A case discussed in the column to the left,
The case of Julie Morris.
Julie Morris was a primary school deputy head teacher and
the safeguarding lead at a school in Wigan.
Julie Morris and her partner were imprisoned for dozens of child sexual abuse offences,
including nine counts of rape. They had filmed themselves abusing and raping
a girl under the age of 13.
One example of a safeguarding document, the information
concerning safeguarding on the Website of the Oxford Diocese
https://www.oxford.anglican.org/safeguarding
An example of failures of safeguarding, multiple failures
rather than a single failure, also from the Oxford Diocese,
the information I provide in the second column of this page,
Action and inaction in the Diocese of
Oxford.
This claim appears on every page of the Oxford Diocese
Website:

The practice of the Oxford Diocese has been very
different in many different ways. To confine attention to the claim that the
Diocese is 'courageous' and one important aspect of courage, moral courage,
it isn't self evident that the practice has been inspiring or just about
adequate on many, many occasions. The Diocese engages in mission, like all
other dioceses, like all parishes. But in my experience, none of them make
an effort in one aspect of mission which should be vital: apologetics, that
is, defending Christian belief against objections. The non-Christians, the
lost, the 'unsaved,' are taken to be a homogeneous mass of people, in
effect, wandering in darkness, desperately in need of Christian belief, the
belief in the 'Risen Redeemer.' Next to no attempt has been made to address
the very substantial objections to Christian belief.
In many, many of the 'Christian centuries,' it was
easy - unbelievers could be tortured to convince them of 'the error of their
ways' and executed. When countries began to secularize, when these
expedients became unavailable, there was no significant increase in attempts
to defend Christianity against objections by means of the spoken or written
word, in print and later by means of the internet.
No doubt, in private prayer, Christians have
continued to send prayers thick and fast to |God for the conversion of X, Y
or Z or the conversion of a whole country, including communities in distant
countries - prayers from England for the success of missionary work in a
country in Sub-Saharan Africa, perhaps. And, also prayers for the ending of
conflicts in sub-Saharan Africa and terrorism in sub-Saharan Africa.
Rational, empirical attempts to confirm the effects
of prayer have been lacking. The claim that prayer is beneficial, that
prayers are often answered, has never been subjected to honest, extensive
appraisal by believers. So believers go on praying and praying - after all,
it costs them nothing but the time taken and it enhances the believer's
self-esteem. Concrete measures to address suffering, to address wrongs in
the real world are very different - generally arduous, requiring enormous
effort and in many or most cases twith no guarantee of success - but the
successes can be overwhelmingly important and can genuinely transform lives,
or aspects of lives.
Prayer is facile, like the claim on the Oxford
Diocese Website that the diocese is 'contemplative, compassionate,
courageous.'
Do the Christian Churches deserve to be supported?
Should money be given to them?
No, for many different reasons.
Give money to good causes,
not to the Churches.
Jesus' teaching according to
Matthew 5:17 in the New Living Translation:
'Don't misunderstand why I have come. I did not come to abolish the law
of Moses or the writings of the prophets. No, I came to accomplish their
purpose.'
The translation of the King James Bible
'Think not that I have come to abolish the Law or the Prophets ...'
This is the King James who had women tortured and executed for
'witchcraft' and who was complicit in the burning to death of the last
person to be executed for heresy in this country. This command is yet
another part of the Law, yet another command which Jesus never opposed:
Exodus 22:18. 'Thou shalt not suffer a witch to live.' In a
modern translation, 'Put to death any woman who practises witchcraft.'
Advice on parenting from 'God's Word,'
Deuteronomy, 21: 18-21,
in the English Standard Version. It too forms part of 'The Law,' and Jesus
saw no objection to it.
A Rebellious Son
18 “If a man has a stubborn and rebellious son who will not obey the
voice of his father or the voice of his mother, and, though they discipline
him, will not listen to them, 19 then his father and
his mother shall take hold of him and bring him out to the elders of his
city at the gate of the place where he lives, 20 and
they shall say to the elders of his city, ‘This our son is stubborn and
rebellious; he will not obey our voice; he is a glutton and a drunkard.’ 21 Then
all the men of the city shall stone him to death with stones. So you shall
purge the evil from your midst ... '
More from Jesus on God's Law:
'I tell you the truth, until heaven and earth disappear, not even the
smallest detail of God's law will disappear until its purpose is achieved.'
