Note: This is the second of two essays dealing with cosmic geocentrism: the idea that the Earth sits at rest at the center of a rotating universe. The first essay dealt with biblical testimony favorable to cosmic geocentrism; this one deals with the scientific.

Let me say at the outset that I am not trained in the natural sciences. As you will soon see, in what follows I rely heavily upon the writings of scientific professionals, and in particular upon Christian writers with expertise in natural science. Feeling acutely my own vulnerability to misunderstanding and error, I would urge my readers to study these matters for themselves. However, I would also urge you to join me in insisting that genuine natural science must be understandable by thoughtful laymen, and that Christian laymen are wise to bring a healthy skepticism to the confident (and often baffling) assertions of modern scientists, many of whose views are based, not upon the Bible, but upon naturalistic assumptions and the ever-changing theories of finite, sinful man.

I have extracted most of the material for this essay from my book on biblical cosmology, In Search of the Beginning: A Seeker’s Journey to the Origin of the Universe, Life, and Man (Redemption Press). Please see the end notes and bibliography of that book for further documentation of the statements made here. Also, please click on the links scattered through this essay, since they will take you to interesting articles and videos on this most fascinating subject. Finally, be sure to visit Philip Stott’s You-tube channel, where, in a series of short videos, he winsomely presents the fruits of decades of thinking on these matters (here).

May God bless you as you embark on your journey to the center of the universe and the heart of God!


Where in the World is the World?
Natural Science and Cosmic Geocentrism

“Do you know the ordinances of the heavens, or fix their rule over the earth?”
Job 38:33

In the previous essay we examined biblical testimony concerning the structure of the universe. In so doing we found that Scripture consistently pictures the Earth at the center of all, and this for the most excellent reason that the Earth and its human inhabitants lie at the center of the triune God’s affections, purpose, and plan for his creation.

Now it is time to consider a second witness in the great debate about cosmic structure: natural science.

In approaching this subject it is vital that we ask the right question. I believe it is this: Do the findings of natural science speak up in favor of cosmic geocentrism? Now if, as I argued earlier, our life in this world is essentially a test of our love of the truth about God and the other great questions of life, then they certainly should. For how could the God who created us with interest and ability in natural science give us a revelation that runs contrary to the findings of sound natural science? In other words, if the Bible really is God’s word to mankind, its cosmological statements should be reasonable, and—to a reasonable extent—verifiable by means of the scientific method. This includes his statements about the geocentric structure of the universe.

Note carefully, however, what the question is not. It is not, “Does natural science prove cosmic geocentrism?” Natural science cannot prove any model of the universe, since natural scientists are unable to observe the universe in all places and at all times. So the real question is: “Are geocentric models of the cosmos scientifically plausible? Is there any solid observational evidence to support them? Are they at least as reasonable—or possibly even more reasonable—than the prevailing a-centric model?” Well, surprisingly enough, a growing number of modern physicists and astronomers are now returning an enthusiastic answer of “yes” to all these questions!

In what follows I will touch briefly on the main lines of scientific argumentation favorable to the idea of cosmic geocentrism. There are three: 1) Arguments based on scientific experiments, 2) Arguments based on scientific theory, and, 3) Arguments based on astronomical observations.

Arguments Based on Scientific Experiments

Beginning in the 16th century and continuing to the present day, history displays a great philosophical and scientific contest, initially between geocentrism and heliocentrism, but more recently between geocentrism and relativistic a-centrism. In this contest, certain scientists—most of whom were favorable to heliocentrism—performed experiments that turned out to favor geocentrism. Happily, several Christian writers with scientific expertise have discussed these experiments in considerable depth. In this short section I offer a simplified description of a few of the most important, referring you to my cosmological mentors to study this  subject more closely on your own.1

     1. Airy’s Failure

First up is “Airy’s Failure”. Piqued by certain experiments performed by F. Arago (1786-1853) that were favorable to the idea of a stationary Earth, English astronomer G. Airy (1801-1892) set out to resolve, once and for all, the puzzle of stellar aberration. Aberration is a term used to describe a curious astronomical phenomenon: When, over the course of a year, we observe a “fixed star” in our telescopes, its day to day position, relative to its average position, describes an ellipse. Astronomer James Bradley believed that this “aberration ellipse” proved the revolution of the Earth around the sun. However, proponents of Tycho Brahe’s earth-centered cosmos responded by saying that the same effect could be caused by change in the annual motion of the stars around a stationary Earth. Airy set out to prove, once for all, that stellar aberration was indeed as James Bradley had hypothesized: an optical effect caused by shifts in the Earth’s orbit as it revolves around the sun.

Taking up an earlier suggestion offered by Roger Boscovich (1771-1787), Airy filled one of two telescopes with water. Knowing that light travels 1.5 times slower when passing through water, he reasoned that if the Earth were indeed moving beneath fixed stars, he would need to tilt the water-filled telescope somewhat more than the normal telescope in order to see the star in the same place in both eyepieces. But to his surprise and dismay, he found that he did not need to tilt the water-filled telescope at all. The annual ellipses given by the two different telescopes were identical.  To all appearances, at least, stellar aberration had nothing to do with the motion of the Earth. Indeed, to all appearances the Earth is standing still, and the stars—yes, the heavens themselves—are moving around the Earth! (For an animation describing Airy’s Failure, click here.)

      2. The Michelson-Morley Experiment (MME)

Keenly aware of Airy’s failure, A. Michelson (1852-1931) and E. Morley (1838-1923) resolved to confirm the mo­tion of the Earth through space, thereby also confirming Bradley’s view of stellar aberration. Happily, it now appeared that Providence had given them a means of doing so. Only recently physicist James Clark Maxwell (1831-1879) had developed his elegant (and fabulously useful) theory of electromagnetism, according to which light consists of electrical and magnetic energy passing at a constant speed as waves through a univer­sal sea of tiny particles that he called the ether. Reflecting on this view, physicists like Michelson and Morley soon realized that Maxwell’s fresh understanding of the physics of light supplied a way to test for absolute rest and motion. More particularly, it provided a way to test for the widely assumed motion of the Earth through the ether.

With all this in mind, the two researchers built an ingenious device called an interferometer. The instrument consists of a light source, several mirrors strategically situated on a table, and a detector where the reflected rays of light are gathered after their journey around the table. A beam of light is discharged from the light source, then split at a half-silvered mirror into two beams moving perpendicularly to one another. By means of more mirrors the beams are further reflected and then reunited at a photographic plate situated near the light source. The scientists knew that if there was a difference in the speed at which the beams of light traveled to the plate, there would be an “interference”: a unique mingling of the out-of-sync light waves. Photographically, this mingling would show up as a “fringe,” or a pattern of parallel black lines. Accordingly, they reasoned that if the Earth were indeed racing through the ether at 30 km./sec (67,000 mph, the assumed speed of its revolution around the sun), then the beam of light heading into the ether would be slowed down by an “ether wind”, rather like a car is slowed by the air into which it is driving at high speeds. On the other hand, the beam running perpendicular to the first beam would be slowed less. On this premise, the interferometer should definitely register a “fringe shift,” and this fringe shift would confirm the motion of the Earth through space. Indeed, by rotating the table, one should be able use the maximum fringe shift to show the direction of the Earth’s motion, and also to establish experimentally the speed at which it passes through the ether. (For an animation and further discussion of the experiment, click here)

In the annals of physics the results of this experiment have been described as “convulsive.” Factoring in the supposed motion of the solar system through space, Michelson and Morley predicted shifts of at least 0.4 of a fringe width. However, the maximum change discovered was only 0.02, and the average change less than 0.01. These results were so close to the margin of instrumental error that the two scientists dismissed them as insignificant. Thinking that the motion of the solar system had perhaps cancelled the motion of the Earth around the sun, they repeated the experiment six months later. Still no change. Documenting their growing desperation, Philip Stott writes, “They repeated the experiment at all seasons of the year. They repeated it all times of the day and night. They repeated it in Berlin, in Chicago, on the tops of mountains, and everywhere. No fringe shift.”

And such would be the case for years to come: The interferometers—built with ever increasing sophistication—would continually register very small fringe shifts—enough to suggest a slow drift of the ether around the earth—but certainly nowhere near enough to vindicate the Copernican notion of an Earth revolving around the sun at 30 km/sec, or a solar system hurtling through space at 300 km/sec. Wrote Michelson when all was done, “This (experiment) directly contradicts the explanation of aberration which has been hitherto accepted, and which presupposes that the Earth moves through the ether, the latter remaining at rest.” Stellar aberration (and parallax) must be traceable, not to the motion of the Earth, but to the motion of the starry heavens!

      3. The Sagnac Experiment

Clearly, the MME—and the tiny “ether drift” it detected—supported cosmic geocentrism: the idea that an ether-filled universe is rotating daily around a stationary Earth. However, the geocentric option—which threatened the accumulated “wisdom” of over 300 years of natural science, and which had powerful theistic implications not at all palatable to most scientists—was simply unthinkable. Therefore, after a short season of more or less desperate theorizing, Albert Einstein advanced what in time would become the accepted way of escape from the geocentric implications of the MME: the Special Theory of Relativity (STR).

Having grappled with it in my book, I will not pause here to discuss the STR. Suffice it to say that in the STR Einstein daringly abolished the ether and explained the “null results” of the MME by arguing that, for reasons unknown, the universe operates in such a way as to keep the speed of light [c] constant, and that it does this by altering the length, mass, and rate of the passage of time of/on objects moving relative to one another. Very importantly, this theory rises or falls upon the idea that c is a cosmic constant: that the speed of light remains a constant everywhere in the universe.

