In the secular leftist UK, police persecute taxpayers, not criminals

I’m monitoring what is happening in countries that have elected secular left fascists, such as Canada, Australia and the UK. In these countries, the leaders are focused on governing from their emotions. They feel a desperate need to signal their virtue to others. This typically results in throwing open the borders to unskilled refugees and illegal immigrants. And taxpayers get the bill for it.

This time, we’ll turn to the UK. The most important thing to understand about the UK is that they don’t like Christianity or conservatism. In order to cancel out the votes of Christians and conservatives, the secular left political parties that have been running the UK for decades opened their borders to unskilled migrants from Middle Eastern countries, like Pakistan and Afghanistan. The story is told in Douglas Murray’s book “The Strange Death of Europe”. Basically, Labour Minister Barbara Roche crafted permissive immigration policies in order to make Britain “truly multicultural” and to “rub the Right’s nose in diversity.” Here is an article from the UK Telegraph about it.

As a result of these policies, massive child sex-trafficking rings were started up in many, many major British cities. When the British taxpayers complained that their daughters were being raped, the British police refused to investigate, because they didn’t want to appear “racist”. Today in the UK, much like in Nazi Germany, there is one permissive legal system for allies of the secular leftist fascists, and one tyrannical legal system for enemies of the secular leftist fascists. Now let’s see how it’s working out for them.

Consider this article from Free Speech Union:

Local officials have raised concerns about a lack of transparency after it emerged that Warwickshire Police advised councillors not to disclose the immigration status of two men remanded in custody over the alleged rape of a 12-year-old girl in Nuneaton, citing fears of inflaming community tensions.

The guidance, reportedly issued to avoid inflaming community tensions, has prompted renewed warnings about the impact on democratic accountability when the full range of consequences of immigration policy are obscured from public view.

Ahmad Mulakhil, 23, was arrested on Saturday 26 July and charged the following day with two counts of rape. He appeared before Coventry Magistrates’ Court on Monday 28 July and was remanded into custody.

Four days later, Mohammad Kabir, also 23, was arrested in Nuneaton and charged with kidnap, strangulation, and aiding and abetting the rape of a girl under 13. He appeared before magistrates on Saturday 2 August and was also remanded into custody. Both men are due to appear at Warwick Crown Court on 26 August.

Just to be clear, the article states that the police advised city councillors not to reveal to the public the suspects’ asylum background because “it might inflame community tensions”. So, in case you thought that the police had learned their lesson from the child sex-trafficking scandals, you would be wrong. It continues on, because the need for secular leftists to virtue signal continues on. You can deduce what secular leftists believe about protecting women and girls from these actions. They’re misogynists.

First, note the effects of bad policing: crime has skyrocketed in the UK:

Crime rates are soaring in the UK. In the year to March 2025, shoplifting hit its highest level since records began, up 20 per cent to more than 530,000 offences. And theft from a person rose 15 per cent to over 151,000 cases.

The UK Telegraph explains how police advise law-abiding taxpayers about crime:

Dame Diana Johnson, the policing minister, said products such as bottles of alcohol should not be displayed at the front of stores because people will steal them.

It comes amid growing pressure on the police to tackle a shoplifting epidemic, with a record high of nearly three thefts carried out every minute in the year to March. …

Speaking on the BBC Radio 4 Today programme, Dame Diana said: “I think we need to have that neighbourhood police presence. I think stores need to play their part in making sure that items that are high value are not at the front of the store because that is an issue in some stores, that they put bottles of alcohol at the front of the store which obviously people will nick.

“If they are going to steal to resell they will nick items like that. So I think it is not just one thing here, it has to be an approach with the retailers, with the Government and with the police to work together.” …

Dame Diana also warned against members of the public stepping in to confront and tackle shop thieves as she said it was not “appropriate”. …

Yes, in the UK, you cannot purchase and carry a firearm to defend yourself, like you can in the United States. And that’s why the violent crime rates have skyrocketed in the UK. Only the criminals have weapons. The law-abiding victims of criminals don’t. We would never put up with this in the United States, but in the UK, they actually elect secular left fascists to make their laws.

But my post today is about the UK police themselves. What do they do about crime?