(Matthew 5:18, New Living Translation.)
Material on this site tends to be highly dispersed - a comment I make in
various pages of the site. Below, some material extracted from the
very varied page
Home Page Images. It illustrates one aspect of the callousness and
heartlessness of orthodox Christianity.
33. The Huskar Monument and a Monument outside a Parish Church
A memorial to the 26 children who lost their lives in the Huskar Mine
Disaster of 1838 when the Huskar Pit (Silkstone Common, South Yorkshire) was
flooded during an intense rain storm. The monument features two children, a
boy and a girl, in representations of the coal seams where they were
working, deep underground. The disaster led to the 1842 Mines Act which
prohibited the employment underground of boys and girls under the age of 10.
A book by Alan Gallop about the event's history, "Children of the
Dark: Life and Death Underground in Victorian England" was published in
2003
The boys who died were
George Burkinshaw aged 10 years.
James Burkinshaw aged 7 years, brothers
Isaac Wright aged 12 years.
Amos Wright aged 8 years, brothers.
James Clarkson aged 16 years.
Francis Hoyland aged 13 years,.
William Allick aged 12 years.
Samuel Horne aged 10 years.
Eli Hutchinson aged 9 years.
John Simpson aged 9 years.
George Barnett aged 9 years.
George Lamb aged 8 years.
William Walmseley aged 8 years.
John Gothard aged 8 years.
James Turton aged 10 years.
The girls who died were
Catherine Garnett aged 8 years.
Hannah Webster aged 13 years.
Elizabeth Carr aged 13 years.
Anne Moss aged 9 years.
Elizabeth Hollin aged 15 years.
Hannah Taylor aged 17 years.
Ellen Parker aged 15 years.
Mary Sellars aged 10 years.
Sarah Jukes aged 8 years.
Sarah Newton aged 8 years
and Elizabeth Clarkson aged 11 years
A monument was erected outside the Parish Church with this hideous
inscription: no mention of the human cost of the disaster, instead the claim
that this was an instance of divine judgment:
Take ye heed watch and pray for ye know not when the time is. Mark X111
Chap 33 Verse.
THIS MONUMENT
Was erected to perpetuate the remembrance of an awful visitation of the
Almighty which took place in this Parish on the 4th day of July 1838.
On that eventful day the Lord sent forth His Thunder, Lightning, Hail and
Rain, carrying devastation before them, and by a sudden irruption of Water
into the Coalpits of R.C.Clarke Esqr. Twenty six human beings whose names
are recorded here were suddenly summon’d to appear before their Maker.
READER REMEMBER!
Every neglected call of God will appear against Thee at the Day of
Judgment. Let this solemn Warning then sink deep into thy heart and so
prepare thee that the Lord when he cometh may find thee WATCHING.
Oaks Colliery, not very far away, was the site of two separate
explosions on 13 December,1866 which caused the deaths of 361 men and boys,
including a boy only ten years old. This loss of life was the highest in the
history of coal mining in England.
Is there an age limit which applies to damnation?
(None is mentioned in the Bible.) Can ten year olds be damned for eternity?
Can five year olds?
There are many, many Christians who may differ in
their dogmatic beliefs, with beliefs which contradict the beliefs of other
Christians - they can't possibly all be true - but in agreement about this:
orthodoxy is the way forward, conservative evangelical and Anglo-Catholic
faith. This faith is based upon a literal interpretation of the Bible, a
belief that the Bible is the inerrant Word of God. Don't they see the
difficulties here? it seems that they don't. The way forward they endorse
seems to be based on complacency and worse, far worse.
Christians, not all, obviously, but a significant proportion, have
believed in every century of Christian belief that God has killed people in
natural disasters, such as earthquakes, storms at sea and on land, sending
plagues and other diseases as a punishment for 'sin' or as a warning to
'sinners.' There are still many, many Christians who prefer to believe in
God as mass killer rather than accept scientific explanations.
