HOME-PAGE         SITE-MAP        EMAIL 



See also


NEW  South Yorkshire Sound:
audio files on 'Hate Crime' and other issues


1a. Alan Billings, South Yorkshire Police and Crime Commissioner: Complaint
1b. Same content as (1) but in single column
1c. Alan Billings: Ichtheology, the Billingsgate Challenge
1d. Police and Ethics Panels
1e. S. Yorks Police: IOPC
1f. S. Yorks Police, PCC, Panels 
1g. Capability in education and policing

1i. Complaints-pcc-panels.htm
1j. 'Treating people properly'


and these pages

2. Christian religion: criticism
3. Arise! Church Guide
4. Abuse, safeguarding and the Churches
5. Street Pastors Guide
6. Anti-woke supporters of Christian belief

7.Churches, donations, employment



Examples of Biblical Hate Crime


The You tube videos are the work of Rock Christian Centre. The video footage is accompanied by text. In the videos, the text is simply read.




Deuteronomy 25

[11] If two men are fighting and the wife of one of them comes to rescue her husband from his assailant, and she reaches out and seizes him by his private parts, [12] you shall cut off her hand. Show her no pity.

Leviticus 24
23Then Moses spoke to the Israelites, and they took the blasphemer outside the camp and stoned him. So the Israelites did as the LORD had commanded Moses.

Leviticus 18

22You must not lie with a man as with a woman; that is an abomination.

Leviticus 19
27You must not cut off the hair at the sides of your head or clip off the edges of your beard.

Leviticus 20

10If a man commits adultery with another man’s wife—with the wife of his neighbor—both the adulterer and the adulteress must surely be put to death.

11If a man lies with his father’s wife, he has uncovered his father’s nakedness. Both must surely be put to death; their blood is upon them.

12If a man lies with his daughter-in-law, both must surely be put to death. They have acted perversely; their blood is upon them.

13If a man lies with a man as with a woman, they have both committed an abomination. They must surely be put to death; their blood is upon them.

27A man or a woman who is a medium or spiritist must surely be put to death. They shall be stoned; their blood is upon them.’ ”

Leviticus 22

 11But if a priest buys a slave with his own money, or if a slave is born in his household, that slave may eat his food.

Leviticus 25

44Your menservants and maidservants shall come from the nations around you, from whom you may purchase them. 45You may also purchase them from the foreigners residing among you or their clans living among you who are born in your land. These may become your property. 46You may leave them to your sons after you to inherit as property; you can make them slaves for life.


Deuteronomy 23

1] No one who has been emasculated by crushing or cutting may enter the assembly of the Lord.

Translation in King James Version:

23 He that is wounded in the stones, or hath his privy member cut off, shall not enter into the congregation of the Lord.



Deuteronomy 21

[10] When you go to war against your enemies and the Lord your God delivers them into your hands and you take captives, [11] if you notice among the captives a beautiful woman and are attracted to her, you may take her as your wife. [12] Bring her into your home and have her shave her head, trim her nails [13] and put aside the clothes she was wearing when captured. After she has lived in your house and mourned her father and mother for a full month, then you may go to her and be her husband and she shall be your wife.

[18] If a man has a stubborn and rebellious son who does not obey his father and mother and will not listen to them when they discipline him, [19] his father and mother shall take hold of him and bring him to the elders at the gate of his town. [20] They shall say to the elders, "This son of ours is stubborn and rebellious. He will not obey us. He is a profligate and a drunkard." [21] Then all the men of his town shall stone him to death. You must purge the evil from among you ...


Micah 5

[12] I will destroy your witchcraft and you will no longer cast spells.

Deuteronomy 32


[21] They made me jealous by what is no god and angered me with their worthless idols. I will make them envious by those who are not a people; I will make them angry by a nation that has no understanding. [22] For a fire has been kindled by my wrath, one that burns to the realm of death below. It will devour the earth and its harvests and set afire the foundations of the mountains. [23] "I will heap calamities upon them and spend my arrows against them. [24] I will send wasting famine against them, consuming pestilence and deadly plague; I will send against them the fangs of wild beasts, the venom of vipers that glide in the dust. [25] In the street the sword will make them childless; in their homes terror will reign. Young men and young women will perish, infants and gray-haired men.


Deuteronomy 29


[22] Your children who follow you in later generations and foreigners who come from distant lands will see the calamities that have fallen on the land and the diseases with which the Lord has afflicted it. [23] The whole land will be a burning waste of salt and sulfur---nothing planted, nothing sprouting, no vegetation growing on it. It will be like the destruction of Sodom and Gomorrah, Admah and Zeboiim, which the Lord overthrew in fierce anger.



Deuteronomy 28


[14] Do not turn aside from any of the commands I give you today, to the right or to the left, following other gods and serving them. [15] However, if you do not obey the Lord your God and do not carefully follow all his commands and decrees I am giving you today, all these curses will come upon you and overtake you: [16] You will be cursed in the city and cursed in the country. [17] Your basket and your kneading trough will be cursed. [18] The fruit of your womb will be cursed, and the crops of your land, and the calves of your herds and the lambs of your flocks. [19] You will be cursed when you come in and cursed when you go out. [20] The Lord will send on you curses, confusion and rebuke in everything you put your hand to, until you are destroyed and come to sudden ruin because of the evil you have done in forsaking him. [21] The Lord will plague you with diseases until he has destroyed you from the land you are entering to possess. [22] The Lord will strike you with wasting disease, with fever and inflammation, with scorching heat and drought, with blight and mildew, which will plague you until you perish. [23] The sky over your head will be bronze, the ground beneath you iron. [24] The Lord will turn the rain of your country into dust and powder; it will come down from the skies until you are destroyed. [25] The Lord will cause you to be defeated before your enemies. You will come at them from one direction but flee from them in seven, and you will become a thing of horror to all the kingdoms on earth. [26] Your carcasses will be food for all the birds of the air and the beasts of the earth, and there will be no one to frighten them away. [27] The Lord will afflict you with the boils of Egypt and with tumors, festering sores and the itch, from which you cannot be cured. [28] The Lord will afflict you with madness, blindness and confusion of mind. [29] At midday you will grope about like a blind man in the dark. You will be unsuccessful in everything you do; day after day you will be oppressed and robbed, with no one to rescue you. [30] You will be pledged to be married to a woman, but another will take her and ravish her. You will build a house, but you will not live in it. You will plant a vineyard, but you will not even begin to enjoy its fruit. [31] Your ox will be slaughtered before your eyes, but you will eat none of it. Your donkey will be forcibly taken from you and will not be returned. Your sheep will be given to your enemies, and no one will rescue them. [32] Your sons and daughters will be given to another nation, and you will wear out your eyes watching for them day after day, powerless to lift a hand. [33] A people that you do not know will eat what your land and labor produce, and you will have nothing but cruel oppression all your days. [34] The sights you see will drive you mad. [35] The Lord will afflict your knees and legs with painful boils that cannot be cured, spreading from the soles of your feet to the top of your head.

National and International Perspectives


The issues raised by my complaints against South Yorkshire Police and the South Yorkshire Police and Crime Commissioner are issues which have national - in fact international - importance.


I'm used to working at the national and international level. A few instances:


I was a member of the human rights organization for a very long time, as a member of the Sheffield group. For most of that time, I was the death penalty co-ordinator for the group but I worked on a much wider range of human rights abuses. Again and again, I contacted officials in a large number of the countries of the world, and I wrote letters to newspapers in many countries.


From my page




Years ago, I wrote a letter about the death penalty to a politician in Malawi, the then Minister of Education, and the reply was so heartening that I quote it here:


Dear Mr Hurt,


Thank you for your letter of 9th February. I am encouraged greatly by your kind remarks about the situation in Malawi.


