Francis Schaeffer Whatever Happened to the Human Race (Episode 1) ABORTION

E P I S O D E 1 0 Dr. Francis Schaeffer – Episode X – Final Choices 27 min FINAL CHOICES I. Authoritarianism the Only Humanistic Social Option One man or an elite giving authoritative arbitrary absolutes. A. Society is sole absolute in absence of other absolutes. B. But society has to be […]

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Francis Schaeffer’s “How should we then live?” Video and outline of episode 9 “The Age of Personal Peace and Affluence” (Schaeffer Sundays)

E P I S O D E 9 Dr. Francis Schaeffer – Episode IX – The Age of Personal Peace and Affluence 27 min T h e Age of Personal Peace and Afflunce I. By the Early 1960s People Were Bombarded From Every Side by Modern Man’s Humanistic Thought II. Modern Form of Humanistic Thought Leads […]

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Francis Schaeffer’s “How should we then live?” Video and outline of episode 8 “The Age of Fragmentation” (Schaeffer Sundays)

E P I S O D E 8 Dr. Francis Schaeffer – Episode VIII – The Age of Fragmentation 27 min I saw this film series in 1979 and it had a major impact on me. T h e Age of FRAGMENTATION I. Art As a Vehicle Of Modern Thought A. Impressionism (Monet, Renoir, Pissarro, Sisley, […]

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Francis Schaeffer’s “How should we then live?” Video and outline of episode 7 “The Age of Non-Reason” (Schaeffer Sundays)

E P I S O D E 7 Dr. Francis Schaeffer – Episode VII – The Age of Non Reason I am thrilled to get this film series with you. I saw it first in 1979 and it had such a big impact on me. Today’s episode is where we see modern humanist man act […]

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Francis Schaeffer’s “How should we then live?” Video and outline of episode 6 “The Scientific Age” (Schaeffer Sundays)

E P I S O D E 6 How Should We Then Live 6#1 Uploaded by NoMirrorHDDHrorriMoN on Oct 3, 2011 How Should We Then Live? Episode 6 of 12 ________ I am sharing with you a film series that I saw in 1979. In this film Francis Schaeffer asserted that was a shift in […]

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Francis Schaeffer’s “How should we then live?” Video and outline of episode 5 “The Revolutionary Age” (Schaeffer Sundays)

E P I S O D E 5 How Should We Then Live? Episode 5: The Revolutionary Age I was impacted by this film series by Francis Schaeffer back in the 1970′s and I wanted to share it with you. Francis Schaeffer noted, “Reformation Did Not Bring Perfection. But gradually on basis of biblical teaching there […]

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Francis Schaeffer’s “How should we then live?” Video and outline of episode 4 “The Reformation” (Schaeffer Sundays)

Dr. Francis Schaeffer – Episode IV – The Reformation 27 min I was impacted by this film series by Francis Schaeffer back in the 1970′s and I wanted to share it with you. Schaeffer makes three key points concerning the Reformation: “1. Erasmian Christian humanism rejected by Farel. 2. Bible gives needed answers not only as to […]

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“Schaeffer Sundays” Francis Schaeffer’s “How should we then live?” Video and outline of episode 3 “The Renaissance”

Francis Schaeffer’s “How should we then live?” Video and outline of episode 3 “The Renaissance” Francis Schaeffer: “How Should We Then Live?” (Episode 3) THE RENAISSANCE I was impacted by this film series by Francis Schaeffer back in the 1970′s and I wanted to share it with you. Schaeffer really shows why we have so […]

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Francis Schaeffer’s “How should we then live?” Video and outline of episode 2 “The Middle Ages” (Schaeffer Sundays)

Francis Schaeffer: “How Should We Then Live?” (Episode 2) THE MIDDLE AGES I was impacted by this film series by Francis Schaeffer back in the 1970′s and I wanted to share it with you. Schaeffer points out that during this time period unfortunately we have the “Church’s deviation from early church’s teaching in regard […]

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Francis Schaeffer’s “How should we then live?” Video and outline of episode 1 “The Roman Age” (Schaeffer Sundays)

On 3-22-13 on the Arkansas Times Blog Verla Sweere wrote:

Francis Schaeffer: “How Should We Then Live?” (Episode 1) THE ROMAN AGE Today I am starting a series that really had a big impact on my life back in the 1970′s when I first saw it. There are ten parts and today is the first. Francis Schaeffer takes a look at Rome and why […]

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“Schaeffer Sunday” Reviews by Douglas R. Groothuis of two books:Barry Hankins, Francis Schaeffer and the Shaping of Evangelical America and Colin Duriez, “Francis Schaeffer: An Authentic Life”

April 6, 2014 – 1:28 am

I really enjoyed these reviews.

Francis Schaeffer and the Shaping of Evangelical America and Francis Schaeffer: An Authentic Life

Barry Hankins, Colin Duriez
Jan 15, 2009
Series: Volume 12 – 2009

Book: Francis Schaeffer and the Shaping of Evangelical America

Barry Hankins, Francis Schaeffer and the Shaping of Evangelical America. Grand Rapids, MI: Eerdmans, 2009, paperback, 272 pages with index. Colin Duriez, Francis Schaeffer: An Authentic Life, Wheaton, IL: Crossway Books, 2008, hardback, 240 pages with index.

The historical significance of recently occurring events is rarely understood in the present or even for several years-or decades-later. (For that matter, historians are still debating the meaning and significance of the Renaissance, the Reformation, the Enlightenment, and so on). A biblical writer can capture the ultimate significance of an act and put it into both a cosmic and theological context of perennial value, given divine inspiration. But the uninspired historian is, of course, differently situated and imperiled by sins of omission, commission, and misinterpretation. Even the best hindsight of professional historians is less than 20/20, being somewhat tentative and open to revision.

Book: Francis Schaeffer: An Authentic Life

Francis A. Schaeffer, evangelist, apologist, pastor, author, and social critic, died at the age of 72 in 1984 after a long and heroic battle with cancer. In approximately the last twenty years of his life, Schaeffer attained notoriety as one who knew how to speak Christian truth to those experiencing the upheavals of the counterculture. Although his first book, The God Who is There (1968), was not published until he was in his late fifties, Schaeffer and his inestimable wife Edith (a writer herself), had pioneered a Christian community in the Swiss Alps in 1955 called L’Abri that became a hub for Christian hospitality, conversation, apologetics and evangelism in the modern world. His lecture tours around Europe and the United States, such as at Wheaton College, were also becoming widely known and respected. In 1960, Time Magazine called him a “missionary to intellectuals.” Schaeffer went on to write over twenty books on apologetics, theology, and ethics. Most of these were developed from lecture transcripts or were aided by considerable editorial assistance. Schaeffer’s great strength was discussion and lecturing, not crafting the academic manuscript. In fact, for all his status as a Christian intellectual, Schaeffer did not hold an earned doctorate and never held a full-time academic post, although he taught as an adjunct periodically at Covenant Seminary.

Shortly after his death, two collections of essays were published about Schaeffer’s work and life. Reflections on Francis Schaeffer, edited by Ronald Rugsegger (Zondervan, 1986) was the more academic and fairly critical of much of Schaeffer’s apologetics, history, and general intellectual judgments. (This volume contains the best assessment of Schaeffer’s apologetic method, written by Denver Seminary Professor, Gordon R. Lewis. For a recent, book-length assessment of Schaeffer’s apologetics, see Bruce Follis, Truth With Love [Crossway, 2006].) The other collection of essays, Francis A. Schaeffer: Portraits of the Man and His Work, edited by Lane T. Dennis (Crossway), which came out the same year, was a bit less academic and more commendatory. Yet both volumes shared the disadvantages of being published only two years after Schaeffer’s home going. But now, a quarter century after Schaeffer’s demise, two new biographies appear that attempt to interpret the significance of Francis Schaeffer and his ministry. Heretofore, the only biography of Schaeffer-outside of Edith Schaeffer’s massive tome The Tapestry (1981), which addressed both of their lives-was a well-intentioned but rather meager effort written by the man who was Schaeffer’s pastor in his final years: Francis Schaeffer: The Man and His Message (Tyndale, 1985) by Louis Parkhurst.

The biographies here reviewed are both academically serious, well-written, and neither are puff pieces; however, Francis Schaeffer: An Authentic Life by Colin Duriez, is the more appreciative work of the two by far. Duriez is a freelance writer and biography and, importantly, was a student at the Schaeffer’s Swiss L’Abri Ministry. Duriez has a firm grasp of the considerable Schaeffer corpus, but there is so much more to Schaeffer than his books, which were, in some ways, an afterthought that came after many years of ministry in the United States and Europe. Duriez makes very good use of extensive interviews with members of the Schaeffer family and of his associates such as Os Guinness, and Schaeffer’s students. Duriez says he was “guided by over 180,000 words of oral history concerning Francis Schaeffer” (10). Edith Schaeffer, who is now in her mid-nineties, was, Duriez writes, “not well enough to give me more than a warm smile and a greeting” (13).

This deep resource of oral history helps fill out the biography of Schaeffer in existentially significant ways that cannot be found in Barry Hankins’s more academic and arid volume, Francis Schaeffer and the Shaping of American Evangelicalism.Hankins is a history professor at Baylor University who has previously written on American evangelicalism. Hankins gives a bit more exegesis of the Schaeffer books as well as more detail on the academic controversies over Schaeffer’s ideas, especially those of his latter years. Nevertheless, Duriez enters into some of the charges made against Schaeffer’s understanding of the history of philosophy and pulls in an interesting ally: C.S. Lewis. Schaeffer famously credited Aquinas as opening the door to autonomous human reasoning by his distinction of nature from grace. Nature is what can be known through unaided human reason and grace provides knowledge from a supernatural source, the Bible. Schaeffer argued (albeit very briefly) that Aquinas’s way of construing these two sources of knowledge paved the way for nature to “eat up grace”-that is, autonomous human reasoning would set itself up against biblical revelation and end us secularizing our Western worldview. Duriez notes that C.S. Lewis, an Oxford Don and scholar of much higher rank than Schaeffer, made much the same point in The Allegory of Love (172-73). Although neither Duriez nor Hankins mentions it, the controversial Catholic theologian, Hans KÃ…Â±ng made the same point about Aquinas in his book, The Existence of God in 1980.

Both books provide a rich account of the full gamut of Schaeffer’s life and teachings. Schaeffer was born into a humble, working class and nonintellectual family in Germantown, Pennsylvania. He surprised his parents by becoming a serious Christian and attending college and seminary. After pastoring in America, he ventured to Europe to examine the state of the churches after the devastation of World War II. He eventually settled in Switzerland where his home became a center for evangelism and hospitality. Out of this ministry eventually came Schaeffer’s books and in the final decade of his life, his unexpected and largely unwanted celebrity as a culture warrior of the New Christian Right in the late 1970s and early 1980s.

While Duriez and Hankins disagree about certain features of Schaeffer’s life and value as a thinker, there was a continuity to Schaeffer’s life. As James Sire put it in the introduction to the thirtieth anniversary edition of The God Who is There (1998), Schaeffer manifested three great passions: people, truth, and the Bible. Although in the early 1950’s he left the cultural isolationism and incessant in-fighting of his early Fundamentalist days, just before starting L’Abri, Schaeffer would not sacrifice what he took to be the essentials of biblical orthodoxy for popularity or for anything else. Nevertheless, he did not treat people as objects on which to protect truth. His early pastoral ministry as well as his work at L’Abri and even into his last stage as something of a Christian luminary were marked by a profound concern for human beings, who (as he never ceased emphasizing) were made “in the image and likeness of God.” In his later years, through his book and film series, “Whatever Happened to the Human Race?” (co-written with C. Everett Koop, who went on to become Surgeon General under President Ronald Reagan), he led the way for evangelicals to join and sustain the pro-life movement. Given Schaeffer’s theology of the person (divinely created, fallen, and in need of Christ’s redemption), he took their intellectual questions, their art, and their God-forsaking lives very seriously. Schaeffer was also a man of the Bible (and of the Reformation) until the end. He was not interested in academic apologetics per se, but wanted souls to know the God revealed in Holy Scripture. He consistently taught and preached from the Bible and wrote books commenting on Scripture (such as Genesis in Space and Time andJoshua and the Flow of Biblical History).

Schaeffer, of course, had his flaws. Hankins goes into considerable detail over his debates about Western and American history with noted academic historians such as Mark Noll and George Mardsen. These arguments concerned claims made principally in Schaeffer’s book, A Christian Manifesto (based largely in research done by attorney John W. Whitehead) which claimed that Christianity played a decisive role in the formation of the United States form of civil government. From Hankins’s research (based largely on letters between Schaeffer and the academic historians), Schaeffer made some tendentious claims-particularly about the influence of British political thinker Samuel Rutherford on the American founders-more for political purposes than in the interest of more rigorous scholarship.