The issue of shoplifting has risen to prominence in recent days after the Telegraph disclosed that Rob Davies, a North Wales shopkeeper, after repeated thefts had put up a handwritten note in his store that read: “Due to scumbags shoplifting, please ask for assistance to open cabinets.”

But officers from North Wales Police attended his retro shop in Wrexham and told him to consider changing the wording because it was offensive.

It has also emerged that the Information Commissioner’s Office (ICO) has advised retailers that putting up images of thieves in a local area “may not be appropriate” because it could violate suspects’ data rights. …

This is the priority of the UK police – how to make the world more comfortable for criminals. They spend your money, and they risk your life, because they have such a strong need to virtue signal.

So, let this be a lesson to us as Americans. We don’t want to elect people who govern with their feelings. That would be a mistake. Instead, you should move yourself and your family to the most conservative parts of the country. Conservative states, like Florida, Tennessee, Oklahoma, etc. The police are laser-focused on protecting you. The conservative states have the best police forces. Taxpayers get good value for their money there. As for the UK, it’s a third world country run by idiots. Never travel there.

Even 100 years ago, opposition to evolution was never about the Bible

If you’re a fan of Knight and Rose Show, then you’ll have noticed that we have skipped a few weeks without publishing a show. And this is not our fault! Rose and I have recorded a couple of shows, and sent them off to our sound guy. But the sound guy is busy gallivanting all over the world, climbing mountains and running marathons! So, let me try to keep you entertained with a new post.

So, there was a recent issue of Salvo magazine that was mainly concerned with the 100th Anniversary of the Scopes Monkey Trial, which occurred in Dayton, TN. Because Rose and I are huge fans of Salvo magazine, we decided to ask the Executive Editor of Salvo to come on and tell us about it. Her name is Terrell Clemmons. I’ve met her in real life and blogged about her a few times before, too. So I hope you will get that episode, soon.

Anyway, the issue #73 of Salvo is filled with interesting articles, but one of them stood out to me: this article by Richard Townsend. He’s done a bunch of research about the Scopes Trial and about William Jennings Bryan. In the movie, “Inherit the Wind”, Bryan is portrayed as an idiotic Biblical literalist. But, just like Darwinism, the facts are very different from the myths.

Here’s the article from Salvo #73.

It says:

Bryan was one of the most famous Americans of the early 20th century. He ran for president as the Democratic Party nominee in 1896, 1900, and 1908, losing all three elections, but gaining a large, loyal constituency that never lost its devotion to him. He was influential in national politics from 1890 until his death in 1925. It is hard for people living in the 21st century to grasp how influential he was and how effectively he advocated for his beliefs.

And here was his reason for wanting to be the prosecutor at the Scopes Trial:

For Bryan, [World War 1] displayed a danger associated with the prevalence of materialistic thinking associated with Darwin’s theory. The beliefs that everything happened by chance and that death determined the most-fit species’ survival had led, at least in part, to grotesque violence. Those factors changed Bryan’s ambivalence into action. He saw Darwin’s theory to be the causal force driving societal decay; it had to be opposed.

Actually, the theory of evolution was very significant for many of the aggressive tyrants of the 21st century. They seemed to latch on to the ideas of different “races” of people struggling against each other for survival. Definitely, the German and Japanese leaders were influenced by Darwinian evolution, and embraced Social Darwinism. Both regimes took the concept of “survival of the fittest” and applied it directly to their militaristic aggression.

When you watch propaganda movies like “Inherit the Wind”, you don’t get the facts. These movies are shown in public schools, by unionized public school teachers. They have an agenda, and their agenda isn’t to tell the truth to children. Far from being a young-Earth literalist, William Jennings Bryan had 4 scientific reasons for doubting evolution. Read below, and ask yourself, have these been resolved by the scientific progress of the last 100 years? Or are they even bigger problems now (for the naturalist / materialist) than they were before?

1. Origin of life:

Bryan saw this as a major hurdle, one Darwin brushed aside with a rhetorical flourish as he theorized a “warm little pond.” Bryan was not convinced.