We were indeed very fortunate that Malawi experienced such a peaceful transition from a vicious one-party dictatorship to a multi-party democracy. It was partly because we were convinced that some of the people who had been sentenced to death were not really guilty of the offences that we commuted all death sentences on the president's inauguration day in May 1994.

The death sentence however has not yet been formally abolished in this country. The matter was discussed extensively during the recent Constitutional Conference and the delegates decided to retain it. This decision ties up the hands of the government, much against its own will. We are only hoping that with civic education the body of public opinion will swing towards the abolition of the death sentence.


You can rest assured however that no executions have taken place since the new government took over.


Yours faithfully,


Sam Mpasu MP
Minister of Education


Many years late, Malawi has still not executed a single person.


At the national level, I played a part in changing the policies of Amnesty International. At a meeting of the Sheffield group, I made the argument that there were gaps, in fact, deficiencies in Amnesty International policy. I persuaded the group to put motions at two  Annual General Meetings of Amnesty International.


At the time, Amnesty International had no policy as regards anti-personnel mines. I outlined arguments concerning the fact that, after conflicts had come to an end, long after conflicts had come to an end, the anti-personnel mines put in place during the conflicts were still killing and injuring civilians. Another motion: that many of the campaigning techniques used by Amnesty International were demonstrably ineffective. I wrote a paper giving reasons why they were ineffective and outlining improvements. I also put the case for including a motion concerning human rights abuses in China. My view was that Amnesty International had failed to give campaigning against these human rights abuses the coverage they merited.


Speaking on these motions at the Annual General Meetings, to about a thousand people in each case, was divided between me and another member of the group. All the motions were carried overwhelmingly.


I left Amnesty International. The organization was changing, emphasizing simplistic slogans more and more,  becoming grossly unrealistic and far more ineffectual. Of course, the organization had always achieved much less than it claimed, but it did have substantial achievements to its credit. Now, a substantial part of its 'campaigning' is at a pitiful level, most notably, I think, its condemnation of Israel as an 'apartheid state.' My page




puts the case for Israel.


My membership of Amnesty International was a long time ago. We wrote airmail letters. This was before email.


Some of the email letters were to newspapers in a wide range of countries. I've no evidence that they were published, in many cases. An editor in a different country would never send a letter to inform me that a letter had been published. I did receive a letter from a reader in Jamaica, to tell me that he supported my views on the death penalty in Jamaica. He'd read the letter I'd sent for publication in the 'Jamaica Daily Gleaner.'


I contacted many wardens of penitentiaries in the United States where executions took place, and many people involved in the administration of the death penalty. One of these people was a Warden of a penitentiary in Mississippi. A programme had been broadcast, 'Fourteen Days in May,' about the execution of a man (black) in the gas chamber. The letter I sent was long and detailed. I didn't receive a reply, but I later found that this Warden had become an outspoken opponent of the death penalty. He came to this country to take part in anti-death penalty events. His change of mind and change of heart may have had something to do with the letter I sent.


My complaints against South Yorkshire Police and the South Yorkshire Police and Crime Commissioner raise issues concerning lack of protection, lack of legal safeguards in this country, some omissions and defects which are nationally important and internationally too. It can't possibly be claimed that the legal safeguards in this country are so extensive, so complete that the country deserves to have an international reputation in the safeguarding of fundamental human liberties. It does deserve its reputation in many areas or most areas, but the gaps are significant.


I have a book on my bookshelves, 'Blackstone's Guide to the Protection from Harassment Act 1997.'


The intention of the legislators was protection for people being harassed. Unfortunately, the Act gives no protection or far too little protection to people who have been wrongfully accused of harassment, people accused of harassment on slight evidence, manufactured evidence or no evidence at all.

The Act allows a Police Constable to come to the door and to present a 'Harassment Warning' ('Police Information Notice') without any investigation at all, with no attempt to find out the 'other side of the story.' It allows a 'Harassment Warning' to be presented after hearing only the complainant's story.


Similarly for 'Hate Crime.' Accusations of 'Hate Crime' can be received by the police and acted upon by the police with only the complainant's version of events taken into account. To make inquiries into claims of 'Hate Crime' would more often than not be time-consuming, would take up even more police resources, in time and money. So, very often, these elementary safeguards are dispensed with.


The implications of these fundamentally unjust procedures are many, and do no credit to the international reputation of British justice.


The pretence that policing can put to right every wrong is grossly misguided. In the pursuit of 'Hate Crime,' elementary principles, economic and ethical, are overlooked, such as this: infinite needs (or infinite demands) and scarce resources.


A complaint may reach South Yorkshire Police, and other police forces, and acted upon, which does involve genuine hate, but hate which is so minor that it hardly justifies the use of the term 'hate.'


There are genuine victims, obviously, and many of them, including victims who have suffered horrific consequences, but victimhood has become an all-encompassing category. There are hordes of supposed victims as well, whose victimhood includes a claim for recognition and not much more than that, victims who should be be strongly recommended to get over it.


Being a member of a group which claims victimhood is enough, now - no need to claim individual  oppression, or to produce the evidence for individual oppression. If the alleged purveyor of 'Hate Crime' doesn't belong to one of these privileged groups but the complainant does, then it may well be that the charge of 'Hate Crime' is far more likely to be believed and acted upon.


I don't include detailed comments on the issue of 'Trans' people anywhere on this site, in fact, I hardly mention the issue at all. This will be regarded as a gross failure on my part by some Trans people. What? Failing to write about the most important issue of our time? I have, though, given a great deal of thought to the issues - but not nearly as much thought as to a large number of other issues.


I'll mention one thing, a claim. I'd claim that many, many Trans people are over preoccupied with their own problems, real or imaginary. I don't detect very much Trans interest in wider issues. A news item, or more exactly, a news item which so far as I know hasn't been prominent in Trans circles any more than in most others.


From USA today



A woman inmate in Missouri died by lethal injection Tuesday, becoming the first openly transgender person executed in the United States.

Amber McLaughlin’s fate was sealed earlier Tuesday when Missouri Gov. Mike Parson declined a clemency request. 

Clemency petition cites traumatic childhood, mental health diagnoses

A clemency petition filed to Parson on Dec. 12 by McLaughlin's attorneys requested a sentence of life without parole in place of a death sentence. The document cites chronic trauma McLaughlin experienced in childhood, including brain damage from fetal alcohol exposure, traumatic brain injuries as a child, abuse she suffered – including tasing and beating – at her adoptive home, and her diagnosed depression and suicide attempts as reasons for clemency.


So far as I'm aware, the 'Trans Community' did very little to oppose this execution. They were ineffectual and failed to mobilize their members. They have weaknesses in planning, in the skills needed for responsible  campaigning which has a hope of achieving results. They have no interest, many of them, in the skills needed for effective campaigning, or they would rather use slogans as a substitute. It's certainly far easier.


A few short extracts from European newspapers on issues to do with South Yorkshire and specifically sexual abuse in Rotherham.


Deutsche Welle




'In Auftrag gegeben hatte den Untersuchungsbericht die Kommunalverwaltung von Rotherham, nachdem in der 250.000-Einwohner-Stadt 2010 fünf Männer mit pakistanischen Wurzeln zu langen Haftstrafen wegen Kindesmissbrauchs verurteilt worden waren.' 


Le Monde




Angleterre : de nouvelles victimes se manifestent après la révélation d'abus sexuels

Une enquête a été ouverte après la révélation d'abus sexuels massifs à Rotherham.





