Category Archives: Church of England

Why did Jesus die? Cosmic child abuse or the love of God?

We are coming up to Holy Week and Christians spend Holy Week thinking again of the events from Palm sunday to Easter Day.

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The hardest to grasp is Good Friday

Why did Jesus die?

I am quite often asked “Why did Jesus die?” One churchmember tackled me after church and I offer this as a very brief reply
It is not easy to answer and a short answer can be very trite. Yet Jesus’s death and the symbol of the cross has a very strong emotive power. (To some that weakens as humans are supposed to be rational not emotional. That is not true as we all have emotions, whether or not we wear them on our sleeves. We show our emotions over different things.) This can be seen in the symbol of the Red Cross and many World War graves.
We could answer the question medically, but that does not explain why Jesus’s death has meaning for so many.

In a sense there is a simple answer, summed up in the hymn “There is a green hill far away”;

He died that we might be forgiven
He died to make us good

In its simplicity this brings out two main things, first there is something wrong with humans as we are not good and need forgiving and Jesus enables that. This is summed up in the devalued word “sin”, which has lost its currency. However we need to consider human nature and sin. Francis Spufford in his excellent book Unapologetic sums this up as “the Human Propensity to **** things UP”. Earthy though that is, it is better than popular ideas which trivialise human badness as a “moment of madness” or similar euphemisms, or old ideas of breaking rules. There is something about all of us in that we have a knack of getting things wrong, even when we try to do them right. Unless we are self-righteous prigs we are aware that there is a sense of FAIL about us. Simply trying harder doesn’t seem to work.

So what about Jesus? Few would disagree that he was a good man and a great moral teacher, but the four gospels spend more words on his actual death and the main symbol of Christianity is the cross – one of the most ghastly means of execution ever devised. In a sense the Four Gospels do not tell us why Jesus died, but the accounts are incredibly moving and may reduce us to silence. Many composers have put them to music, and none are better than Bach with his St Matthew Passion and St John Passion.

At times explanations can be crude as with the view that God punished Jesus instead of us. This comes out with some popular preaching, but it makes God seem unreasonable. Far better is to see Jesus submitting to injustice on our behalf and showing that the way of suffering for and serving others is the way of hope..

Thus Paul in Philippians chap 2 vs 5-11.

1 If then there is any encouragement in Christ, any consolation from love, any sharing in the Spirit, any compassion and sympathy, 2 make my joy complete: be of the same mind, having the same love, being in full accord and of one mind. 3 Do nothing from selfish ambition or conceit, but in humility regard others as better than yourselves. 4 Let each of you look not to your own interests, but to the interests of others. 5 Let the same mind be in you that was in Christ Jesus, 6 who, though he was in the form of God, did not regard equality with God as something to be exploited, 7 but emptied himself, taking the form of a slave, being born in human likeness. And being found in human form, 8 he humbled himself and became obedient to the point of death— even death on a cross. 9 Therefore God also highly exalted him and gave him the name that is above every name, 10 so that at the name of Jesus every knee should bend, in heaven and on earth and under the earth, 11 and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

Another one by Paul is to see Jesus as the reconciler and thus in 2 Corinthians 5 vs 16-21.

15 And he died for all, so that those who live might live no longer for themselves, but for him who died and was raised for them. 16 From now on, therefore, we regard no one from a human point of view; even though we once knew Christ from a human point of view, we know him no longer in that way. 17 So if anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new! 18 All this is from God, who reconciled us to himself through Christ, and has given us the ministry of reconciliation; 19 that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting the message of reconciliation to us. 20 So we are ambassadors for Christ, since God is making his appeal through us; we entreat you on behalf of Christ, be reconciled to God. 21 For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.

These are two excellent passages to read.

Above all we see in the death of Jesus his sacrificial love for us and that we are to share that love. At best we only partially understand why Jesus died for us.