Nevertheless, I side with Duriez over Hankins at one crucial point. Hankins claims that Schaeffer’s apologetic approach is largely dated: “At least for some, Schaeffer’s heavy emphasis on reasoning one’s way to the truth does not resonate as well today, in a postmodern era when people are less confident in the efficacy of human reason” (xiii). Hankins comes back to this theme several times and seems to be one of those “some.” But this claim is unconvincing. First, Schaeffer anticipated much of postmodern thinking-for example, critiquing Foucault in 1971-and realized that many in the sixties and seventies had already made “the escape from reason” (the title of his second book.) His apologetic was as much one for the importance of reason as it was as a reasonable apologetic. Moreover, Schaeffer was never an arid rationalist who unloaded his apologetic system on unsuspecting unbelievers (something which might be said for some of the followers of fellow Reformed philosophers Gordon Clark and Cornelius Van Til). Schaeffer’s writings always engaged humans as cultural and individual beings, not disembodied intellects; hence, his emphasis on painting, music, architecture, and literature as revealing the conditions of non-Christian individuals and cultures. Further, Schaeffer was renowned for his ability to make Christianity pertinent in one-on-one and small group conversations, which involved much give and take and creativity. Schaeffer was no mere logic chopper. Schaeffer believed in the necessity of reason for a coherent, cogent, and livable worldview, but he did not affirm the sufficiency of reason. We finite and fallible humans need God’s propositional revelation in Scripture to make sense of ourselves, our world, and our God.

While Schaeffer admitted that he was not an academic philosopher-and even wrote in a letter to Duriez that his thin book, He is There, He is Not Silent, would probably be his last philosophy book (174)-Schaeffer’s basic apologetic insights hold up well today, even if we must refine his method address ideas he did not tackle. Let me mention two basic ideas that I (as a professional philosopher, unlike Schaeffer) find profound and helpful.

First, Schaeffer taught that worldviews need to be compared on the basis of objective criteria. That is, one does not simply presuppose one’s worldview apart from rational testing. Every worldview-or basic perspective on life’s deepest questions-needs to pass three individually necessary and jointly sufficient tests. First, it must be internally consistent. That is, its defining beliefs must cohere with one another. Second, a worldview needs to fit the facts of reality; it must be “true to what is,” as Schaeffer put it. A worldview needs to match the external facts of history and science. (This shows that Schaeffer held to the correspondence view of truth, not the “coherency theory of truth,” as Hankins claims [91].) Third, a worldview needs to be livable to be credible. This means that it must pass the existential test of fitting the facts of the internal world. For example, any worldview that denies the objective reality of evil (such as secular relativism or Eastern monism) cannot be lived out consistently, since we intuitively know that rape, murder, and racism are wrong. These three apologetic criteria can be nuanced and made much more sophisticated, but they form the backbone of any solid apologetic method. These truths are far from outdated!

Second, Schaeffer repeatedly emphasized that the God of Christianity was an “infinite and personal” being, and that humans were not machines or little gods, but made in the image of this infinite-personal God. In other words, for Christianity, personality is the deepest and most profound ontological category of reality-not impersonal time, space, law, chance, matter or some impersonal sense of deity held by Eastern religions. Schaeffer’s apologetic capitalizes on this uniquely personal sense of reality held by Christianity. Persons, though fallen, have objective and eternal meaning on this scheme-as does community, since God himself is a Trinity: a relationship of divine persons coexisting in one Godhead from eternity.

I fear that the younger generation of evangelicals do not know enough about the remarkable life and achievements of Francis Schaefer; instead they are opting for the trendy but intellectually barren hype of much of the emergent church movement-which claims to be “authentic.” (“Authentic” often means little more than emotional, unconventional, and obsessively autobiographical.) Many older evangelicals may have forgotten many of the salient lessons from his life and teachings as well. Reading these two new biographies can help rectify this problem. But better yet, one can read or reread Schaeffer’s own books and watch his two film series (the ten-part, “How Should We Then Live?” and five-part, “Whatever Happened to the Human Race?” which are both available on DVD). Indeed, Schaeffer did live an “authentic” life-a life of piety, truth, and courage-worthy of our attention and of our thanksgiving to God.

Douglas R. Groothuis, Ph.D.
Professor of Philosophy
Denver Seminary
January 2009

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“Sanctity of Life Saturday” Abortion debating with Ark Times Bloggers Part 5 “Should we abort instead of not being able to provide physical needs of child?” (includes the film DEATH BY SOMEONE’S CHOICE and editorial cartoon)

April 5, 2014 – 12:01 am

I have debated with Ark Times Bloggers many times in the past on many different subjects. Abortion is probably the most often debated subject and I have noticed that many pro-life individuals are now surfacing on the Arkansas Times Blog. Here are some examples. Arhogfan501 asserted: This is the beginning of the end for recreational abortion in Arkansas. Songbird777 noted: Babies have a right to live and not be chopped up for someone else’s convenience. The person using the username “baker” commented: Planned Parenthood (PPA) does not nor cannot provide mammograms, indeed no affiliate has the necessary license. PPA is an abortion provider and at some 900 plus killings a day rather prolific.

Here is another debate I got into recently on the Arkansas Times Blog and I go by the username “Saline Republican”:

Saline–a real pro-life person respects the lives of those already with us. We want them to have food, shelter, medical care, education and a quality of life you would deny them. Remember your commandments–love thy neighbor as thyself, do not bear false witness, etc. How long since you have given even lip service to those?

I responded:

I would deny that government is the answer to all our problems. However, I do not want unborn babies to be eliminated because of financial problems in our country. If you want the best path to a growing economy then check out the book FREE TO CHOOSE by Milton Friedman.

Baylor University philosopher and bioethicist Baruch Brody has commented:

In an age where we doubt the justice of capital punishment even for very dangerous criminals, killing a fetus who has not done any harm, to avoid a future problem it may pose, seems totally unjust. There are indeed many social problems that could be erased simply by destroying those persons who constitute or cause them, but that is a solution repugnant to the values of society itself. In short, then, if the fetus is a human being, the appeal to its being unwanted justifies no abortions.

Baruch Brody, Abortion and the Sanctity of Human Life: A Philosophical View (Cambridge, MA: M.I.T. Press, 1975), 36-37.

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Francis Schaeffer Whatever Happened to the Human Race (Episode 1) ABORTION

Francis Schaeffer: What Ever Happened to the Human Race? (Full-Length Documentary)

Whatever Happened To The Human Race?

– Revisited


The British (revised edition), 1980, Marshall, Morgan and Scott, London. ISBN 0 551 00830 X	The current US edition, 1983, Crossway Books, Wheaton IL. ISBN 0891072918

This year is the twenty-fifth anniversary of the publication of Whatever Happened To The Human Race? It is a most remarkable book. In a list of ‘the books that changed me’, this unquestionably ranks in my top five. I have just re-read it, with unexpected profit.

The entire project
Whatever Happened To The Human Race? was more than just a book written by a theologian and a doctor, namely, Francis Schaeffer and C Everett Koop. It was an ambitious project that included the book, a series of five films, plus a study guide. The book was first published in the US in 1979, with a British version the following year. The project was launched in the UK in 1980, with a tour of major cities by Schaeffer and Koop. Later that year, we in Aberystwyth, were among the first in the UK to show the films publicly – at the university, over three consecutive Friday evenings.

Cinematographically, they were not great films. While they were technically a vast improvement on Schaeffer’s predecessor, How Should We Then Live?, gaffes and bloomers remained. There were the rather twee shots of Schaeffer in a car junkyard, representing the ugliness of materialistic thinking, and there were the all too healthy-looking ‘slaves’ trudging up the steps of the Lincoln Memorial, depicting the atrocities of slavery. Yet one haunting image did hit the spot – everyone remembers the hundreds of plastic dolls washed up on the shores of the Dead Sea, portraying the horrors of mass abortion.

As literature, the book was never destined to be a classic. It was full of Schaeffer’s jerky style with Koop’s medical addenda all a little too obviously interleaved. Indeed, the two men were not great presenters, either in print, or in public. In fact, they were a genuinely odd couple. Schaeffer was the non-establishment theologian, with a goatee beard, dressed in mountain gear, and founder of a study centre for hippies and others in Switzerland. For this he was vilified and largely ignored by some, while others regarded him as the greatest Christian thinker of the twentieth century. On the other hand, the dapper Koop, with his austere Dutch-style beard and neat bow tie, was straight from the American establishment, a paediatrician of international renown, who was later to become the Surgeon General of the United States under President Reagan. What an unlikely pair!

The message of the project
So, you may ask, what was so impressive about Whatever Happened To The Human Race? Why is it regarded as a landmark in evangelical endeavour? The answer is quite simple – first, it identified a dreadful problem (rampant abortion, covert infanticide and threatening euthanasia), second, it explained the origin of that problem (the advance of secular humanism coupled with the decline of biblical Christianity) and third, it outlined the solution (Christians must believe that the Bible is true and live and act upon its teachings). In other words, it was a total package that was both entirely believable for the brain, and fully satisfying for the heart. And that was Schaeffer’s great gift. He would take you back into history, often to Genesis, to show the development of an argument, and then he would take you forward to show the logical consequences of that argument, whether it was existentialism, or the resurrection, or genetic engineering. Once he had systematically shown you the entirety of the problem, you felt much more obligated to respond. So, forget the weird garb, the squeaky voice and the unpolished prose, it was his rigorously-argued and (usually) convincing content that was king. Here was the man committed to true truth. Like no other Christian leader in the twentieth century, Schaeffer had grasped the zeitgeist and he equipped ordinary Christians to engage with the big issues, as well as with unbelieving men and women.

The opening three chapters of Whatever Happened To The Human Race? deal with abortion, infanticide and euthanasia. Twenty-five years ago, this exposé came as a bombshell to many evangelical Christians – we had no idea what was going on in our local hospitals and clinics. The sheer logic of Schaeffer and Koop’s argument – that once a society has accepted abortion of the unborn (as we had in 1967), then it would soon be infanticide for the newborn, and finally euthanasia for the elderly –- was appalling. Yet, twenty-five years on, who can gainsay their prophetic analysis?

The legacy of the project
Furthermore, Whatever Happened To The Human Race? had a credenda and an agenda. Schaeffer and Koop would never be satisfied with us merely tut-tutting and sitting on our hands. They wanted us up and doing. ‘Let those of us who share a high view of people use wisely these days when we have influence and the freedom to strike a great blow for the humanity, dignity, and sanctity of individuals’ (p. 90). Their chapter 6 was entitled ‘Our Personal Response and Social Action’ and it galvanised evangelicals throughout the UK into action, like never before. As a result many of us got involved with pro-life organisations. I co-founded Evangelicals for LIFE, in order to encourage believers into the educational, political and caring work of LIFE, which was generally regarded suspiciously as an admirable, but largely Roman Catholic, organisation. Soon evangelical Christians were becoming local LIFE group treasurers, speakers, carers, chairmen, and so on. Throughout the 1980s we blossomed and LIFE’s approach and expertise became the paradigm for many newly-formed Christian pro-life groups.

This, above all, was the impact of Whatever Happened To The Human Race? It got evangelicals informed and then responding in practical ways. And that legacy is still alive today – look at the proliferation of pro-life publications, pregnancy crisis centres, political lobbying, and so on since 1979. OK, it is still patchy, still insufficient, but without Whatever Happened To The Human Race?, it would be significantly less.

The importance of chapters 4 and 5
Twenty-five years on, re-reading Whatever Happened To The Human Race? I was struck not by the rehearsal of the bioethical issues – they have dominated and changed the course of my life since 1979 – but what I found refreshingly gripping were chapters 4 and 5, ‘The Basis for Human Dignity’ and ‘Truth and History’. I had forgotten them. In these, modern philosophy, and secular humanism in particular, are given a ‘right old kicking’. Schaeffer and Koop demonstrate just how irrational and bankrupt they are, and how they inevitably produce the ghastly dehumanisation that surrounds us today. And twenty-five years on, we have to admit that their thesis was spot on – we do still think that man is nothing more than a machine, we do view ourselves as mere accidents of the universe. One of their grand sweeping, but entirely accurate, assertions is, ‘Suddenly we find ourselves in a more consistent but uglier world – more consistent because people are taking their low view of man to its natural conclusion, and uglier because humanity is drastically dehumanised’ (p. 9).

After their devastating critique of secular humanism, comes the cavalry – the absolutes of historic, biblical Christianity. What a puny, limping thing secular humanism is alongside the robustness of true truth. ‘Where all humanistic systems of thought are unable to give an adequate explanation of things, the Bible as God’s statement is adequate’ (p. 124), and (this is sweet!), ‘God gives the pages, and thus God gives the answers’ (p. 125). Here is evangelism – engaging with modern men and women to show them the paucity of their worldview, and then the genius of Christianity.