The churches (the Church of England and the Roman Catholic Church) and children


First of all, a question which is about orthodox Christian belief (eg conservative evangelical belief) and children.  Then, some Biblical texts and 'Hate Crime.' The Biblical texts are about harming and killing children. These surely amount to 'hate crime,' by the working definition used by South Yorkshire Police and Alan Billings, the South Yorkshire Police and Crime Commissioner.  After this, material on sexual abuse in the Church of England and the Roman Catholic Church, including evidence that deference to these churches and the high status of these churches (but not everywhere) have contributed to the problem of child sexual abuse. Extracts from the report of the Independent Inquiry into Child Sexual Abuse.


The Question


The Christian scheme often referred to as 'Justification by faith' works like this. Salvation is only for people who accept Jesus Christ as personal Lord and Saviour. Salvation has nothing to do with 'good works' or with achievement. There are many New Testament texts which make this clear and some which contradict it. Those people who for one reason or another have never accepted Jesus Christ as personal Lord and Saviour go to hell.


What of children? Do these orthodox Christians believe there is an age limit, below which a child who has never accepted Jesus Christ as Lord and Saviour will not be consigned to hell? There is no New Testament text (and obviously no Old Testament text) which would make clear whether ten year olds or five year olds are subject to the same penalty as their parent or parents or foster parent or foster parents.  What does Alan Billings have to say about this, what do other theologians have to say about this - or the non-theologians who attend churches with these beliefs concerning salvation? I'll return to this issue after some contrasting material.


Some Biblical texts and 'Hate Crime'


Psalm 137, extract


Babylon, you will be destroyed.
Happy are those who pay you back
for what you have done to us -
who take your babies
and smash them against a rock.


From my page Billingsgate: a question addressed to Dr Billings. The question is about God's supposed killing of all the first-born in Egypt, including the killing of the first-born of slaves.


Moses had warned Pharaoh that there was one final plague coming, and it would be worse than the first nine. Let’s read from God’s Word to find out what this plague would be.
Read Exodus 11:4-6: “So Moses said, ‘This is what the LORD says; ‘About midnight I will go throughout Egypt. Every firstborn son in Egypt will die, from the firstborn son of Pharaoh, who sits on the throne, to the firstborn son of the slave girl, who is at her hand mill, and all the firstborn of the cattle as well. There will be loud wailing throughout Egypt—worse than there has ever been or ever will be again.”’
Ask: Who can tell me what the final plague is? (Allow time for kids to respond.)
Say: That’s right. The firstborn son in every Egyptian family would die.
Ask: Why do you think God would do this to the Egyptians? (Allow time for kids to respond.)
Say: Our God is a just God. That means that He takes sin very seriously and punishes those who harden their hearts against Him. God had every right to punish the Egyptians for refusing to obey Him. By sending the first nine plagues God had put His power on display for Egypt to see, yet they still remained disobedient. Now God would show His justice.


Another text, from the 'Billingsgate' questions for the two panels. Extract from Deuteronomy 20:


[13] When the Lord your God delivers it into your hand, put to the sword all the men in it. [14] As for the women, the children, the livestock and everything else in the city, you may take these as plunder for yourselves. And you may use the plunder the Lord your God gives you from your enemies. [15] This is how you are to treat all the cities that are at a distance from you and do not belong to the nations nearby. [16] However, in the cities of the nations the Lord your God is giving you as an inheritance, do not leave alive anything that breathes. [17] Completely destroy them---the Hittites, Amorites, Canaanites, Perizzites, Hivites and Jebusites---as the Lord your God has commanded you.

I had a phone conversation with an evangelical Christian recently in which I put this question to him. The church had received quite a large donation for its work with children.  The conversation was very subdued. I simply asked a very few questions and this particular Christian, a pastor at a South Yorkshire Church, answered at some length. I knew what answers to expect, and I wasn't surprised by the answers.


  • One of the questions was about an issue I've addressed quite often in these pages. I asked him about the Jews who went to the gas chambers at Auschwitz and other extermination camps. I didn't mention the Jews who were killed by many other methods. Apart from the tiny minority of Christian converts who were killed, what was the fate of these people in the Christian scheme of things?  He made it clear that in the Christian scheme of things, all these people would spend eternity in hell.

  • I said that very many of these people would have been orthodox Jews, with a belief in the God of the Old Testament. He made it clear that these people too were damned.

  • I asked about children, not not Jewish children but all children who die without having accepted Christ as 'Lord and Saviour.' I mentioned the fact that in humane legal systems, there's an age of criminal responsibility. Below that age, children are not punished at all or not given the penalties applicable to adults. I said that I knew of no Biblical texts which address this issue. I asked him, can ten year olds be sent to hell, or five year olds, according to Christian faith? I could have asked him about the fate of even younger children, but didn't.


  • He said that he didn't know of any Biblical texts on the issue. He seemed completely unconcerned about the horrific implications of such young children being sent to hell, just as he had been unconcerned about the horrific implications of the victims of the Holocaust being sent to hell - for eternity. The most barbaric legal codes have been less barbaric than this.


  • Sexual abuse in the Church of England and the Roman Catholic Church


Alan Billings, the South Yorkshire Police and Crime Commissioner, has had a damaging effect on policing in South Yorkshire, I contend. This page gives a national and international perspective on some of the reasons why I take this view.


Alan Billings has concentrated  his attention on the failures of South Yorkshire Police to react adequately to sexual abuse in Rotherham. His view of policing is based on favouring certain groups, neglecting other groups. He hasn't in the least promoted policing  which is neutral so far as possible, policing which recognizes the importance, the centrality, of equality before the law. There should be no presumption that the churches are beyond scrutiny, or that deficiencies in ethnic minority groups should be disregarded, any more than deficiencies to be found in other groups, and similarly in the case of women / men and LGBQT / heterosexual, working class / middle class.


He has concentrated his attention on sexual abuse committed by members of one minority religious group but his frequent statements haven't formed part of a fair-minded attempt to encourage 'neutral' policing in South Yorkshire. He has mentioned sexual abuse by Christians, but it amounts to no more than a mention. He has found it convenient to give the impression that sexual abuse in Christian Churches isn't such a big problem.


For the most part, there have been no scandals to do with sexual abuse by Christians in South Yorkshire which have been reported in the national and international press, unlike the case of some people of Pakistani heritage - I give extracts from some of the international reporting below, from the 'New York Times,' 'Deutsche Welle' and 'Le Monde, but cases of sexual abuse by Christians in Great Britain (and Ireland) have been widely publicized in national and international reports and reporting. I give some examples below - just a little evidence from a vast repository of evidence.


Alan Billings must have known about the extent of sexual abuse in the Church of England (and the Roman Catholic Church) but he can't claim, I'm sure, that he has given the issue anything like the attention it deserves. He has preferred to concentrate his attention on  abuse carried out by some groups of Moslems.


Extracts from reports of the Independent Inquiry into Child Sexual Abuse, including this:


The culture of the Church of England facilitated it becoming a place where abusers could hide. Deference to the authority of the Church and to individual priests, taboos surrounding discussion of sexuality and an environment where alleged perpetrators were treated more supportively than victims presented barriers to disclosure that many victims could not overcome. Another aspect of the Church’s culture was clericalism, which meant that the moral authority of clergy was widely perceived as beyond reproach.