Though the STR offered (and still offers) no physical explanation for these strange “contractions” of length, mass, and time, many scientists joined with Einstein (and still do). But George Sagnac (1869-1928) had his doubts. A true scientist, he wanted to put Einstein’s theory to the test. So he constructed a special interferometer designed to ascertain whether or not c really is constant at all times. Describing the experiment, Philip Stott writes:

Sagnac built a turn-table with mirrors on it arranged in such a way that a beam of light was split into two beams. One was reflected from mirror to mirror anticlockwise around the table, the other reflected around clockwise. After a complete circuit the beams were recombined in a camera to give interference fringes. Looking at it in a very simplified way, when the table was set spinning there was known to be movement: the beam going round with the turn-table’s rotation would be chasing the camera (which is moving away at speed v) with a relative speed of c-v, whereas the beam going against the rotation would approach the camera “head on” with a relative speed of c+v. If the basic assumptions of SR were correct—with c+v = c-v, and no ether—then there should be no fringe shift. But there was.

Notably, the so-called Sagnac Effect is observed daily by technicians maintaining the Global Positioning Satellite System. Signals arriving from a satellite ap­proaching a ground station do so 50 nanoseconds sooner than those from a satellite receding from the station, though the distances traveled are the same. Thus, in a rotating system, c clearly travels at different speeds—so predictably that if the GPS computers do not compensate for this effect, the system will not work.

In sum, Sagnac showed that c is not constant in a rotating system, the ether does indeed exist, and the STR is therefore false. (For an animation and discussion of the Sagnac Experiment, click here)

     4. The Michelson-Gale Experiment

Performed a few years after the MME, this was yet another experiment designed to test for the existence of the ether. Stott describes it as follows:

[Michelson and Gale] built a tunnel of pipe sections at Chicago. The tunnel was in the form of a large rectangle. They reasoned that if there were an ether, then the rotation of the earth from west to east through the ether should cause a beam of light traveling clockwise round the tunnel to take slightly less time to get around than a beam traveling anticlockwise. If there were no ether, then both beams would take the same time. They measured a difference. Existence of ether established.  

In my book, In Search of the Beginning, I list a number of other experiments, observations, and theoretical considerations indicating that c in the universe is not constant, that the ether definitely does exist, and that SR is therefore in error.2 But to admit that is also to admit that Earth may indeed be at rest in the center of all. (See below for Philip Stott’s videos on the ether).

Arguments Based on Theory

In proposing theories, scientists are trying to supply us with models: ways of thinking about the nature and behavior of the natural world. Hopefully, these models will not only help us understand our world, but also enable us to develop technologies useful to mankind. For many years the geocentric model has been out of favor, so much so that most people consider it a relic of the past. However, as we are about to see, for quite some time stubborn natural phenomena are forcing theoreticians to reconsider the heliocentric model of the solar system, and the acentric model of the universe. Not only so, these same phenomena are also forcing them to consider afresh the geocentric model of the universe. Let’s take a closer look.

  1. The Trend Towards Relativity

First up in this part of our discussion is modern trend towards relativity—a trend that, paradoxically enough, restores geocentrism as a fresh and viable cosmological option.

To understand this point, let’s consider for a moment the crucial role of presuppositions in the study of the cosmos. We know, for example, that in the West medieval cosmology was grounded upon a biblically-based metaphysical presupposition, a presupposition that—with the help of Aristotle and Ptolemy—endured until the time of Copernicus: cosmic geocentrism. However, with Copernicus, Galileo, Kepler, and Newton, that presupposition changed: Now the sun stood at the center of a finite material universe, while Earth rotated on its axis and revolved around the sun beneath “the fixed stars.” Later on, Kant retained a cosmic center, but denied pride of place to our solar system. After that, theoretical cosmology more or less abandoned the idea of a cosmic center, realizing that it was indeed a presupposition, and that the methods of natural science could not, in any case, discover or demonstrate a center, since, according to the Galilean/Newtonian principle of relativity, we are unable to determine absolute motion or rest by direct observation. Finally, Einstein stepped up and made what is surely an enormous philosophical and scientific faux pas: Daringly, he introduced a new metaphysical presupposition: absolute relativity. According to this presupposition, there is no such thing as absolute motion or rest, a presupposition which entails that a cosmic center cannot exist. Modern seekers of cosmological truth should understand that in our day the twin presuppositions of absolute relativity and an a-centric cosmos rule the scientific roost.

Said Dr. Arnold Sikkema:

No physicist I know says that the Earth in any absolute sense travels around the sun . . . Science today does not claim that there is an absolute reference frame in which the Earth is moving. Newton thought that, but after Einstein, no informed scientist still makes that claim.

Similarly, Bertrand Russell wrote:

Whether the Earth rotates once a day from west to east, as Copernicus taught, or the heavens revolve once a day from east to west, as his predecessors believed, the observed phenomena will be exactly the same. This shows a defect in the Newtonian dynamics, since an empirical science ought not to contain a metaphysical assumption [i.e., presupposition].

This is a most revealing statement. Because of the modern trend towards relativity, Mr. Russell faults Newton’s cosmology as unscientific. He asserts that an empirical science (e.g., cosmology) ought not to contain a metaphysical assumption (i.e., Newton’s assumption of absolute heliocentricity). However, if this is so, then surely cosmology ought not to assume absolute relativity. True, we cannot observe absolute rest or motion. Nor can we observe the center of the universe (if indeed there is one). But do these observational limitations really justify our saying that absolute rest, absolute motion, and an absolute cosmic center absolutely do not exist? Surely not, for again, that would be to introduce exactly what Mr. Russell condemns: a metaphysical assumption—a metaphysical presupposition of absolute relativity. This is what Einstein did in his General Theory of Relativity. But, says Russell, he was quite unscientific in doing it. For in the end, the post-Copernican trend towards relativity does not rule out the possibility of absolute motion, absolute rest, or an absolute center; it only confronts us with our inability to observe or ascertain them scientifically. Accordingly, the modern trend towards relativity does not rule out a geocentric universe.

Happily, some modern cosmologists are wise and honest enough to admit this. They include men like S. Hawking and G. Ellis, who confessed that it is impossible to do cosmology without metaphysical assumptions; that their preferred a-centric universe contains an “admixture of ideology”; that they have arbitrarily embraced a “democratic” view of the cosmos, rather than grant to the Earth or to mankind any special place therein. Similarly, we have the words of Sir Fred Hoyle, who declared—albeit rather reluctantly—“The Earth-centered hypothesis is as good as anybody else’s, but no better.” Here, Hoyle speaks for all clear-thinking relativists, openly admitting that the modern trend towards relativity has not ruled out cosmic geocentrism, but has in fact made it a viable cosmological option once again.

However, in one respect Hoyle is surely mistaken. For what if an ever-growing mass of direct observational evidence actually favors the geocentric view? Furthermore, what if the Creator of the cosmos has given us a well-attested scriptural revelation that positively teaches this view? Under such circumstances would not the geocentric model become, far and away, the better hypothesis—and therefore the most reasonable to believe?

  1. The Proliferation of Geocentric Modeling

Since the idea of relativity leads inexorably to a fresh consideration of cosmic geocentrism (and therefore quite possibly to its own demise), it should hardly surprise us that 20th century physics is marked by a noteworthy proliferation of geocentric models. I will briefly discuss them here.

In order to be viable, any model of the cosmos must satisfy two basic criteria. First, it must “save the appearances.” That is, it must enable us to understand and even predict the observed motions and appearances of the heavenly bodies (e.g., the path and phases of the moon, the path of the sun, the Earth’s four seasons, the path of the planets, the retrograde motion of the planets, various “perturbations” of the planets, the path of the stars, etc). Down through the years Ptolemy gave us one such system of celestial kinematics, Copernicus another, Tycho Brahe yet another, and Kepler and Newton another still, until at last the modern turn to relativity seemed to eliminate any hope of arriving at a definitive picture of the actual structure of the cosmos. Might a renewed confidence in the geocentric cosmology of the Bible supply us with such a picture? Perhaps. But for it to do so, it must—like any good model—“save the appearances.”

Secondly, a viable cosmology will also seek to give us a plausible system of celestial mechanics and dynamics. That is, it will try to explain the physical reasons for the diverse motions of the heavenly bodies. Are these bodies attached to revolving crystal spheres that are propelled by angels? Are they moved by invisible gravitational, centrifugal, and Coriolis forces acting at a distance? Are they rolling around in pockets of curved space-time (whatever that might mean)? Or are they carried along by a dense but invisible ether, rather like fish in a revolving fishbowl, or like boats in a whirlpool? Only heaven knows for sure. But on Earth, we do know that the model with the greatest explanatory and predictive power normally carries the day—until a better one comes along.

Again, the twentieth century has witnessed a surprising proliferation of basically geocentric models of the cosmos, all of which attempt to address the above concerns. Very importantly, the majority of these are “secular,” having been developed by scientists with no explicit interest in, or appeal to, divine revelation. Examples here include the work of P. Gerber, H. Thirring, G. Brown, G. Birkhoff, P. Moon and D. Spencer, J. Nightingale, J. Barbour and B. Bertotti, G. F. Ellis, D. Lynden-Bell, and others. The common component in all or most of these models is Mach’s Principle: the idea that if the universe is indeed a bounded sphere rotating around the Earth, this cosmic rotation will somehow generate inertial forces more or less identical with those we associate with heliocentric physics and cosmology: centrifugal, centripetal, coriolis, and Euler. After agreeing on this, each embarks in its own direction. Some are based on Einstein’s Theory of General Relativity, others upon classical Newtonian mechanics, others still upon newer physical models. After discussing a number of these, Christian astronomer G. Bouw concludes:

All of these physicists (and there is not a geocentric Christian in the bunch) conclude that there is no detectable, experimental difference between having the Earth spin diurnally on an axis as well as orbit the sun once a year, or having the universe rotate about the Earth once a day and possessing a wobble centered on the sun, which [i.e., the sun] carries the planets and stars about the Earth once a year. In none of these models would the universe fly apart, nor would a stationary satellite fall to the earth. In every one of these models the astronauts on the moon would still see all sides of the Earth in the course of 24 hours, the Foucault pendulum would still swing exactly the same way as we see it in museums, and the Earth’s equator would still bulge. In other words, each of these effects is due to either the centrifugal force, Coriolis force, or some combination of the two, and can be totally explained in any geocentric model.

Such considerations are likely the kind of thing English astronomer G. F. Ellis had in mind when he said, “I can construct you a spherically symmetrical universe with Earth at its center and you cannot disprove it based on observations.”