The other rousing chapter, entitled ‘Truth and History’ asserts the historicity of the Bible, that is, how Christianity is rooted in history. If you think that Schaeffer was always entangled with abstruse philosophy, then read this. It starts with Abraham (the historicity of Adam and Eve has been established in the previous chapter) and ends with Thomas’ declaration, ‘My Lord and my God!’ In between is an exegesis of ‘… all truth finally rests upon the fact that the infinite-personal God exists …’ (p. 135). Yes, it is heavy-duty apologetic, but also heart-warming exposition.

Whatever Happened To The Human Race?

was a great Christian book. It still is. And a revised US version is currently available, as a paperback, from Crossway Books [ISBN 0-89107-291-8]. No other Christian book, published before or after, has attempted, and succeeded, in developing such a fundamental biblical approach to bioethical issues. My meagre contribution, Responding to the Culture of Death, draws heavily on the Schaeffer and Koop approach, and I gladly acknowledge my indebtedness.

In conclusion …
Whatever Happened To The Human Race? was also a wake-up call to unaware and lethargic Christians. Who would dare say, a generation on, that we do not still need its message? Human life is still cheap, and becoming still cheaper – created in the image of God, destroyed at our convenience.

Let Schaeffer and Koop have the last words. ‘We challenge you to be a person in this impersonal age … put the people in your life first … come to your senses … you and those around you are people, made in the image of the personal God who created all people in His image.’ (p. 89). ‘The only thing that can stem this tide [of abortion, infanticide and euthanasia] is the certainty of the absolute uniqueness and value of people. And the only thing which gives us this is the knowledge that people are made in the image of God.’ (p. 148). ‘In the end we must realise that the tide of humanism, with its loss of humanness, is not merely a cultural ill, but a spiritual ill that Christ alone can cure’ (p. 157).

Here is a good pro-life cartoon:

Francis Schaeffer’s prayer for us in USA

November 29, 2012 – 7:30 am

Francis Schaeffer: “Whatever Happened to the Human Race” (Episode 1) ABORTION OF THE HUMAN RACE Published on Oct 6, 2012 by AdamMetropolis The 45 minute video above is from the film series created from Francis Schaeffer’s book “Whatever Happened to the Human Race?” with Dr. C. Everett Koop. This book really helped develop my political views […]

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Francis Schaeffer’s “How should we then live?” Video and outline of episode 10 “Final Choices” (Schaeffer Sundays)

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Francis Schaeffer’s “How should we then live?” Video and outline of episode 9 “The Age of Personal Peace and Affluence” (Schaeffer Sundays)

By Everette Hatcher III | Posted in Francis Schaeffer | Tagged free speech movement, paris riots, personal peace., sproul plaza, www youtube | Edit | Comments (0)

Francis Schaeffer’s “How should we then live?” Video and outline of episode 8 “The Age of Fragmentation” (Schaeffer Sundays)

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Francis Schaeffer’s “How should we then live?” Video and outline of episode 7 “The Age of Non-Reason” (Schaeffer Sundays)

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Francis Schaeffer’s “How should we then live?” Video and outline of episode 6 “The Scientific Age” (Schaeffer Sundays)

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Francis Schaeffer’s “How should we then live?” Video and outline of episode 5 “The Revolutionary Age” (Schaeffer Sundays)

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Francis Schaeffer’s “How should we then live?” Video and outline of episode 4 “The Reformation” (Schaeffer Sundays)

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“Schaeffer Sundays” Francis Schaeffer’s “How should we then live?” Video and outline of episode 3 “The Renaissance”

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Francis Schaeffer’s “How should we then live?” Video and outline of episode 2 “The Middle Ages” (Schaeffer Sundays)

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Francis Schaeffer’s “How should we then live?” Video and outline of episode 1 “The Roman Age” (Schaeffer Sundays)

November 8, 2012 – 7:56 am

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Francis Schaeffer: “Whatever Happened to the Human Race” (Episode 5) TRUTH AND HISTORY

Francis Schaeffer: “Whatever Happened to the Human Race” (Episode 5) TRUTH AND HISTORY Published on Oct 7, 2012 by AdamMetropolis This crucial series is narrated by the late Dr. Francis Schaeffer and former Surgeon General Dr. C. Everett Koop. Today, choices are being made that undermine human rights at their most basic level. Practices once […]

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Francis Schaeffer: “Whatever Happened to the Human Race” (Episode 4) THE BASIS FOR HUMAN DIGNITY

November 7, 2012 – 7:06 am

The opening song at the beginning of this episode is very insightful. Francis Schaeffer: “Whatever Happened to the Human Race” (Episode 4) THE BASIS FOR HUMAN DIGNITY Published on Oct 7, 2012 by AdamMetropolis This crucial series is narrated by the late Dr. Francis Schaeffer and former Surgeon General Dr. C. Everett Koop. Today, choices […]

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Francis Schaeffer: “Whatever Happened to the Human Race” (Episode 3) DEATH BY SOMEONE’S CHOICE

November 6, 2012 – 8:01 am

Francis Schaeffer: “Whatever Happened to the Human Race” (Episode 3) DEATH BY SOMEONE’S CHOICE Published on Oct 6, 2012 by AdamMetropolis This crucial series is narrated by the late Dr. Francis Schaeffer and former Surgeon General Dr. C. Everett Koop. Today, choices are being made that undermine human rights at their most basic level. Practices […]

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Francis Schaeffer: “Whatever Happened to the Human Race?” (Episode 2) SLAUGHTER OF THE INNOCENTS

November 5, 2012 – 6:31 am

Francis Schaeffer: “Whatever Happened to the Human Race?” (Episode 2) SLAUGHTER OF THE INNOCENTS Published on Oct 6, 2012 by AdamMetropolis This crucial series is narrated by the late Dr. Francis Schaeffer and former Surgeon General Dr. C. Everett Koop. Today, choices are being made that undermine human rights at their most basic level. Practices […]

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Francis Schaeffer: “Whatever Happened to the Human Race” (Episode 1) ABORTION OF THE HUMAN RACE

November 2, 2012 – 8:52 am

It is not possible to know where the pro-life evangelicals are coming from unless you look at the work of the person who inspired them the most. That person was Francis Schaeffer. I do care about economic issues but the pro-life issue is the most important to me. Several years ago Adrian Rogers (past president of […]

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The following essay explores the role that Francis Schaeffer played in the rise of the pro-life movement. It examines the place of How Should We Then Live?, Whatever Happened to the Human Race?, and A Christian Manifesto in that process.

November 2, 2012 – 8:46 am

This essay below is worth the read. Schaeffer, Francis – “Francis Schaeffer and the Pro-Life Movement” [How Should We Then Live?, Whatever Happened to the Human Race?, A Christian Manifesto] Editor note: <p> </p> [The following essay explores the role that Francis Schaeffer played in the rise of the pro-life movement. It examines the place of […]

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Who was Francis Schaeffer? by Udo Middelmann

November 2, 2012 – 8:11 am

Great article on Schaeffer. Who was Dr. Francis A. Schaeffer? By Francis Schaeffer The unique contribution of Dr. Francis Schaeffer on a whole generation was the ability to communicate the truth of historic Biblical Christianity in a way that combined intellectual integrity with practical, loving care. This grew out of his extensive understanding of the Bible […]

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By Everette Hatcher III | Also posted in Prolife | Comments (0)

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 15 Francis Schaeffer discusses quotes of Andy Warhol from “The Observer June 12, 1966” Part A (Feature on artist Robert Indiana plus many pictures of Warhol with famous friends and also interview with performance artist John Giorno)

April 4, 2014 – 5:58 am

Recently I got to see this piece of art by Andy Warhol of Dolly Parton at Crystal Bridges Museum in Bentonville, Arkansas:

Andy Warhol, Dolly Parton (1985)
Synthetic polymer paint and silkscreen ink on canvas
42 x 42 in. (106.7 x 106.7 cm)

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Bianca Jagger with Andy Warhol below:

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How Should We then Live Episode 7 small (Age of Nonreason)

#02 How Should We Then Live? (Promo Clip) Dr. Francis Schaeffer

10 Worldview and Truth

Two Minute Warning: How Then Should We Live?: Francis Schaeffer at 100

Francis Schaeffer “BASIS FOR HUMAN DIGNITY” Whatever…HTTHR

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Andy Warhol Sleep

Uploaded on Jan 25, 2011

This is the theatrical trailer for Andy Warhol’s classic film Sleep.

John Giorno discusses the making of SLEEP (Warhol)

Uploaded on Nov 21, 2008

John Giorno explains how Andy Warhol made SLEEP
Panel discussion at Chop Chop Gallery in Columbus OH with Taylor Mead, Holly Woodlawn, and Penny Arcade. 11/15/08

Francis Schaeffer has written extensively on art and culture spanning the last 2000 years and here are some posts I have done on this subject before : Francis Schaeffer’s “How should we then live?” Video and outline of episode 10 “Final Choices” , episode 9 “The Age of Personal Peace and Affluence”, episode 8 “The Age of Fragmentation”, episode 7 “The Age of Non-Reason” , episode 6 “The Scientific Age” , episode 5 “The Revolutionary Age” , episode 4 “The Reformation”, episode 3 “The Renaissance”, episode 2 “The Middle Ages,”, and episode 1 “The Roman Age,” . My favorite episodes are number 7 and 8 since they deal with modern art and culture primarily.(Joe Carter rightly noted, “Schaeffer—who always claimed to be an evangelist and not a philosopher—was often criticized for the way his work oversimplified intellectual history and philosophy.” To those critics I say take a chill pill because Schaeffer was introducing millions into the fields of art and culture!!!! !!! More people need to read his works and blog about them because they show how people’s worldviews affect their lives!

J.I.PACKER WROTE OF SCHAEFFER, “His communicative style was not that of a cautious academic who labors for exhaustive coverage and dispassionate objectivity. It was rather that of an impassioned thinker who paints his vision of eternal truth in bold strokes and stark contrasts.Yet it is a fact that MANY YOUNG THINKERS AND ARTISTS…HAVE FOUND SCHAEFFER’S ANALYSES A LIFELINE TO SANITY WITHOUT WHICH THEY COULD NOT HAVE GONE ON LIVING.”

Francis Schaeffer’s works are the basis for a large portion of my blog posts and they have stood the test of time. In fact, many people would say that many of the things he wrote in the 1960’s were right on in the sense he saw where our western society was heading and he knew that abortion, infanticide and youth enthansia were moral boundaries we would be crossing in the coming decades because of humanism and these are the discussions we are having now!)

There is evidence that points to the fact that the Bible is historically true as Schaeffer pointed out in episode 5 of WHATEVER HAPPENED TO THE HUMAN RACE? There is a basis then for faith in Christ alone for our eternal hope. This link shows how to do that.

Francis Schaeffer in Art and the Bible noted, “Many modern artists, it seems to me, have forgotten the value that art has in itself. Much modern art is far too intellectual to be great art. Many modern artists seem not to see the distinction between man and non-man, and it is a part of the lostness of modern man that they no longer see value in the work of art as a work of art.”

Many modern artists are left in this point of desperation that Schaeffer points out and it reminds me of the despair that Solomon speaks of in Ecclesiastes. Christian scholar Ravi Zacharias has noted, “The key to understanding the Book of Ecclesiastes is the term ‘under the sun.’ What that literally means is you lock God out of a closed system, and you are left with only this world of time plus chance plus matter.” THIS IS EXACT POINT SCHAEFFER SAYS SECULAR ARTISTS ARE PAINTING FROM TODAY BECAUSE THEY BELIEVED ARE A RESULT OF MINDLESS CHANCE.

Here is what Francis Schaeffer wrote about Andy Warhol’s art and interviews:

The pop artist man is Andy Warhol. The Observer June 12, 1966 does a big spread on Warhol. He deserves I must say a big spread. He is a very important man today in expressing this whole situation of the absurd. He is the man who paints all the Campbell Soup cans, but there is something very interesting about painting the Campbell Soup cans that I found out, and that is that he doesn’t paint them, but they have what they call the factory.

His assistants make them from a silk screen and they sell them for $8000.00 a piece.

He has been making films. His film “Sleep” consists solely of a man sleeping and lasts 6 hours. (Audience laughs.) Do you laugh or cry? I have a hunch that it is a different kind of a sick joke. For 6 hours the camera grinds on him and he tosses in his sleep. Warhol himself says, “I haven’t thought about my films. They just keep me busy.”

I think now you are in the game of absurdity. The people who are really in this understand that the reason they go through the motions of a game is because that is all there is. What you do is fill up time. You could do the opposite thing, it really doesn’t matter. (That is why Warhol does not direct in his films.) None of that matters.

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Picture from the movie SLEEP:

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John Giorno

Left: John Giorno being shot by William Burroughs on August 31, 1965
Right: John Giorno in 2007 while in London for the showing of Sleep with Erik Satie’s Vexations

John Giorno was the star of Sleep and an early boyfriend of Andy Warhol prior to the Factory – when Warhol was using an old fire station as his studio. Giorno continues to do performances internationally and to write poetry.

