Monday, June 08, 2026
The Aussie 'Take' On Henry's Death.
Critical Race Theory Killed Henry Nowak!
4 June 2026.
The murder of 18-year-old Henry Nowak has reignited debate over policing, race, multiculturalism, and DEI policies, following allegations that officers prioritised racism claims over a dying victim.
Remember the name, Henry Nowak.
He was the 18-year-old British student stabbed to death by a Sikh, then falsely arrested by police because the United Kingdom’s multicultural sectarian “safetyism” laws see all white men as oppressors.
The Fatal Encounter and Court Findings
British national, Indian Vickrum Digwa, was sentenced for Nowak’s murder on 1 June.
Judge William Mousley KC recounted the incident in a sentencing statement.
This was, he said, a “chance meeting.”Nowak, a first-year college student, was walking back to his university accommodation. Digwa claims the student barged into him.
Footage from Nowak’s phone contradicted that.
The judge said the phone shows Nowak “cheekily” asking the Indian British national if his Sikh knife made him feel tough.
Nowak was being neither “aggressive nor threatening” towards Digwa.
Video then showed Digwa take Nowak’s phone from him, after stating that the knife made him a “bad man.”
Digwa repeatedly stabbed the 18-year-old because his turban had been knocked off during the wrestle over Nowak’s phone. Something that is anathema to Sikhs, the Judge explained.
Responding to the attempt to cover up Nowak’s murder, Judge Mousley damned it as “wicked lies.”
He then sentenced Digwa to life in prison.
Police Conduct Under Scrutiny
Condemning the “behaviour of police officers,” and politicians, Nigel Farage said, hearing sirens, “young Henry must have thought that help was at hand.”
“Far, far from it.”
Police arrived after Digwa’s brother called them, and not an ambulance, telling officers that they had been drunkenly “abused by a white guy.”
As published by The Telegraph, part of the transcript from that call reads,
“We’ve just got attacked racially by some white person. He’s physically attacked my brother; we’re Sikhs, we wear a turban, and he’s just attacked my brother.”
“I can’t let him go until this gets sorted. I am not being racially attacked and letting him get away with it.”
Farage said that when on the scene, police treated “an accusation of racism more seriously than an act of murder.”
Although police claim Nowak’s injuries were not survivable, they repeatedly ignored his cries as he bled to death.
Instead of receiving counsel and comfort, Nowak was shown contempt. DD.
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Rather Better Than Us.
Sydney Anglicans: The Sex-Selection Abortion Bill Should Unite Parliament.
29 May 2026
A bill to prohibit sex-selective abortion will shortly come before the New South Wales Parliament. Archbishop Kanishka Raffel urges the government to support it without hesitation.
DD.
Free Book.
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Ephesians 5.
8) For you were once darkness, but now you are light in the Lord. Live as children of light 9) (for the fruit of the light consists in all goodness, righteousness and truth) 10) and find out what pleases the Lord. 11) Have nothing to do with the fruitless deeds of darkness, but rather expose them.
Sunday, June 07, 2026
The Resurrection Matters For All.
Why the resurrection matters for both Christians and non-believers.
What does the resurrection mean for our Christian faith, and what significance does it have for non-believers? Let’s look at two ways the resurrection is consequential for both Christians and non-Christians.
A foundational and historical event
The resurrection lies at the very heart of the Christian Gospel. When Paul describes what the Gospel consists of, he lists two foundational elements — “Christ died for our sins” and “he was raised on the third day.” Both events happened “in accordance with the Scriptures,” and the risen Jesus was seen by numerous individuals (1 Corinthians 15:3–8).[1] Unlike most other religions, whose teachings consist of moral or metaphysical principles, Christianity depends crucially on the historical death and resurrection of its founder.[2] Thus, New Testament scholar Craig Blomberg observes that “Older Eastern religions do not even require the actual historical existence of their founders for their beliefs and practices to make sense. In some ways, they are more akin to philosophies than to historical truth-claims (e.g., Hinduism, Buddhism, Confucianism).
But Christianity lives or dies with the claim of Christ’s resurrection.”[3] Indeed, Paul states this to be the case: “And if Christ has not been raised, then our preaching is in vain and your faith is in vain … your faith is futile and you are still in your sins” (1 Corinthians 15:14, 17).