Those who reject the idea of creation are divided into two schools, some believing that the first germ of life came from another planet and others holding that it was the result of spontaneous generation. Each school answers the arguments advanced by the other, and as they cannot agree with each other, I am not compelled to agree with either.6

Bryan clearly did not agree that the case was closed on the origin of first life.

We did an episode on the origin of life with Dr. Fuz Rana, President of Reasons to Believe.

2. Genetics and Morphology:

Little was known about how genetics worked in Bryan’s lifetime, but Mendelian genetics had morphed into the neo-Darwinian synthesis incorporating genetic mutation with natural selection. The “neo-Darwinian synthesis” terminology became standard usage after Bryan’s passing, but the concepts were being circulated in his lifetime. Bryan didn’t buy it and used a watermelon illustration to explain his doubts.

I was eating a piece of watermelon some months ago and was struck with its beauty.… One [seed], put into the ground, when warmed by the sun and moistened by the rain, takes off its coat and goes to work; it gathers from somewhere two hundred thousand times its own weight, and forcing this raw material through a tiny stem, constructs a watermelon. It ornaments the outside with a covering of green; inside the green it puts a layer of white, and within the white a core of red, and all through the red it scatters seeds, each one capable of continuing the work of reproduction. Where does that little seed get its tremendous power? Where does it find its coloring matter? How does it collect its flavouring extract? How does it build a watermelon?

Until you can explain a watermelon, do not be too sure that you can set limits to the power of the Almighty and say just what He would do or how He would do it. I cannot explain the watermelon, but I eat it and enjoy it.9

Bryan’s argument was that a watermelon seed contains “power” (which we now know to reside in the genetic code) to build a specific fruit, another watermelon. The structure of the plant and its fruit are the morphology (shape and structure) of the vine that produces the watermelon. And Bryan knew that the process was unexplained.

We did an episode about biological information with Dr. Casey Luskin, from the Discovery Institute.

3. Chemistry and Evolution:

One early idea about nature’s ability to generate new complex features was that the chemistry of life naturally tended toward such complex coding. Bryan doubted that was the case. He wrote this comment in his planned closing argument, later published after his death:

Chemistry is an insurmountable obstacle in the path of evolution. It is one of the greatest of the sciences; it separates the atoms, isolates them and walks about them, so to speak. If there were in nature a progressive force, an eternal urge, chemistry would find it. But it is not there. All of the ninety-two original elements are separate and distinct; they combine in fixed and permanent proportions. Water is H2O, as it has been from the beginning. It was here before life appeared and has never changed; neither can it be shown that anything else has materially changed.12

In short, Bryan said that there was no chemical imperative to life.

We talked about chemical evolution in our episode with Dr. Fuz Rana.

4. No Definitive Proof of Origin of Any New Species:

Bryan discussed the problem of an organism’s deviating from the tendency toward stasis—the continuity of features and body plans found in previous generations of a species. He suggested that no evidence had been presented to validate the claim of new species arising naturally. He cited a letter in which an acquaintance had claimed that “nearly all scientists seemed to accept Darwinism.”14 Bryan countered that “many evolutionists adhere to Darwin’s conclusions while discarding his explanations.… [They] accept the line of descent which [Darwin] suggested without any explanation whatever to support it.”15 To paraphrase, Bryan said there was no convincing evidence to support Darwin’s theory of species arising through materialistic, undirected means.

We did an episode on the fossil record with Dr. Gunter Bechly, also of Discovery Institute.

In our podcast, we’ve met with guests to talk about each of these problems with the Darwinian naturalistic / materialistic origins theory, and what we found was that in each case, the progress of science made the problems worse for naturalism / materialism. So, far from the progress helping the naturalist / materialist, it’s actually made it worse for them. The simplest self-replicator got MORE complex. We found MORE stasis and MORE biological big bangs in the fossil record. Things got worse… for the Darwinists.

Anyway, read the article, maybe check out the rest of the issue, and if our sound guy ever comes back from vacation, then you can finally get the episode that we did on this topic! Like, share, comment and subscribe, in the meantime. We talked a lot more about the Social Darwinism angle in the podcast.

Why do so many atheist historians think that 1 Corinthians 15 is reliable history?