Jesus ('God the Son') did nothing to discourage warped views on killing.
He warned of the destruction of towns, the punishment of towns with the
punishment inflicted on Sodom and Gomorrah - more mass killing, more killing
of innocent men, women, children and babies. More on this in the Gospel
according to Matthew 10. In this Trinitarian religion the blame is equal and
shared. There's no possibility of 'God the Father' being guilty of mass
killing but the other two members of the Trinity completely innocent.
But these considerations only arise in a religion which involves
the willingness to ignore realities. Elaborate theoretical and theological
explanations intended to excuse God, to absolve him from all blame, to
put the entire blame on human agency, have failed to find excuses for the
Christian God, although the excuses generally convince the simple
faithful, including the simple faithful at GB News.
The first item on the list of images and comments on the page
Home Page Images is about slavery - the treatment of slaves on the tiny
South Atlantic island of St Helena. A copy of the material which appears on
the page:
1. Slaves
The poster relates to slaves on the island of St Helena, colonized in 1659.
Extract from the St Helena 'Laws and Orders, constituted for the Negro
Slaves, by the inhabitants of the island, with the approbation of the
Governor and Council,' 1670:
That no Black or Blacks, upon any pretence whatsoever, shall wander
from his master’s plantation upon Sundays, without a lawful occasion granted
by their said masters or mistresses, either by writing, or some other token
that shall be known by the neighbourhood, upon the penalty of ten lashes on
his naked body for the first offence, fifteen for the second, twenty for the
third, and so for every offence thereafter committed ...
Those that shall absent their masters’ service three days, and
three nights, shall be punished according to the last foregoing article, and
the master make satisfaction for what they have stolen as aforesaid. For the
first offence of this kind, the master or masters shall make satisfaction
for what is stolen, and repair all damages done by the slave or slaves ; so
soon as taken, shall be brought to the fort, and immediately receive, on his
naked body, one hundred lashes, then secured ; four days after that, thirty;
six days after that, twenty more, and branded in the forehead with the
letter R : for the second offence in this kind, he shall be punished as
above said, and wear, for one year, a chain and clogs of thirty pounds
weight ; and for the third offence, satisfaction shall be made as above said
to the loser or losers, and the slave or slaves shall suffer death, at the
discretion of the Governor and Council.
In case any, slave, from the age of sixteen years and upwards,
shall presume and attempt to strike or assault any white person whatsoever,
correcting him or otherwise, for any cause whatsoever, shall, for the said
offence or offences (though without weapon or dangerous instrument) undergo
and suffer the punishment of castration, that is to say, shall have his,
testicles cut out ...
In 1693, a slave called Jamy was sentenced to be burned alive for
'sorcery' in St Helena.
The Apostle Paul includes sorcery in the list of 'works of the
flesh:' “Now the works of the flesh are evident: sexual immorality,
impurity, sensuality, idolatry, sorcery, enmity, strife . . . and things
like these. I warn you, as I warned you before, that those who do such
things will not inherit the kingdom of God” (Galatians
5:19-21).
St Helena takes its name from Saint Helena, born about 250 and the mother
of the emperor Constantine. It is claimed that on a pilgrimage, she
discovered the actual cross on which Jesus was crucified. As a result of
this discovery, she is revered as a saint by the Roman Catholic Church, the
Anglican Church, the Eastern and Oriental Orthodox Church and the Lutheran
Church.
According to the grim theology of another Saint, 'St' Paul, the pious St
Helena has inherited the kingdom of God but the slave Jamie has not.
'St' Helena actually found three crosses, according to legend. A woman
who was very ill touched all three crosses. After touching the first and
second, nothing happened but when she touched the third cross, she suddenly
recovered, so Helena declared that this MUST be the True Cross of Jesus.
It was also claimed that Helena found the nails used in the crucifixion
of Jesus.