A culture of clericalism existed in which the moral authority of clergy was widely perceived as beyond reproach. They benefited from deferential treatment so that their conduct was not questioned, enabling some to abuse children and vulnerable adults. In the third public hearing Bishop Hancock (then Lead Bishop on Safeguarding) agreed that “issues of clericalism and deference have allowed abuse to be covered up and the voices of the vulnerable to be silenced”. In his view, “the abuse of power has been perhaps the most significant reason why abuse has been allowed to foster” in the Church of England



Latterly, a significant amount of offending involved the downloading or possession of indecent images of children. The Inquiry examined a number of cases relating to both convicted perpetrators and alleged perpetrators, many of which demonstrated the Church’s failure to take seriously disclosures by or about children or to refer allegations to the statutory authorities. These included:

  • Timothy Storey, who was a youth leader in the Diocese of London from 2002 to 2007. He used his role to groom teenage girls. Storey is currently serving 15 years in prison for several offences against children, including rape. He had admitted sexual activity with a teenager to diocesan staff years before his conviction, but denied coercion.
  • Victor Whitsey, who was Bishop of Chester between 1974 and 1982. Thirteen people complained to Cheshire Constabulary about sexual abuse by Whitsey and the Church of England is aware of six more complainants. The allegations included sexual assault of teenage boys and girls while providing them with pastoral support. He died in 1987.
  • Reverend Trevor Devamanikkam, who was a priest until 1996. In 1984 and 1985 he allegedly raped and indecently assaulted a teenage boy, Matthew Ineson, on several occasions when the boy was living in his house. From 2012 onwards, Reverend Matthew Ineson made a number of disclosures to the Church and has complained about the Church’s response. Devamanikkam was charged in 2017 and took his life the day before his court appearance.

Between 2003 and 2018, the main insurer of the Church of England (the Ecclesiastical Insurance Office) managed 217 claims relating to child sexual abuse in the Church.

The culture of the Church of England facilitated it becoming a place where abusers could hide. Deference to the authority of the Church and to individual priests, taboos surrounding discussion of sexuality and an environment where alleged perpetrators were treated more supportively than victims presented barriers to disclosure that many victims could not overcome. Another aspect of the Church’s culture was clericalism, which meant that the moral authority of clergy was widely perceived as beyond reproach. As we have said in other reports, faith organisations such as the Anglican Church are marked out by their explicit moral purpose, in teaching right from wrong. In the context of child sexual abuse, the Church’s neglect of the physical, emotional and spiritual well-being of children and young people in favour of protecting its reputation was in conflict with its mission of love and care for the innocent and the vulnerable.

Culture change is assisted by senior Church leaders now saying the right things, but lasting change will require more than platitudes. It will need continuous reinforcement of the abhorrent nature of child sexual abuse and the importance of safeguarding in all of the Church’s settings.

We examined how well current safeguarding practice within the Church was responding to the issue of child sexual abuse. Until recently, at least 2015, the Church of England did not properly resource safeguarding.

On some occasions public support was given to offending clergy. Perhaps the most stark example was that of the former bishop, Peter Ball. In that instance, Lord George Carey, the former Archbishop of Canterbury, simply could not believe the allegations against Ball or acknowledge the seriousness of them regardless of evidence, and was outspoken in his support of his bishop. He seemingly wanted the whole business to go away.

Although there have been a number of important improvements in child protection practice within the Church, it has some way to go to rebuild the trust of victims. When the Church did try to uncover past failures, such as the Past Cases Review, which was completed in 2009, the exercise was flawed and incomplete. There were difficulties locating files and an inaccurate impression was given of the scale of the problem, which was likely to have been compounded by the inconsistencies of diocesan returns. The exercise must be repeated to obtain a more accurate picture.
In the Chichester/Peter Ball Investigation Report, the Inquiry identified a number of concerns regarding the culture of the Church.

4.1. Clericalism: Power was vested chiefly in the clergy, without accountability to external or independent agencies or individuals. A culture of clericalism existed in which the moral authority of clergy was widely perceived as beyond reproach. They benefited from deferential treatment so that their conduct was not questioned, enabling some to abuse children and vulnerable adults. In the third public hearing Bishop Hancock (then Lead Bishop on Safeguarding) agreed that “issues of clericalism and deference have allowed abuse to be covered up and the voices of the vulnerable to be silenced”. In his view, “the abuse of power has been perhaps the most significant reason why abuse has been allowed to foster” in the Church of England.

4.2. Tribalism: Within the Church, there was disproportionate loyalty to members of one’s own ‘tribe’ (a group within an institution, based upon close personal ties and shared beliefs). This extended inappropriately to safeguarding practice, with the protection of some accused of child sexual abuse. Perpetrators were defended by their peers, who also sought to reintegrate them into Church life without consideration of the welfare or protection of children and vulnerable adults. Contributors to the Inquiry’s Truth Project, who described their abuse in religious contexts, said that they were “disbelieved, discredited and not supported after disclosing their experiences of sexual abuse”.

4.3. Naivety: There was and is a view amongst some parishioners and clergy that their religious practices and adherence to a moral code made sexual abuse of children very unlikely or indeed impossible. Reports of abuse were on occasions dismissed without investigation. There are some within the Church exploring how to respond to these attitudes through academic research.

4.4. Reputation: The primary concern of many senior clergy was to uphold the Church’s reputation, which was prioritised over victims and survivors. Senior clergy often declined to report allegations to statutory agencies, preferring to manage those accused internally for as long as possible. This hindered criminal investigations and enabled some abusers to escape justice. In her review of the Peter Ball case, Dame Moira Gibb concluded that senior clergy placed more emphasis on the Church’s high standing than on the welfare of victims and survivors.Church leaders sought to keep allegations out of the public domain and the resulting lack of engagement with external agencies helped to create a culture of “almost unchallengeable authority” in the Church.

4.5. Sexuality: There was a culture of fear and secrecy within the Church about sexuality. Some members of the Church also wrongly conflated homosexuality with the sexual abuse of children and vulnerable adults. There was a lack of transparency, open dialogue and candour about sexual matters, together with an awkwardness about investigating such matters. This made it difficult to challenge sexual behaviour. Mr Colin Perkins, diocesan safeguarding adviser (DSA) for the Diocese of Chichester, told us that homosexual clergy may have found themselves inadvertently “under the same cloak” as child sexual abusers, who sought to mask their behaviour “in the same cultural hiding place”.

5. In May 2019, the Inquiry published its thematic report Child Sexual Abuse in the Context of Religious Institutions, which included accounts from those abused by individuals within the Church of England. Many contributors saw their perpetrators as prominent members of society, with “privilege, respect and reverence” by virtue of their influential positions; their actions were “never questioned” and their ability to abuse was “never contemplated”.The report stated that the “particularly high regard and trust placed in religious institutions” amongst other factors facilitated abuse and discouraged appropriate responses to allegations in the Church.


1. Throughout this investigation, we heard appalling accounts of child sexual abuse perpetrated by clergy and those associated with the Roman Catholic Church. The abuse covers a spectrum of sexual offending including acts of masturbation, oral sex, vaginal rape and anal rape, accompanied on occasions by beatings and other acts of violence. There have been many hundreds of victims and complainants over many decades.


Ampleforth and Downside case study

5. Ten individuals, mostly monks, connected with these institutions have been convicted or cautioned for child sexual abuse offences or offences of possession of indecent images of children. At both institutions, allegations that should have been referred to the police were handled internally. We concluded that there was an overriding concern by both institutions to avoid contact with the police and local authority irrespective of the seriousness of the case. Abbots established their own procedures despite the fact that they lacked expertise in child protection and assessing the risks posed by a perpetrator. There were examples of alleged perpetrators being transferred to another parish or location, including cases where the recipient was not adequately informed of the individual’s risk.

6. At Ampleforth we heard that many perpetrators did not hide their sexual interests in and from children. There was fondling of children and instances of mutual and group masturbation both indoors and outdoors, such that there was a “culture of acceptance” of such behaviour. One of those monks, Father Gregory Carroll, was jailed in 2005 for sexually abusing a number of boys in the 1970s and 1980s. In 2020, he was sentenced to more than 20 years’ imprisonment for historical sexual abuse of an Ampleforth pupil and two boys at the parish he was sent to having left Ampleforth.