Fracking debate in Yorkshire, March 2018

  Fracking debate in Yorkshire

Fracking creates a stir in both Yorkshire and Lancashire. On March 8th there is to be a debate in Yorkshire between the local MP Kevin Holinrake and the expert engineer Mike Hill from Lancashire. For a debate you need an impartial chair who is not aligned to either postiion. That chairman is Bishop James Jones, who like me has long been concerned about the environment.
DEBATE EVENT “This house believes that UK regulations make fracking safe”
2 tickets per applicant

“This house believes that UK regulations make fracking safe”
Proposed by Kevin Hollinrake MP
Opposed by Michael Hill C.Eng. MIET
Chaired by Bishop James Jones KBE
Please note that tickets are restricted to 2 per applicant
Organised by Kirkbymoorside Town Council


I first heard Bishop Jones speak on the environment in about 2003, where he was introducing his book
It was good to see evangelicals in Lancashire being challenged on the environment, but I felt he was trying to draw too much out of the gospels.
I have considered environment for decades having read Carson’s Silent Spring in the 60s and when working for a mining company in Africa I could see many problems. In the 70s I found that churches were just not interested and in the early 80s the Board of social Responsibility in Jones’ future diocese of Liverpool ignored my request to put the environment on the agenda!
This is a brief and simple summary of my views on the environment

It was only after the mid-80s that the churches belatedly became concerned about the environment and after 2010 most threw in their lot with anti-frackers and divestment, almost taking the lead of Greenpeace and Friends of the Earth. By 2014 fracking became the litmus-test on whether you were environmentally sound. I failed dismally, but that is another story.
Today within the Church of England almost all Green voices oppose fracking and support divestment and alternatives with approaches like those  Mark Lynas, late Sir David Mackay, Lord Deben and even groups like DECC, BGS are either side-lined or rebuffed. With the exception of the Fletcher/Holtham report, I have been unable to find church discussions on fracking which do not oppose it. They are also usually deficient in accuracy. This is the case within my diocese of Blackburn
Local news in Yorkshire report the coming debate as here;—facts-and-fiction-debate/

Kirkbymoorside town council is to host a major debate on fracking in Pickering on March 8.
Chartered engineer Mike Hill will go head to head with Thirsk and Malton MP, Kevin Hollinrake at Lady Lumley’s School, Pickering at from 7 – 9pm
Mr Hollinrake, whose Thirsk and Malton constituency includes the fracking site at Kirby Misperton, will argue that UK regulation can make hydraulic fracturing safe.
Mr Hill, who has worked in the industry for 20 years, will make the case against this view.
The debate will be chaired by retired bishop, the Right Reverend James Jones KBE, formerly Bishop of Liverpool and as Chair of the Hillsborough Inquiry. Bishop Jones is presently an adviser to Amber Rudd, The Home Secretary.
Kirkbymoorside Town Council has opposed fracking activities locally since December 14.
Fracking has been expected in Ryedale since November 2017, when Third Energy said it was ready to start work at its KM8 well in Kirby Misperton.
Mike Hill, UK Expert Member|TWG Hydrocarbon BREF|JRC/EU Commission said:
“This debate is very important not just for Yorkshire but for the U.K. The Govt. position on fracking is based on a fundamental misunderstanding of what unconventional fossil fuel (UFF) exploration means.
The severe risks to the public health, the environment and local economy have not been mitigated anywhere near adequately enough.
The wider implications for climate change are also being “confused” by the government. Fracking is not a bridge to a low carbon future and never was.
It is a bridge to nowhere, a dead end, and is in reality a far “dirtier” fuel to develop, in terms of green house gas emissions, than coal.
Add to that the propaganda being spread that we can somehow reduce our dependence on Russian gas and the entire case of fracking is totally destroyed.”
Kevin Hollinrake, MP, said:
“I welcome the opportunity to have an open debate about shale gas exploration in the constituency and to answer questions.
I believe that shale gas exploration is in our national interest and there are strong economic reasons for supporting it.
However, I do so only as long as we make sure development does not pollute the environment, reduces our carbon footprint and the impact to our landscape and communities are properly managed.”
Kirkbymoorside Town Mayor, Angus Ashworth said:
“I hope that this event will provide an opportunity for residents of Kirkbymoorside and the locality, to hear both points of view on the subject of fracking regulations.
I have every confidence that the evening will be informative to all parties and on behalf of
Kirkbymoorside Town Council
I would like to thank the speakers and chairman for agreeing to participate in this debate.”
Later this month, a Government appointed planning inspector will begin to examine the North Yorkshire joint minerals and waste plan, which will set policy on fracking for the next 20 years.
The day set aside for oil and gas submissions is a week after the Kirkbymoorside debate, on Tuesday 13 March.
The shale gas company, INEOS, is also expected to begin seismic testing for shale gas in its licence areas in North Yorkshire in 2018.