Encouraged by these developments, biblically-oriented scientists and philosophers have stepped forward as well. Modern biblical geocentrists include the father of the movement, W. van der Kamp (1913-1998), the heir to his mantle, Dr. Gerardus Bouw, and a growing cadre of thoughtful colleagues including Dr. Russell Arndts, Dr. Robert Bennett, R. G. Elmendorf, Dr. J. Hansen, Dr. Martin Selbrede, Philip Stott, and Dr. Robert Sungenis. Most of these men have daringly devoted a significant portion of their career attempting to rescue modern physics and cosmology from their thralldom to Relativity Theory, hoping to restore them once again to what they see as their true and proper foundation: the geocentric cosmology of the Bible. Their friends call them prophets, their opponents call them “windmill tilters.” Each seeker will have to decide for himself which description fits best.

Most biblical geocentrists (but not all) champion a slightly modified version of Tycho Brahe’s Earth-centered cosmos, sometimes referred to as the Neo-Tychonic Model (NTM). If we limit ourselves simply to the kinematic side of the model (i.e., to a description of the motions of the heavenly bodies), it is fairly easy to understand. Here, the Earth stands motionless at the center of the universal sphere. The moon, whose orbit wobbles slightly over the course a month, revolves around it daily. As for the planets, they do indeed orbit the sun. But since the sun itself is embedded in the ether, it too, like the moon, revolves daily around the Earth. And since the stars, galaxies, and other astronomical bodies are all “centered on the sun” (that is, embedded with the central sun in the same ethereal frame), it appears to us as if the sun were carrying the entire universe around the Earth. Thus, the Earth truly is at the center, since the moon, the sun, the planets, the stars, the galaxies—the universe as a whole—all revolve around the Earth once a day!

Kinematically speaking, this model is the exact equivalent of the traditional heliocentric view, but with the Earth standing still and everything else in motion. Accordingly, its proponents argue that it does everything the traditional model does. In particular, it is held to account for the observed motions of the planets (including their retrograde motions), the phases of the planets, the phases of the moon, and stellar parallax, commonly held to be one of the definitive proofs of heliocentrism. But as we are about to see, it may do even more, since the NTM is uniquely able to accommodate the various observational evidences favorable to cosmic geocentrism, and since it also proffers a fresh, holistic understanding of the physics of the universe.

Turning now to the dynamic side of the NTM, we find considerably less agreement and considerably more speculation, some of which is quite challenging for the layman to understand. We cannot, however, overly fault the geocentrists on this point, since, unbeknownst to many, the situation in the larger scientific community is certainly no better, and perhaps worse. Yes, with the help of Newton’s equations any physicist can give a basic mathematical description of how gravity and inertial forces work (on the Earth, at least). But the well-kept secret of modern science is that there is little if any agreement as to why, physically speaking, they work as they do—and no end to the resulting hypotheses and speculations about them. Here, then, is where the geocentrists may actually have a leg up on their secular peers: Though they are not yet fully united around a single theory of cosmic dynamics, they are at least pretty much agreed in eschewing the bizarre relativistic world of Einstein in favor of a simple, underlying physical cause for the dynamics of celestial motion.

To get a feel for this cause, let us briefly consider some of Robert Sungenis’ thoughts about the structure of the cosmos. According to Sungenis, the Earth lies at the center of a spherical rotating universe full of ether particles. He likens this universe to an immense gyroscope whose enormous mass locks the central Earth in place in the midst of all. But what exactly does he mean by “the universe” and “the mass of the universe”? In the following quote he answers these questions, and in doing so implicitly proposes an (astonishing) explanation for the seasons, as well as for other important astronomical phenomena:

What constitutes the sphere of which the Earth is the immobile center? Do the stars themselves define the universal sphere, or is the universal sphere defined by itself? By force of logic we are compelled to say that the stars are merely contained within the universal sphere, but are not necessarily the composite body by which the sphere is defined. This is especially true when we understand that besides the stars and other celestial bodies comprising the universe, the universal sphere has its own substance (i.e., the ether), and thus it has a mass and velocity independent of the stars. It is the universe’s own mass that is rotating around the immobile Earth, and as it does so it carries the stars with it. As such, there is nothing to prohibit the stars from being slightly shifted to one side of the universal sphere and thus have their center on the sun, whereas the universal sphere itself is centered on the Earth. In fact, if that is the case, we would obtain the characteristic precession or “wobble” that we see in so many sectors of the cosmos. All this can be accomplished by keeping the Earth as the immobile center of the universe.

Here we find Sungenis introducing what, for many biblical geocentrists, is the primary physical ground of cosmic dynamics: an all-pervading physical ether that somehow lies behind, or is involved with, gravitational and inertial forces. First, he places the Earth at the center of a rotating spherically symmetrical universe. Second, he fills this universe with ether. Third, he embeds the stars and galaxies in the ether, thus making the universe a gigantic ethereal fishbowl. Fourth, he posits that the stars and galaxies are (intentionally) distributed in such a way as to be “centered” on the sun, rather than the earth. (Does this mean that the stars and galaxies are largely arranged in concentric shells radiating outward from the sun, as astronomical observations now affirm? Or is it simply that, at the largest scale, all the other stars are homogenously distributed around this particular star?) Fifth, he suggests that because of this arrangement the universe “precesses”, or slightly wobbles. This causes the sun, which is itself carried along by the rotating universe, to describe an annual helical motion up and own the Earth’s y-axis. Here, according to Sungenis, is the reason for the seasons, and for other astronomical phenomena as well. Though unstated, it is happily understood that God alone is dynamic One who rotates the universe around the Earth, the home of his most beloved physical creation, man.

Again, the dynamical side of geocentric cosmology (and of other systems as well) is essentially based upon the ether, a concept that controlled much of the physics prior to Einstein, and to which post-Einstein scientists are now gradually returning under the influence of new discoveries in quantum mechanics. Dr. Robert Bennett, Sungenis’ colleague, defines the ether as a hugely massive “fluid of quanta” (i.e., tiny particles, the smallest in all creation) that is more rigid than steel, more flexible than any known substance, and that fills (or constitutes) all of space. It is this ether, he argues, that the Bible has in view when it speaks of “the firmament.”

The importance of the ether for geocentric cosmology can be seen in its many functions. Macroscopically, it serves to carry all the stars and galaxies in their daily revolution around the Earth; that is, it is the primary physical cause of cosmic inertia (with the God of providence being the spiritual cause). Its enormous mass locks the Earth at the center of the universe. It is perhaps the case that vortices or whirlpools of ether account for local rotational motion, say in a spiral galaxy. Perhaps streams of ether, flowing to us from outer space, create a downward ethereal pressure that we on Earth experience as gravity. Or perhaps gravity is caused by the continual vibration of the ether particles, which vibration will always push two material objects together, since there is less “ether pressure” in the space between them than there is around them. Again, it seems largely agreed that the rotating ether—and/or interactions with it—somehow produces the various “inertial forces,” (i.e., centrifugal force, the Coriolis force, and the Euler force). Finally, as in days of old, the ether is retained as the appointed medium for the propagation of electromagnetic waves. (Philip Stott further discusses the ether here, here, and here.)

Geocentrists freely admit that their new ether science is still in its infancy, and that there will inevitably be theoretical false starts and dead ends before things come into focus. They are, however, much encouraged. Experimental evidence for the existence of cosmic ether, which began to appear in the 60’s, is now abundant. Secular researchers are increasingly open to the idea that the “vacuum” of space may actually be a plenum of tiny ethereal particles. As a result, the prospect of a new and truly physical physics suddenly looms upon the horizon. For biblical geocentrists this is all to the good, since it raises hopes of a latter day exodus from the maze of Relativity Theory, a fresh look at cosmic geocentrism, and, above all, a return to the God and cosmology of the Bible. In hopes of winning a new generation of seekers to that warm and wonderful world, the geocentrists labor on.

  1. Geocentric Answers to Heliocentric Arguments and Objections

While geocentrists certainly do not claim to have all the answers, they contend that their model has at least as much explanatory and predictive power as the heliocentric. Neither space nor scientific competence permit me to explore this fascinating debate in detail, but we can at least survey the main fields of battle here.

In arguing for the Earth’s rotation on its axis, heliocentrists typically cite: a) the Earth’s equatorial bulge, b) the veering flight of projectiles fired towards the north or south pole from the equator, c) the diagonal, west-to-east pattern of the Earth’s generally north-south winds, d) the precession of the plane of gyroscopes or a Foucault Pendulum, and e) the amazing behavior of geostationary satellites (i.e., satellites that hover over a single point on the Earth’s equator).

Beneath the light of Newtonian mechanics, all of these phenomena can indeed be taken to demonstrate a rotating Earth. For example, one can argue that the centrifugal force generated by the Earth’s spin produces its bulge; that geostationary satellites, orbiting the Earth at an altitude of 22,000 miles, are moving synchronously with a point on the Earth’s equator below and being held aloft by a balance of centrifugal and gravitational forces; that winds, projectiles, gyroscopes, or pendulums—all actually moving in approximately straight lines—seem to be veering because the Earth is moving beneath them, thus producing a so-called Coriolis effect.

In response to this line of reasoning, geocentrists typically point out that the same phenomena may be explained at least as well within a geocentric framework. All that is necessary, they say, is to begin with the presupposition that the Earth is at rest with respect to a universe that rotates around it once a day. It is the second part of this presupposition that proves decisive (as well as shocking). For again, many scientists, whether secular or biblical, agree with Ernst Mach, that a revolving cosmos will generate centrifugal and Coriolis forces capable of producing the various effects under discussion. Moreover, the biblical geocentrists throw a revolving ether into the mix, thus enhancing their model by positing a genuinely physical cause for such effects.

If, then, the Earth really does have an equatorial bulge (for satellite photographs do not show one clearly), might this be an effect of a rotating universe, or of distant masses rotating within it? As for the flight of projectiles, the diagonal pattern of winds, and the arcing motion of the Foucault pendulum or the gyroscope, might these also be caused by forces associated with gravity, a rotating sea of ether, and/or distant masses embedded in it?