Archdiocese of Birmingham case study

10. At least 13 individuals connected with the Archdiocese of Birmingham have been convicted of child sexual abuse offences. Those cases involved 53 victims. This figure is likely to be an underestimate as, in addition to the criminal cases, from 1935 to 2018, at least 65 other individuals were accused of committing child sexual abuse.

11. There were repeated instances where the Archdiocese failed to notify the police when an allegation was made. Sometimes no action was taken against the perpetrator or the priest was simply moved to another parish. Little, if any, thought was given to the risk posed to children. In some cases we saw no evidence that the receiving parish was even made aware of the allegations. As the Archdiocese of Birmingham accepted:

Other material on sexual abuse in the Church of England and Roman Catholic Church




Scots priest's sexual abuse of two altar boys 'covered up' by Catholic Church, judge says


[The report includes the information that the initial complaint was made to Ralph Heskett, now the Roman Catholic Bishop of Hallam in Sheffield.  According to the judge in this case, Ralph Heskett  failed to report the complaint to the police.]


A Scots priest's sexual abuse  of two altar boys was "covered up" by the Catholic Church,  a judge has said.

Father Thomas MacCarte, from Glasgow,  molested two children after allowing them to smoke cannabis and drink alcohol.

A court heard how the teenagers have been plagued by anger, shame and self-hatred with one of them attempting suicide.

The incident occurred at the Bishop Eton Monastery in Childwall, Liverpool and one of the boy's dad's complained to the church.

He made the complaint to the then-parish priest Ralph Heskett - now the Bishop of Hallam, Sheffield, the Liverpool Echo reported.

However, instead of being reported to the police, MacCarte, who is now aged 70, was instead moved to his native Scotland.

He was found guilty of three counts of indecent assault over the attacks in Merseyside three decades ago and jailed for four years.

Judge Gary Woodhall said at Liverpool Crown Court: "Rather than take action or investigate what had happened, you were simply moved on.

"The church records suggest that the reason for the move was put down to the provision of alcohol to other males.

"I am satisfied that on all the evidence that was deployed in the trial, that was not a complete report about what had been alleged against you.

"Whatever may have been communicated to those higher up within the organisation of the church, what actually happened was a cover up to avoid any embarrassment - the complaint was effectively swept under the carpet.

"You were moved on and allowed to continue working in the church and in communities without any investigation and your two victims were left wondering why it was you were simply moved on

Judge Woodhall said it was clear MacCarte, now of St Mary's Monastery, Hatton Road, Perth, groomed both boys after he drank alcohol to excess.

He said: "You used both boys for your own sexual gratification, with little thought or concern about their needs or wishes.

"You bribed both with money and you threatened them that they were to stay silent, that nobody would believe them over a man of the church."

Judge Woodhall said the victims were concerned about the effect of accusing a man of the church.

He added: "Those threats and the imbalance in the relationship between you and them bought their silence and meant that they felt unable to pursue any complaint against you."

One victim, Boy A, thought the priest was "cool" for letting them hang out in his room, and not lecturing them about sex or lust.

But Robert Wyn Jones, prosecuting, said the priest would stroke the boy's hair and "talk about sex and mutual masturbation."

One time Boy A helped MacCarte get home after the priest had drunk too much, but as they walked down Woolton Road the priest grabbed him and forced his head under his cassock, to the area of his clothed groin.

Judge Woodhall today said: "He was able to fight you off."

The judge said MacCarte also took advantage of the vulnerability of Boy B, who had turned to him for support during a difficult time.

He said: "Rather than acting in a way to help him, you provided him with alcohol and money. You invaded his personal space, you would grab him in his crotch whilst handing money over and try and kiss him.

"On two particular occasions, when you had provided him with sufficient drink such that he was intoxicated, you gave him a pornographic magazine, no doubt to arouse him, and then you indecently assaulted him by removing his lower clothing and placing his penis in your mouth.

"When you tried to get him to do the same to you, he was able to resist."

Boy B was so "troubled" by MacCarte's behaviour that he asked a friend to join him in going to MacCarte's room.

Judge Woodhall said: "You made advances towards this other young male and when he became uncomfortable the two young men left.

"The friend was so troubled by what he had seen that he punched a light switch when he got home."

He said the other boy's parents were alerted and because of this, or what Boy B told his dad about the abuse, Boy B's dad reported MacCarte to the church.


Catholic Church sexual abuse cases




There have been many cases of sexual abuse of children by Catholic priests, nuns and other members of religious life. In the 20th and 21st centuries, the cases have involved many allegations, investigations, trials, convictions, acknowledgement and apologies by Church authorities, and revelations about decades of instances of abuse and attempts by Church officials to cover them up. The abused include mostly boys but also girls, some as young as three years old, with the majority between the ages of 11 and 14. Criminal cases for the most part do not cover sexual harassment of adults. The accusations of abuse and cover-ups began to receive public attention during the late 1980s. Many of these cases allege decades of abuse, frequently made by adults or older youths years after the abuse occurred. Cases have also been brought against members of the Catholic hierarchy who covered up sex abuse allegations and moved abusive priests to other parishes, where abuse continued


By the 1990s, the cases began to receive significant media and public attention in countries including in Canada, United States, Chile, Australia and Ireland,  and much of Europe and South America. In 2002, an investigation by The Boston Globe  led to widespread media coverage of the issue in the United States. Widespread abuse has been exposed in Europe, Australia, Chile, and the United States, reflecting worldwide patterns of long-term abuse as well as the Church hierarchy's pattern of regularly covering up reports of abuse ...



In Ireland, the Commission to Inquire into Child Abuse issued a report that covered six decades (from the 1950s). It noted "endemic" sexual abuse in Catholic boys' institutions, saying that church leaders were aware of abuses and that government inspectors failed to "stop beatings, rapes and humiliation."The report noted the "centrality of poverty and social vulnerability in the lives of the victims of abuse."

United States


The Associated Press   estimated the settlements of US Church sex abuse cases from 1950 to 2007 totaled more than US$2  billion.The figure was more than $3 billion in 2012 according to BishopAccountability.




At the beginning of 2018, [Pope] Francis denied overwhelming reports of widespread sexual abuse by priests in Chile. In the face of the resulting outcry, he introduced an investigation that led to every bishop in Chile submitting his resignation; only a few of these were accepted, however.




... Jonathan Fletcher has been one of the most influential evangelical figures for decades.

Yet Fletcher, the vicar of the prominent Emmanuel Church Wimbledon, has now been revealed as a serial abuser. And he’s at the center of what one victim has called the “mother of all abuse stories.”

According to a report released this week, Fletcher subjected dozens of young men to ice baths, naked beatings, and sex acts over 30 years. And sadly, though Fletcher’s abuse was known for decades, his church did nothing because, as victims put it, Fletcher was “untouchable.”

The report is the result of a 15-month investigation, conducted by the safeguarding charity Thirtyone:eight, and commissioned by Emmanuel Church Wimbledon (ECW). It describes horrific abuse and has sent shock waves through U.K. society and the Church of England.

After the report published, ECW apologized for its “failure to provide effective internal and external accountability.” Justin Welby, the Archbishop of Canterbury, reiterated an apology to all victims of church abuse.

The report included the testimony of 27 alleged victims of Fletcher’s. But according to The Telegraph, these victims are likely the “tip of the iceberg.” Together, they give a very sobering account.

“There were reports of naked massages and saunas, forfeits (punishments) including smacking with a gym shoe, and ice baths,” the report states.

In addition, the report included one serious incident of sexual abuse.

“One participant reported that (Fletcher) told him to perform a sex act in front of him and when he did not, (Fletcher) performed the act instead.”

The report concludes, “This behaviour demonstrates a gross abuse of power and in the opinion of the reviewers is far beyond anything which can be deemed acceptable or appropriate from a minister in a position of power, trust, and responsibility.”