Bishop Jones has been recognised for his work on Hilsborough and has now retired to Yorkshire. He was interviewed for the Yorkshire Post in December 2017, where he also gave his very negative views on fracking
Here Bishop Jones makes clear his opposition to fracking

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If you had to change one thing about Yorkshire what would it be? I would stop fracking in Yorkshire. I am seriously worried that the regulation is not coordinated or robust enough. I worry about the impact it will have on our water. The risks are too high. If the water ends up contaminated it could have a disastrous impact on our health, our agriculture, tourism and the whole economy of Yorkshire.

This needs a little consideration
JJ said; If you had to change one thing about Yorkshire what would it be? I would stop fracking in Yorkshire. I am seriously worried that the regulation is not coordinated or robust enough.
I say; At government departments etc eg PHE, HSE, EA DECC say that the regulation is robust. So why is the Bishop concerned. This concern sounds like an echo from Mike Hill, one of the debaters, who claims the regulations are thoroughly lacking and has convinced many local groups and churches about this.

JJ says; I worry about the impact it will have on our water. The risks are too high.
I say; What grounds? This is the standard anti-fracking argument whichdoes not hold water.
JJ says; If the water ends up contaminated it could have a disastrous impact on our health, our agriculture, tourism and the whole economy of Yorkshire.
I say; The usual scare story put forward by Green NGOs like Friends of the earth, who under Andy Atkins (see below) mounted a campaign in Lancashire. Again no claim could be demonstrated.
I feel here that Bishop Jones has fallen for the usual anti-fracking scare stories, as have too many in the churches.
Now back to Mr Hill.
Mr Hill has long claimed that regulations for fracking are very poor. He also wrongly claims that only ONE of the TEN recommendations in the RS/RAE report of 2012 have implemented, though many have challenged him.
His views are widely accepted in the churches and it is clear he influenced the 2015 report on fracking from Blackburn diocese. This comes from his own website and members of the diocesan committee.
The group claimed to take expert advice but the only “expert” mentioned in Mr Hill. The paper was very inaccurate with a gross bias along with bad theology.
My blog on it is here in which I took advice on many aspects which were beyond my skills .
In 2017 Mike Hill wrote a paper criticising the Church of England briefing paper on shale gas, which is the nearest to the official view of the church;
Shale Gas and Fracking A Briefing Paper from the Mission and Public Affairs Council and the Environment Working Group of the Church of England December 2016
Here is Hill’s   review

Hill makes a lot of charges againon Shale Gas and Fracking is to be found on his website Shale Gas Office.


was used by the Blackburn environment Group to show why the Flectcher/Holtham paper was misguided; Among other things nearly all the references Hill uses are his own UNPUBLISHED papers.
I do wonder whether the Bishop’s concern for regulation comes from Mr Hill

So much for Mr Hill,  back to Bishop Jones and to consider his previous connections with fracking.. Many will know of Friends of the Earth campaign in Lancashire against Cuadrilla. FoE were involved since 2011 and encouraged by their CEO Andy Atkins. Atkins visited anti-fracking groups in Lancashire on several occasions and gave some environmental awards. It culminated with the ruling of the Advertising Standards Authority against their leaflet seeking funds of their work
Andy Atkins was CEO of Friends of the Earth from c2010 to 2015 and encouraged the anti-fracking campaign in Lancashire, yet Jones praises him
“Andy (pictured) has been described as ‘one of the leading environmentalists’ by former Bishop of Liverpool Rt Rev James Jones, who chaired the independent panel on the Hillsborough disaster. ‘He’ll lead not only A Rocha UK – but also the whole Church – to a new level of action towards the earthing of heaven,’ said the bishop.”

Jones along with 3 other retired bishops and numbers of clergy wrote this letter to the Guardian to divest from Exxon-mobil. There is not space here but some of the arguments are contentious and one-sided.

To conclude it is difficult to see Bishop Jones as an impartial chair for this debate as he is clearly anti-fracking and biased against petroleum.
All in all for a long time he has supported a negative view of fracking , repeats their myths and seems to back FoE

To it, does not bode well for a debate like this.

How to deal with (Victorian) Creationists and win!

For the last fifty years Young Earth Creationism has been thriving and growing , first in the USA and then throughout the world. It has been opposed by many scientists and the wiser of Christians. At times some Christians have been too reticent.

And so the likes of Henry Morris and Ken Ham have called too many shots over recent years.

Image result for ken ham image

I wonder if Christians today shouldn’t have been as forthright as Sedgwick and Buckland.