Concerning the challenging problem of geostationary satellites, most geocentrists again appeal to a rotating cosmos and the forces it generates. Sungenis illustrates this approach by inviting us to imagine a roulette wheel. There are two ways to put centrifugal force on the marble situated on the inside rim. We can move the marble very fast on a stationary rim, and the marble will cling to the rim due to centrifugal force; or we can rotate the roulette wheel very fast, and the marble will again cling to the rim, again by centrifugal force. The latter option is meant to picture the geocentric solution: A geostationary satellite remains in place at 22,000 miles about the Earth because at that that point the satellite “experiences” a centrifugal force generated by a rotating universe that exactly matches the centripetal force generated by the Earth’s gravity.

There are other approaches as well. Robert Bennett, for example, points to peculiarities in the flow of cosmic ether near the Earth, suggesting that, “Ether motion around the Earth can be deduced from satellite motion, since ethereal rotational motion around an object sustains orbital motion.” Thus, a geostationary satellite would remain in place because at an altitude of 22,000 miles the ether, for some reason, is either flowing negligibly or not at all. Still another approach would simply be to say that at 22,000 miles above the Earth the gravitational force generated by precisely situated stars and galaxies (which may be nearer than we think) cancels out the gravitational force generated by the Earth, thus allowing an object in that special zone to remain aloft.

In seeking to prove the Earth’s annual revolution around the sun, heliocentrists typically cite the four seasons, stellar parallax, and its kissing cousin, stellar aberration.

Concerning the first of these, we have already seen that geocentrists respond by positing a “wobble” in the rotating universe at large. Yes, to a modern mind saturated in heliocentrism this solution will indeed sound far-fetched. It must be remembered, however, that biblical geocentrism tends to be radically theistic; that it is centered upon the God of the Bible, who rhetorically asks all mankind, “Is anything too hard for the LORD” (Genesis 18:14; Matthew 19:26)?

Moreover, the idea of a cosmic wobble—perhaps a slight destabilization of the motion of the original universe—seems to fit well with the Genesis cosmology. The wobble could be traceable to the Fall of Adam, which, according to the apostle, sent shock waves throughout the entire universe (Romans 8:18-21). In that case, the four seasons—at least as we presently experience them—would ultimately be traceable to man’s sin, an idea embraced by Christian poets and philosophers who see in this annual cycle a mystical and redemptive significance centered upon Christ.3 Thus, the thesis of a cosmic or solar wobble may not be nearly as preposterous as it first seems.

Stellar parallax is the apparent shift of position of any nearby star against the background of distant stars. Geocentrists typically explain parallax by noting that the Copernican and Tychonic models both predict this phenomenon, on the condition that we modify the Tychonic model by centering the stars upon the sun rather than the Earth. Sungenis has developed a helpful animation to illustrate this point. (See here)

As for stellar aberration, we saw earlier that Airy’s Failure proved that this phenomenon is not caused by the Earth’s annual revolution around the sun. Rather, it is somehow traceable to the motion of the heavens themselves, and/or to the ether. Robert Bennett argues as follows:

Bradley’s results make perfect sense in an ether-filled universe. The effect could be caused by the ether flow or density variation between the star source and the Earth. The light speed changes while traversing the ether medium, bending according to the ether’s properties and hitting the Earth at an angle, moving the image position of the star so as to form an annual ellipse. For example, stars on the equator have no observed North-South aberration component, so the ether flow in the space projected out from the equator has only an East-West flow. Another valid interpretation is that the ether has no net effect on the starlight, but what is observed is, in fact, reality, the actual intrinsic elliptical motion of the stars. The only reason to discard this alternative is Occam’s razor, which makes a subjective human judgment about the (relative) beauty and simplicity (of) two possible conclusions. Occam’s razor sees complexity as an obstacle to human understanding, which it is, but excludes revelation as a valid source of knowledge and is ignorant of God’s perfect simplicity. Having no parts, God finds nothing complex. To Him all things are simple!

Heliocentrists also point to Jupiter and its moons, arguing from this example that the smaller body always revolves around the larger. Here, two geocentric responses are customarily made:

First, it is not good logic to say that the pattern seen in the planets (and their moons) must apply to the Earth as well. Obviously, the Earth may be an exception to the rule. Indeed, if the Earth holds a God-ordained privileged position in the universe, it is only reasonable to expect that it should be an exception, and the sole exception.

Secondly, it is indeed true that Newtonian mechanics requires the smaller body to orbit the larger—if we limit our gravitational calculations to these two bodies alone. But this is precisely what the geocentrists will not permit. Rather, they argue that gravitational and inertial forces arising from a rotating universe filled with other massive bodies must be included in the calculations as well (as indeed all good Newtonians would agree). In other words, they argue that God has situated the ether, the stars, and the galaxies in such a way that they somehow hold the (presumably) more massive sun in orbit around the (presumably) less massive Earth.

Our discussion thus far has addressed the usual objections to cosmic geocentrism. It remains only to touch on two that are somewhat less common:

First, critics sometimes assert that geocentrism is impossible, since the enormous centrifugal force generated at the outer edges of the universe would cause it to “fly apart.” One response here is to say that such centrifugal force is counterbalanced by an equally enormous gravitational force directed towards the cosmic center (i.e., the Earth). However, the question itself may betray a misunderstanding as to the true nature of centrifugal force. If, as some geocentrists suggest, centrifugal force is generated by rotational motion against the ether, then it is clear that only objects within the (ether-filled) universe will feel such force, and not the universe itself. In other words, unless our universe were encased within yet another sphere of (rotating) ether, it would feel no centrifugal force working upon it to cause it to stretch or fly apart. And besides all this, where would such a universe fly apart to?

Finally, some object that celestial objects situated beyond the so-called Schwarzchild radius (i.e., about 2.6 billion miles out from the Earth, the radius beyond which objects daily orbiting the Earth would exceed the speed of light) would be moving at superluminal speeds, something that is physically impossible. Here, several responses are in order.

First, this objection presupposes the truth of Special Relativity, which posits that the speed of light is a cosmic absolute. However, there is no good reason to believe that Special Relativity is true, and good reasons to believe it is not (see here, here and here) More to the point, however, is the fact that even in Relativity Theory, c is constant only within a given medium, and in particular in the so-called “vacuum of space.” Therefore, even if the relativistic view of c were true, this would not constitute a problem for geocentrism, since in that model it is the (outer reaches of the) universe itself that travels at superluminal speeds, not the stars moving within it. In other words, relative to the (ether-filled) universe that carries them along in its bosom, celestial objects beyond the Schwarzchild radius do indeed travel faster than the speed of light. But relative to one another, or to the ether through which they (and their light) are moving locally, all or most of them are traveling at speeds considerably slower than 186,000 mps. On the other hand, it may be that some are indeed traveling through the ether at speeds faster than c, as a number of recent observations seem to suggest, much to the dismay of strict relativists.4

I want to close this section on geocentric theory and modeling by stressing once again that natural science still does not really understand gravity or inertial forces, only how they work locally (i.e., near the Earth), and even then only approximately. Newton thought it preposterous to hold that gravity was an immaterial force acting upon objects from a distance, and he therefore contemplated a number of physical theories of gravity. Einstein’s notion of gravity as a distortion of space-time is incomprehensible, and observations alleged to demonstrate its truth have been challenged or explained on other grounds. Quantum Mechanical views, looking to explain gravity in terms of tiny particles of “space-foam,” may be getting closer to the mark, since the evidence for an ether is now plentiful. But again, the bottom line is that no one really understands gravitational and inertial forces from a physical point of view.

Moreover, even if we were able to discover an underlying physical cause for these forces, the new knowledge would only inaugurate a fresh search for further causes behind that one. In the end, then, our journey towards a satisfying theory of celestial mechanics must lead us back to the First Cause of all things. For the biblical geocentrist, that would be God. However many physical links there may be in the great chain of kinetic causation, he is the spiritual anchor that holds them all down. Ultimately, he is the Prime Mover of all that moves. As the Bible puts it, he is the One who causes the vapors to ascend from the ends of the Earth; who makes lightning for the rain; and who brings the wind out of his treasuries. He is the One in whom all things live and move and have their being (Psalm 135:7; Acts 17:28). And—according to the geocentrists—he is the one who causes the stars to move in their courses, and the universe to rotate daily around the earth.

Therefore, urging physicists, astronomers, and cosmologists to lift their sights a little higher, God himself unabashedly asks:

“Can you bind the cluster of the Pleiades, or loose the belt of Orion? Can you bring out the constellations in their season, or guide the Great Bear with her cubs? Do you know the ordinances of the heavens? Can you set their dominion over the Earth? Lift up your eyes on high, and see who has created these things, the One who brings out their host by number and calls them all by name. By the greatness of His might and the strength of His power not one of them is missing. To whom then will you liken Me, or to whom shall I be equal?” says the Holy One. —Job 38:32; Isaiah 40:26, 25

Arguments Based on Astronomical Observation

Observational evidence for geocentrism and geostationism is now so varied and so abundant that it threatens to completely overthrow the so-called Copernican (or Cosmological) Principle: the (unimaginable) idea that the universe has no center or outer edge. In other words, the evidence threatens to force a paradigm-shift on modern cosmology. Capturing the drama of this recent development, Sungenis writes:

After Hubble, all kinds of interesting objects and forces were found in man’s telescopes, e.g., quasars, gamma-ray and X-ray bursters, CMB radiation, and a wide assortment of galaxies and star clusters. To the utter consternation of the world’s scientists, each of the newfound discoveries kept revealing the same startling information—that the Earth was right smack in the center of it all!

In their magnum opus, Galileo Was Wrong, Sungenis and Bennett collate and carefully document all of the new evidence. Some of their discussion is technical and therefore challenging for the scientific layman. Nevertheless, the salient points are clear enough. Citing frequently from their work, I will touch on a few of the most important here.

