UK authorities ignored gang of Muslim pedophiles who raped more than 1400 children

This is the latest news from the UK Telegraph.

Excerpt:

More than 1,400 children were sexually abused over a 16 year period by gangs of paedophiles after police and council bosses turned a blind eye for fear of being labelled racist, a damning report has concluded.

[…]Senior officials were responsible for “blatant” failures that saw victims, some as young as 11, being treated with contempt and categorised as being “out of control” or simply ignored when they asked for help.

In some cases, parents who tried to rescue their children from abusers were themselves arrested. Police officers even dismissed the rape of children by saying that sex had been consensual.

[…]Details of the appalling depravity in the town and the systemic failures that allowed it to continue were laid out in a report published by Professor Alexis Jay, the former chief inspector of social work in Scotland. Victims were gang raped, while others were groomed and trafficked across northern England by groups of mainly Asian men.

[…]Prof Jay wrote: “No one knows the true scale of child sexual exploitation in Rotherham over the years. Our conservative estimate is that approximately 1,400 children were sexually exploited over the full inquiry period, from 1997 to 2013.

“It is hard to describe the appalling nature of the abuse that child victims suffered. They were raped by multiple perpetrators, trafficked to other towns and cities in the north of England, abducted, beaten, and intimidated.”

She added: “There were examples of children who had been doused in petrol and threatened with being set alight, threatened with guns, made to witness brutally violent rapes and threatened they would be next if they told anyone.”

[…]Prof Jay said: “Within social care, the scale and seriousness of the problem was underplayed by senior managers. At an operational level, the police gave no priority to child sex exploitation, regarding many child victims with contempt and failing to act on their abuse as a crime.”

It emerged that there had been three previous reports into the problem which had been suppressed or ignored by officials, either because they did not like or did not believe the findings.

Tuesday’s report concluded that by far the majority of perpetrators were Asian men, and said council officials had been unwilling to address the issue for fear of being labelled racist.

The report stated: “Some councillors seemed to think it was a one-off problem, which they hoped would go away. Several staff described their nervousness about identifying the ethnic origins of perpetrators for fear of being thought racist; others remembered clear direction from their managers not to do so.”

So, political correctness stopped people from speaking out, for fear of being branded “racist”. The accused came from a certain ethnic group, therefore the police refused to prosecute them, lest they be branded “racist” by the secular left. And now we can see what follows when the mainstream media and her allies on the left make enforcement of the law conditional on such concerns. Children are raped. No one stops them.

More from another UK Telegraph article on the same topic:

When in 2010 five Asian men from Rotherham were jailed for grooming teenage girls for sex, it was regarded as a feather in the cap for South Yorkshire Police and the local social services which had doggedly pursued the prosecution.

Sentencing Adil Hussain, Razwan Razaq, Mohsin Khan, Umar Razaq, and Zafran Ramzan, the judge described them as “dangerous sexual predators” and said Rotherham would be a safer place for youngsters with them off the streets.

But Tuesday’s damning report into sexual exploitation in the South Yorkshire town revealed in stark and horrifying detail how their appalling crimes were merely the tip of the iceberg.

For at least 16-years gangs of mainly Asian men were able to target, groom and abuse girls as young as 11, with little to fear from the authorities.

In one of the most shocking cases highlighted in the report, Professor Jay described how in 2001 a 15-year-old girl was doused in petrol by her abuser who threatened to set her alight.

The teenager had been groomed by an older man who trafficked her from Rotherham to Leeds and Bradford where she was forced into having sex.

When social services attempted to intervene the girl was threatened and beaten by her abuser in order to warn her off identifying him.

She was later stalked by him, doused in petrol and warned that she would be burned alive if she told the police anything. She made several attempts on her own life and eventually ended up homeless.

No action was taken against her abuser.

The report also described how social workers and council chiefs were quick to dismiss the concerns of parents who were attempting to protect their children.

In one case in 2002 a mother contacted social services to voice concerns that her 14-year-old daughter was going missing regularly and was being plied with drink by older males.

Her mother said she was worried that her daughter had become sexually active with members of the group.

But despite showing signs that she had been sexually exploited from the age of 11, the case was closed and the social worker’s assessment was that the mother was unable to accept the fact that her daughter was growing up.