Which passage of the Bible is the favorite of Christians who like to defend the Christian worldview? I don’t mean which one is most inspirational… I mean “which one is the most useful for winning arguments?” Well, when it comes to the historical Jesus, the most important passage has to be 1 Corinthians 15:3-7.

The tradition in 1 Corinthians 15 is an early creed that was received from the eyewitnesses Peter and John when Paul visited them several times in Jerusalem, as documented in Galatians 1 and 2, where Paul meets the eyewitnesses. And of course, Paul records his own eyewitness experience, documented in 1 Cor 15:8.

So, is this passage accepted as historically reliable by all ancient historians? Or only by the Bible-believing ones?

Here’s something posted by Dr. William Lane Craig about the 1 Corinthians 15 passage:

The evidence that Paul is not writing in his own hand in I Cor. 15.3-5 is so powerful that all New Testament scholars recognize that Paul is here passing on a prior tradition. In addition to the fact that Paul explicitly says as much, the passage is replete with non-Pauline characteristics, including, in order of appearance: (i) the phrase “for our sins” using the genitive case and plural noun is unusual for Paul; (ii) the phrase “according to the Scriptures” is unparalleled in Paul, who introduces Scriptural citations by “as it is written”; (iii) the perfect passive verb “has been raised” appears only in this chapter and in a pre-Pauline confessional formula in II Tim. 2.8; (iv) the phrase “on the third day” with its ordinal number following the noun in Greek is non-Pauline; (v) the word “appeared” is found only here and in the confessional formula in I Tim. 3.16; and (vi) “the Twelve” is not Paul’s nomenclature, for he always speaks of the twelve disciples as “the apostles.”

Now the visit during which Paul may have received this tradition is the visit you mention three years after his conversion on the road to Damascus (Gal. 1.18). This puts the tradition back to within the first five years after Jesus’ death in AD 30. So there’s not even an apparent inconsistency with Paul’s appropriating the language of the formula to encapsulate the Gospel he was already preaching during those first three years in Damascus.

Ancient historian Gary Habermas loves to read non-Christian scholars… and then he writes about what THEY think about Jesus in peer-reviewed articles, published in academic journals. Let’s look at this one: Dialog: A Journal of Theology, Vol. 45; No. 3 (Fall, 2006), pp. 288-297; published by Blackwell Publishing, UK.

He writes:

(1) Contemporary critical scholars agree that the apostle Paul is the primary witness to the early resurrection experiences. A former opponent (1 Cor. 15:9; Gal. 1:13-14; Phil. 3:4-7), Paul states that the risen Jesus appeared personally to him (1 Cor. 9:1; 15:8; Gal. 1:16). The scholarly consensus here is attested by atheist Michael Martin, who avers: “However, we have only one contemporary eyewitness account of a postresurrection appearance of Jesus, namely Paul’s.”[3]

(2) In addition to Paul’s own experience, few conclusions are more widely recognized than that, in 1 Corinthians 15:3ff., Paul records an ancient oral tradition(s). This pre-Pauline report summarizes the early Gospel content, that Christ died for human sin, was buried, rose from the dead, and then appeared to many witnesses, both individuals and groups.

Paul is clear that this material was not his own but that he had passed on to others what he had received earlier, as the center of his message (15:3). There are many textual indications that the material pre-dates Paul. Most directly, the apostle employs paredoka and parelabon, the equivalent Greek terms for delivering and receiving rabbinic tradition (cf. 1 Cor. 11:23). Indirect indications of a traditional text(s) include the sentence structure and verbal parallelism, diction, and the triple sequence of kai hoti Further, several non-Pauline words, the proper names of Cephas (cf. Lk. 24:34) and James, and the possibility of an Aramaic original are all significant. Fuller attests to the unanimity of scholarship here: “It is almost universally agreed today that Paul is here citing tradition.”[4] Critical scholars agree that Paul received the material well before this book was written.[5]

This is important:

The most popular view is that Paul received this material during his trip to Jerusalem just three years after his conversion, to visit Peter and James, the brother of Jesus (Gal. 1:18-19), both of whose names appear in the appearance list (1 Cor. 15:5; 7). An important hint here is Paul’s use of the verb historesai (1:18), a term that indicates the investigation of a topic.[6] The immediate context both before and after reveals this subject matter: Paul was inquiring concerning the nature of the Gospel proclamation (Gal. 1:11-2:10), of which Jesus’ resurrection was the center (1 Cor. 15:3-4, 14, 17; Gal. 1:11, 16).