    Observational Evidence for Geocentrism

     1. The Cosmic Microwave Background

First we have the Cosmic Microwave Background radiation (CMB). Though views greatly differ as to its cause, all agree that this so-called black body radiation arrives at the Earth at essentially the same temperature (2.70 K) from all directions in space. In other words, the CMB radiation is almost perfectly isotropic. This means, however, that the Earth must be at or very near the center of the CMB. Joseph Silk expresses the situation this way:

Studies of the CMB have confirmed the isotropy of the radiation, or its complete uniformity in all directions. If the universe possesses a center, we must be very close to it…otherwise excessive observable anisotropy (i.e., non-uniform appearance) in the radiation intensity would be produced, and we would detect more radiation for one direction than from the opposite direction.

As we saw earlier, Big Bang theorists reject Silk’s common sense geocentric conclusion by assuming the inconceivable, namely, that the universe is homogeneous and isotropic; that it has neither edges nor center; and that matter is so evenly distributed throughout it that the heavens (and the CMB) look basically the same from every vantage point. However, since this assumption is profoundly counterintuitive, impossible to prove, and contradicted by the evidence for geocentrism, the geocentric interpretation of the CMB seems far more reasonable.

In passing, we should note also that painstaking studies into slight irregularities in the CMB (i.e., so-called anisotropies) have given further credence to geocentricity. In particular, Dr. Max Tegmark’s analysis of data from the Wilkinson Microwave Anisotropy Probe (WMAP) led him to conclude that: 1) the CMB is not perfectly isotropic, 2) the anisotropies show it to be symmetrically structured, 3) the universe seems to have an axis upon which it rotates (and therefore an equator as well), and 4) that axis passes through the Earth or a point very near to it. In short, the WMAP evidence points to a rotating cosmos with the Earth at its center. So dangerously anti-Copernican were these results, that one author wrote an essay about them entitled, Axis of Evil Warps Cosmic Background.

      2. Galactic Red Shifts

Over the last 25 years, beginning with the work of William Tifft, astronomers have carefully measured the red shifts of hundreds of galaxies. Also, they have analyzed the red shifts of several different kinds of galaxies (e.g., individual spiral galaxies, binary clusters, dwarf irregulars, rapidly rotating regulars, etc.). To the astonishment of everyone, the results showed that their red shifts are all “quantized.” That is, the red shifts are not smoothly distributed along a spectrum of numerical values, but bundled in one or another fraction of the most common value, 72 km/ sec. Thus, red shift measurements commonly fall at 12, 24, 36, 72, 144, or 216 km/sec. As Robert Bennett observed, “The probability of this occurring by chance is incalculable.”

But what does it all mean? Well, for the standard Big Bang model it means big trouble. That’s because Big Bang cosmology interprets red shifts as an indicator of galactic recession and spatial expansion. But if this view were correct, the red shifts should be smooth, not quantized. Furthermore, the new observations lead quite naturally to a most geocentric conclusion: The galaxies are situated around the Earth like the layers of an onion. As Tifft himself observed with due scientific caution, “A hierarchy of quantized domains is suggested.” Drawing out the implications of this for Big Bang cosmology, the alarmed writer for Sky and Telescope Magazine complained, “Quantized red shifts just don’t fit into this [standard Big Bang] view of the cosmos, for they imply concentric shells of galaxies expanding away from a central point—Earth.”

Big Bang cosmology wants all galaxies to be receding smoothly one from another, leaving no hint of a cosmic center, and thus confirming the cherished Cosmological Principle (i.e., the idea that the universe has no center and no outer edge). However, the actual observations—now confirmed beyond serious dispute—tell a very different story, putting the Earth at the center and leaving no hint of the Cosmological Principle.

It is, of course, possible to interpret galactic red shifts in other ways. For example, rather than seeing them as “cosmological” (i.e., as indicating recessional velocity), one can view them as “intrinsic” (i.e., as arising from some property within the galaxy itself). This approach would, however, be equally disastrous for the Big Bang, since it would mean that the so-called “Hubble relation” between the red shift, recessional velocity, distance, and age of a given galaxy is non-existent. This in turn would mean that the universe is likely quite small and (relative to Big Bang conclusions) quite young, leaving far too little time for cosmic evolution. Moreover, even if (as the best evidence now indicates) red shifts are not due to recession, the geocentric implications would still remain, for no matter what their cause, red shifts would not appear in our telescopes as systematically quantized unless the Earth were central. As Robert Bennett explains:

If Earth were not central, arcs of each shell would be seen with varying red shifts. In geometry, concentric circles can have but one center. All quantum red shifts indicate that the Earth is the center of this incredible phenomenon. Any other location would break the quantum levels, smearing them out, as was expected prior to the discovery by Tifft.

In closing, let us note also that actual observations do not favor the standard view that galaxies are homogeneously distributed throughout space. To the contrary, galactic distribution—like galactic red shifts—is decidedly geocentric. Physicist Harold Slusher states the case as follows:

If the distribution of galaxies is homogeneous, then doubling the distance should increase the galaxy count eightfold; tripling it should produce a galaxy count 27 times as large. Actual counts of galaxies show a rate substantially less than this. If allowed to stand without correction, this feature of the galaxy count implies a thinning out with distance in all directions, and that we are at the very center of the highest concentration of matter in the universe . . . This would argue that we are at the center of the universe . . . When galaxy counts are adjusted for dimming effects, it appears that the number of galaxies per unit volume of space increases with distance. From this we still appear to be at the center of the universe, but now it coincides with the point of least concentration of matter.

Summing up, it appears both from their distribution and the observed red shift of their light that the galaxies are trying to teach us something important: We on Earth are privileged to live in the midst of it all—and we didn’t get there by accident!

     3. Other Celestial Bodies

Like a symphony performing variations on a theme, the universe over and again presents us with celestial objects that are distributed geocentrically in space. We have just seen that the CMB and the galaxies both play their part. Let us look here at a few more.

First, we have gamma ray bursts (GRB’s). Emanating from invisible sources, these enormously powerful bursts of gamma rays “…are equivalent to 1045 watts of energy, which is over a million trillion times as powerful as the sun. The bursts occur at the rate of about one per day, but they are fast fading and random, never occurring in the same place twice.” From this description, we may justly surmise that GRB’s are caused by the explosive death of unknown, star-like objects. Very importantly, careful observation of the location and uniform intensity of the GRB’s leads investigators to the unavoidable conclusion that their sources are situated upon a spherical shell (or shells) whose center is the Earth. As GRB researcher Jonathan Katz observes below, the data create a very disturbing “dilemma” for the followers of Copernicus:

No longer could astronomers hope that the Copernican dilemma would disappear with improved data. The data were in hand and their implication inescapable: We are the center of a spherically symmetric distribution of gamma ray burst sources, and this distribution has an outer edge. Beyond this edge, the density of the burst sources decreases to insignificance.

Note carefully Katz’ emphasis on an outer edge. This is another source of his Copernican dilemma. For unless the GRB’s are distributed evenly throughout all space, they present decisive observational refutation of the Cosmological Principle, according to which no place in the universe is special or unique. The evidence, however, clearly leads to the conclusion that the shell of GRB sources is unique, and that the Earth at its center is uniquer still!

This brings us to a second kind of geocentrically distributed body: quasars. First discovered in the 1960’s, these faintly visible quasi-stellar radio sources display large red shifts, and so (on Big Bang premises) are thought to be very distant and very old. Y. P. Varshni, one of the earliest researchers in the field, studied some 400 quasars and found, to his amazement, that their red shift values effectively bundled them into 57 groups, giving the impression that quasars, much like the galaxies, are situated on concentric spheres, all of which have the Earth at their center. Subsequent observations of some 20,000 quasars have only confirmed Varshni’s findings. His original statement about the significance of this data, though later abandoned under pressure from his colleagues, was impressively direct:

The Earth is indeed the center of the Universe. The arrangement of quasars on certain spherical shells is only with respect to the Earth. These shells would disappear if viewed from another galaxy or quasar. This means that the cosmological principle will have to go. Also, it implies that a coordinate system fixed to the Earth will be a preferred frame of reference in the Universe. Consequently, both the Special and General Theory of Relativity must be abandoned for cosmological purposes.

As we see from Varshni’s own words, quasars produce big problems for relativistic Big Bang cosmology. If the Cosmological Principle is true, why are there no quasars near the Earth? Why are they uniquely centered upon the Earth? How can they travel at superluminal speeds (as indeed they must if they are moving as fast as their red shifts suggest)? Questions like these again cast doubts upon the standard interpretation of red shifts, inviting us to contemplate a small, Earth-centered universe, created by a big, Earth-centered God.

Besides the CMB, galaxies, GRB sources, and quasars, there are quite a number of other celestial objects that play their part in the great geocentric symphony. In surveying them at some length, Sungenis and Bennett discuss such exotic phenomena as BL Lacertae, X-Ray Bursts, Spectroscopic Binaries, Globular Clusters, Quantized Planetary Orbits, and Cosmic Mega-Walls. The breadth and force of the evidence is impressive indeed.

     4. The Uniqueness of the Earth System

Observations to date reveal that the local physical system of which the Earth is a part is cosmically unique. For example, though astronomers think they have found a few stars with a single associated planet, they have certainly found nothing like our own so-called solar system, however we may conceive its actual configuration. Also, they have never discovered a planet that supports life, not to mention a planet inhabited by self-conscious beings such as ourselves. Now the Cosmological Principle predicts that all these phenomena should appear uniformly throughout the universe—hence NASA’s deep space probes and the SETI program. But the facts, so far as we know them, show that they do not. The Earth, and the local system of which it is a part, appear to be very special, even unique. If so, it is only reasonable to think of them as central.

     5. Cosmic Fine Tuning

Here we touch upon a very large body of evidence suggesting that our Earth lies at another kind of center—the center of interest of the One who created it. It includes literally hundreds of phenomena indicating that the Earth, the solar system, and the universe itself have all been fine-tuned to support life on earth.