During the early 19th century a handful in Britain argued against the geologists with their vastly extended timescales. There has been no full-scale treatment of them , though the Answers in Genesis resident “Historian of Geology” did a Ph D on the “scriptural geologists” and published a eulogy – sorry book – on them The Great Turning Point. He seems to think they were wonderful scientists!

I have only managed to find forty to fifty who went into print and they all tried to rubbish the geologists and insist the earth was young.  Many were Anglican clergy, most notably the Dean of York , William Cockburn , whose activities you can read in my link at he end. As the early 19th century was the time of the Reverend Geologists like Rev. William Buckland from Oxford and


Rev. Adam Sedgwick from Cambridge,


who took it upon themselves to take on these scriptural geologists.

Both Buckland and Sedgwick were brilliant geologists, who made great geological contributions. Buckland was the first to describe a Jurassic mammal and introduced notions of the Ice Age to Britain. Sedgwick made a massive , if not leading contribution to the works out of the Cambrian, Ordovician Silurian and Devonian periods. Sedgwick also taught Darwin geology and took him on a Welsh field trip in 1831.



I have researched Buckland on the Ice Age and Sedgwick in Wales and never fail to be amazed their geological skill. This resulted in much walking over the Welsh mountains in all weather conditions. My most energetic day was a trek over the Carneddau covering 18 miles and over 6,000ft of climbing.

Sedgwick wrote A discourse on the studies of the university in 1833 in the middle of his Welsh explorations. An Anglican cleric Henry Cole took Sedgwick to task, but Sedgwick rightfully shredded him. Then in 1844 he got the same treatment from Dean Cockburn of York Minster. I think Cockburn gets the prize for being the stupidest dean ever, though there are some competitors! I won’t say whom.

Here’s the memorial plaque to Sedgwick in Dent Church


And now read the paper to see how silly Cole and Cockburn were!!


From:K O ¨ LBL-EBERT, M. (ed.) Geology and Religion: A History of Harmony and Hostility. The Geological Society, London, Special Publications, 310, 155–170. DOI: 10.1144/SP310.18 0305-8719/09/$15.00 # The Geological Society of London 2009.

Follow this link


God’s Creation and the Environment

Why Belief in Creation is important

Not many decades ago the doctrine of creation was almost ignored within the churches , but today things have changed and creation is to the fore.
The first chapter of Genesis speaks of creation in six days. Some get bogged down and think that is what Christians actually believe.


But 1600 years ago St Augustine had got it right!


Then in the Nicene Creed we say, “We believe in one God, …,maker of heaven and earth”. After four hundred years of modern science we need to accept the vast age of the earth and evolution.

Anything else is “alternative fact”.


Our Christian faith does not tell us what our science should be, but rather how we should see the natural world, how to use it and recognise its originator.
So how should we treat the natural world? There has often been careless exploitation, resulting in gross pollution. At the other extreme some want hug every tree and view nature so mystically that they can scarcely use it. (But they do!)
Let’s put it under three heads;

1.Worship God as Creator.

We must always see that God is creator and that his Glory is seen in nature. Now we see it in frosts and bursting snowdrops. We need to develop this so we see the Creator both in the smallest things, like dew on a spider’s web, and in the awesome like mountains in snow. It is something we can do daily.



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These photos show some of the beauty of the British countryside and the ones below are from my garden and a churchyard



There is always something to find, if you look

O all ye green things of the earth, bless ye the Lord

2 Use creation, i.e. the earth’s resources, wisely.

To live, we need food, materials whether grown or extracted, and, unless we wish to return to poverty, we use a lot. Our energy is from fossil fuels and will be for decades despite some claims. The metals we use are dug out of the ground, smelted and cause pollution. Farming takes over tracts of land thus reducing wilderness. Without these we would either starve or die young. This is something some Greens do not want to grasp.

However human activity does cause environmental dame as with this opencast coal mine and drainage of peat in the Pennines for grouse shooting which allows 10ft of peat to blow away and be a factor in floods. This old trig pillar was on a level with the peat 100 yrs ago but erosion meant it was 10 ft in the air. It was knocked over for safety



I could discuss this at length, but we need to find a way of enabling all people to live comfortably, control pollution and environmental damage and , above all, find ways of restoring areas damaged by mining, industry or land usage. Today we can see the effects with loss of wildlife and biodiversity, increased flooding (in the river Wyre basin where I live, it may well be due to peat damage and tree loss rather than climate change), pollution from all sources and climate change.
The solution is global, governmental and personal. Personal actions are vital whether turning lights off, growing plants to attract wildlife and many other things.