From the Wikipedia entry on 'Relics associated with Jesus,'
At various points in history, a number of churches in Europe have
claimed to possess the Holy Prepuce, Jesus' foreskin from his
Circumcision; tears shed by Christ when mourning Lazarus; the blood of
Christ shed during the crucifixion; a milk tooth that fell out of the mouth
of Jesus at the age of 9; beard hair, head hair, Christ's nails.
[Presumably, finger nails and toe nails.] A section of the Holy Umbilical
Cord believed to remain from the birth of Christ is currently in the
Archbasilica of St John Lateran.
Throughout its history as a slave-owning, slave flogging, slave
castrating and slave executing jurisdiction - and afterwards - St Helena was
Christian, with active churches, where the gospel was preached, prayers
offered and Holy Communion was taken. Abuses which took place in the Roman
empire were ignored by Jesus, St Paul and others in the Christian Churches -
just about all of them, not just some of them. These abuses were ignored in St Helena and carried out in St Helena, although it's likely
that the abuses in the Roman empire were worse.
The Roman doctor and writer on medicine
Galen observed slaves being kicked, beaten with fists, and having their
teeth knocked out or their eyes gouged out, witnessing the i blinding of one
slave by means of a pen.
The Apostolic Fathers were Christian
theologians who lived in the 1st and 2nd
centuries AD. Galen's lifetime was in the same broad period.
Their writings were popular in the early Christian Church but not included
in the canon of the New Testament once it reached its final form. Many of
the writings derive from the same time period and geographical location as
other works of early Christian literature that did come to be part of the
New Testament, and some of the writings found among the Apostolic Fathers'
seem to have been just as highly regarded as some of the writings that
became the New Testament.
The Apostolic Fathers never mention barbaric
treatment of slaves. Their minds were on other things, such as Ecclesiology.
In 56 AD, the Roman senator Lucius Pedanius Secundus
was murdered by one of his slaves. The senate approved the execution of all
of his slaves, about 400 in number - men, women, children and, it may be,
babies - in accordance with Roman law. Christians, following the example of
the founder of the religion, would not have been outraged. Their minds were
on other things, such as converting 'heathens' to belief in Jesus as Lord
and Saviour. It' likely that there will have been very few Christian
converts amongst the executed slaves, probably none, and so the destiny of
all of them, with perhaps a few exceptions, will have been eternal
separation from God, according to this deranged theology.
The institution of slavery freely permitted the
separation of baby from mother and the selling of baby and mother to
different 'owners.' For most of its recorded history, Christianity has
opposed heresy, blasphemy, 'witchcraft,' drunkenness, but not the slave
market or harsh treatment of slaves, such as flogging.
The Church of England has apologised for its
historical links to the slave trade.
Commissioners of the church, including the
Archbishop of Canterbury Justin Welby, looked into their history and
involvement in the slave trade and said its connection to it caused 'great
dismay' and was a 'shameful and horrific sin.'
Slavery was never regarded by Jesus and St Paul as a
'shameful and horrific sin.' For most of the recorded history of the
Christian churches, slavery has never been regarded as a sin at all.
The Archbishop of Canterbury will never issue an
apology along these lines: 'Our founder, Jesus Christ, God the Son never
regarded slavery as a sin. He allowed slavery to go unopposed. We apologize
unreservedly for his failure to condemn she shameful and horrific evil of
slavery.

Above, after a flogging: a slave in Louisiana in
the mid nineteenth century.
Flogging of slaves in the Roman Empire would
have been a public event very often, impossible not to notice but not
impossible to ignore - Jesus, St Paul and vast numbers of members of the
Christian Church in Roman times did ignore it.
Hunger and industry
Material on this section takes the form of extracts from my page
Ireland and Northern Ireland.
On the
back cover of Peter Mathias's 'The First Industrial Nation:' 'The fate of
the overwhelming mass of the population in any pre-industrial society is to
pass their lives on the margins of subsistence. It was only in the eighteenth
century that society in north-west Europe, particularly in England, began
the break with all former traditions of economic life.'