Victim Describes Abuse the Church Failed to Address

Lee Furney, the only one of Fletcher’s abuse survivors who’s been willing to reveal his identity, told The Roys Report that he reported Fletcher’s coercive control, spiritual abuse, and unorthodox methods to ECW 20 years ago.

In the early 2000s, Furney was an apprentice to Fletcher and lived in a house with him.

Furney said Fletcher would invite him to play tennis or squash, and afterwards “seemed particularly keen” to get him into the sauna. Furney said Fletcher also repeatedly urged Furney to get a professional massage. Fletcher would use this approach with victims, Furney said, and then suggest giving each other massages to save money.Furney said he responded by laughing in Fletcher’s face. Then, Fletcher became abusive, Furney said. And Furney went from being in Fletcher’s “cubicle of charm” to his “crucible of condemnation.” Furney said Fletcher punished him by isolating and humiliating him, and taking away opportunities to do things like preach.

“I just remember the look on his face. And he was just able to turn his face to be completely intimidating,” Furney said. “And this is the guy that you don’t want to displease because . . . he’s got all of this power over this circle of the church. If you want to leave this church with a job, then you need to please this guy. And not pleasing this guy is going to mean . . . that people are going to think that something has gone wrong with you spiritually speaking.”


Furney said he reported Fletcher’s behavior to ECW staff three or four times while at the church.

At first, he said the church responded by telling him that Fletcher was a “great man” and Furney needed “to settle down.”

Another time, Furney said staff told him that someone had tried to confront Fletcher and it “hadn’t gone very well, so you probably shouldn’t cause a fuss either.”

Then, when Furney heard Fletcher was giving men back rubs and cold baths at the house where they lived, he complained again. At that point, Furney said the church said it would investigate Fletcher, but it never did.


Furney, who now lives in Malawi and works to encourage and equip churches, said ECW and the Church of England did nothing about Fletcher until 2017 when other abuse victims began speaking out.

Only then did the church strip Fletcher of his permission to officiate. Yet according to Furney, Fletcher continued to minister and preach among those he could convince of his innocence.

In 2019, just before the secular press reported Fletcher’s abuse, the church sent Furney a letter concerning the abuse he had experienced decades earlier.

“I can remember reading that and saying to my wife, ‘Something big is happening here. And they’re not saying this to help me out. They’re saying this to cover themselves when their story breaks.’ And lo and behold . . . that was because they knew it was about to break.”

More Abuse & Cover-Up

Fletcher is the second prominent, conservative evangelical in England to be exposed as an abuser in the past several years.

In 2017, Britain’s Channel 4 News broadcast a documentary, revealing that John Smyth—someone whose prominence at one time eclipsed Fletcher’s—had subjected young men to sadomasochistic physical abuse, beginning in the 1970s.

From 1974—1981, Smyth was the chairman of the Iwerne Trust, a group that ran a system of evangelical camps for boys from elite schools throughout England. The purpose of the camps was to develop Christian leaders to serve in prominent positions throughout British society and the church.

Some of those who have attended Iwerne camps include the late theologian John Stott; the Archbishop of Canterbury Justin Welby; and Nicky Gumbel, vicar of one of the largest churches in England and pioneer of the hugely popular Alpha Course.

Yet according to multiple reports that have come out in the past several years, these camps served as centers for grooming and abuse for both Fletcher and Smyth.

Furney, who’s spoken with dozens of Smyth and Fletcher victims, told The Roys Report: “It was said by some of the Smyth victims, that you could look out onto the sports fields, and there would be Smyth with a circle of boys around him— and there would be Fletcher. And they seem to be in competition in order to gather the coterie or their disciples around them.”

In 1982, the Iwerne Trust learned of Smyth’s alleged abuse when one of his victims tried to commit suicide, according to Channel 4 news anchor Cathy Newman.

Newman, who has interviewed numerous Smyth victims, said Smyth “cultivated small groups of followers, over whom he developed a form of psychological control.” Smyth reportedly would invite his favorites to lunch at his home.

“Now in their fifties, (Smyth’s victims) allege Smyth would recite passages of the Bible to them, before beating them with a cane in his garden shed,” Newman said.

In 1982, Iwerne conducted an investigation into Smyth’s alleged abuse and found that the “scale and severity of the practice (spiritually abusive beatings) was horrific . . . eight received about 14,000 beatings: two of them having some 8,000 strokes over three years.”

Yet instead of reporting Smyth to police and publicly exposing him, Iwerne—now the Titus Trust—allowed Smyth to go to Africa to minister. (In 2020—2021, Titus commissioned an independent review of its culture and apologized for “times the Trust has got things wrong.”)

In the 1980s and 90s, Smyth served in Zambesi Ministries, which held summer camps for boys in Zimbabwe. There, Smyth allegedly continued his abuse.

In 1997, Smyth was arrested during an investigation into the drowning of a 16-year-old boy found bruised and naked in a pool at an Anglican prep school in Zimbabwe. Smyth contended that the drowning was an accident, and the homicide investigation was eventually dismissed.

Smyth then moved to South Africa where he ran the Justice Alliance. However, in 2017, after the Channel 4 documentary, the Alliance asked Smyth to step down from leadership.

Though Furney says he and other victims are grateful for the latest investigation and report by Thirtyone:eight, he’s disappointed so far in the church’s response.

On Tuesday, Furney told Channel 4 that he would not respond to an invitation to meet with Archbishop Welby because Welby still had not met with Smyth’s victims. According to Furney, Welby has known about these victims for years, and some of them were even friends of Welby’s from his days at Iwerne camps.

However, Furney told The Roys Report that on Wednesday, Welby responded by offering to meet with Smyth victims.

Furney said the current vicar of Emmanuel Wimbledon Church, the Rev. Robin Weekes, also knew about Fletcher’s abuse. But instead of owning his sin, “he’s written (to) minimize what he knew and not be up front about it—not really showing he cares for victims, try to resist the review for as long as possible.”

In an interview, with Channel 4, Rev. Weekes said he was “truly sorry.”

But when asked if he facilitated abuse, Weekes replied: “I’m not sure I’d want to use the word ‘facilitation’ because that makes it sound like it was deliberate and deliberately complicit. But it is true that we did not listen carefully enough to the voices that were pointing out the wrong things in (Fletcher).”

Furney said church leaders, who knew about Fletcher’s abuse of Furney, have now contacted him—but not to apologize. Instead, they’ve asked Furney if he would get other victims to “stop making such a fuss” on social media.

“We’ve got a lockdown situation,” Furney said, “which means the victims, who always get to do the hard work in these situations, will continue until it becomes clear who has done what.”

Furney added that without appropriate resignations, there will not be restoration.

New York Times



'ROTHERHAM, England — It started on the bumper cars in the children’s arcade of the local shopping mall. Lucy was 12, and a group of teenage boys, handsome and flirtatious, treated her and her friends to free rides and ice cream after school.


Over time, older men were introduced to the girls, while the boys faded away. Soon they were getting rides in real cars, and were offered vodka and marijuana. One man in particular, a Pakistani twice her age and the leader of the group, flattered her and bought her drinks and even a mobile phone. Lucy liked him.


The rapes started gradually, once a week, then every day: by the war memorial in Clifton Park, in an alley near the bus station, in countless taxis and, once, in an apartment where she was locked naked in a room and had to service half a dozen men lined up outside.


She obliged. How could she not? They knew where she lived. “If you don’t come back, we will rape your mother and make you watch,” they would say.'

















South Yorkshire Police and the South Yorkshire Police and Crime Commissioner: their preoccupation  with 'Hate Crime.'