3. Think of others.

We may live in a comfortable environment with greenspaces, wildlife and creature comforts, but many in our world do not. Parts of our cities lack green spaces and suffer from air pollution. Many parts of the world have dirty water, limited food and energy and are grossly polluted. The pollution of the Ganges is our concern as well. Do we care? and why should we care?

Part of this we see in the mandate of Genesis 1 vs 28, but this does not take environmental issues into consideration as that was not an issue in 1000BC. It is often interpreted so we should EXPLOIT, rather than CARE, for the earth. It is only in the last 30 years that churches have shown concern for the environment. Before that a minority of individuals did.

We need to start from the Creator and his Creation, and think of the first great commandment “You shall love the Lord your God…” Simplistically that means if we love God we will love what he has made, i.e. the whole of his creation.

And the Second is like”You shall love your neighbour as yourself” and that means we will want others to have their share of creation and not wreck it. Thus environmental concerns also stem from the second commandment.

Taking the two commandments together, we are obliged to love and care for the creation
To sum up, if we love God our Creator and love our neighbour we will also love God’s creation.

The third great commandment should be
“Thou shalt love God’s creation, because…….


I have deliberately left out dealing with particular green issues as my focus is on a Christian understanding of the creation and thus the environment. As soon as we get to specifics there is controversy. Part of that can be selective or biased information, a practice carried out both by environmentalists and others, epitomised by the tobacco lobby.

This is a very simple Christian case for environmentalism and will not please sophisticats, but I suggest it is better for most as a starting point.

Finally, no environmental understanding can be had without taking all scientific issues into consideration and so St Augustine’s strictures from 400AD still apply to us as we want to clean up and nurture our planet.


Cursed Christmas Carols; Mohler’s moanings



One of my favourite Christmas Carols or hymns is Joy to the World, with words by Isaac Watts and a tune by the heavyweight composer G F Handel.
In fact it is hardly a Christmas Carol and is based on Psalm 98

O sing to the Lord a new song, for he has done marvelous things. His right hand and his holy arm have gotten him victory.
2 The Lord has made known his victory; he has revealed his vindication in the sight of the nations.
3 He has remembered his steadfast love and faithfulness to the house of Israel. All the ends of the earth have seen the victory of our God.
4 Make a joyful noise to the Lord, all the earth; break forth into joyous song and sing praises.
5 Sing praises to the Lord with the lyre, with the lyre and the sound of melody.
6 With trumpets and the sound of the horn make a joyful noise before the King, the Lord.
7 Let the sea roar, and all that fills it; the world and those who live in it.
8 Let the floods clap their hands; let the hills sing together for joy
9 at the presence of the Lord, for he is coming to judge the earth. He will judge the world with righteousness, and the peoples with equity.

When you compare the hymn with the psalm, it is clear that Watts dealt with the words very freely, but has made the psalm into a superb creation hymn with an implicit, but no more than implicit, reference to Jesus Christ. I wonder whether it is more suitable for the Creation Season than Christmas, but I will still use it for Christmas!!

Verse 1
Joy to the world! The Lord is come;
Let earth receive her King;
Let every heart prepare Him room,
And heaven and nature sing,
And heaven and nature sing,
And heaven, and heaven, and nature sing.
Verse 2
Joy to the earth! The Saviour reigns;
Let men their songs employ;
While fields and floods, rocks, hills, and plains
Repeat the sounding joy,
Repeat the sounding joy,
Repeat, repeat the sounding joy.

Verse 4
He rules the world with truth and grace,
And makes the nations prove
The glories of His righteousness,
And wonders of His love,
And wonders of His love,
And wonders, wonders, of His love.

Recently I read an interesting blog by Albert Mohler on the hymn. Mohler is a Southern Baptist who has shoved the Southern Baptists in a more reactionary direction in the last decade. I am no fan of his, but follow him as he is significant in the USA. He is also a young earther, which does not draw me to him. His recent blog on 8/12/17 caught my attention as he discusses the much-omitted third verse of this hymn. Here it is;

Verse 3
No more let sins and sorrows grow,
Nor thorns infest the ground;
He comes to make his blessings flow
Far as the curse is found,
Far as the curse is found,
Far as, far as, the curse is found.

