Category Archives: Creationism

Creationist Ken Ham accused of child abuse

Poor Ken. He gets his own medicine and is accused of child abuse.

Image result for ken ham image

Fair enough. He deceives so many with his creationist falsehoods and tries to convince Christians young and old, they can’t be proper Christians if they don’t beleive god created the world 6000 years ago.

I heard him once and he shouted done any who dared question him.

Not a nice guy

Answers magazine, Oct-Dec 2014 issue

via Creationist Ken Ham Freaks Out After Being Called Out For Child Abuse


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


A Short History of Design


In the last quarter of a century Design has come back into vogue with Intelligent Design, following the work of Dembski, Behe and others . Intelligent Design has failed to gain many followers but some conservative Christians still think it a better alternative than either Young Earth Creationism or Theistic Evolution.

Rather than focus on the oft-repeated and valid criticisms I shall consider the history of design since about 1660 and show that Intelligent Design has no roots in William Paley and his classic argument of two hundred years ago.

This is a paper I gave in 2006 to a Christians in Science conference


Above is the Megatherium which Buckland thought exemplified design in 1832


History of design1

Southgate on The Groaning of Creation

In his blog Anthony Smith discusses Christopher Southgate’s book The Groaning of Creation and raises several questions.

Southgate like many Green Christians today puts much weight on Romans 8 vs19-22

The Groaning of Creation

Smith comments


The great turning point of history, for Southgate, between the evolutionary ‘groaning’ of creation and its eschatological hope, is the Cross of Christ. The Cross is ‘the moment of God’s taking ultimate responsibility for the pain of creation’ and, with the Resurrection, the Cross also serves ‘to inaugurate the transformation of creation’ (p. 16).

What, then, is the role of humanity? We are now able to participate with God, to a small extent, in the ‘healing of the evolutionary process’ (p. 16). God subjected the creation to the frustration of the evolutionary process, in hope that the creation’s groaning might bring humanity into existence, so that humanity, redeemed by Christ, might share with Christ in bringing about the liberation of the whole creation (see Romans 8:19-22). Considering the evolutionary process to have served its purpose, Southgate writes, ‘I regard this as the eschatological phase of history, in which humans should be looking to their own liberation and to the relief of creation’s groaning’ (p. 126).

What does this mean in practice? The example Southgate gives is the role humanity should seek to play in protecting species from extinction, whether that extinction would be through human actions, or by ‘natural’ causes. In this ‘penultimate’ phase of history, such actions would serve as a sign of the future hope for the whole creation.

This argument for the groaning of creation and its redemption in Romans 8 is commonly held today by Christians and may almost be the Green Orthodoxy.

Its validity turns on the translation from the Greek of Romans 8 vs 20 τῇ γὰρ ματαιότητι ἡ κτίσις ὑπετάγη, οὐχ ἑκοῦσα ἀλλὰ διὰ τὸν ὑποτάξαντα, ἐφ’ ἑλπίδι

and especially the first clause

τῇ γὰρ ματαιότητι ἡ κτίσις ὑπετάγη,

This is normally translated “For the creation was subject to vanity/futility”

Here lies the problem. The word for creation here is ktisis which can mean either the whole of the natural world or simply humanity.  The word translated vanity/futility is mataiotes, which, with cognates occurs 14 times in the New Testament and in every other instance refers to the flaws of humanity, with echoes back to the “vanity of vanities” of Ecclesiastes

now for Rom 8 vs22  οἴδαμεν γὰρ ὅτι πᾶσα ἡ κτίσις συστενάζει καὶ συνωδίνει ἄχρι τοῦ νῦν , which is in the NRSV “We know that the whole creation has bean groaning with labour pains until now” Now sustenazw means to groan together and sunwdinw normally means the suffering of childbirth. Again, the question is whether ktisis is humanity or the whole universe.

Almost all commentators today argue, or usually simply affirm without argument, that ktisis is the universe, but many scholars in the past argued that it was humanity, notably Lightfoot in the 1650s and William Buckland in 1838

Ulitmately translation of these verses turns on the meanings of ktisis, mataiotes and phthora (decay).

Southgates’s argument and possibly the whole book turns on ktisis being creation as universe. If this is not the case then his thesis fails. At best it is one of two possible translation, but it cannot be seen as THE ONLY translation. Thus we cannot say with him;

God subjected the creation to the frustration of the evolutionary process, in hope that the creation’s groaning might bring humanity into existence, so that humanity, redeemed by Christ, might share with Christ in bringing about the liberation of the whole creation (see Romans 8:19-22).

However much this reading of Romans 8 may chime in with environmental ideas today, it cannot be seen as an adequate dealing of the text and does not recognise the variety of ways in which key words in this passage are used.

Hence his book cannot be seen as an answer or solution to God, evolution and the problem of evil.

Here is my earlier blog which is being revised



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.

Take the Pro-Truth Pledge (because we’re all fallible)

Not all like signing pleadges like this, but it very relevant today.

LPolitics is plagued by fakenews and post-truth as it seems politicians compete with each other to spew out the most blantant post-truth aka lies.

It is equally bad when science impinges on daily lives. We all know of the post-truth of Creationists, which is often deliberate. But we see the same on GMOs and glyphosphate. On climate change we have the fake news and post-truth from the extreme climate deniers to the radical activists like Bill McKibbin, Friends of the Earth and Christian groups like Operation Noah. I don’t who are the worst

And then there is fracking, and antifrackers have got post-truth down to fine art.

Read and enjoy, but only after you have marked, learned and inwardly digested

Even if you do not sign the pledge, make sure that you carry it out by sharing, honouring and encouraging truth and show no quarter to those who persistently do not

This is another pertinent post from Paul Braterman

Primate's Progress

Pro-Truth Pledge LogoI  learnt about this pledge from the Skeptic Reading Room. And while I generally loathe public pledges (too much virtue signalling for my liking), I am making an exception for this one, in response to our exceptional times. And the fine print makes admirable reading. Besides,  several hundred public figures and organizations have signed it, including Steven Pinker and Peter Singer, and what’s good enough for them is good enough for me. Many dozens of politicians have signed it as well, and one of the aims is to persuade more to do so, and hold them accountable.

Truth matters. Propagating untruth is big business and big politics. The traditional guardians of truth have abdicated, are compromised, or lack traction. By default, the job of protecting truth falls to us. We need to take our responsibility seriously.

We are all drawn towards confirmation bias, group think (our own group, of course!)…

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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