While the police often failed to take action against the abusers, there were cases where concerned parents were arrested for trying to protect their own children.

The report identified two separate cases where fathers who had tracked their daughters down and were trying to remove them from houses where they were being abused, were themselves arrested.

n 2008 an 11-year-old girl came to the attention of the police after she disclosed that she and another child had been sexually abused by a group of adult males.

Despite the fact she was identified as being one of a group of girls who was associating with a known sex abuser, her file was closed and she was deemed as being not at risk from sexual exploitation.

Less than a month later, she was found in a derelict house with another child, and a number of adult males.

She was arrested for being drunk and disorderly (her conviction was later set aside) and none of the males were arrested.

In one of the most staggering passages in the report, Professor Jay revealed how a police officer dismissed the case of a 12-year-old girl who had been having sex with up to five Asian males, because he said she had been “100 per cent consensual in every incident”.

The only person to resign for this so far is a Police Commissioner, and former Labour Party candidate. You’ll recall that it was the Labour Party who created the immigraion policies that would achieve their goal of “multiculturalism” – which is another word for importing voters from poor countries who who will vote for the policies of the political left. Policies of bigger government and more dependence on government programs. You can bet that the left isn’t pushing for more immigration from countries like Hong Kong or Singapore.

I think there is another lesson to this story, and it’s this. All religions are not the same. They really do teach different things. Some religions support pedophilia and polygamy, and some religions support protecting children and romantic, monogamous love between men and women. They are not the same. Although we seem to have embraced this very feminized notion of compassion and non-judgmentalism in the West, we need to remember that right is not wrong, and when we refuse to make more judgments and set moral boundaries, people get hurt. Especially little children who have no mothers or no fathers to care for them.

If God has a reason for allowing evil and suffering, should we know what it is?

This tiny little thing is a No-See-Um
This tiny little thing is a No-See-Um

Have you heard about the terrible noseeums? Then read on, for Steven Cowan will tell you about them.

Intro:

The problem of evil is no doubt the most serious challenge to belief in God. Even religious believers find it troubling that evil exists in the world—and so much evil! It is puzzling, to say the least, that an all-powerful, absolutely good being would allow evil to exist in his creation. And yet it does. Evil and suffering exist and they are often overwhelming in their magnitude. Consider the recent Tsunami in the Indian Ocean that took the lives of almost 200,000 people. Consider as well the infamous Nazi Holocaust in which millions of Jews and others were mercilessly slaughtered. Moreover, we can watch the evening news on almost any day and hear of people in our neighborhoods being robbed, beaten, and murdered. How and why could God allow such things?

Excerpt:

However, perhaps God’s existence is incompatible with a certain kind of evil that exists. For example, the atheist William Rowe has argued that God’s existence is inconsistent with pointless or gratuitous evil. By “pointless evil,” Rowe means evil that does not and cannot serve a greater good. And Rowe believes that there is such pointless evil in the world. He thus concludes that God does not exist. Rowe’s argument may be simply stated as follows:

  1. If God exists, there would be no pointless evil.
  2. There is pointless evil.
  3. Therefore, God does not exist.

[…]But, is there pointless evil in the world? Rowe thinks there is. To show that there is pointless evil, Rowe introduces what he calls the “noseeum inference.” Like the pesty little bugs that some readers may be familiar with, a “noseeum” is something that you cannot see—it is a “no-see-um.” And a noseeum inference is a conclusion drawn on the basis of what one does not see. The basic structure of all noseeum inferences looks like this:

  1. I cannot see an x.
  2. Therefore, there probably is no x.

We all make noseeum inferences everyday of our lives. Every time I go to cross a street, I look both ways and I step out into the street only after I “no-see-um” a car coming.

[…]Rowe applies this kind of noseeum reasoning to God and evil. Rowe suggests that if we cannot see a reason for a particular instance of evil, then there is probably not a reason. Suppose we hear about a very young child who is tortured to death to amuse some psychotic person. We think about this event and we examine all the circumstances surrounding it. No matter how hard we try, we cannot see any good reason why this child had to suffer the way she did. Since we cannot see a reason why God would allow this child to suffer, there probably is not a good reason—the child’s suffering was pointless. Of course, Rowe would be quick to point out that he is not speaking merely hypothetically. There are cases like this in the news every day—real-life cases in which we shake our heads in frustration, wondering why God would allow such a thing.