I winced as I read this, with its way of reading Genesis 3 with a CURSE afflicting the whole of Creation. I’ve written on this before and especially the influence of John Milton from Paradise Lost;


Mohler is very much in the tradition of Milton! His blog is found here and included at the end
Mohler takes the typical 6-day creationist view of the Fall as historical, with Adam’s fruit-eating resulting in god cursing the whole of creation, causing thistles and predation! He then stresses that Jesus’s death on the cross not only gives redemption to humans but also reverses the effects of the curse. (not that I can see that when the local cats eat our birds or I struggle with thistles.) Many YECs use their belief in a CURSE as why they must reject all science which demonstrates an ancient earth and evolution. After all, there can be no curse if T Rex munched other dinosaurs.

There are many problems with the so-called CURSE. Why would a loving god inflict all this “suffering” on animals who had never met humans, like Smilodon or even canivorous dinosaurs and trilobites?

Ken Ham of Answers in Genesis would totally agree over the CURSE

Of course, Mohler would collapse 4,560,000, 000 years into Ussher’s 2021 years, with creation in a mere 144 hours. More than that, however “literally” we read Genesis 3 it does not actually teach a CURSE as the language of Genesis 3 vs 14-18 is to elusive and poetical to conclude such a firm and harsh conclusion. I also reckon that it is a totally unsuitable reading for the first lesson of the Service of Nine Lessons and Carols. I would replace it with Ecclesiastes 4 vs 1-6.
Mohler then writes,

“Where is the curse found? Everywhere we look, we see the curse and its malignant effects. How far does it extend? To every atom and molecule of creation — from coast to coast, shore to shore, sky to sky, and to every square inch of the planet. That’s how far the curse is found.”

I am trying to visualise how all chemical reactions are CURSED and wonder how the CURSE afflicts the outermost reaches of the universe.
All in all, by emphasising a CURSE Mohler makes everything about Jesus Christ more incredible and rather bizarre, where Jesus seems to have been born in Bethlehem to correct the naughtiness of a pair of prehistoric scrumpers, rather than sorting out the folly and moral stupidity of the human race giving both a new and living hope and a guide for life, far better than any other way. Thus we think of Jesus Christ when we sing;

He rules the world with truth and grace,
And makes the nations prove
The glories of His righteousness,
And wonders of His love,
And wonders of His love,
And wonders, wonders, of His love.

But I couldn’t possibly sing verse 3.

Think with me about verse three of the hymn, in which we read,
“No more let sins and sorrows grow, nor thorns infest the ground. He comes to make his blessings flow, far as the curse is found, far as the curse is found.”
The reversal of the curse is promised in the coming of the Messiah and the fulfillment of his atoning work. Implicit in this third verse is the promise of the new creation. We live in light of that promise, even as we look back to Bethlehem and as we celebrate Christmas.
But look carefully at the reference to the curse. Christ’s victory over sin is declared to extend “far as the curse is found.” What curse? How far does it extend? Where is it found?
We find the curse in Genesis, chapter 3. After Eve has eaten of the forbidden tree, and then Adam also ate, and after they found themselves facing God in the reality of their sin, God first cursed the serpent:
The Lord God said to the serpent, “Because you have done this, cursed are you above all livestock and above all beasts of the field; on your belly you shall go, and dust you shall eat all the days of your life. I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.”
Then, God cursed the woman:
To the woman he said, “I will surely multiply your pain in childbearing; in pain you shall bring forth children. Your desire shall be contrary to your husband, but he shall rule over you.”
Then came to curse to Adam, and through Adam to all humanity:
And to Adam he said, “Because you have listened to the voice of your wife and have eaten of the tree of which I commanded you, ‘You shall not eat of it,’ cursed is the ground because of you; in pain you shall eat of it all the days of your life; thorns and thistles it shall bring forth for you; and you shall eat the plants of the field. By the sweat of your face you shall eat bread, till you return to the ground, for out of it you were taken; for you are dust, and to dust you shall return.”
By Adam, our federal head, the curse of sin came upon all humanity. We are dust, who must return to the dust, for the wages of sin is death. All creation is under the effects of the curse. “Cursed is the ground because of you,” Adam is told.
The curse is God’s righteous judgment of sin, and the effect of the curse is death. The curse has fallen upon all human beings, first because of Adam’s sin and then because of our own. In Adam, we all sinned. In Adam, we all died.
Where is the curse found? Everywhere we look, we see the curse and its malignant effects. How far does it extend? To every atom and molecule of creation — from coast to coast, shore to shore, sky to sky, and to every square inch of the planet. That’s how far the curse is found.
Most importantly, every single human being is found under this curse. “For there is no distinction, for all have sinned and fall short of the glory of God” (Romans 3:23).
So, how can we sing about joy to the world?
Look with me to Galatians 3:10-14:
For all who rely on works of the law are under a curse; for it is written, “Cursed be everyone who does not abide by all things written in the Book of the Law, and do them.” Now it is evident that no one is justified before God by the law, for “The righteous shall live by faith.” But the law is not of faith, rather “The one who does them shall live by them.” Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree”— so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith.
Here is the gospel of Christ, the good news. But first, the bad news. All who rely on works of the law are under a curse. All humanity is born under this curse, and under the law. The congregation that originally received Paul’s letter would have understood immediately where Paul grounded his argument, in Deuteronomy 27 and 28. At the end of the series of curses God delivered from Mount Nebo, we find the most comprehensive of all: “Cursed be everyone who does not abide by all things written in the Book of the Law, and do them.” [Paul in Galatians 3:10, citing Deuteronomy 27:26]
We are born under the curse, we are cursed by the curse, and the law offers no escape. We cannot work our way from under the curse.
So where is the good news? Where is joy to the world? Look at verses 13 and 14.
Christ redeemed us from the curse of the law by becoming a curse for us. What we sinners could not and cannot do for ourselves, Christ has done for us. He removes the curse and the power of the law to condemn us.
How? He redeemed us from the curse by becoming a curse for us. The sinless Son of God became incarnate as the Word became flesh and dwelled among us. That sinless Son of God became sin for us, in order that we might become the righteousness of God (2 Corinthians 5:21). He became a curse for us, by hanging on a tree, in fulfillment of Scripture.