The following interview with John Giorno appeared in the Guardian newspaper (London) on Thursday 14 February 2002:

My 15 Minutes

Our interviews with Warhol’s friends and collaborators continue with John Giorno, 65, poet, Aids activist, friend and confidant of Warhol and subject of his film, Sleep. Interviews by Catherine Morrison.

The first time I met Andy was at his first solo New York Pop show in Eleanor Ward’s Stable gallery in the fall of 1962, but it was at a friend’s dinner party around that time that we really got to know each other. For the next two years we were very close; we saw each other every day, or every other day.

I was a kid in my early 20s, working as a stockbroker. I was living this life where I would see Andy every night, get drunk and go into work with a hangover every morning. The stock market opened at 10 and closed at three. By quarter to three I would be waiting at the door, dying to get home so I could have a nap before I met Andy. I slept all the time – when he called to ask what I was doing he would say, “Let me guess, sleeping?”

We used to go to Jonas Mekas’s Film-makers’ Cooperative in 1962 to watch these underground films. Andy saw them and said, “Why doesn’t somebody make a beautiful film?” So he did.

On Memorial Day weekend in 1963 we went away for a few days and I woke up in the night to find him staring at me – he took a lot of speed in those days. That’s where the idea for the movie came from – he was looking for a visual image and it just happened to be me. He said to me on the way home: “Would you like to be a movie star?” “Of course,” I said, “I want to be just like Marilyn Monroe.”

He didn’t really know what he was doing; it was his first movie. We made it with a 16mm Bolex in my apartment but had to reshoot it a month later. The film jumped every 20 seconds as Andy rewound it. The second shoot was more successful but he didn’t know what to do with it for almost a year.

The news that Warhol had made a movie triggered massive amounts of publicity. It was absurd – he was on the cover of Film Culture and Harper’s Bazaar before the movie was finished! In the end, 99% of the footage didn’t get used; he just looped together a few shots and it came out six hours long.

You either really loved it or you hated it; I thought it was brilliant and daring. But then I loved so much of Andy’s work. I remember walking into the first Factory in 63 and seeing the silkscreen silver Elvises for the first time. They were like these jewels, radiating life and joy, and they were just lying on a dirty floor in an old firehouse! It was so exhilarating.

He transformed my life. He wasn’t afraid of anything – if he had an idea, he acted on it. If it turned out lousy, so what? If it turned out well, then that was great.

I didn’t see him much after 1964 although in the last year of his life, I saw him a lot, about a dozen times in seven months. I’m so glad now that I did see him and talk to him before he died.

Andy Warhol said, “What I was actually trying to do in my early movies was show how people can meet other people and what they can do and what they can say to each other. That was the whole idea: two people getting acquainted. And then when you saw it and you saw the sheer simplicity of it, you learned what it was all about. Those movies showed you how some people act and react with other people. They were like actual sociological ‘For instance’s. They were like documentaries, and if you thought it could apply to you, it was an example, and if it didn’t apply to you, at least it was a documentary…” –

For Andy Warhol (1928-1987)

“The world outside
would be easier
to live in if we
were all machines.
It’s nothing in
the end anyway.
It doesn’t matter
what anyone does.
My work won’t
last anyway.
I was
using
cheap paint.”

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Andy Warhol with his friend Marco Bodenstein in the famous Club Nachtigal pictured below:

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This video below from Jon Anderson was very helpful to me concerning Andy Warhol’s art.

[ARTS 315] Art in an Age of Mass-Media: Andy Warhol – Jon Anderson

Published on Apr 5, 2012

Contemporary Art Trends [ARTS 315], Jon Anderson

Art in an Age of Mass-Media: Andy Warhol

September 23, 2011

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File:Andy Warhol and Tennessee Williams NYWTS.jpg

Size of this preview: 753 × 600 pixels. Other resolutions: 302 × 240 pixels | 603 × 480 pixels | 965 × 768 pixels | 1,280 × 1,019 pixels | 2,670 × 2,126 pixels.

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This file is from Wikimedia Commons and may be used by other projects. The description on its file description page there is shown below.

Description	English: Andy Warhol (left) and Tennessee Williams (right) talking on the SS France, in the background: Paul Morrissey.
Date	1967
Source	Library of Congress Prints and Photographs Division. New York World-Telegram and the Sun Newspaper Photograph Collection. LC-USZ62-121294
Author	James Kavallines, New York World-Telegram and the Sun staff photographer

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Warhol, Andy – by James Romaine

Transubstantiating the Culture: Andy Warhol’s Secret

More than one seemingly religious person’s secret sins have been exposed at their death; Warhol’s secrets were that he went to church and served at a soup kitchen.

by James Romaine

The works of our century are the mirrors of our predicament produced by some of the most sensitive minds of our time. In the light of our predicament we must look at the works of contemporary art, and conversely, in the light of contemporary art we must look at our predicament. Paul Tillich in “Each Period Has Its Peculiar Image of Man”

In his final self-portrait, Andy Warhol’s gaze is both perplexed and perplexing. Like the artist, everything about this work is suspended in a haze of mystery. Warhol probably had no expectation that this would be his final self-reflection, yet it’s hard to imagine him treating himself differently even if he had known.

Warhol treated everything the same. Cool detachment was as much a trademark for Warhol as Campbell’s was for soup. Warhol’s coolness has often been read as cynicism, and it did involve a degree of distance, but only out of a perceived need for self-protection. The seeming contradiction of Warhol’s Self-portrait, and indeed all of his work, is that he expresses himself without revealing anything about himself; he is at once alienated and self-alienating.

There is scarcely a person in America whose life has not been affected—whether or not they know it—by the way Warhol transformed our understanding of our culture. Certainly there is no serious artist working today who has not been influenced by Warhol’s conversion of the banal world of consumer culture into the sacred realm of art. We see ourselves and our world reflected in the mirror of Warhol’s art, but the image has still not come into full focus. By the time he painted this last Self-portrait, Warhol had become the most famous artist in the world; but more than a decade later his art remains enigmatic.

Warhol began his career in New York as an illustrator of women’s footwear, under his real name, Andrew Warhola. The darling of magazine editors, Warhol acquired the nickname “Candy Andy.” Perceptions of Warhol today have not changed much since then.

We may think of sex and drugs (two things Warhol mostly abstained from) or fame and fortune (two things Warhol abounded in) as Andy’s candies. Yet Warhol’s persona, with his fast parties and white wigs, differed greatly from the private identity he both concealed and revealed in his art. Sly as a fox, Warhol played dumb with comments meant to set us off track, such as, “If you want to know about Andy Warhol, just look at the surfaces of my paintings and films and me, and there I am. There’s nothing behind it.”

There is, in fact, a great deal concealed beneath the surface of Warhol’s art. The surfaces of his works appear to be mechanical — an appearance Warhol emphasized by calling his studio “the Factory” and claiming to make art that could be done by anyone. The smooth veneer of silk-screening not only created a mechanical appearance, but his practice of reproducing already-reproduced images published in magazines and newspapers allowed Warhol to increase the degrees of separation between himself and his subjects.

Nevertheless, Warhol continued to use imagery that had personal significance to him. Many of these images were spiritual ones, influenced by the Catholicism that permeates Warhol’s art. Despite reports that he went to church almost daily, some doubt the credibility of Warhol’s faith and even consider his work anti-Christian. Warhol’s life was, admittedly, filled with contradictions. He was always trying to protect his true intentions, especially regarding his Catholicism. Many of Warhol’s friends did not know of his religious life until after his death.

More than one seemingly religious person’s secret sins have been exposed at their death; Warhol’s secrets were that he went to church and served at a soup kitchen. In his eulogy for Warhol, John Richardson outed him from the confessional when he said:

I’d like to recall a side of his character that he hid from all but his closest friends; his spiritual side. Those of you who knew him in circumstances that were the antithesis of spiritual may be surprised that such a side existed. But exist it did, and it’s key to the artist’s psyche. Although Andy was perceived—with some justice—as a passive observer who never imposed his beliefs on other people, he could on occasion be an effective proselytizer. To my certain knowledge, he was responsible for at least one conversion. He took considerable pride in financing his nephew’s studies for the priesthood. And he regularly helped out at a shelter serving meals to the homeless and hungry. Trust Andy to have kept these activities in the dark. The knowledge of this secret piety inevitably changes our perception of an artist who fooled the world into believing that his only obsessions were money, fame, glamour, and that he could be cool to the point of callousness. Never take Andy at face value….

With family roots in Byzantine-Slavic Catholicism, Warhol kept a homemade altar with a crucifix and well-worn prayer book beside his bed. He frequently visited Saint Vincent Ferrer’s Church on Lexington Avenue. The pastor of Saint Vincent’s confirmed that Warhol visited the church almost daily. He would come in mid-afternoon, light a candle, and pray for fifteen minutes, sometimes making use of the intimacy of the private chapels. The pastor described Warhol as intensely shy and private, especially regarding his religion. Warhol’s brother has characterized him as “really religious, but he didn’t want people to know about that because [it was] private.” For someone so bent on self-protection, Warhol’s efforts to keep his religious life a secret may indicate just how important his faith was to him.

Do these religious revelations offer insight into Warhol’s art? They do; perhaps more than has yet been appreciated by either the art or Christian worlds. Warhol’s consumer imagery at first seems obsessed with the external world of contemporary culture to the exclusion of the internal life of faith. But there is also a persistent longing for something more, a hunger that is evident in the last Self-portrait and, most famously, in those cans of Campbell’s soup.

In order to see this religious dimension, we must regain our sense of the sacramental—the use of material things as vehicles for encountering the divine and enabling eternity to break into time and space. Warhol’s pop art, often criticized as mere regurgitation of advertising, actually displaces images from their original context in the commercial world, transporting them to the realm of art, collapsing the distance between the two, and creating new associations and meanings.

The Campbell’s soup can, one of Warhol’s most famous motifs, thus becomes another self-portrait of the artist. The can, like Warhol’s public persona, is cool, metallic, machine-made, impenetrable, a mirror of its surroundings. These qualities, superficial though they are, nevertheless seduce the eye.

But what completes this self-portrait are the can’s contents; they should be the most significant part, but actually have very little in common with the can’s exterior. Soup, a warm source of nourishment, is a sensitive element that will not survive long outside of a protective container. Hidden beneath supermarket imagery, Warhol’s faith is sealed for protection.

While carefully keeping himself secure inside, Warhol succeeded in making everyone believe that the soup can should be the focus of attention. Some have become enraptured by their own reflection on its metallic surface. Others have complained that Warhol and his art are hollow. Very few have attempted to open the can and find out what’s inside.

Warhol’s creative gift was an ability to bring subjects into spiritual equilibrium. He treated ultra-glamorous movie stars and anonymous police arrest photos with the same combination of contempt and envy. Warhol used consumer items more than just as mirrors of his time.

What seems to have attracted him to Coca-Cola bottles and Campbell’s soup cans, as in 200 Campbell’s Soup Cans, was a sense of comfort, belonging and equality.

Warhol admitted that one reason he was attracted to the imagery of Campbell’s soup was that he had eaten Campbell’s soup nearly every day as a boy. Soup, of course, is a nearly global icon of home, but Campbell’s is a distinctly American icon.

For Warhol, growing up in a poor immigrant family struggling to find its place in a new homeland, Campbell’s soup probably offered a reassuring sense of belonging.

Warhol loved mass consumer imagery because of its equilibrating powers. “Coke is Coke,” he once said, “and no matter how rich you are you can’t get a better one than the one the homeless woman on the corner is drinking.”

Living in New York City, Warhol undoubtedly experienced the way cities have of exaggerating the distance between wealth and poverty even while juxtaposing them. Perhaps reinforced by the piety and poverty of his childhood, Warhol may have looked forward to the equality of heaven, with the mechanical nature of his work forecasting an eternal destiny.

Warhol’s strategy of representing heaven by repeated images has been linked to Byzantine icons, which limit individual creativity in favor of a standardized form. Warhol’s work has a certain hypnotic rhythm, not unlike the rosary. This repetition also suggests that the image could extend infinitely, giving us a glimpse into eternity through everyday reality.

200 Campbell’s Soup Cans celebrates more than social egalitarianism. But in a critique of America’s emergent consumer religion, 200 Campbell’s Soup Cans also joins a long artistic tradition of vanitas images, in which lavish displays of wealth are offset by reminders of life’s fleeting nature and the inevitable final judgment.

Warhol’s references to religious themes increased throughout his career, culminating in his most overtly religious and plainly sacramental works, patterned after Leonardo da Vinci’s Last Supper. Warhol made more than one hundred works based on Leonardo’s image, but until recently these works received very little attention.

Many things may have drawn Warhol to the Last Supper, including the fact that Warhol’s own art often dealt with food as a symbol of heaven.

