Climate alarmism is often spoken of in religious terms and yet its Christian proponents have frequently sided publicly with alarmists while excoriating brothers and sisters who voice their doubts and concerns. The stakes surrounding this debate could not be higher. On the one hand, climate apocalypse is forecast unless the rise in atmospheric CO2 levels is abated. On the other, the vast costs and technical impossibility of decarbonising energy usage are becoming increasing apparent.
To help with discernment in this area, the paper outlines the contours of the religious worldview of climate alarmism and the various religious facets that it manifests (e.g. moral purity, indulgences, heretics etc.). It then describes the ‘fruit’ of this religion to assess its validity (e.g. failed prophecies, hypocrisy, false apocalypticism) and compares it to a biblical worldview regarding creation, the climate and the future. It concludes that climate alarmism is a false religious expression and should not distract from the Church’s gospel mission.
An appendix describes the ten preconditions that all must be met before one can conclude that stewardship of the Earth entails the pursuit of ‘net zero’ carbon emissions. All ten are contested. Christians should not equate creation care with advocacy of ‘Net Zero’. In many ways they are diametrically opposed.
Marriage in Britain is in steep decline, especially among the less affluent, contributing to rising loneliness, fatherlessness, and social instability. As marriage rates fall, the feedback loop of its disappearance strengthens. Reviving marriage requires bold leadership, cultural renewal, and a biblical vision that sees marriage as both a social good and a reflection of God's covenantal love.
In Reflections on War (1933), Simone Weil wrote, “the present situation and the state of mind it gives rise to, once again bring the problem of war back on the agenda.” Christians cannot remain indifferent to global conflicts. The Just War tradition seeks to restrain violence, ensuring force is used only as a last resort to restore peace, guided by justice and prudence.
Douglas Murray’s refusal to acknowledge the grotesque scale of suffering in Gaza undermines his otherwise sharp analysis. His support for Israel veers into moral complicity when it ignores the disproportionate force used. True solidarity, as Rabbi Jonathan Sacks reminded us, demands self-criticism, not blind allegiance. War may have its time—but so does justice, restraint, and responsibility.
Christian Nationalism emphasises a national, Christian identity above all others, claiming Christianity as the defining feature of the nation. It places trust in political power over God. Though not uniquely American, its most visible expression is in the U.S., where rhetoric around Christianity and national identity has gained traction among leaders and citizens alike.
Adolescence is compelling fiction, not sound policy. While it highlights real concerns about male alienation and online radicalisation, its narrative lacks the nuance needed to shape law. The Church, uniquely equipped with a vision of godly masculinity and relational depth, must step in—not with sweeping regulations, but with purpose, discipleship, and a hope strong enough to transform lives.
Our vision is to teach Christians the Relational worldview based on its biblical foundations, and its implications for private and public life, so that Christians can more effectively bring about transformation of their societies and demonstrate both the credibility and the heart of the gospel.