Is Rowe correct in his conclusion? Do such examples prove that there is pointless evil in the world? I don’t think so. To see why, we must recognize that noseeum inferences are not all created equal. Some noseeum inferences, as we have seen, are reasonable and appropriate. But, many are not. Suppose I look up at the night sky at the star Deneb and I do not see a planet orbiting that star. Would it be reasonable for me to conclude that there is no planet orbiting Deneb? Of course not. Suppose that using the best telescopes and other imaging equipment presently available, I still cannot see a planet around Deneb. I would still be unjustified in concluding that there was no such planet.

To know that any given instance of evil or suffering is gratuitous/pointless requires a high level of knowledge. How much knowledge? Well, consider this paper by the late William Alston of Syracuse University, who lists six problems with the idea that humans can know that any particular instance of evil and suffering is gratuitous. Humans just do not have the capability to know for certain that God has NO morally sufficient reason for allowing any particular instance of evil and/or suffering. God’s morally sufficient reason is a noseeum. Just because we don’t see it doesn’t mean it isn’t there, and the burden of proof is on the person who says there is NO morally sufficient reason. They’re making the claim, they have to shoulder the burden of proof.

By the way, I HAVE the PDF of the William Alston paper. But I can’t post it publicly because it’s copyrighted.

However, here is a summary of his argument: (it’s unnecessarily wordy – this is not Thomas Sowell or Theodore Dalrymple writing this)

The recent outpouring of literature on the problem of evil has materially advanced the subject in several ways. In particular, a clear distinction has been made between the “logical” argument against the existence of God (“atheological argument”) from evil, which attempts to show that evil is logically incompatible with the existence of God, and the “inductive” (“empirical”, “probabilistic”) argument, which contents itself with the claim that evil constitutes (sufficient) empirical evidence against the existence of God. It is now acknowledged on (almost) all sides that the logical argument is bankrupt, but the inductive argument is still very much alive and kicking.

In this paper I will be concerned with the inductive argument. More specifically, I shall be contributing to a certain criticism of that argument, one based on a low estimate of human cognitive capacities in a certain application. To indicate the point at which this criticism engages the argument, I shall use one of the most careful and perspicuous formulations of the argument in a recent essay by William Rowe (1979).

  1. There exist instances of intense suffering which an omnipotent, omniscient being could have prevented without thereby losing some greater good or permitting some evil equally bad or worse. ,
  2. An omniscient, wholly good being would prevent the occurrence of any intense suffering it could, unless it could not do so without thereby losing some greater good or permitting some evil equally bad or worse.
  3. There does not exist an omnipotent, omniscient, wholly good being (p. 336).

Let’s use the term ‘gratuitous suffering’ for any case of intense suffering, E, that satisfies premise 1, that is, which is such that an omnipotent, omniscient being could have prevented it without thereby losing some greater good or permitting some evil equally bad or worse.’

[…]The criticism I shall be supporting attacks the claim that we are rationally justified in accepting 1, and it does so on the grounds that our epistemic situation is such that we are unable to make a sufficiently well grounded determination that 1 is the case. I will call this, faute de mieux, the agnostic thesis, or simply agnosticism. The criticism claims that the magnitude or complexity of the question is such that our powers, access to data, and so on are radically insufficient to provide sufficient warrant for accepting 1.And if that is so, the inductive argument collapses.

What the atheist has to show is that God could have prevented some instance of evil that appears to be pointless without losing any overall goodness. I.e. – suppose someone gets sick and has to stay home instead of going to a party. The person is suffering, but how do we know that God isn’t justified in allowing this suffering? What if, by allowing this suffering, God protects the person from being killed by a drunk driver? If the atheist says that there cannot be ANY moral justification for allowing the suffering, he has to be able to know what would happen in the future to know that nothing good would never come out of it. That’s the burden of proof on the atheist, and Alston claims that the atheist is not in a position to know that.

Also, remember that on the Christian view, the good aim that God has is NOT to make humans have happy feelings in this life, regardless of their knowledge, wisdom and character. That’s what atheists think, though. They think that God, if he exists, is obligated to make them feel happy all the time. They don’t think that God’s goal is being actively involved in forming their knowledge, wisdom and character. God has a purpose – to work in the world so that everyone who can freely respond to him will respond to him. The Bible says that allowing pain and suffering is one of the ways that he gets that group of people who are willing to respond to respond to him – FREELY. To be able to claim that evil is gratuitous, the atheist has to show that God can achieve his goal of saving all the people he wants to save while permitting less suffering in the world. And that is a very difficult thing for an atheist to show, given our human cognitive limitations.