Warhol’s Catholicism asserted the miracle of transubstantiation, in which food—bread and wine—becomes a heavenly substance. Warhol may have accessed Leonardo’s imagery to set himself within a certain tradition of religious art.

Leonardo brought out the classical and realist artist in Warhol, even though the meaning of “classical” and “real” had radically changed in the five hundred years separating them. Leonardo’s breakthroughs in artistic perspective had radically brought the Christ figure into the viewer’s world; Warhol brought Leonardo down off the wall, and in so doing brought Christ and the sacrament of the Eucharist into his world.

Indeed, Warhol’s interest in Campbell’s soup and the Last Supper are linked. Remember, Warhol said that his attraction to Campbell’s soup was that he had eaten it every day as a child. Warhol’s brother recalled that a reproduction of the Last Supper hung on their family’s kitchen wall. As Warhol sat eating his soup, he ate under the watchful presence of Christ.

Another reason Warhol turned to the Last Supper was that it reminded him of his mother, Julia Warhola. Mrs. Warhola had a prayer card with an image of the Last Supper that she kept in her Bible. After her death, Warhol kept this card as a reminder of his mother’s faith. He was very close to his mother, who came to live with him in New York. Warhol’s brother noted that Andy and their mother had a small altar in their New York apartment and that “Andy wouldn’t leave unless [she] would come into the kitchen and kneel down with him and pray.”

Mrs. Warhola’s prayer card bears a remarkable resemblance to Warhol’s art, for it has reworked its subject significantly: the figure of Matthew is shifted, and Christ is given a golden halo — changes probably made to invigorate the viewer’s devotion. Is it too unlikely to suppose that Warhol’s art had the same intent?

Works like Last Supper (Dove) bring together brand name products from the supermarket and the sacramental imagery of the church, asserting that modern life and faith are neither separate nor contradictory. Each makes the other more real and meaningful. The dove, descending from above Christ like a halo, represents the Holy Spirit; the General Electric sign (with its own halo) is a symbol of the Son. It doesn’t take much imagination to connect GE with the light of the world, but there is an even subtler meaning to this sign: GE’s slogan, “We bring good things to life,” points to the resurrection and eternal life.

Warhol died of unexpected complications from routine surgery on February 22, 1987, making the Last Supper images a fitting, if unintentional, conclusion for Warhol’s art. They show Christ in a creative and transformative action. Artistic transubstantiation allowed Warhol to identify with Christ, to see Christ as an artist and to see art as a sanctifying activity.

Indeed, Warhol’s approach to art and Christianity exemplify what H. Richard Niebuhr, in Christ and Culture, famously called “Christ the Transformer of Culture.” Just as Christ transformed common bread and wine into the holy sacraments, Warhol transformed everyday imagery into art.

The popularity of Warhol’s work is a reflection of our own hunger for such transformation. Like all art, it raises questions: Are we hungry enough to accept anything offered to us? How are we to be discerning? Was Warhol discerning? If we are to “test each spirit,” should we filter out Warhol? Was Warhol so hungry for something divine that he too easily accepted substitutes for the one thing that would satisfy him?

If we consider the disreputable company Warhol kept, our answer to the last question might be yes. Maybe Campbell’s soup was no more than a commercial substitute for a spiritual hunger. But the spiritual sincerity and artistic complexities of his last works suggest that Andy Warhol’s faith and art cannot be so easily dismissed.

November 12, 2003

James Romaine is an art historian who lives in New York, and the author of “Objects of Grace: Conversations on Creativity and Faith.”This article originally appeared in Regeneration Quarterly. Copyright 2003, James Romaine.All rights reserved.

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Andy Warhol:

We went to see Dr No at Forty -second Street. It’s a fantastic movie, so cool. We walked

outside and somebody threw a cherry bomb right in front of us, in this big crowd. And there was

blood. I saw blood on people and all over. I felt like I was bleeding all over. I saw in the paper

last week that there are more people throwing them —it’s just part of the scene—and hurting

people. My show in Paris is going to he called“Death in America.” I’ll show the electric-

chair pictures and the dogs in Birmingham and car wrecks and some suicide pictures.

Why did you start these“Death”pictures?

AW:I believe in it. Did you see the Enquirer this week? It had “The Wreck that Made Cops Cry”—

a head cut in half, the arms and hands just lying there. It’s sick, but I’m sure it happens all

the time. I’ve met a lot of cops recently. They take pictures of everything, only

it’s almost impossible to get pictures from them.Why did you start with the “Death” series?

AW:I guess it was the big plane crash picture, the front page of a newspaper: 129 DIE. I was

also painting the Marilyns. I realized that everything I was doing must have been Death. It was

Christmas or Labor Day —a holiday—and every time you turned on the radio they said

something like,“4 million are going to die.”

That started it. But when you see a gruesome picture

over and over again, it doesn’t really have any effect.

____________________________

_______________________

______________________________________________________________________

Today I started off by posting some comments that Andy Warhol made about his films and Schaeffer noted that there was no directing of these films because it doesn’t matter in the end anyway because it is all left to time and chance. One of those films is called EAT and it stars Robert Indiana eating for a hour and a cat gets on his shoulder at one point and he pets the cat. Robert is the artist that I am featuring today and at the end of this post I am taking him to task for his view that we can have hope in a materialistic world without God in the picture.

Robert Indiana and Andy Warhol at the opening of Americans 1963

Published on Jan 25, 2013

Robert Indiana and Andy Warhol at the Opening of Americans 1963, Museum of Modern Art, New York

Kennedy was at the beginning of his notable career as a freelance photojournalist in New York in 1963 when he met the two rising stars of Pop art, the 34-year-old Robert Indiana and the 33-year-old Andy Warhol. This photograph was taken at the opening of the exhibition Americans 1963, which featured several works by Indiana and fourteen other contemporary artists, though none by Warhol. The exhibition was organized by the Museum of Modern Art, to which Indiana had sold a painting two years earlier. Shortly thereafter Indiana would go on to design a Christmas card for that museum, which marked the debut of what would become the painter’s iconic image, LOVE.

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Robert Indiana: A Map of Indiana

Uploaded on Sep 14, 2011

Robert Indiana, elusive Pop-Art legend, offers a private view into the events, people and places that have shaped his art. Filmed on location at Indiana’s island home, the film, narrated by Indiana in an exclusive interview, details the pictorial memoir he has assembled about his long life, from his origins in the state he made his namesake to his role in the creation of the Pop- Art movement in downtown New York through his involvement in the Museum of Modern Art, his eventual disillusionment with the New York art scene, and the great resurgence of interest in his work both in Europe and the United States, as he takes stock of his life and legacy.

________________________________________

Inside New York’s Art World: Robert Indiana, 1978

Uploaded on Dec 15, 2008

Interviewer: Barbaralee Diamonstein-Spielvogel Part of the Diamonstein-Spielvogel Video Archive in the Duke University Libraries: http://library.duke.edu/digitalcollec…
Diamonstein-Spielvogel interviews Indiana about his life and works

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New York City

Robert Indiana, who was born Robert Clark in 1928, first emerged on the wave of Pop Art that engulfed the art world in the early 1960s. Bold and visually dazzling, his work embraced the vocabulary of highway signs and roadside entertainments that were commonplace in post war America. Presciently, he used words to explore themes of American identity, racial injustice, and the illusion and disillusion of love. The appearance in 1966 of what became his signature image, ‘LOVE’, and its subsequent proliferation on unauthorized products, eclipsed the public’s understanding of the emotional poignancy and symbolic complexity of his art. This retrospective will reveal an artist whose work, far from being unabashedly optimistic and affirmative, addresses the most fundamental issues facing humanity—love, death, sin, and forgiveness—giving new meaning to our understanding of the ambiguities of the American Dream and the plight of the individual in a pluralistic society.

Robert Indiana

Whitney Museum of American Art

September 26, 2013 – January 5, 2014
945 Madison Avenue at 75th Street
New York, NY 10021
USA

Calendar

Robert Indiana

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Robert Indiana Full Circle

Published on Sep 22, 2013

An 8-minute preview of American INSIGHT’s half-hour documentary-in-progress celebrates the artistic ingenuity of American Pop artist Robert Indiana, who considers Philadelphia his spiritual home. Creator of one of the world’s most famous statues, Indiana remains virtually anonymous to younger generations, yet highly prolific. Since 1969, he has lived and worked on an island 15 miles off the coast of Maine.

Inventing, but never patenting, the iconic LOVE statue, Indiana continues to use words and typographic forms to define his distinctive approach to both language and art. Exploring the boundaries of shape, line, color theory, and meaning within letters and signs, he challenges our traditional conventions of language and art. From large sculpture installations to hard-edged paintings, Indiana incorporates the lyrical nature of poetry while expanding the boundaries of our visual thinking.

American INSIGHT has captured hours of rare footage containing both intimate conversations with him and several public appearances during the past decade: the only such footage taken of this intensely private man during that time.

American INSIGHT

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Schierholt’s Conversations with Robert Indiana – an excerpt

Uploaded on Jun 29, 2011

An excerpt from the Dale Schierholt film – A Visit to the Star of Hope: Conversations with Robert Indiana

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Conversations with Robert Indiana, Trailer

Uploaded on Jan 14, 2011

Trailer from the film by Dale Schierholt, Conversations with Robert Indiana

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Andy Warhol – Eat (1963)

Uploaded on Jun 9, 2010

This is Andy Warhol’s movie, “Eat”
This movie was made in 1964. This is, the entire movie.

________________________

Eat (film)

From Wikipedia, the free encyclopedia

Jump to: navigation, search

Eat
Directed by	Andy Warhol
Starring	Robert Indiana
Running time	45 minutes
Country	United States
Language	English

Eat (1963) is a 45-minute American film created by Andy Warhol.

Eat is filmed in black-and-white, has no soundtrack, and depicts fellow pop artist Robert Indiana engaged in the process of eating for the entire length of the film. The comestible being consumed is apparently a mushroom. Finally, notice is also taken of a brief appearance made by a cat.

External links

Eat at the Internet Movie Database

Andy Warhol filmography

From Wikipedia, the free encyclopedia

Jump to: navigation, search

The following are the films directed or produced by Andy Warhol. Fifty of the films have been preserved by the Museum of Modern Art.^[1]