Putting the search term "Police and Crime Commissioner" "Hate Crime" into Google currently gives a total of 69,500 results in total. And who is in first place? Why, South Yorkshire's PCC, Dr Alan Billings! To reflect this result, let's refer to Alan Billings as the 'South Yorkshire Thought Police and Hate Crime Commissar' and let's give a new meaning to the abbreviation 'PCC:' 'Politically Correct Commissar.' But only in this paragraph. Decorum will be maintained in other places.


In this column, material on same-sex relationships. The Reverend Canon Alan Billings has failed to realize that Christianity and the Bible promote 'Hate Crime.' I think that the evidence is conclusive, but Alan Billings and the Churches are welcome to show that I'm completely mistaken - if they can. As a matter of strict fact, in their long history, the dominant Christian Churches have used Biblical texts again and again to justify persecution, torture and execution. Now, with their loss of power, Church sanctions are incomparably less severe - but the harmful effects of Bible-based doctrine are still striking - as in the case of the issue presented in this column, same-sex relations. Before I turn my attention to some contemporary examples of Christian intolerance, a striking example of the older intolerance, from my page




' ... the King James who gave his name to the King James Bible, the Authorized Version to be found in a place of honour in Churches all over the country. Most Church goers know not nearly enough about him. This is an extract from the section which should disturb any innocent illusions:


King James VI of Scotland, who later became King James I of England, is better known for his association with the Authorized Version of the Bible, also known as the 'King James Bible,' than for his book 'Daemonology,' (1597).  'Daemonologie' endorses the practice of witch hunting in Christian society. The title page describes him as 'Defender of the Faith.'


He wrote in the book,


'The fearefull aboundinge at this time in this countrie, of these detestable slaves of the Devil, the Witches or Enchanters, hath moved me (beloved reader) to dispatch in post, this following treatise of mine (...) to resolve the doubting (...) both that such assaults of Satan are most certainly practised, and that the instrument thereof merits most severely to be punished.'


The King James Bible translation of Exodus 22:18 is 'Thou shalt not suffer a witch to live.' The King will have believed that he had divine authorisation for his persecution of witches. The 'Good News Translation (!) is 'Put to death any woman who practises magic.'


[King James oversaw the trials and torture of many women accused of witchcraft.]

'One of Scotland's most notable mass witch trials occurred under the reign and supervision of King James VI.  The trials took place in North Berwick  between the years of 1590 and 1592, and led to at least 70 accused witches being condemned to violent torture and in most cases, death. The trials took place after the King experienced terrible storms whilst journeying by ship to Denmark where he would marry Princess Anne. King James VI, having seen authorities in Denmark accuse women such as Anna Kolding of using witchcraft to create the storms during the Copenhagen witch trials turned to the "witches" in North Berwick to blame for this event.


In the first column of the page: many more examples of shocking Biblical Hate Crime, including a collection of extracts from Rock Christian Centre videos - the text only. Rock Christian Centre is the place where Dr Billings, the Chief Constable of South Yorkshire Police at the time - Stephen Watson - and Sergeant Simon Kirkham went to celebrate the relaunch of the Christian Police Association (CPA).


From my page Billingsgate: a question addressed to Dr Billings:



1. A question concerning 'hate crime.'


Quotation from one of the Billingsgate Questions below:


'If a man lies with a man as one lies with a woman, both of them have done what is detestable. They must be put to death; their blood will be on their own heads.'


Is this verse from the Bible (Leviticus 20:13) an example of 'Hate Crime?' If not, why not? Is it harmful or absolutely harmless? Is it the 'Word of God' or not? The people at Rock Christian Centre, where Bibles were presented at the event attended by Dr Billings believe it's the word of God. The passage where it appears is read out in one of the Rock Christian Centre You Tube videos discussed below.


Is this verse from the Bible, in this case the New Testament, an example of 'Hate Crime?' From the writing of 'St' Paul, 1 Corinthians, 6:9, in the New International Translation:


9 ... do you not know that wrongdoers will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor men who have sex with men 10 nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God. 11 And that is what some of you were. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.


Is Alan Billings certain that this can't possibly amount to thought crime or hate speech because it appears in The Bible, 'the word of God?' Is it impossible for the word of God to be hateful? Can he really claim that all the instances of thought crime or hate speech dealt with by South Yorkshire Police, with his active encouragement, are more hateful than any of this?


A  news item concerning a prominent music group, The King's Singers, a not-nearly-so-prominent institution in Florida, Pensacola Christian College, which cancelled their concert, and move quickly to some of the horrific penalties imposed by Christians against homosexuals in the past. Then I quote one or two horrific Biblical texts which are 'proof,' to the people at Pensacola College, that the Christian God opposes same sex relations. Christians who believe otherwise, who would claim that the Christian God is warmly in favour of same-sex relations, should include in any arguments to defend their view a discussion of these and other Biblical texts - but I don't think they'll want to do that or will be able to do that.


Then I mention briefly some other issues which will cause difficulties for Dr Billings, for fundamentalist Christians, for Roman Catholics, for liberal Christians with very vague, hard-to-define views on Christian doctrine - extreme difficulties, I think.


These, and other Biblical texts, have had consequences, in many cases horrific consequences. Christian believers have made known their abhorrence for homosexual relations by banning homosexuals, torturing homosexuals and killing homosexuals. This is a secular age - many, many Christians would think of it as a 'godless age' - when Christians can't get away with executing homosexuals but can get away with lesser sanctions, such as banning. First I mention a case of banning and then I mention some of the much, much harsher measures which could be imposed in the 'age of faith.'




A Grammy-winning British a cappella group has said a US Christian college cancelled a planned concert at the last minute due to "concerns related to the sexuality" of some members.

The King's Singers said they were "deeply saddened" to have the show at Pensacola Christian College, in Florida,  called off at two hours' notice.


The university said the performance was cancelled "upon learning that one of the artists openly maintained a lifestyle that contradicts" the Bible.


It said it could not "give an implied or direct endorsement of anything that violates the Holy Scripture".


Writing on Instagram, The King's Singers said this was the first time one of their shows had been cancelled for reasons other than bad weather, the pandemic, or war.


"The school gave its reasons for cancellation as 'concerns' expressed about the 'lifestyle' of members of our group," they said.


An extract from my page




As supplementary material, I'll quote now a comment now I wrote which was published on the site 'Conservative Woman.'



[The 'mocked, reviled and pelted with eggs Pastor here was protesting against a Gay Pride Event.]

From the Pastor's article: 'A video report on Sky News used the term ‘religious bigotry’ to describe our Christian testimony. Whatever happened to impartial reporting? Why did the reporter not come over to us and ask some questions? She would have found out that we are perfectly capable of engaging in civilised debate.


If the Pastor ever made use of the opportunity to have a 'civilized debate' with Sky News about homosexuality, I'd recommend to Sky News asking him for a comment on the material to be found in the Wikipedia 'List of people executed for homosexuality in Europe.'



If homosexuals loathe his orthodox views on homosexuality, it has something to do with awareness of what orthodox Christians have done to homosexuals over the centuries. They would loathe them even more the more they know about the horrific facts. Among the punishments mentioned in the article, including some from this country:


A German cross-dressing lesbian executed for heresy against nature
They were pierced in their tongues, hanged and burned; they were also charged with blasphemy.
German from Augsburg; burned in Rome with 3 heretics
From Augsburg; one burned, other 4 (all ecclesiastics) bound hand and foot in a wooden cage to starve[
both drowned in a barrel
Lesbian, drowned
Burned at Tudela for "heresy with his body"

And from the UK:

His trial was at the Old Bailey in November, where he was convicted of having "a venereal affair" with James Hankinson. He was hanged at Newgate. He was hanged with a forger, Ann Hurle - they were led out of Debtor's Door and rather than the New Drop they were hanged by a cart being driven from under them.
"Spershott's hanging was perhaps the last occasion at which was performed the folk ritual of the hangman passing the dead man's hands over the neck and bosoms of young women as a cure for glandular enlargements."
The last two men to be hanged for homosexuality in England. [1835]

Is Pastor Peter Simpson perfectly capable of engaging in civilized debate or perfectly capable of becoming evasive when confronted by harsh realities?


