Cezanne’s approach, Cubism can be seen, at least from one angle, as an early form of post-modernism: it discards the naïve realism of Impressionism (‘reality is what I see’) in favour of a more complex, Kantian idea of knowledge, that we do not know reality directly, but the mind imposes its own order upon the perceptions that are received by the senses.   Thus we see Picasso seeking to continue and update the western artistic canon by taking traditional subjects, such as nudes and still-lifes, and addressing them, not as they have traditionally been seen, but as they are now understood by the mind. His figures, such as the beautiful and poignant Seated nude of 1909, are constructed out of multiple sense perceptions. But at the same time a gulf of unknowability is established between the viewer and the original objective reality of the subject.   I tried to approach this exhibition with an open mind, but in fact it only confirmed my view that – with the notable exception of Guernica – Picasso’s work after the 1920s was disappointingly vapid, broadly swept canvases that speak of little more than his own moods and insecurities.   The main room of the exhibition focuses on works from his later years, especially between 1954 and 1962, in which he attempted to rework in his own language some of the masterpieces of the past. It was a major effort on his part: 15 paintings based on Delacroix’s Women of Algiers, 27 on Manet’s Dejeuner sur l’herbe, and more than 50 relating to Velazquez’s Las Meninas. But were his paintings ‘inspired’ by the masters, or, as the catalogue says, ‘provoked’ by them? Was he now, an artist in his 70s, trying to learn from the masters or trying to outdo them? It is not apparent, looking at the works, what is added to these images by his reworking of them. What came across to me from them is the sense of fear and insecurity about his powers as an artist – the same fear that we also find in his repetitive paintings of predatory women, who threaten to deprive him of his other form of creativity.   Published in Third Way

www.nigelhalliday.org/picasso-at-ng-apr-2009/

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