Year	Film	Cast	Notes
1963	Sleep	John Giorno	Runtime of 320+ minutes
1963	Andy Warhol Films Jack Smith Filming Normal Love
1963	Sarah-Soap	Sarah Dalton
1963	Denis Deegan	Denis Deegan
1963	Kiss	Rufus Collins, Johnny Dodd, Freddie Herko, Jane Holzer, Naomi Levine
1963	Rollerskate/Dance Movie	Freddie Herko
1963	Jill and Freddy Dancing	Freddie Herko
1963	Elvis at Ferus	Irving Blum
1963	Taylor and Me	Taylor Mead
1963	Tarzan and Jane Regained… Sort of	Taylor Mead, Dennis Hopper, Naomi Levine,
1963	Duchamp Opening	Irving Blum, Gerard Malanga
1963	Salome and Delilah	Freddie Herko
1963	Haircut No. 1	Billy Name
1963	Haircut No. 2	Billy Name
1963	Haircut No. 3	Johnny Dodd, Billy Name
1963	Henry in Bathroom	Henry Geldzahler
1963	Taylor and John	John Giorno, Taylor Mead
1963	Bob Indiana, Etc.	John Giorno
1963	Billy Klüver	John Giorno
1963	John Washing	John Giorno
1963	Naomi and John	John Giorno
1964	Screen Tests
1964	Naomi and Rufus Kiss	Naomi Levin, Rufus Collins
1964	Blow Job	DeVeren Bookwalter, Willard Maas (offscreen)	Shot at 24 frame/s, projected at 16 frame/s
1964	Jill Johnston Dancing	Jill Johnston
1964	Shoulder	Lucinda Childs
1964	Eat	Robert Indiana
1964	Dinner At Daley’s
1964	Soap Opera	Jane Holzer, Rufus Collins, Gerard Malanga
1964	Batman Dracula	Gregory Battcock, Rufus Collins, Henry Geldzahler, Jane Holzer, Naomi Levine, Ivy Nicholson, Gerard Malanga, Taylor Mead, Mario Montez
1964	Three	Walter Dainwood, Gerard Malanga, Ondine
1964	Jane and Darius	Jane Holzer
1964	Couch	Gregory Corso, Allen Ginsberg, Gerard Malanga, Naomi Levin, Henry Geldzahler, Taylor Mead
1964	Empire		Runtime of 8 hours 5 minutes
1964	Henry Geldzahler	Henry Geldzahler
1964	Taylor Mead’s Ass	Taylor Mead
1964	Six Months
1964	Mario Banana	Mario Montez
1964	Harlot	Gerard Malanga, Mario Montez
1964	Mario Montez Dances	Mario Montez
1964	Isabel Wrist	Isabel Eberstadt
1964	Imu and Son	Imu
1964	Allen	Gerard Malanga, Taylor Mead
1964	Philip and Gerard	Phillip Fagan, Gerard Malanga
1964	13 Most Beautiful Women		assembled from Screen Tests
1964	13 Most Beautiful Boys		assembled from Screen Tests
1964	50 Fantastics and 50 Personalities		assembled from Screen Tests
1964	Pause
1964	Messy Lives
1964	Lips
1964	Apple
1964	The End of Dawn
1965	John and Ivy	Ivy Nicholson, John Palmer
1965	Screen Test #1	Philip Fagan
1965	Screen Test #2	Mario Montez
1965	The Life of Juanita Castro	Marie Menken, Mercedes Ospina, Ronald Tavel
1965	Drink	Emile de Antonio
1965	Suicide
1965	Horse	Gregory Battcock, Larry Letreille
1965	Vinyl	Gerard Malanga, Ondine, Edie Sedgwick
1965	Bitch	Gerard Malanga, Marie Menken, Edie Sedgwick
1965	Poor Little Rich Girl	Edie Sedgwick
1965	Face	Edie Sedgwick
1965	Restaurant	Bibbe Hansen, Donald Lyons, Ondine, Edie Sedgwick
1965	Kitchen	Donald Lyons, René Ricard, Edie Sedgwick, Roger Trudeau
1965	Afternoon	Dorothy Dean, Donald Lyons, Ondine, Edie Sedgwick
1965	Beauty No. 1	Edie Sedgwick
1965	Beauty No. 2	Gerard Malanga, Gino Piserchio, Edie Sedgwick, Chuck Wein
1965	Space	Edie Sedgwick
1965	Factory Diaries	Paul America, Billy Name, Ondine, Edie Sedgwick
1965	Outer and Inner Space	Edie Sedgwick
1965	Prison	Bibbe Hansen, Marie Menken, Edie Sedgwick
1965	The Fugs and The Holy Modal Rounders	The Fugs, The Holy Modal Rounders
1965	Paul Swan	Paul Swan
1965	My Hustler	Paul America, Ed Hood
1965	My Hustler II	Paul America, Pat Hartley, Gerard Malanga, Billy Name, Ingrid Superstar
1965	Camp	Jane Holzer, Gerard Malanga, Mario Montez, Paul Swan
1965	More Milk, Yvette	Mario Montez
1965	Lupe	Billy Name, Edie Sedgwick
1965	The Closet	Nico
1966	Ari and Mario	Mario Montez, Nico
1966	3 Min. Mary Might
1966	Eating Too Fast	Gregory Battcock
1966	The Velvet Underground and Nico: A Symphony of Sound	The Velvet Underground, Nico
1966	The Velvet Underground A.K.A. Moe in Bondage	Moe Tucker, John Cale, Sterling Morrison, Lou Reed
1966	Hedy	Gerard Malanga, Mario Montez, Ingrid Superstar, Ronald Tavel, Mary Woronov
1966	Rick	Roderick Clayton	Unreleased
1966	Withering Heights	Charles Aberg, Ingrid Superstar	Unreleased
1966	Paraphernalia	Susan Bottomly
1966	Whips
1966	Salvador Dalí	Salvador Dalí, Gerard Malanga
1966	The Beard	Gerard Malanga, Mary Woronov
1966	Superboy	Susan Bottomly, Ed Hood, Mary Woronov
1966	Patrick	Patrick Fleming
1966	Chelsea Girls	Brigid Berlin, Susan Bottomly, Eric Emerson, Gerard Malanga, Marie Menken, Nico, Ondine, Ingrid Superstar, Mary Woronov
1966	Bufferin	Gerard Malanga
1966	Bufferin Commercial	Jane Holzer, Gerard Malanga, Mario Montez
1966	Susan-Space	Susan Bottomly
1966	The Velvet Underground Tarot Cards	Susan Bottomly
1966	Nico/Antoine	Susan Bottomly, Nico
1966	Marcel Duchamp
1966	Dentist: Nico	Denis Deegan
1966	Ivy	Denis Deegan
1966	Denis	Denis Deegan
1966	Ivy and Denis I
1966	Ivy and Denis II
1966	Tiger Hop
1966	The Andy Warhol Story	Edie Sedgwick, René Ricard
1966	Since	Susan Bottomly, Gerard Malanga, Ondine, Mary Woronov
1966	The Bob Dylan Story	Susan Bottomly, John Cale
1966	Mrs. Warhol	Richard Rheem, Julia Warhola
1966	Kiss the Boot	Gerard Malanga, Mary Woronov
1966	Nancy Fish and Rodney	Nancy Fish
1966	Courtroom
1966	Jail
1966	Alien in Jail
1966	A Christmas Carol	Ondine
1966	Four Stars aka ****		runtime of 25 hours
1967	Imitation of Christ	Tom Baker, Brigid Berlin, Pat Close, Andrea Feldman, Taylor Mead, Nico, Ondine
1967	Ed Hood	Ed Hood
1967	Donyale Luna	Donyale Luna
1967	I, a Man	Tom Baker, Valerie Solanas, Ingrid Superstar, Ultra Violet, Viva
1967	The Loves of Ondine	Ondine, Brigid Berlin, Viva
1967	Bike Boy	Viva, Brigid Berlin, Ingrid Superstar
1967	Tub Girls	Viva, Brigid Berlin, Taylor Mead
1967	The Nude Restaurant	Taylor Mead, Allen Midgette, Ingrid Superstar, Viva, Louis Waldon
1967	Construction-Destruction-Construction	Taylor Mead, Viva
1967	Sunset	Nico
1967	Withering Sighs
1967	Vibrations
1968	Lonesome Cowboys	Joe Dallessandro, Eric Emerson, Viva, Taylor Mead, Louis Waldon
1968	San Diego Surf	Joe Dallessandro, Eric Emerson, Taylor Mead, Ingrid Superstar, Viva,
1968	Flesh	Jackie Curtis, Patti D’Arbanville, Candy Darling, Joe Dallessandro, Geraldine Smith
1969	Blue Movie	Viva, Louis Waldon
1969	Trash	Joe Dallessandro, Andrea Feldman, Jane Forth, Geri Miller, Holly Woodlawn
1970	Women in Revolt	Penny Arcade, Jackie Curtis, Candy Darling, Jane Forth, Geri Miller, Holly Woodlawn
1971	Water
1971	Factory Diaries
1972	Heat	Joe Dallesandro, Pat Ast, Eric Emerson, Andrea Feldman, Sylvia Miles, Lester Persky
1973	L’Amour	Jane Forth, Donna Jordan, Karl Lagerfeld
1973	Flesh for Frankenstein	Joe Dallesandro
1974	Blood for Dracula	Joe Dallesandro
1973	Vivian’s Girls	Brigid Berlin, Candy Darling
	Phoney	Candy Darling, Maxime de la Falaise
1975	Nothing Special footage	Brigid Berlin, Angelica Huston, Paloma Picasso
1975	Fight	Brigid Berlin
1977	Andy Warhol’s Bad	Carroll Baker, Perry King, Susan Tyrrell

References

Jump up ^ “Andy Warhol’s ‘lost’ movies uncovered”. BBC News. Retrieved 2012-03-07.

External links

andy warhol – sleep (1963)

Andy Warhol: BBC Radio 4 Interview (March 17th 1981)

Uploaded on Apr 16, 2011

Andy Warhol talks to Edward Lucie Smith about portrait painting, his choice of subject, his work process, wanting to paint as many pictures as he can, his love of his Sony Walkman, his favourite subject, his dislike of feelings and emotions, his sense of time and ageing and his affection for everyone.

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Andy Warhol interview 1966

Published on Feb 13, 2013

Extended interview with Andy Warhol (1966)

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Andy Warhol och hans Factory – Clip 01-12

Uploaded on Dec 26, 2010

Factory People, episode 1, clip 1 out of 4. The Swedish title is Andy Warhol och hans Factory, and it is in English with Swedish subtitles.

This was recorded from free DVB-T television using an Elgato EveTV Hybrid receiver. I used the rudimentary editor within the EyeTV software and exported the clips in H.264/MPEG-4 format, usually four snippets per episode.

if this violates any copyright law, then I am sorry. Just remove the clip, block it or ask me to remove the clip and I will promptly take it down. I am just a fan, not in the business of making any money or anything else from this.

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Robert Indiana “Hope & the New Year

Uploaded on Jan 13, 2010

Artist Robert Indiana “Hope & The New Year” Rosenbaum Contemporary

_________________

Robert Indiana’s new message in 2010 was the word “Hope,” but how can that be attained without bringing God back into the picture? What hope does man have if we are just a product of chance? The people who are promoting this idea in the framework of a materialist worldview are taking a leap into the area of nonreason.

Episode VII – The Age of Non Reason

____________________________________

Review by W.M.R.Simpson in 2005 of Escape from Reason by Francis Schaeffer

Francis A. Schaeffer (1912-1984), philosopher, theologian
and the founder of L‟Abri Fellowship, believed he had the
answers to the dilemma of modern man. In Escape from
Reason, Schaeffer traces the development of his despair
of finding any meaning and purpose in life, culminating in
the irrational “leap of faith” promoted by religious and
secular existentialists in an effort to escape the intolerable
futility of an empty, deterministic universe.

When we began to see the intellect as autonomous, and „nature‟ set free
from „grace‟, Schaeffer argues, nature “ate up grace”, removing the
„upper story‟ (God the creator, heaven and heavenly things, the unseen
and its influence on earth, man‟s soul, unity) from the rational sphere.
Thinking independently of God‟s revelation, rationalistic man was unable
to find any „universals‟ (grace) which would give meaning and unity to
all the „particulars‟ (nature). Once the particulars were set free, it proved
impossible to hold them together. The results of man‟s failure came to a
head in what Schaeffer called “the line of despair”; a point in history in
which the philosophers abandoned their age-old hope of finding a
unified answer for knowledge and life. The relativism that followed has
shaped our thinking, our culture, and our theology….

Following Hegel, Kierkegaard (1813-55) is Schaeffer‟s symbol of “the
real modern man” who has finally abandoned the hope of a unified field
of knowledge. The original problem, which had been formulated in
terms of „nature‟ and „grace‟, and then „freedom‟ and „nature‟, has at last
(under Kierkegaard) degenerated into a dichotomy between „faith‟ and
„rationality‟, separated by a vast chasm that no amount of rational
thinking can bridge. Meaning and truth are now disconnected from
reason and knowledge; if we are to attain them, we have no alternative
but to make an irrational “leap of faith”.

The new philosophy – or anti-philosophy – wasn‟t kept bottled up in an
ivory tower. Hegellian relativism and Kierkegaardian irrationalism filtered
down to the masses in three different ways; it spread geographically
from Germany outward, penetrating Holland and Switzerland, then
reaching England, taking some time to arrive in America; it spread
through the classes, beginning with the intellectuals and then, through
the mass-media, infiltrating the workers ranks (but failing to penetrate
the middle-classes); it spread through the disciplines, beginning with
philosophy (Hegel), then art (the post-impressionists), then music
(Debussy), then general culture (early T.S. Eliot), and finally theology
(Karl Barth). The hope of finding a unified field of knowledge is gone.
Modern man now lives in despair – “the despair of no longer thinking
that what has always been the aspiration of men and women is at all
possible”.

But all this proves too much for man; “he cannot live merely as a
machine”, and this new way of thinking slices him into a cruel

dichotomy, where any meaning, values and hope can only be obtained
irrationally. “What makes modern man modern”, Schaeffer observes, “is
the existence of this dichotomy and not the multitude of things he
places, as a leap, in the upper story.” Since no one can live consistently
within this system, they must steal things from elsewhere, in order to
live their lives, often plucking them (out of context) from a Christian
worldview.

This escape from reason was objectified in the secular and religious
existentialism that followed. On the secular side, Jean-Paul-Sartre
(1905-80) talked about „authenticating‟ yourself by an act of the will.
What you actually do, however, is neither here nor there – so long as
you do something! Jaspers (1883-1969), on the other hand, pointed to a
„final experience‟ that somehow imparts a certainty that you are really
there and gives some hope of meaning. But being an irrational
experience, it cannot be shared, and is difficult to retain. Heidegger
(1889-1976) spoke of angst – a vague feeling of dread – as something
upon which to hang everything. And on the religious wing, Karl Barth
(on Schaeffer‟s interpretation) held that, whilst the Bible contains
mistakes (the so-called „higher criticism‟), there was actually no rational
interchange between the upper and lower spheres and we should
believe it anyway, expecting a „religious word‟ to be imparted
nevertheless.

___________

The irony of modern man, according to Schaeffer, is that this autonomous intellectual enterprise initiated through man’s self-confidence in his power to independently reason his way to the answers, has ended, not in the triumph of rationality, but in its actual abandonment. By clinging to his autonomy, man has lost his rationality. His reason has been engulfed by his rationalism. Man remains at the center of the universe, still clinging to a hope, but without any rational basis.