'In the
'Prologue,' this is elaborated: 'The elemental truth must be stressed that
the characteristic of any country before its industrial revolution and modernization
is poverty. Life on the margin of subsistence is an inevitable condition for
the masses of any nation. Doubtless there will be a ruling class, based on
the economic surplus produced from the land or trade and office, often living
in extreme luxury. There may well be magnificent cultural monuments and very
wealthy religious institutions. But with low productivity, low output per
head, in traditional agriculture, any economy which has agriculture as the
main constituent of its national income and its working force does not produce
much of a surplus above the immediate requirements of consumption from its
economic system as a whole ... The population as a whole, whether of medieval
or seventeenth-century England, or nineteenth-century India, lives close to
the tyranny of nature under the threat of harvest failure or disease ... The
graphs which show high real wages and good purchasing power of wages in some
periods tend to reflect conditions in the aftermath of plague and endemic
disease.'
'Larry
Zuckerman, 'The Potato:' 'Famine struck France thirteen times in the sixteenth
century, eleven in the seventeenth, and sixteen in the eighteenth. And this
tally is an estimate, perhaps incomplete, and includes general outbreaks only.
It doesn't count local famines that ravaged one area or another almost yearly.'
Christian
Wolmar's 'Blood, Iron and Gold: how the railways transformed the world' includes
this, after pointing out one way in which diet was improved by the coming
of the railways: 'There were countless other examples of the railways improving
not only people's diets but their very ability to obtain food. France, for
example, had periodically suffered famines as a result of adverse weather
conditions right up to the 1840s, but once the railways began reaching the
most rural parts of the country food could easily be sent to districts suffering
shortages. Moreover, it would be at a price people could afford ... The consumption
of fruit and vegetables by the French urban masses doubled in the second half
of the nineteenth century almost solely as a result of the railways.'
No transformation in history is as important as the British industrial
revolution, which quickly transformed more receptive nations, such as
Belgium, but not others, such as Ireland. Why do far fewer women die in childbirth, why do few
people in industrialised nations live amidst vermin, unable to feed
themselves adequately or to keep warm, why do people in industrialised
nations not live in insanitary
cabins?
Britain's response to
The Great Famine in the mid-nineteenth century was worse than inadequate,
but Britain had this to its credit. It was the place where The Industrial
Revolution began, where so many of the inventions and innovations which
transformed life were devised, the place where for a long period of time The
Industrial Revolution was most vigorous by far. There wasn't one famine in
history, of course, which dwarfed all other famines, this period of famine
in Ireland. By then, there had been famines in every country in the world,
very often less severe, sometimes more severe. It was The Industrial
Revolution which ended the threat of famine in industrialised countries. When
Ireland eventually became an industrialised country itself, it was with British
help.
E A Wrigley gives this useful summary of the impact and benefits of the
Industrial Revolution in 'Energy and the English Industrial Revolution:'
'One of the best ways of defining the essence of the industrial revolution is
to describe it as the escape from the constraints of an organic economy.
Civilisations of high sophistication developed at times in many places in
the wake of the neolithic food revolution: in China, India, Egypt, the
valleys of the Tigris and Euphrates, Greece, and Rome, among others. Their
achievements in many spheres of human endeavour match or surpass those of
modern societies: in literature, painting, sculpture, and philosophy, for
example, their best work will always command attention. Some built vast
empires and maintained them for centuries, even millennia. They traded over
great distances and had access to a very wide range of products. Their
elites commanded notable wealth and could live in luxury. Yet invariably the
bulk of the population was poor once the land was fully settled; and it
seemed beyond human endeavour to alter this state of affairs.
'The 'laborious poverty', in the words of Jevons, to which most men and
women were condemned did not arise from lack of personal freedom, from
discrimination, or from the nature of the political or legal system,
although it might be aggravated by such factors. It sprang from the nature
of all organic economies. [In organic economies] .. plant growth ...
represented the bulk of the sum total of energy which could be made available
for any human purpose. The other energy sources which were accessible,
chiefly wind and water, were, comparatively speaking, of minor importance.