Scientists know, for example, that there are a great many physical constants in nature, none of which could vary even slightly without shattering the physical integrity of the universe (e.g., gravitational and electromagnetic constants, the mass of elementary particles, strong and weak nuclear forces, etc.). They know also that life could not exist if the sun were a different color, or a different mass, or closer to Earth, or farther from it. The same is true of the moon: If it were only 50,000 miles closer, ocean tides would engulf nearly all the Earth’s land mass twice a day; if slightly further, life in the stagnant seas would die. Or again, if the Earth’s gravity, crustal thickness, oxygen/nitrogen ratios, and water vapor and ozone layers were only slightly different, life would perish. Because, on naturalistic premises, this manifold fine-tuning is so improbable, many have concluded that there must be a Fine Tuner who has delicately structured all things for the support and enjoyment of earthly life. In short, cosmic fine-tuning reveals Earth’s inhabitants as the special object of a divine creator’s interest and activity. And if they lie at the center of his interest, is it not reasonable to imagine them at the center of his universe as well?

Summing up on this point, in our brief survey of the evidence for geocentrism we have looked at the CMB, galactic red shifts, miscellaneous heavenly bodies, the uniqueness of the Earth system, and cosmic fine-tuning, also sometimes called the anthropic principle. Any one of these phenomena should give Copernicans pause. Taken together, they are compelling. The Bible declares, “Out of the mouth of two or more witnesses, let every matter be established” (Deut. 19:15; Matt. 18:16). To judge from the manifold observational evidence, the matter of cosmic geocentrism appears to be well-established indeed, presumably at the hand of the Bible’s evidence-loving and evidence-giving God.

      Observational Evidence for Geostationism

Just as it is impossible to prove experimentally that the Earth is moving through space, so too it is impossible to prove experimentally that it sits at absolute rest in the center of the universe. Nevertheless, there are several lines of scientific evidence suggesting strongly that this is indeed the case.

     1. The Interferometer Experiments

As we saw earlier, an interferometer is a device specifically designed to detect and measure the speed of the Earth as it (supposedly) moves through space. After many such experiments, Michelson and Morley found that their interferometer was unable to detect any significant motion. In particular, their experiements showed that: a) there is indeed an ether, b) it is either stationary, with the Earth moving through it at a snail’s pace, or c) the Earth is stationary, with the contiguous ether (i.e., the ether near the Earth’s surface) revolving around it at a snail’s pace. While direct observation cannot decide between these two options, several other lines of evidence agree in declaring that the geostationary option is best (e.g., Biblical teaching, common sense experience, the observational evidences for cosmic geocentrism, etc.).

In passing, it is well worthwhile to mention the work of physicist Dayton Miller, a contemporary and very formidable opponent of Einstein, who devoted the better part of his career to studying the ether. Using thousands of readings from highly sophisticated interferometers, Miller was able to ascertain the presence of an ether, the velocity of its drift, the fact that it moves faster at distances farther from the Earth, and the fact that it moves in sync with the stars. Miller’s work, panned by Einstein, certainly seems to spell the end of Special Relativity.

     2. The Pattern of Global Air Currents

In heliocentric thinking, the observed west-to-east airflow is caused by thermal heating plus the rotation of the Earth on its axis. But in the following quote, Robert Bennett shows how unreasonable this view is, and in so doing gives impressive evidence for a stationary Earth:

We would think that a rotating Earth would drag along the air right at the surface, but the lack of friction and viscosity of air, plus its inertia, would make the air stream behind the ground’s motion form as swirls of cream in a coffee cup. At the equator, which [supposedly] spins at 1,054 mph, there would be a rapid change in the wind profile, from zero on the ground to 1,054 mph at high altitudes. Testing our belief with anemometers, we are surprised to learn, however, that the equatorial winds are quite docile, random, and calm, even at heights. Only the sun’s heat, as it crosses the sky (literally) provides gentle breezes . . . Moderns, having made great advances in natural understanding, laugh and say, incredibly, that the whole atmosphere co-rotates with the Earth, as if the air were solid! Theists, with a geocentric mind, say with scriptural simplicity “Of course there is no wind—the Earth is fixed forever. It was God who told us so!

     3. The Superior Usefulness of a Fxed-Earth Model for Astronomical and Navigational Calculations

After conceding that the heliocentric paradigm does have occasional practical advantages (e.g., for calculating the relative positions of the planets), geocentrist Philip Stott goes on to observe:

Nevertheless, well over 90% of all astronomical calculations are done assuming that the Earth is not rotating, but is stationary at the center of the universe. All navigation calculations also assume that the Earth does not move and does not rotate.

Notably, this is precisely the testimony of NASA, the Jet Propulsion Laboratory, and other governmental science agencies, all of which concede that global positioning satellites, geostationary satellites, and deep space probes use what is called the Earth Centered Inertial (ECI) frame of reference in planning and executing their launches. In other words, because it works best to do so, these agencies chart their rocket’s courses on the assumption that the Earth is at rest in the midst of the universe. But this invites an important question: Does their assumption work so well because it happens to be the truth?


Though it certainly appears to be an emerging trend, for most cosmic geocentrism is still a radical idea. It cuts hard against the grain of prevailing scientific opinion, and it sharply challenges a pervasive ideology of progress telling us that we moderns have become wiser than our ancestors. Yet the Test Perspective warns us against any and all smugness, even in the matter before us. So too does the Bible. Together, they both declare that the world is a strange place where truth and error ever do battle, where God sorely tests men’s love of the truth, and where he chooses “foolish” things in order to confound the wise (Matt. 11:25f; 1 Cor. 1:27).

In such a world, cosmic geocentrism may well be true. Moreover, from many quarters we have received good evidence that it really is true. It is the testimony of common sense (and therefore the testimony of most ancient cosmologies). It is the testimony of the Bible. It is the testimony of sound observational science. It promises emancipation from the confusing labyrinth of Relativity Theory. It holds forth the promise of a new, coherent, and holistic physics, astrophysics, and cosmology. But most importantly, it points us to a wise and powerful divine Creator, one who very much has the Earth on his mind; a God who shows himself to us in his universe; and a God who calls us back to himself through his Son and in his Book.

Such considerations will give seekers of cosmological truth pause. Moreover, as they pause—perhaps gazing upward on a clear, moonless night at the mighty vault of heaven—they will better be able to discern the wisdom of the great Swiss mathematician, Leonard Euler (1707-1783), when he said:

In our researches into the phenomena of the visible world we are subject to weaknesses and inconsistencies so humiliating that a (divine) Revelation is absolutely necessary to us. We ought to avail ourselves of it with the most powerful veneration.

On the matter of cosmic structure, shall we not then seriously question the word of man, even as we powerfully venerate the Word of God?


1. See Philip Stott, Vital Questions (Reformation Media Press, 2002), chapter 6; Robert Sungenis and Robert Bennett, Galileo Was Wrong and the Church Was Right (Lulu Press, 2010), chapter 3, 4, and 6.

2. Dean Davis, In Search of the Beginning (Redemption Press, 2018), p. 111-114.

3. Since, in man’s experience of nature, the four seasons embody a cycle of life and death, Christian interpreters of nature wonder if they mystically point to the truths of redemption. One suggestion is that spring typifies the birth of Christ, who, after millennia of spiritual cold and darkness, brought new life into the world (John 1:4); summer represents the days of his childhood and youth when, like Israel’s crops, he quietly grew in wisdom and stature (Luke 2:52); fall points to the short three-year season of his earthly ministry, when he began to harvest God’s believing children in Israel (Matthew 9:37; John 4:35); winter recalls the dark days of his rejection, death, and burial, in which the light and warmth of the world was seemingly extinguished, and when “no one could work” (John 9:4, 5, 11:9, 12:35). This brings us again to spring, which may also be seen to typify the day of Christ’s resurrection, when he brought life and light back into the world, once and for all, (John 1:5; Romans 6:4; 2 Timothy 1:10). According to a similar (and related) paradigm, spring corresponds to the world in its pre-fall purity and vitality; summer to the first four millennia of mankind’s toil, when God was secretly working (especially in Israel) to prepare a global harvest; fall to “the fullness of time,” now some two millennia long, throughout which Christ, by means of the Church, harvests a people from all nations; winter to the end-time tribulation and agony of the true spiritual Church; and spring to the eternal season of light and life, inaugurated by Christ’s coming again, the resurrection of the dead, and the creation of new heavens and a new Earth.

4. In 1994 astronomers Mirabel and Rodriguez discovered that an x-ray source in our own Milky Way galaxy suddenly produced several blobs that expanded in pairs at speeds faster than c. Similarly, in 2000, Lijun Wang succeeded in propagating light at a speed some 300 times higher than its usual velocity! (ISB, p. 112)

5. Here are two links taking you to video presentations created by Robert Sungenis, arguably the current leader of the modern biblical geocentrism movement (Here and Here). While I demur strongly from his Roman Catholic soteriology, I do think that his (and Dr. Bennett’s) work on biblical cosmology is of great interest and importance.

“For false Christs and false prophets will arise, and will show great signs and wonders
so as to deceive, if it were possible, even the elect. See, I have told you beforehand.”

(Mt. 24:24)


Most Christians are familiar with these words, and most do indeed watch for false prophets. But their focus is limited: They are on the alert for human false prophets rising up out of the earth (Rev. 13:11f).

But in these dangerous last days, here’s a question well worth asking: Could it be that some of those false prophets will be evil spirits coming down from the sky, masquerading as highly evolved extra-terrestrials who are not out to blast us, but to “bless” us with their redemptive wisdom from the starry deeps?

Well, if you know anything about the great red dragon, whose tail sweeps stars down to the earth—and who is styled as the deceiver of the whole world—you wouldn’t (or shouldn’t) put it past him (Rev. 12:4, 9).

And yet, many Christians are double-minded on this subject. They ask, almost rhetorically, “Who’s to say that extra-terrestrials don’t exist? Surely in a universe as big as ours there must be other intelligent life forms out there! Isn’t it a bit arrogant to think that we, and we alone, are ‘the ones’”?

Those are good questions, questions I myself have asked. But in devoting a couple of years to the study of biblical cosmology, I was stunned to learn something of great interest, and—in credulous times such as ours—of great practical importance: I learned that, Yes, we really are “the ones”!

Very briefly, let me make that case.

What Shape is Your Cosmos?