______

Schaeffer‟s solution is simple: Christianity has the answer to the very
thing modern man has despaired of ever finding: a unified answer for
the whole of life. True, it demands that we abandon our rationalistic
autonomy and return to the reformation view of the Holy Scriptures, but
in so doing we get back our rationality, our meaningfulness, and
ourselves. Authentic Christianity is no existential leap into an irrational
upper sphere; Schaeffer insists that the Bible speaks truth “both about
God Himself and about the area where the Bible touches history and the

cosmos.” Man can have his answers to life “on the basis of what is open
to verification and discussion”. And a unified answer to life is, Schaeffer
asserts, what man really wants. “He did not accept the line of despair
and the dichotomy because he wanted to. He accepted it because, on
the basis of the natural development of his rationalistic presuppositions,
he had to. He may talk bravely at times, but in the end it is despair.” In
truth, “Modern man longs for a different answer than the answer of his
damnation”. Christianity, with its reasonable and consistent framework
for understanding the world we live in, can put an end to this despair by
putting man right with God.

_____________________________

Francis Schaeffer’s “How should we then live?” Video and outline of episode 10 “Final Choices” (Schaeffer Sundays)

By Everette Hatcher III | Posted in Francis Schaeffer | Tagged francis crick, hitler and stalin, john kenneth galbraith, robert theobald, youtube | Edit | Comments (0)

Francis Schaeffer’s “How should we then live?” Video and outline of episode 9 “The Age of Personal Peace and Affluence” (Schaeffer Sundays)

By Everette Hatcher III | Posted in Francis Schaeffer | Tagged free speech movement, paris riots, personal peace., sproul plaza, www youtube | Edit |Comments (0)

Francis Schaeffer’s “How should we then live?” Video and outline of episode 8 “The Age of Fragmentation” (Schaeffer Sundays)

By Everette Hatcher III | Posted in Francis Schaeffer | Tagged airplane design, http www youtube, marcel duchamp art, post impressionism, van gogh gauguin | Edit |Comments (0)

Francis Schaeffer’s “How should we then live?” Video and outline of episode 7 “The Age of Non-Reason” (Schaeffer Sundays)

By Everette Hatcher III | Posted in Francis Schaeffer | Tagged french existentialism,humanist philosophers, humanistic philosophy, natural freedom, www youtube | Edit |Comments (0)

Francis Schaeffer’s “How should we then live?” Video and outline of episode 6 “The Scientific Age” (Schaeffer Sundays)

By Everette Hatcher III | Posted in Francis Schaeffer | Tagged biblical foundations.,biblical influence, french prose, neo darwinism, www youtube | Edit | Comments (0)

Francis Schaeffer’s “How should we then live?” Video and outline of episode 5 “The Revolutionary Age” (Schaeffer Sundays)

By Everette Hatcher III | Posted in Francis Schaeffer | Tagged christian foundations,freedom of press, freedom of religion, lex rex, www youtube | Edit | Comments (0)

Francis Schaeffer’s “How should we then live?” Video and outline of episode 4 “The Reformation” (Schaeffer Sundays)

By Everette Hatcher III | Posted in Francis Schaeffer | Tagged authority of the bible,christian humanism, old testament prophets, school of athens., thomas cromwell |Edit | Comments (0)

“Schaeffer Sundays” Francis Schaeffer’s “How should we then live?” Video and outline of episode 3 “The Renaissance”

By Everette Hatcher III | Posted in Francis Schaeffer | Edit | Comments (0)

Francis Schaeffer’s “How should we then live?” Video and outline of episode 2 “The Middle Ages” (Schaeffer Sundays)

By Everette Hatcher III | Posted in Francis Schaeffer | Tagged byzantine art,conservative evangelicalism, gothic architecture., gregorian chants, naturalism in art| Edit | Comments (0)

Francis Schaeffer’s “How should we then live?” Video and outline of episode 1 “The Roman Age” (Schaeffer Sundays)

https://thedailyhatch.org/2013/04/16/rememb…

By Everette Hatcher III | Posted in Francis Schaeffer | Edit | Comments (0)

____________

By Everette Hatcher III | Tagged Andy Warhol, Andy Warhol film EAT, Andy Warhol movie SLEEP, artist Ronnie Cutrone, Bianca Jagger, Director Dale Schierholt, director Vincent Fremont, Edward Lucie Smith, Fred Hughes, HOPE, Interviewer: Barbaralee Diamonstein-Spielvogel, James Romaine, Jean Michel Basquiat, jean paul sartre, Jon Anderson of Biola, Karl Barth, Marco Bodenstein, photographed by Oliviero Toscani, Robert Indiana, Sony Walkman, Star of Hope: Conversations with Robert Indiana, stylist Sean Byrnes, Susan Anton, Sylvester Stallone, T.S. Elliot, Tennessee WIlliams, W.M.R. Simpson, writer Bob Colacello | Comments (0)

Debating Kermit Gosnell Trial, Abortion and infanticide with Ark Times Bloggers Part 14 Al Mohler: “Dr. Gosnell is not alone in having the blood of babies on his hands”

April 2, 2014 – 1:51 am

Francis Schaeffer
Founder of the L’Abri community
Born	Francis August Schaeffer January 30, 1912

Died May 15, 1984 (aged 72)

Francis Schaeffer Whatever Happened to the Human Race (Episode 1) ABORTION

Francis Schaeffer: What Ever Happened to the Human Race? (Full-Length Documentary)

I have gone back and forth and back and forth with many liberals on the Arkansas Times Blog on many issues such as abortion, human rights, welfare, poverty, gun control and issues dealing with popular culture . This time around I have discussed morality with the Ark Times Bloggers and particularly the trial of the abortionist Dr. Kermit Gosnell and through that we discuss infanticide, abortion and even partial birth abortion. Here are some of my favorite past posts on the subject of Gosnell: ,Abby Johnson comments on Dr. Gosnell’s guilty verdict, Does President Obama care about Kermit Gosnell verdict?, Dr. Gosnell Trial mostly ignored by media, Kermit Gosnell is guilty of same crimes of abortion clinics are says Jennifer Mason, Denny Burk: Is Dr. Gosnell the usual case or not?, Pro-life Groups thrilled with Kermit Gosnell guilty verdict, Reactions to Dr. Gosnell guilty verdict from pro-life leaders, Kermit Gosnell and Planned Parenthood supporting infanticide?, Owen Strachan on Dr. Gosnell Trial, Al Mohler on Kermit Gosnell’s abortion practice, Finally we get justice for Dr. Kermit Gosnell .

In July of 2013 I went back and forth with several bloggers from the Ark Times Blog concerning Dr. Kermit Gosnell’s abortion practice and his trial which had finished up in the middle of May:

Olphart you wrote a well thought out post. In it you noted, “Even I can see that you jump to a huge conclusion when you draw the line by saying that abortion is murder. The Bible doesn’t tell you that.”

______________

Is abortion murder according to the Bible. Let’s take just a few verses.

For you created my inmost being; you knit me together in my mother’s womb. I praise you because I am fearfully and wonderfully made; your works are wonderful, I know that full well. My frame was not hidden from you when I was made in the secret place. When I was woven together in the depths of the earth, your eyes saw my unformed body. All the days ordained for me were written in your book before one of them came to be.

Psalm 139:13-16
________

Sue Bohlin of Probe Ministries has asserted:

Sometimes you will hear a pro-choice argument that says the Bible does not put the same value on the life of the unborn as on infants, citing an Old Testament passage on personal injury law. Exodus 21:22-25 gives two penalties if fighting men hit a pregnant woman. The first penalty was a fine, and some people conclude from this that an unborn baby doesn’t have the same value as a born child. But that penalty was for a situation where nothing serious happened. If there was serious injury, the offender was severely punished with the same injury he inflicted. If the mother or baby died, the offender was to be put to death. This actually shows very eloquently how valuable God considers both the mother and her unborn baby.

Al Mohler talked about Americans’ sense of right and wrong and how everything is turned upside down now while viewing the results of the Gosnell Trial:

What the pro-abortion movement fears most is that Americans will pause to consider what this trial really means. It means that Dr. Gosnell would not be on trial for murder if he had killed those three babies while inside their mother’s body. His murder convictions have everything to do with the fact that the abortions were “botched” and the babies were accidentally born alive. Had the abortions been “successful” — even up to the last hours of pregnancy — Dr. Gosnell might have been charged with performing a late-term abortion, but not of murder.

And, speaking of late-term abortions, the abortion rights movement is against all legal restrictions on those as well. They insist on a woman’s unfettered right to an abortion up to the moment of birth.

Even more chillingly, a Planned Parenthood representative recently told a committee of the Florida legislature that even a baby born alive after a failed abortion should have its life or death decided only by its mother and her doctor.

This is America. A nation that has legalized murder in the womb and that now finds itself staring at what abortion really represents. Human dignity cannot survive in a society that insists that a baby inside the womb has no right to live while that same baby, just seconds later, is a murder victim. Respect for human life cannot endure when a baby inside the womb is just a fetus, but when moved only a few centimeters is a full citizen.

The body parts of babies presented as evidence in the Gosnell trial are routinely discarded as “medical waste” outside your local abortion clinic.

What the Gosnell trial revealed is not the exceptional gruesomeness of a single clinic in Philadelphia. It reveals the truth that all Americans are, by our laws, complicit in Dr. Gosnell’s evil. The real scandal is not just the babies murdered outside the womb, but the millions aborted legally — torn apart by blades, suctioned out as waste, poisoned unto death by drugs.

The trial of Dr. Kermit Gosnell revealed the truth about this homicidal doctor and his house of horrors, but it also revealed the moral house of mirrors behind which America hides. Dr. Gosnell is not alone in having the blood of babies on his hands.

https://thedailyhatch.org/2013/05/15/al-moh…

Part 1 of 2 Gianna Jessen, abortion survivor speaks at Queen’s Hall, Parliament House, Victoria. Australia – on the eve of the debate to decriminalize abortion in Victoria.
Gianna’s visit was sponsored by the Ad Hoc Interfaith Committee.

Gianna Jessen is an abortion survivor. She was intervewed on Fox’s Hannity and Colmes, where she shared her personal story and also commented on Obama’s voting record. As an Illinois state senator, four times he voted “no” on the Illinois Born-Alive Infant Defined Act, which would protect babies born alive after failed abortions.

There is a lively discussion at the end about whether or not Obama, by his vote, was in fact denying born babies (abortion survivors now outside the womb), the right to live. Pay attention especially to Alan Combs who tries to defend his pro-life liberal president.

Sean Hannity show with Gianna Jessen

Did you see how difficult it was for Alan Combs to defend his liberal president from the charge of infanticide. Logically there is no escape but he tried the best he could. President Obama was so intent on protecting Roe v Wade that he had to endorse a form of infanticide in order to protect Roe v Wade.

Liberals must acknowledge that hospitals are required to save lives. However, if a hospital is paid to perform an abortion and they botch the job then they must turn from trying to snuff out a life to trying to save it again. How ironic.

Part 2 of 2 Gianna Jessen, abortion survivor speaks at Queen’s Hall.

Evangelical Blogger Lists Eight Reasons the Media Are Ignoring the Gosnell Murder Trial

July 11, 2013 – 1:49 am

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Cornerstone Executive Ashley Pratte on Gosnell Trial Verdict

July 10, 2013 – 1:48 am

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Dr. Gosnell Trial ignored for a while by mainstream media

July 9, 2013 – 1:22 am

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ANALYSIS: Will the Kermit Gosnell verdict change the abortion debate?

July 8, 2013 – 1:21 am

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What’s So Bad About Kermit Gosnell?

July 5, 2013 – 1:20 am

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Kermit Gosnell and the Gospel

July 4, 2013 – 1:19 am

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VIDEO: Kermit Gosnell killings like ‘weeding your garden’

July 3, 2013 – 1:18 am

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Gosnell: The Silence is Deafening

July 2, 2013 – 1:17 am

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Five Thoughts on the Gosnell Conviction

July 1, 2013 – 12:00 am

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Implications of the Kermit Gosnell Verdict

June 28, 2013 – 1:10 am

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Godly comments on Dr. Kermit Gosnell

June 27, 2013 – 1:07 am

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Dr. Gosnell Trial has prompted closer look at Albuquerque abortion clinic

June 26, 2013 – 1:52 am

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Why won’t President Obama comment on Dr. Gosnell Trial?

June 25, 2013 – 1:50 am

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Dr. Alveda King reacts to guilty verdict of Kermit Gosnell

June 24, 2013 – 3:49 am

Francis Schaeffer: “Whatever Happened to the Human Race” (Episode 1) ABORTION OF THE HUMAN RACE Published on Oct 6, 2012 by AdamMetropolis ________________ What a great article below: Dr. Alveda King: Guilty Gosnell Verdict May Spark More Justice for Women and Babies Contact: Eugene Vigil, King for America, 470-244-3302 PHILADELPHIA, May 13, 2013 /Christian Newswire/ […]

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Kristen Hatten: Dr. Gosnell guilty verdict, but what about the rest?