Why is Young Earth Creationism so appealing?

Appeal of Young Earth Creationism


Forty years ago creationism and anti-Darwinism was almost unknown outside the USA but today it is common throughout the world and results in conflicts in various religions and over education. The roots of creationism are in American fundamentalism and the modern movement effectively dates from 1961. Since the 80s creationism has grown throughout the world influencing faiths, education and museums. 


Creationism has grown within evangelical Christianity, which often tends to take the Bible literally. Within Europe this has resulted in pressure to make science teaching critical of evolution and to recognise creationism as valid science. So far this has been rejected within the UK and EU. 


  The growing evangelicalism in Africa, Asia and Latin America is dominantly creationist, and is beginning to impact on education, though there has been pressure to alter anthropological displays in Nairobi museums and to teach Creationism in various countries.  


            It is difficult to give a clear picture of creationism as the situation is confused. One thing is clear; Creationism will be at the centre of controversy both in world faiths and in education for many years to come. 

To many YEC is simply absurd but simply saying that will not help. We need to understand why some Christians believe it so fervently


Answers magazine, Oct-Dec 2014 issue

The appeal of YEC cannot be understood without grasping the deeply felt reasons for believing what many scientists think nonsense. YEC provides the “scientific” capping to a “biblical world view,” which provides an all-embracing outlook on life and integrates every aspect of life. It enables one to oppose non-Christian world views and to be confident in the “Culture Wars.” Recently many evangelicals have stressed the uniqueness of the biblical world view against the secular world view, which may look to science for its justification. This is expounded, for example by John MacArthur of The Master’s College in California in Think Biblically (MacArthur, 2003) and on the AIG Web site.


The reasons for accepting YEC are interrelated and are threefold being theological, moral and anti-reductionist. These predicate the scientific objections to “evolution” and are more than adherence to a literal Bible.
The most important reason for accepting YEC is a concern for salvation through Christ. The heart of evangelical faith is redemption through the death of Christ, expressed as (penal) Substitutionary Atonement in that Jesus’ death on the cross forgives sin and takes away the penalty of death. This goes back to St. Anselm of Canterbury in the eleventh century. Since the late eighteenth century, the corollary of an ancient earth was that animals were living and dying long before humans, thus most evangelicals have limited the “death” brought about by the Fall to humans, and regard animal death as of no consequence to the atonement. However some evangelicals in the early nineteenth century, for example George Bugg, and YECs today argue otherwise and that physical death came in at the Fall (Genesis 3), and that the Fall resulted in a Curse over all creation, and before that no animal died or suffered. If T. Rex had actually attacked and killed herbivores 100million years ago, then the whole Christian Faith will collapse like dominoes, hence the geological timescale must be false. This is at the heart of YEC arguments as expounded by Sarfati (2004, Refuting Evolution pp. 195–224), and Whitcomb in the appendix to The Genesis Flood (Morris and Whitcomb, 1961). Carefully presented (with evangelistic overtones) this is crucial.
The authority of the Bible is central to evangelicals, who often interpret it in its plain or literal sense. For early Genesis, that means creation in six days and a worldwide flood. A Young Earth model supports this “scientifically,” so YEC is the only valid interpretation. A further “biblical” appeal is the Sabbath as the day of rest. The Fourth Commandment reads, “Remember the Sabbath day, to keep it holy. Six days you shall labor, and do all your work. . . . for in six days the LORD made heaven and earth, the sea, and all that is in them, and rested the seventh day” (Exodus 20 vs 8–11). Hence the Sabbath is dependent on a six-day creation and thus “billions” of years must be wrong. To reject this is to reject the Commandments.
Hence the biblical arguments for YEC are threefold,