The ceiling set in this fashion to the quantity of energy which could be
secured for human use was a relatively low limit because only a tiny
fraction of the energy reaching the surface of the earth from the sun was
captured by plant photosynthesis. Since all productive processes involved
the consumption of energy, and plant growth was the dominant energy source,
the productivity of the land conditioned everything else.
...
'The process of escape was slow but progressive ... from being a minor
contributor to energy supply in Tudor times, coal increased steadily in
importance, reaching a position of almost total dominance by the
mid-nineteenth century.'
The Gospel of Jesus and Public Health
Prominent in the Gospel of Jesus and the teaching and practice of Jesus'
followers: reliance upon miracles (such as the miracle of the feeding of the
5,000) and prayer (such as praying for an end to the plague). Christians
have sometimes used other measures, such as killing Jews. During the period
of the Black Death, false accusations were often made against Jews - that
they had poisoned wells. Jews were sometimes tortured to make them confess
to poisoning the sources of drinking water. As I point out in various places
on the site, there's no record of Jesus, or St Paul, or other Christians in
the early Church- or most Christians in the centuries when
Christianity was dominant - opposing the use of torture.
The Black Death was the deadly plague pandemic, at its peak between 1347
and 1351. Estimates of the number of deaths caused by the plague vary - from
around 75 million to around 200 million.
The scientific perspective: Bubonic plague is caused by the bacterium
Yersinia pestis, spread
by fleas, but during the Black Death it probably also took a secondary form,
pneumonic plague, spread by person-to-person contact.
Of all the causes of disease, diseases caused by lack of safe drinking
water are the most prominent. Cholera is one example, but there are so many
others. Again, the measures which have been effective are very different
from the Christian 'solutions,' which are no solutions at all.
Provision of safe drinking water and treatment of sewage have been
achieved by vastly different means, scientific advances, such as
chlorination of drinking water, and vast construction projects, the building
of reservoirs, water treatment plants, sewage plants, the construction of
massive pipelines to convey drinking water (and the water needed for
industry, again, on a vast scale) and separate pipelines to take away
sewage.
A little information about the construction of just one civil engineering
project, the construction of Derwent Dam in Derbyshire. The dam is important
for many reasons, among them this: it was used for practice by the Dam
Busters during the Second World War.
From the Severn Trent water publication, 'Dam builders to Dambusters:'
'Derwent Dam took over ten years to build and six months to fill!
'Imagine over a million tonnes of stone blasted out of the earth at
Grindleford's Bole Hill quarry, travelling to Bamford by rail, then on to
the valley over 7 miles of specially built railway ...
'Different trades worked on the dams. Skilled masons from as far away
as Cornwall dressed the stone to the precisely proportioned blocks you see.
Strong navvy labourers, many from Wales, worked in teams digging out
foundations, shifting earth and stone.'
The industrial revolution was harsh, as harsh as the pre-industrial age, but
a necessary prelude to this age of comfort and comfortable assumptions and
illusions.
The harshness of the industrial age, like the comfort of this age, wasn't,
of course, shared by everyone. The harshness was experienced by people who
really are all but invisible today, all but forgotten, such as the navvies.
'Men of Iron,' the superb book by Sally Dugan, is mainly concerned with the
audacious work of the engineers Isambard Kingdom Brunel and Robert
Stephenson (she also does justice to the genius of their fathers, Marc
Brunel and George Stephenson).
She writes of the navvies' work, 'Maiming or mutilation came with the job,
and navvies were lucky if they escaped with nothing more than the loss of a
limb. They worked using picks and shovels, crowbars and wheelbarrows, and
their bare hands; the only other aid they had was the occasional blast of
gunpowder. Some were blinded by explosions; others were buried in rock
falls. All led a life of hard, grinding physical toil, tramping from one
construction site to another in search of work.'
'Men
of Iron' includess this quotation, from Elizabeth Garnett: 'Certainly no men
in all the world so improve their country as Navvies do England. Their work
will last for ages, and if the world remains so long, people will come
hundreds of years hence to look at it and wonder at what they have done.'
The view that all navvies were sentenced to eternity in hell, except for the
tiny minority who had accepted Jesus as 'personal Lord and Saviour' is
contemptible.