But as I said before, atheist confuse the purpose of life. They think that the purpose of life is to have happy feelings, and they wonder “how could allowing me to suffer create MORE happy feelings?” And that’s where the problem arises. They can’t accept the idea that God has a right to form their character, to put them through certain experiences, and to place humans in times and places where he can orchestrate a world that meets his needs, not our needs.

I also found this opening speech from a debate that Steven Cowan did on the problem of evil, which may also be useful to you.

The best place to learn about no-see-ums is in this excellent lecture by Biola University professor Doug Geivett.

Why doesn’t God make his existence more obvious to people?

Have you ever heard someone say that if God existed, he would give us more evidence? This is called the “hiddenness of God” argument. It’s also known as the argument from “rational non-belief”.

Basically the argument is something like this:

  1. God is all powerful
  2. God is all loving
  3. God wants all people to know about him
  4. Some people don’t know about him
  5. Therefore, there is no God.

In this argument, the atheist is saying that he’s looked for God real hard and that if God were there, he should have found him by now. After all, God can do anything he wants that’s logically possible, and he wants us to know that he exists. To defeat the argument we need to find a possible explanation of why God would want to remain hidden when our eternal destination depends on our knowledge of his existence.

What reason could God have for remaining hidden?

Dr. Michael Murray, a brilliant professor of philosophy at Franklin & Marshall College, has found a reason for God to remain hidden.

His paper on divine hiddenness is here:
“Coercion and the Hiddenness of God“, American Philosophical Quarterly, Vol 30, 1993.

He argues that if God reveals himself too much to people, he takes away our freedom to make morally-significant decisions, including responding to his self-revelation to us. Murray argues that God stays somewhat hidden, so that he gives people space to either 1) respond to God, or 2) avoid God so we can keep our autonomy from him. God places a higher value on people having the free will to respond to him, and if he shows too much of himself he takes away their free choice to respond to him, because once he is too overt about his existence, people will just feel obligated to belief in him in order to avoid being punished.

But believing in God just to avoid punishment is NOT what God wants for us. If it is too obvious to us that God exists and that he really will judge us, then people will respond to him and behave morally out of self-preservation. But God wants us to respond to him out of interest in him, just like we might try to get to know someone we admire. God has to dial down the immediacy of the threat of judgment, and the probability that the threat is actual. That leaves it up to us to respond to God’s veiled revelation of himself to us, in nature and in Scripture.

(Note: I think that we don’t seek God on our own, and that he must take the initiative to reach out to us and draw us to him. But I do think that we are free to resist his revelation, at which point God stops himself short of coercing our will. We are therefore responsible for our own fate).

The atheist’s argument is a logical/deductive argument. It aims to show that there is a contradiction between God’s will for us and his hiding from us. In order to derive a contradiction, God MUST NOT have any possible reason to remain hidden. If he has a reason for remaining hidden that is consistent with his goodness, then the argument will not go through.

When Murray offers a possible reason for God to remain hidden in order to allow people to freely respond to him, then the argument is defeated. God wants people to respond to him freely so that there is a genuine love relationship – not coercion by overt threat of damnation. To rescue the argument, the atheist has to be able to prove that God could provide more evidence of his existence without interfering with the free choice of his creatures to reject him.

More of Michael Murray’s work

Murray has defended the argument in works published by prestigious academic presses such as Cambridge University Press, (ISBN: 0521006104, 2001) and Routledge (ISBN: 0415380383, 2007). The book chapter from the Cambridge book is here. The book chapter from the Routledge book is here.

Michael Murray’s papers are really fun to read, because he uses hilarious examples. I should mention that I disagree with his view that God’s work of introducing biological information in living creatures has to be front-loaded.

Here’s more terrific stuff from Dr. Murray:

Is there any evidence of God’s existence?

Yes, just watch this lecture by Dr. William Lane Craig. It contains 5 reasons why God exists and 3 reasons why it matters.

Positive arguments for Christian theism