He’s an eyewitness (verse 8), and he met with the other eyewitnesses, James and Peter. 1 Corinthians is early. Galatians is early. The creed is extremely early – right after the events occurred. There was no time for legends to develop.

And atheistic / critical historians agree, the creed is reliable:

Critical scholars generally agree that this pre-Pauline creed(s) may be the earliest in the New Testament. Ulrich Wilckens asserts that it “indubitably goes back to the oldest phase of all in the history of primitive Christianity.”[7] Joachim Jeremias agrees that it is, “the earliest tradition of all.”[8] Perhaps a bit too optimistically, Walter Kasper even thinks that it was possibly even “in use by the end of 30 AD . . . .”[9]

Indicating the wide approval on this subject, even more skeptical scholars frequently agree. Gerd Ludemann maintains that “the elements in the tradition are to be dated to the first two years after the crucifixion of Jesus. . . . not later than three years. . . . the formation of the appearance traditions mentioned in I Cor.15.3-8 falls into the time between 30 and 33 CE. . . .”[10] Similarly, Michael Goulder thinks that it “goes back at least to what Paul was taught when he was converted, a couple of years after the crucifixion.”[11] Thomas Sheehan agrees that this tradition “probably goes back to at least 32-34 C.E., that is, to within two to four years of the crucifixion.”[12] Others clearly consent.[13]

Overall, my recent overview of critical sources mentioned above indicates that those who provide a date generally opt for Paul’s reception of this report relatively soon after Jesus’ death, by the early to mid-30s A.D.[14] This provides an additional source that appears just a half step removed from eyewitness testimony.

(3) Paul was so careful to assure the content of his Gospel message, that he made a second trip to Jerusalem (Gal. 2:1-10) specifically to be absolutely sure that he had not been mistaken (2:2). The first time he met with Peter and James (Gal. 1:18-20). On this occasion, the same two men were there, plus the apostle John (2:9). Paul was clearly doing his research by seeking out the chief apostles. As Martin Hengel notes, “Evidently the tradition of I Cor. 15.3 had been subjected to many tests” by Paul.[15]

These four apostles were the chief authorities in the early church, and each is represented in the list of those who had seen the resurrected Jesus (1 Cor. 15:5-7). So their confirmation of Paul’s Gospel preaching (Gal. 2:9), especially given the apostolic concern to insure doctrinal truth in the early church, is certainly significant. On Paul’s word, we are again just a short distance from a firsthand report.

(4) Not only do we have Paul’s account that the other major apostles confirmed his Gospel message, but he provides the reverse testimony, too. After listing Jesus’ resurrection appearances, Paul tells us he also knew what the other apostles were preaching regarding Jesus’ appearances, and it was the same as his own teaching on this subject (1 Cor. 15:11). As one, they proclaimed that Jesus was raised from the dead (15:12, 15). So Paul narrates both the more indirect confirmation of his Gospel message by the apostolic leaders, plus his firsthand, direct approval of their resurrection message.

Now, some of the people he lists are really biased against the supernatural, and they really hate the idea that the claims of Christianity exclude other religions. And yet they don’t deny the historical reliability of 1 Corinthians 15, or that it is based on eyewitness testimony.

That’s why when you watch debates about the historical Jesus, you see skeptical historians like Bart Ehrman, Gerd Ludemann, James Crossley, Michael Goulder, etc. accepting that the disciples thought they saw Jesus after his death. They’re not just being nice to Dr. Craig when they give him that. They are forced to accept it, because it passes the historical tests. Every Christian ought to be aware of which passages of the New Testament are seen by the broad spectrum of ancient historians as “historical”, regardless of their various biases. You can believe everything in the Bible. But when you debate non-Christians, you have to use the historical core of Christianity which successfully passes historical analysis.

You can see the creed used as evidence in the debate between James Crossley and William Lane Craig.