June 21, 2013 – 1:48 am

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Lila Rose of Live Action comments on Kermit Gosnell guilty verdict

June 20, 2013 – 1:47 am

Francis Schaeffer: “Whatever Happened to the Human Race” (Episode 1) ABORTION OF THE HUMAN RACE Published on Oct 6, 2012 by AdamMetropolis ________________ May 14, 2013 Murdered Thousands, Convicted for Three: The Kermit Gosnell Verdict By Drew Belsky Read more: http://www.americanthinker.com/2013/05/murdered_thousands_convicted_for_three_the_kermit_gosnell_verdict.html#ixzz2TMstLk1c Follow us: @AmericanThinker on Twitter | AmericanThinker on FacebookPhiladelphia abortionist Kermit Gosnell was convicted […]

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Gerard M. Nadal: Dr. Gosnell Guilty, but now what?

June 19, 2013 – 1:46 am

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Reince Priebus on Kermit Gosnell guilty verdict

June 18, 2013 – 1:46 am

Francis Schaeffer: “Whatever Happened to the Human Race” (Episode 1) ABORTION OF THE HUMAN RACE Published on Oct 6, 2012 by AdamMetropolis ________________ A Verdict Doesn’t End the Gosnell Story By: Chairman Reince Priebus (Diary) | May 13th, 2013 at 03:27 PM | 28 RESIZE: AAA The horrors that unfolded in the clinic of Dr. […]

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Kirsten Powers of USA Today on Dr. Gosnell Trial

June 17, 2013 – 1:45 am

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Top 10 Revelations of Kermit Gosnell Trial

June 14, 2013 – 1:44 am

Francis Schaeffer: “Whatever Happened to the Human Race” (Episode 1) ABORTION OF THE HUMAN RACE Published on Oct 6, 2012 by AdamMetropolis ________________ All-American Horror Story: Top 10 Kermit Gosnell Trial Revelations by Kristan Hawkins | Washington, DC | LifeNews.com | 4/12/13 3:38 PM Since so many in the media have failed/refused to report on […]

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Denny Burk: We have to learn from Dr. Gosnell’s Crimes

June 13, 2013 – 5:44 am

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Tony Perkins on Kermit Gosnell Trial

June 12, 2013 – 1:43 am

Francis Schaeffer: “Whatever Happened to the Human Race” (Episode 1) ABORTION OF THE HUMAN RACE Published on Oct 6, 2012 by AdamMetropolis _____________ Tony Perkins: Gosnell Trial – FOX News Published on May 13, 2013 Tony Perkins: Gosnell Trial – FOX News ________________ Hey Obama, Kermit Gosnell Is What a Real War on Women Looks Like […]

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Ross Douthat of NY Times on Dr. Gosnell

June 11, 2013 – 1:42 am

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Family Research Council happy with Kermit Gosnell Guilty Verdict

June 10, 2013 – 1:40 am

Francis Schaeffer: “Whatever Happened to the Human Race” (Episode 1) ABORTION OF THE HUMAN RACE Published on Oct 6, 2012 by AdamMetropolis ___ _____________ Tony Perkins: Gosnell Trial – FOX News Published on May 13, 2013 Tony Perkins: Gosnell Trial – FOX News ________________ Family Research Council Praises Jury for Bringing Justice to Victims of Abortionist […]

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Peter Jones on Infanticide and Dr. Gosnell

June 7, 2013 – 1:39 am

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Is Dr. Gosnell a “one-of-a-kind anomaly”?

June 6, 2013 – 1:38 am

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Kermit Gosnell and the Logic of “Pro-Choice”

June 5, 2013 – 1:37 am

Francis Schaeffer: “Whatever Happened to the Human Race” (Episode 1) ABORTION OF THE HUMAN RACE Published on Oct 6, 2012 by AdamMetropolis ________________ _____________ Tony Perkins: Gosnell Trial – FOX News Published on May 13, 2013 Tony Perkins: Gosnell Trial – FOX News ________________ Kermit Gosnell and the Logic of “Pro-Choice” by Matthew J. Franck within […]

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______________________

Do New York late term abortionists need more attention like Dr. Gosnell did?

June 4, 2013 – 8:59 am

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Dr. Gosnell Trial has prompted Texas authorities to take closer look a Houston abortionist

June 3, 2013 – 5:35 am

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Father Frank Pavone reacts to Kermit Gosnell guilty verdict

May 31, 2013 – 1:34 am

Francis Schaeffer: “Whatever Happened to the Human Race” (Episode 1) ABORTION OF THE HUMAN RACE Published on Oct 6, 2012 by AdamMetropolis ________________ Fr. Pavone: Right to choose must yield to right to life STATEN ISLAND, NY — Father Frank Pavone, National Director of Priests for Life, had the following comment on the verdict in […]

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NAF reacts to Dr. Gosnell guilty verdict

May 30, 2013 – 1:33 am

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Hope for Kermit Gosnell’s repentance?

May 29, 2013 – 1:32 am

Francis Schaeffer: “Whatever Happened to the Human Race” (Episode 1) ABORTION OF THE HUMAN RACE Published on Oct 6, 2012 by AdamMetropolis ________________ The truth of abortion … the hope for Gosnell’s repentance A conviction in the murder trial of Philadelphia abortionist Kermit Gosnell has boosted the efforts of pro-lifers to demonstrate what abortion really […]

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The Selfishness of Chris Evert Part 5 (Includes videos and Pictures)

June 7, 2013 – 6:55 am

The Selfishness of Chris Evert Part 2 (Includes videos and Pictures) _________________________________ _____________________ _______________________ __________________________ Tennis – Wimbledon 1974 [ Official Film ] – 05/05 Published on May 1, 2012 John Newcombe, Ken Rosewall, Bjor Borg, Jimmy Connors, Cris Evert… ___________________ Jimmy Connors Reflects Published on May 13, 2013 Jimmy Connors visits “SportsCenter” to discuss his memoir, […]

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By Everette Hatcher III | Also posted in Prolife | Comments (0)

Open letter to President Obama (Part 551) Horrors of late-term abortion continue in Albuquerque

April 1, 2014 – 1:20 am

Open letter to President Obama (Part 551)

(Emailed to White House on 5-17-13.)

President Obama c/o The White House 1600 Pennsylvania Avenue NW Washington, DC 20500

Dear Mr. President,

___________________

__________________________

Francis Schaeffer Whatever Happened to the Human Race (Episode 1) ABORTION

Francis Schaeffer: What Ever Happened to the Human Race? (Full-Length Documentary)

Horrors of late-term abortion continue in Albuquerque

Charlie Butts (OneNewsNow.com) Thursday, May 16, 2013

– See more at: http://www.onenewsnow.com/pro-life/2013/05/16/horrors-of-late-term-abortion-continue-in-albuquerque#sthash.6K4iobDw.dpuf

Now that Philadelphia abortionist Kermit Gosnell has received three life terms in prison, the latest focus on late-term abortions is in Albuquerque where the conditions inside a late-term abortion clinic are not known.

Kermit Gosnell was convicted Monday of first-degree murder in the deaths of three infants born alive during late-term abortions and then killed with surgical scissors used to sever the spine. On Tuesday, he was sentenced to life in the deaths of two of those infants; the third life sentence was handed down on Wednesday.

Tara Shaver of Project Defending Life tells OneNewsNow that in considering the atrocities occurring in late-term abortions, Southwestern Women’s Options in Albuquerque should not be forgotten.

Shaver

“We’re still seeing late-term abortions done in New Mexico, and it’s just time for it to stop,” she says. “Now we have a picture of what’s actually happening inside of those clinics and it could be far worse than what was happening in Gosnell’s clinic. We just don’t know.”

In New Mexico, there are no safety and health regulations, and abortion is wide open through the ninth month of pregnancy. Shaver has been present outside the clinic when ambulances have hauled injured women to emergency rooms.

“I have documented about 15 abortion injuries stemming from the late-term clinic since 2008, which is completely staggering,” she says. “And even the medical board is unwilling to hold these doctors accountable for injuring women.”

Project Defending Life believes that in the wake of the horrors of the Gosnell clinic being revealed, New Mexico residents need to wake up to the reality of what is happening and demand action.

– See more at: http://www.onenewsnow.com/pro-life/2013/05/16/horrors-of-late-term-abortion-continue-in-albuquerque#sthash.6K4iobDw.dpuf

________________
Political Cartoons by Bob Gorrell

_____________

Tony Perkins: Gosnell Trial – FOX News

Published on May 13, 2013

Tony Perkins: Gosnell Trial – FOX News

______________________

Sincerely,

Everette Hatcher III, 13900 Cottontail Lane, Alexander, AR 72002, ph 501-920-5733, lowcostsqueegees@yahoo.com

Al Mohler on Kermit Gosnell’s abortion practice

May 15, 2013 – 7:46 am

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Taking on Ark Times Bloggers on various issues Part U “Do men have a say in the abortion debate?” (includes the film SLAUGHTER OF THE INNOCENTS and editorial cartoon)

May 14, 2013 – 1:08 am

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Taking on Ark Times Bloggers on various issues Part T “Abortion is a dirty business” (includes video “Truth and History” and editorial cartoon)

May 9, 2013 – 7:19 am

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“Sanctity of Life Saturday” Abortion supporters lying in order to further their clause? Window to the Womb (includes video ABORTION OF THE HUMAN RACE)

April 6, 2013 – 12:01 am

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Taking on Ark Times Bloggers on various issues Part D “If you can’t afford a child can you abort?”Francis Schaeffer Quotes part 4 includes the film ABORTION OF THE HUMAN RACE) (editorial cartoon)

April 5, 2013 – 6:30 am

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Taking on Ark Times Bloggers on various issues Part C “Abortion” (Francis Schaeffer Quotes part 3 includes the film SLAUGHTER OF THE INNOCENTS) (editorial cartoon)

April 3, 2013 – 6:07 am

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Taking on Ark Times Bloggers on various issues Part B “Gendercide” (Francis Schaeffer Quotes Part 2 includes the film ABORTION OF THE HUMAN RACE) (editorial cartoon)

April 2, 2013 – 9:30 am

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SANCTITY OF LIFE SATURDAY “AngryOldWoman” blogger argues that she has no regrets about past abortion

March 30, 2013 – 1:29 am

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“Sanctity of Life Saturday” The Church Awakens: Whatever Happened to the Human Race? (includes the video ABORTION OF THE HUMAN RACE)

March 9, 2013 – 9:35 am

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Taking on Ark Times Bloggers on various issues Part H “Are humans special?” includes film ABORTION OF THE HUMAN RACE) Reagan: ” To diminish the value of one category of human life is to diminish us all”

April 10, 2013 – 6:43 am

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Taking on Ark Times Bloggers on various issues Part G “How do moral nonabsolutists come up with what is right?” includes the film “ABORTION OF THE HUMAN RACE”)

April 9, 2013 – 6:36 am

By Everette Hatcher III | Posted in Francis Schaeffer, Prolife | Edit | Comments (3)

Taking on Ark Times Bloggers on various issues Part E “Moral absolutes and abortion” Francis Schaeffer Quotes part 5(includes the film SLAUGHTER OF THE INNOCENTS) (editorial cartoon)

April 7, 2013 – 6:25 am

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Francis Schaeffer’s “How should we then live?” Video and outline of episode 10 “Final Choices” (Schaeffer Sundays)

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Francis Schaeffer’s “How should we then live?” Video and outline of episode 9 “The Age of Personal Peace and Affluence” (Schaeffer Sundays)

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Francis Schaeffer’s “How should we then live?” Video and outline of episode 8 “The Age of Fragmentation” (Schaeffer Sundays)

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Francis Schaeffer’s “How should we then live?” Video and outline of episode 7 “The Age of Non-Reason” (Schaeffer Sundays)

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Francis Schaeffer’s “How should we then live?” Video and outline of episode 6 “The Scientific Age” (Schaeffer Sundays)

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Francis Schaeffer’s “How should we then live?” Video and outline of episode 5 “The Revolutionary Age” (Schaeffer Sundays)

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Francis Schaeffer’s “How should we then live?” Video and outline of episode 4 “The Reformation” (Schaeffer Sundays)

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“Schaeffer Sundays” Francis Schaeffer’s “How should we then live?” Video and outline of episode 3 “The Renaissance”

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Francis Schaeffer’s “How should we then live?” Video and outline of episode 2 “The Middle Ages” (Schaeffer Sundays)

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Francis Schaeffer’s “How should we then live?” Video and outline of episode 1 “The Roman Age” (Schaeffer Sundays)