Is Canon Alan Billings perfectly capable of engaging in civilized debate or perfectly capable of becoming evasive when confronted by harsh realities?


Again and again, Canon Billings comes out with pronouncements and  platitudes. They will please people who are very easily satisfied, in particular, the Anglicans who think like Canon Billings,  but just a little reflection, supported by a modest amount of evidence, will show that they are superficial - and evasive.


Take this, from the page

Sunday 3 March 2019 - Dr Alan Billings



As a matter of interest, St Mark's Church, Sheffield, is the Church where Lu Skerratt-Love used to worship, the LGBQT church-goer who made damaging false allegations about me, allegations which were acted upon by a very different kind of Christian, the fundamentalist Sergeant Simon Kirkham. This is one of those grotesque contradictions which appear frequently in this grotesque world.


From the Sermonizing of Canon Billings at St Mark's Church:


The Church of England used to be rather good at theology. I say ‘used to be’, because for reasons I don’t wholly understand, large parts of the contemporary church have given up on theology. They have narrowed the range of experiences we can draw upon, to one. The Bible ... Whatever the question, the answer is in scripture. I don’t doubt the zeal of people who treat the biblical books in this way, but it can have the most unfortunate consequences.

At different times Christians who take this view have said that childbirth can never be without pain because it says in Genesis that ‘in pain you shall bear children’. Women could be regarded as property because it says in the last of the Ten Commandments that a man should not covet his neighbour’s property – his house, his slaves, his animals, his wife. Social welfare has been declared useless because Jesus said, ‘the poor you have with you always’. We laugh at this now, but this approach to the Bible – divorcing it from theology – is becoming dominant in the modern Church.

We need theology – reflection on that accumulation of experiences – as well as scripture if we are truly to discern God’s will.

When was this period, the period when 'The Church of England used to be rather good at theology?' This bland, sweeping statement, unsupported by any evidence, is quite shocking. At all times, recent, less recent, centuries-old, Christian theologians have disagreed strongly - sometimes violently - with each other. The list of theological 'differences of opinion,' sometimes leading to open warfare, is long and deeply depressing. Splits and schisms are entrenched in the history of Christianity. Do sinners always go to hell, no matter what good they have done in their lives? They do, according to so many theologians, past and present. Not so, according to other theologians who have maintained that 'good works' can be taken into account.

A very different example, from a sphere very remote from everyday human concerns but very important to the theologians who debated these issues centuries ago - and still debate them, the split between Eastern Orthodox views and Western Roman Catholic views.

From the page


The Eastern Orthodox interpretation of the Trinity  is that the Holy Spirit originates, has his cause for existence or being (manner of existence) from the Father alone as "One God, One Father" and that the filioque confuses the theology as it was defined at the councils at both Nicea and Constantinople. The position that having the creed say "the Holy Spirit which proceeds from the Father and the Son", does not mean that the Holy Spirit now has two origins, is the position the West took at the Council of Florence, as the Council declared the Holy Spirit "has His essence and His subsistent being from the Father together with the Son, and proceeds from both eternally as from one principle and a single spiration.

My page


includes profiles of Cambridge University theologians, which will make clear, I hope, that in general, these people are in no fit state to pronounce on matters beyond their arcane specialities.

Dr Billings' pronouncements are always clear - clear but confusing, again and again. On the pages of this site - I don't provide links to these sections here, since there has to be a limit to semi-scholarly citation of sources -  I discuss his use of a Biblical text about the Second Coming of Jesus (this second coming will be a time when Jesus carries out 'The Last Judgment,' according to orthodox Christian theologians). He gives every appearance of believing in a Second Coming. He stresses the New Testament emphasis upon 'watchfulness' - calls it, being 'wake' - before launching into a ridiculous claim that the New Testament view of watchfulness or being 'wake' supports present-day notions of the importance of being 'woke' or politically correct.

Watchfulness - or being 'wake' - is stressed in this extract from a theologian, quoted on the page


The extract comes from the site





The Return, Second Coming, or Second Advent of Christ refers to the future return of Christ to earth at the end of the age. This return will be visible and physical as he comes from heaven on the clouds to bring final judgment and salvation.




The New Testament establishes the doctrine of the Second Coming. Jesus refers to his future return in glory. While the term “Second Coming” or “Second Advent” does not occur in the New Testament, there are several nouns and verbs used to refer to the return of Christ. The nature of the Second Coming is visible, imminent, and final. The hope believers have of his return gives confidence of his victory and the salvation of their mortal bodies from sin once and for all to have a glorified resurrected body that is pure, immortal, and incorruptible (1Cor. 15:35-49). The Second Coming, then, has implications for how believers live day to day in an attitude of watchfulness and readiness.




The doctrine of the Second Coming or Advent of Christ refers to the future return of Christ to earth at the end of the age. This return will be visible and physical as he comes down from heaven on the clouds to bring final judgment and salvation. It is often associated with the great day of the Lord in the Old Testament and corresponds to the messianic prophecies anticipating the messiah coming as King of kings in victory and glory to triumph over all the enemies of God and his people. The New Testament focuses primarily on the messiah’s first advent with the ministry, death, resurrection, and ascension of Jesus who came as a sinless sacrificial lamb to make atonement for sin and provide salvation through faith in him by inaugurating the New Covenant ...


In a sermon at St Mary's Church, Sheffield, he quotes a Biblical text about God appearing to Moses in a burning bush. He has never, to my knowledge, discussed the fact that in orthodox Christian theology, Moses also received from God, supposedly, the first five books of the Old Testament. The quotations in the first column of the page from these 'books of Moses' are horrific.

Dr Billings discussed a pleasant little story about Moses in the sermon, omitting the context or suppressing the context. Could he give an opinion - as a theologian - on this extract, quoted in my page


It's included in one of the questions which make up the 'Billingsgate Challenge'


Numbers 31, extract

The LORD said to Moses, 'Punish the Midianites for what they did to the people of Israel ... So Moses said to the people, 'Get ready for war so that you can attack Midian and punish them for what they did to the LORD ... The people of Israel captured the Midianite women and children, took their cattle and their flocks, plundered all their wealth, and burned all their cities and camps ... Moses became angry with the officers, the commanders of battalions and companies, who had returned from the war. He asked them, 'Why have you kept all the women alive? Remember that it was the women who followed Balaam's instructions and at Peor led the people to be unfaithful to the LORD. That was what brought the epidemic on the LORD's people. So now kill every boy and kill every woman who has had sexual intercourse, but keep alive for yourselves all the girls and all the women who are virgins.


If a preacher includes this passage in a sermon, would the preacher be liable to a charge of 'Hate Crime?' If not, why not? Or perhaps the charge should be 'promotion of ignorance and superstition.'  My view is that Notice the pre-scientific, anti-scientific, far-from-harmless view of epidemics and their causes.

How are ordinary people supposed to recognize 'genuine' orders of God, orders which can be acted upon, and 'false' orders of God, all those repulsive and irrelevant orders which form the greatest part of this 'revelation' by far. Theologians have overwhelmingly taken the view that God did command that disobedient sons should be stoned to death, that 'witches' should be put to death - I don't need to elaborate, because there's abundant evidence on this and other pages, even though the evidence I give is only a small part of the massive, cumulative evidence which it would be possible to give, just about.














   Alan Billings, South Yorkshire Police and Crime Commissioner: 'Hate Crime'