Did you know that prior to the sixteenth century no one in the Western world believed in aliens? In part, that’s because no one believed in the Big Bang or cosmic evolution. But in larger part, it was because no one believed that space was infinite or centerless or curved; no one believed it was shaped like a saddle, a hyper-cube, or a multi-dimensional toroid. (Not to worry, modern cosmologists who dream of these “high things” can’t even imagine them themselves, 2 Cor. 10:5). Instead, they believed that God, in six literal days, created the universe as a great but finite sphere, revolving around a stationary earth that served as home for the apple of his eye: us! And where did folks get such an outlandishly man-centered idea? You guessed it: from the Bible (plus like affirmations from Aristotle and other ancients).

Now, please consider the following historical fact carefully: Belief in aliens came in when belief in biblical geocentrism went out. It came in when Copernicus, Galileo, Kepler, Newton, and all their followers demoted the earth from the place of cosmic centrality bestowed upon it by the Word of God. Interestingly, the first scientist to let the alien genie out of the cosmological bottle was Johannes Kepler, who speculated about the inhabitants of the moon in a book aptly called Dream. Four hundred years later, the dreamers at NASA and the SETI program are still at it!

If, then, we truly desire to understand the Bible’s verdict on the question of extra-terrestrials, we shall first have to re-examine its testimony about the purpose and structure of the universe. And as unpalatable as it may be to modern man, that testimony is actually quite clear, compelling, and (to my mind) comforting: The earth really is the center—at least of God’s affections, plans, and purposes, and quite likely of his entire creation as well.

Elsewhere I have made an extensive case for this controversial thesis. Here, I would simply direct you to Genesis 1. As you read it again, start by clearing your thoughts of as many cosmological pictures and presuppositions as you can. Then, with fresh eyes, read the text, keeping these few questions in mind:

  • What did God create first: the Earth or the heavenly bodies?
  • What (according to the most natural reading of the text) revolves around what: the earth around the sun, or the sun (and the other heavenly bodies) around the earth?
  • For whom were the luminaries created?
  • Why were they created?
  • Is there anything here (or elsewhere in Scripture) to suggest that the heavenly bodies were created to serve as homes for extra-terrestrials (i.e., psycho-physical beings like us)?
  • Is there anything here (or elsewhere in Scripture) to suggest that  extra-terrestrials were created to function in a manner similar to angels; that is, as messengers of truth to the inhabitants of the earth?

Now, whatever your answers may be, this much should be agreeable to all: Here in Genesis 1 (and in the rest of Scripture) the Earth is clearly not depicted as a planet; that is, as a heavenly body that wanders around the sun or (in any other way) through space (Greek: planao, to wander). Rather, it is depicted as an altogether unique and uniquely inhabited body; a body that stands majestically at the very center of God’s creation, interest, and concern. In short, when the God of the Bible hung the stars, he did not do it for ET. He did it for us (Gen. 1:14-19). And to my mind, this entails that ET does not exist.

Extra-terrestrials and the Justice of God

But the biblical case against extra-terrestrials runs deeper still. That’s because Scripture also states that shortly after the beginning, following Adam’s sin, God wisely laid a curse upon the the entire creation, subjecting it to natural evil, suffering, decay, and death (Rom. 8:18-23). Furthermore, this preliminary judgment portended a far greater Judgment set to occur at the end of the age, when the universe as we now know it will be completely destroyed by fire, and then renewed at the hand of Christ for eternal life in the Kingdom of God (Matt. 24:35; 1 Cor. 15:20f; Phil. 3:20-21, 2 Peter 3:10-13).

This testimony creates a serious problem for those who believe that aliens inhabit the heavens. For if extra-terrestrials really do exist, then in the Judgment both they and their world(s) will suffer the consequences of Adam’s sin, even though they themselves are not his offspring, and therefore stand in no spiritual or physical relation to him (Rom. 5:12f).

What’s more, such extra-terrestrials could not possibly have a savior, for the Bible tells us that the Redeemer of the cosmos has taken to himself—for all eternity—“the likeness of men” (Phil. 2:5f, 1 Tim. 2:5, Heb. 2:14f, Rev. 1:9f). It is as a man—and not as an extra-terrestrial—that the Son of God became the High Priest of his people: dying for them, rising for them, and interceding for them in heaven, both now and to all eternity (Rom. 8:34, Heb. 2:14-18, 7:25, 9:24).

To repeat: If extra-terrestri­als exist, they have no covenantal, forensic, spiritual, or physical connection with the first Adam, nor with the Redeemer who was fashioned in his likeness (Rom. 5:12f). They are under the headship neither of the first Adam nor of the last. And yet, according to the Bible, they all must perish in the end time conflagration. But would the righteous Judge of heaven and earth perform such a manifestly unjust act? Scripture assures us that such a thing can never be (Gen. 18:25; Deut. 32:4, Isaiah 30:18, 61:8, 2 Tim. 4:8, Rev. 15:3). So again, the conclusion, on biblical grounds, is that extra-terrestrials do not exist.

Heads Up!

What then are we to make of alleged sightings of UFO’s and/or personal contacts with aliens? Biblically, the options are few, simple, and sobering: Either they are natural phenomena, man-made objects, cunning scams, or demon powers seeking to distract, deceive, and destroy the inhabitants of the earth, and also to rob the High King of heaven of the worship properly belonging to him (Luke 4:5-7, 2 Cor. 11:14, 2 Thess. 2:9-12, 1 Tim. 4:1; 1 Pet. 5:8). The latter option will indeed sound far-fetched to the modern mind; but it will not stumble saints who are well acquainted with Satan’s devices, who remember that he is called “the prince of the power of the air,” and who recall that he likes to disguise himself as an angel of light (2 Cor. 2:11, 11:14; Eph. 2:2).

We live in turbulent times. We have come to expect the unexpected, even the bizzare. The Internet woos us with reports of UFO sightings and alien abductions. NASA and SETI continue to probe the heavens for signs of intelligent life. Offerings from Hollywood focus mankind’s hopes on space travel, cosmic demigods, and visitations from above.

But wise Christians, grounded in biblical cosmology, will not be taken in. With confidence and joy they will understand that the Earth really is center stage, that we human beings really are “the (beloved) ones”, and that the High King of heaven would have us lift up our heads and fix our eyes on on the Bright Morning Star. It is scheduled to rise soon, and will most assuredly appear in a very great theater near you (Luke 21:28, Heb. 12:2, Rev. 22:16).


  1. For more on this subject, see The New Answers Book (Master Books, 2007), chapter 18. You may also want to watch the informative video, Alien Intrusion, by Gary Bates (but definitely not before bed).

 But God has chosen the foolish things of the world 

to put to shame the wise.

(1 Corinthians 1:27)


In this post I am doing two things: linking you to a new article about cosmic geocentricity, and reminding you of an important biblical truth that you’ll need to keep in mind as you read it: God is a God who tests all people, including his own.

A few words on both points.

Concerning the article, it is, as you will soon see, a LONG excerpt from my book, In Search of the Beginning: A Seeker’s Journey to the Origin of the Universe, Life, and Man. It gave me great pleasure  to write this exposition and defense of biblical cosmology. But it also gave me a huge jolt: Somewhere along the way I realized that the Bible really does teach “radical cosmic geocentricity,” the idea that the Earth is not only the center of the universe, but also that it sits unmoving at the center, with the (quite logical) result that the moon, the sun, the planets, the stars, the galaxies—the universe itself—are all, in one way or another, revolving around the Earth!

Have I lost you yet? If not, then you are a bold spirit who might as well take next step: Read the article linked to this blog. But—and this is important—read it in a very special way. Read it as if you were reading the Bible for the very first time. Read it having checked all your high school or college training in physics and astronomy at the door. Read it as if the Creator himself might have something to say, not only about how to go to heaven, but also about how the heavens go. Read it this way, and I think you’re in for quite a surprise.

Which brings me to my second point:  God tests all people, including his own.

The Bible says so. It says that the world is a pretty strange place, where truth always coexists with lies and error; a place where God, in a mysterious display of his sovereignty, allows “the wise” to fall into gross foolishness (and to get paid handsomely for it!), even as he causes the “foolish,” through a God-given love of the truth, to discover the wisdom that leads to eternal life. A strange world indeed, and one that clearly puts all men—and their love of “true truth”–to the test!

Discerning saints understand this. They understand that even now they are being tested with respect to many articles of the faith. Will they stay faithful to biblical teaching on creation, the historicity of Adam, original sin, divine wrath and judgment, redemption through (faith in) Christ alone, the sanctity of human life, the sanctity of marriage, gender roles and relations, sexual purity, and the proper (and limited) role of human government. It is isn’t easy, for like Shimei of old, who railed at poor persecuted king David, “the wise” of this world continually gnash their teeth upon biblically faithful saints, decrying their narrowness, bigotry, arrogance, ignorance, and hate. In short, their foolishness.

So again, God does indeed put men to the test, men of the Kingdom included. Among other things, this means that he is pleased to attach a real cost to the knowledge and enjoyment of his revealed truth; to see if we are willing to purchase his precious wisdom with the cherished (but much inflated) currency of our social acceptability. Speaking personally, I delight in this way of God. So long as my motives are not infected with secret pride, I find that I love being “out there” for the Lord, being a fool for Jesus. Maybe that’s because he loved being a fool for his God . . . and for me.

But back to geocentricity. After I studied it for a couple of years; after I tried honestly and objectively to understand biblical teaching on this subject; after I was shocked to find living Christian brothers—way brainier than I—who had enthusiastically embraced it; after I had wracked my brain trying to grasp Einstein, Relativity Theory, and Big Bang cosmology; after I discerned that only God knows the truth about the structure of the universe; and after I realized that dogmatic modern Copernicanism is indeed yet another instance of fallen man raising up “high things” against the truth of God and Christ; after all that, I became a geocentrist.

But alas, so far it hasn’t flown very well with my creationist brothers. Out of love, I will not name names or mention ministries. Let’s just say that I have yet to find a single major creationist leader (and I know a few) who is willing seriously to probe this subject with me, let alone publish an article or carry my book.