first, upholding the plain sense of scripture, which is inerrant in history and science,

second, buttressing salvation through Christ’s death, dependent on no death before the Fall, and

third, defending the Commandments .

As these are essential to evangelical belief then a Christian must be YEC. The appeal is irresistible. Well, almost.
To understand why YEC beliefs have grown in the Anglican Church, the approach of evangelicals like Richard Blackham are very instructive. He was curate of All Souls Langham Place under Richard Bewes for many years and has a particular perspective on the bible. Briefly he seeks to interpret the Bible without external influences and thus no input from any other knowledge. On Genesis and creation that means that he ignores science and opts for a literal interpretation. i.e a theological argument for YEC. This has manifest itself on his video on Genesis for the Open Bible series, produced while at All Souls. This caused controversy at All Souls as several members, with scientific backgrounds saw this as moving from the classic evangelicalism of John Stott to fundamentalism. More recently Blackham has been working with John Mackay on a creationist understanding of Genesis.

This self-sufficient and internally-consistent world-view and very appealing as it is a very strong faith position, which appears to give a powerful challenge to secularism and any alternative religion. Its Achilles heel is on biblical literalism in relation to Genesis and if that is not accepted the worldview collapse like a line of dominoes.

Moral concerns, particularly over eugenics, motivated the antievolutionists of the 1920s and the Scopes trial . YEC has amplified this position and stress that evolution leads to immorality of every kind. In his book The Genesis Solution (Ham and Taylor 1988, p. 97). Ham argues that evolution leads to a decrease in marriage, an increase of suicides, euthanasia, pornography, abortions, promiscuity, sexual abuse, homosexuality, theft, violence, racism, etc.

evolution leads to a decrease in marriage, an increase of suicides, euthanasia, pornography, abortions, promiscuity, sexual abuse, homosexuality, theft, violence, racism, etc.

Hence evolution is contrary to family values. The concern to counter teaching evolution partly stems from this.
A further appeal of YEC is the opposition to Reductionism, or Nothingbuttery as Donald Mackay called it. This is the view that everything is nothing but physics and chemistry and that there is nothing distinct about humans. Reductionism often stems from a scientific materialist philosophy. Opposition to reductionism is by no means restricted to YECs. Many oppose reductionism. Arthur Peacocke, the British biochemist and clergyman, opposed reductionism for decades from a liberal theology and founded the Society of Ordained Scientists in 1986 to facilitate this. John Polkinghorne, Donald Mackay, and many evangelical members of the CIS also oppose Reductionism. However YEC is extreme antireductionism. When these arguments are put before an evangelical audience the appeal of YEC becomes compelling. Anyone who to challenges them, and “scientific arguments” for YEC are compromising the Gospel. That is why such beliefs are so tenacious. The argument is more over deeply held religious convictions than intellectual ones. Recent anti-evolutionism is often bound up with the Religious Right and family values, but one must ask whether the motivation is the control of education or religious belief. All YECs I know of are so because of religious rather than political or educational convictions. It may be hard to understand their outlook if one is not “religious” and thus one may look for a nonreligious explanation in line with the secular outlook of Western academic culture. But this often fails to understand their motivation. One must grasp the religious and moral appeal of YEC in order to understand the movement and how it has developed. The scientific arguments are beyond the wit of most people, but the average evangelical will understand why the blood of Christ washes away his sin, even if he cannot evaluate the arguments for and against the decay of the speed of light.

Hence acceptance of Young earth Creationism supports one’s Christian faith in a world which can be hostile to Christianity