I believe I understand why: They think it would destroy their ministry. After toiling for years, they have, at long last, won a certain measure of credibility for recent creation. Why wreck things now by exploring the possibility that the Earth lies at the center of the universe? Why expose themselves—and Christ’s Church—to charges of abject ignorance? Why get lumped in with the nut-cases who believe that the Earth is flat, or that it sits on the back of a cosmic turtle? In short, why be a fool in the eyes of the world?

Well, here is my answer: We should open up this discussion—and be willing to look like fools—because (so far as I can tell) cosmic geocentricity is indeed the teaching of Scripture. And if it is the teaching of Scripture, then it is profitable: profitable for doctrine, for reproof, for correction, for instruction in righteousness; profitable for laying bare the corrupt foundation of modern secular cosmology; profitable for a final, devastating challenge to cosmic evolutionism; profitable for advancing the cause of true science; profitable for making men wise unto salvation; profitable for strengthening the saint’s confidence in the divine inspiration of the Bible; and profitable for so mightily unveiling the power, wisdom, inscrutability, and beauty of God that the saints are left flat on the floor, weeping and shouting for joy at all the glory they have seen.

So, believing all this, I here give you my article on geocentricity. To be honest, it contains very little that is original with me, but much that I have lovingly and gratefully pilfered from my fellow-geocentrists. I do hope, however, that it is well-written, so much so that it will win you to an honest, open-hearted investigation of this truly fascinating and important theme.

And now, having invited you to read the article, let me conclude by asking one more favor: Never forget that for some wise and wonderful reason it pleases our heavenly Father to test his people concerning their love of the truth, and to reserve the sweetest morsels of that truth, not for the wise and prudent, but for babes: for dear, courageous children who are unashamed to be fools for Jesus.

 ” . . . that all should honor the Son, just as they honor the Father.”

(John 5:23)

Cosmology is the study of the origin, structure, purpose, and destiny of our universe. Now that’s a topic to wrap your head around!

I’m guessing that most folks today doubt we can ever be sure about such lofty and complex matters. But here’s a thought to consider: Doesn’t the very fact that we’re able to ponder these questions imply that our minds were actually created to find the answers? Cosmological skeptics may moan and groan, but surely it is not without significance that nearly all of us remain incurably curious about cosmology!

Could it be, then, that we we were meant to behold and enjoy the one true cosmology—and that any religion or philosophy that hopes to win the allegiance of thoughtful people must offer us one?

No doubt. But if that cosmology is to prevail in the war of the worldviews, it will have to be a good one: clear, comprehensive, logical, well-supported by good evidence, and full of hope for a suffering humanity that knows there’s a Supreme Being, but is having difficulty discovering his truth about the world he created.

Having studied naturalistic, pantheistic, and theistic cosmologies for many years, I have concluded that biblical cosmology meets all these criteria, and that it does so far better than any other contestant in the ring. Indeed, I’m  convinced that here we reach the spiritual and philosophical home our hearts were made for.

Yes, its teachings run hard against the grain of  the cosmological “wisdom” of modern man. And yes, because of this, many Christians are reluctant to study, formulate, embrace, and defend a deeply biblical cosmology.

However, such cosmological conflict should not surprise or demoralize intellectually hungry believers. Has not God said that the wisdom of this world is foolishness to him, and that the foolishness of God is wiser than the wisdom of men? In such a world, does it make sense for the lovers of truth to let the majority rule?!

If, then, Christians would only dig a little deeper into these matters, and let the Spirit of Truth perform His wonderful work of illumination, I believe they would find, to their amazement and joy, that in his Word God  really has graciously granted us the full spectrum of cosmological truth for which we, by our very nature as creatures in his image an likeness, are ever hungering!

In this post I’d like to tackle first things first by looking at the heart of Biblical Cosmology: the One who dwells in the heart of God the Father, and whom the Father has placed at the heart of all things: the Lord Jesus Christ.

Read More



For false Christs and false prophets will arise,

and will show great signs and wonders,

so as to deceive, if it were possible, even the elect.

See, I have told you beforehand.

(Mt. 24:24)


Most Christians are familiar with these words, and most of them are on the alert: for human false prophets arising out of the earth (Rev. 13:11f).

But in these turbulent last days, here’s a question well worth asking: Could some of those false prophets be evil spirits masquerading as highly evolved aliens coming down out of the heavens—not to blast us, but to “bless” us with redemptive “wisdom” from the starry deeps?

Well, if  you know anything about the great dragon—that serpent of old called the devil and Satan and the prince of the power of the air—you wouldn’t put it past him (Rev. 12:4, 9).

And yet many Christians are double-minded on this subject. “Who’s to say,” they ask, “that extra-terrestrials don’t exist? Surely in a universe as big as ours, there must be other intelligent life forms somewhere out there! Isn’t it a bit arrogant to think that we, and we alone, are “the ones”?

Good questions, and questions that I myself have asked. But in devoting a couple of years to the study of biblical cosmology, I was stunned to learn something of great interest and, in credulous times like ours, something of great practical importance. I learned that, Yes, we really ARE the ones!

Very briefly, let me make the case.


What Shape is Your Cosmos?

Did you know that prior to the sixteenth century, no one in the Western world believed in aliens? In part, that’s because no one believed in cosmic evolution. But in even larger part, it’s because no one believed that space was infinite, or centerless, or curved, or shaped like a saddle, a hyper-cube, or a multi-dimensional toroid! (Not to worry if you can’t even imagine some of these hypotheses about cosmic structure; neither can the modern cosmologists who propose them).

Instead, the prevailing view was that God, in six literal days, created the cosmos as a finite sphere, rotating around a stationary earth, that was home to the apple of his eye: us! And where did folks get an outlandish idea like that? You guessed right: the Bible (with a little help from Aristotle, as well).

Ponder this carefully (for it’s well worth pondering): Aliens came in when biblical geocentrism went out; when Copernicus, Galileo, Kepler, Newton, and their followers demoted the earth from the central place given to it in the Scriptures. As far as I can tell, it was Kepler who first let the alien genie out of the bottle, speculating in his book Dream about the inhabitants of the moon. Four hundred years later, his followers at NASA and the SETI program are still at it!

If we want to understand the Bible on the question of extra-terrestrials, its teaching on the purpose and structure of the cosmos is the place to begin. And as unpalatable as that teaching may be to modern man, it is surprisingly clear and comforting: The earth really is at the center—at least of God’s affections, plans, and purposes, and likely of his whole creation as well.

I won’t try to argue that thesis here, but would simply point you to Genesis 1. As you read, please keep these few questions in mind: What did God create first: the Earth or the heavenly bodies? What, according to a cosmologically unbiased reading of the text, revolves around what: the earth around the sun, or the sun (and the rest of the luminaries) around the earth? And why exactly did God create the luminaries in the first place? Was it to supply a home for aliens, or was it simply to supply lights, times, seasons, and signs to the dear children made in his own image and likeness: the human inhabitants of the earth?

Now whatever your answers may be, this much should be agreeable to all: biblically, the Earth really is at the absolute center of God’s cosmic attention, so that when he hung the stars, he did it for us, and not for ET (Gen. 1:14-19). And because ET can do nothing to help us see at night, tell time, or glorify God for his heavenly handiwork, it is reasonable to conclude that ET does not exist.


Extra-terrestrials and the Justice of God

The biblical case against extra-terrestrials runs deeper still. That’s because the Scriptures also declare that in the beginning “the whole creation” was cursed; that it was “subjected to futility” (i.e., to decay and death) due to the sin of Adam (Rom. 8:18-23). Moreover, this terrible judgment portends a still worse judgment, for the cosmos itself will one day be destroyed—earth, stars, planets, and all—just prior to its eternal renewal at the hand of the returning and glorified Christ (Phil. 3:20-21, 2 Peter 3:10-13).

All this creates a serious problem for Christians entertaining the idea of alien life forms. For if extra-terrestrials exist, they and their world(s) must suffer the consequences of Adam’s sin, even though they themselves are not his offspring and stand in no spiritual relationship to him whatsoever (Rom. 5:12f).

This conclusion seems all the more inescapable when we remember that such extra-terrestrials would have no savior. For the Bible consistently represents the cosmic Redeemer as having taken to himself—for all eternity—“the likeness of men” (Phil. 2:5f, 1 Tim. 2:5, Heb. 2:14f, Rev. 1:9f). It is as a man—and not as an extra-terrestrial—that the Son of God became the High Priest of his people: dying for them, rising for them, and interceding for them in Heaven to this very day (Rom. 8:34, Heb. 7:25, 9:24).

So again, if extra-terrestri­als exist, they have no connection with Adam and no connection with the Redeemer made in Adam’s likeness. Nevertheless, according to the Bible, they all must perish in the end time conflagration. But is God unrighteous to perform such a manifestly unjust act? May it never be (Deut. 32:4, Isaiah 30:18, 61:8, 2 Tim. 4:8, Rev. 15:3)! The conclusion, then, on biblical premises, is that extra-terrestrials do not exist.


Heads Up!

What then of all the alleged sightings of UFO’s and contacts with aliens? Biblically, the options are few, simple, and sobering: Either they are scams, purely natural phenomena, or demonic de­ceptions, designed to rob the High King of Heaven of the worship rightly due to him (Luke 4:5-7, 2 Cor. 11:14, 2 Thess. 2:9-12, 1 Tim. 4:1).

For those who reckon the Bible to be a trustworthy revelation from God, this is useful information indeed. And it may be especially useful in the year ahead, when (as I am told) Hollywood jumps on the UFO band-wagon big time, giving us six thrillers about alien invasions from on high.

They may well materialize: the movies, the invasions, or both. In any case, wise Christians, understanding that they really are the (beloved) ones, will lift up their eyes and fix them steadfastly on the Bright Morning Star.

It is scheduled to rise soon, and will most assuredly appear in a theatre near  to you (Luke 21:28, Heb. 12:2, Rev. 22:16).

For more, see The New Answers Book (Master Books, 2007), chapter 18. Also, visit the excellent blog of astronomer and mathematician, John Byl. Finally, you may wish to read Alien Intrusion, by Gary Bates (but definitely not before bed).