But Christ has been raised, and his resurrection vindicates his divine identity and all that he taught. Having proclaimed that “This Jesus God raised up,” Peter summarizes what this reveals: “God has made him both Lord and Christ, this Jesus whom you crucified” (Acts 2:32, 36). Similarly, in Acts 17, Paul tells the philosophers in Athens that the evidence that Jesus will one day judge the world is that God “has given assurance to all by raising him from the dead” (17:31).
Given the centrality of this event to Christianity, is there good reason to believe it truly happened? It’s beyond the scope of this article to provide an in-depth defense of the resurrection, but a few points will suffice to show that it stands on solid historical ground. Returning to 1 Corinthians 15, scholars have recognized that Paul is quoting a pre-existing creed addressing the resurrection in verses 3–7.[4] Paul wrote 1 Corinthians in approximately AD 54, a mere 20 years (roughly) after Jesus’s death. The creed he quotes, however, is much earlier than this, showing that belief in the resurrection was present from the beginning of the Christian movement and not a later legend that developed over decades, as some skeptics assert.
The eminent New Testament scholar James D. G. Dunn, for example, held that “This tradition, we can be entirely confident, was formulated as tradition within months of Jesus’ death.”[5] Other scholars date the creed somewhat later, to within a few years of Jesus’ death, but in any case, it’s an extremely early witness to belief in the resurrection, and Paul likely received it directly from Peter and James, the brother of Jesus, both of whom were eyewitnesses (Galatians 1:18–24).
Thus, the belief that Jesus rose from the dead was present almost immediately after the crucifixion and was based on the firsthand testimony of those who say they witnessed it.[6]
The fulfillment of our deepest longings
As human beings, we yearn to find meaning for our lives and see death as something to be avoided. The renowned psychiatrist Viktor Frankl observed that the “striving to find a meaning in one’s life is the primary motivational force in man.”[7] Likewise, philosopher Clifford Williams points out that we “intensely want our lives to be meaningful, to count for something, to matter not only in individual and social ways but in a ‘cosmic’ way.”[8]
If we accept the West’s dominant philosophy of naturalism, however, objective meaning is lost, and mortality is assured.[9] Naturalist philosopher Alex Rosenberg expresses it this way:
“What is the purpose of the universe? There is none.
What is the meaning of life? Ditto.
Why am I here? Just dumb luck.
... Is there a soul? Is it immortal? Are you kidding?
... What happens when we die? Everything pretty much goes on as before, except us.”[10]
Rosenberg attempts to obscure the implications of naturalism with humor and nonchalance, but it’s undeniable that losing meaning and facing our own extinction is devastating. As physician Alex Lickerman confesses, “I’ve tried to resolve my fear of death intellectually and come to the conclusion that it can’t be done, at least not by me.” Elsewhere, he notes that he’s “always surprised when someone tells [me] they’re not afraid of death ... I’ve always wondered if that answer hints at a denial so deeply seated it cannot be faced by most. Certainly, this has been the case with me. I love being here and don’t want to leave.”[11]
Atheist professor Andrew Stark adds, “After all the reasoning and all the rationales, I’d still desperately prefer to be a conscious, healthy human being than a corpse. Who wouldn’t?”[12] Similarly, notable atheist Sam Harris admits, “I do have existential worries. I, like I think everybody else, am concerned about death ... I think we can admit that atheism doesn’t offer real consolation on this point ... The thing that gets lost, the thing for which there is no substitute, is total consolation in the face of death.”[13]
But what if death has been overcome and God has a purpose for our lives? The apostle Peter declares that God has given believers “a living hope through the resurrection of Jesus Christ from the dead ... so that your faith and hope are in God” (1 Peter 1:3, 21). The resurrection doesn’t merely demonstrate that human beings survive death, but that Jesus conquered death for all of us. In the apostle Paul’s words, “Death is swallowed up in victory” (1 Corinthians 15:54). Even now, while on earth, we can experience “the power of his resurrection” (Philippians 3:10).
Contrary to naturalism, for those who place their faith in Christ, life will continue in the presence of loved ones and in fellowship with our Creator. We will fulfill the purpose for which we were created: to know God, to love Him, and to enjoy Him forever. The paradise we lost in Eden will be regained in a new Heaven and new earth (Revelation 21). We’ll spend eternity learning more about God’s infinite nature and enjoying fellowship with his people from every age. We’ll also continue to create things of “glory and honor” that will contribute to the splendor of God’s Kingdom (Revelation 21:26). The popular idea that people in Heaven will spend their days floating on clouds while playing harps has no basis in Scripture.
Let’s be thankful to God that because of Christ’s sacrifice for our sins and resurrection, we have a glorious destiny if we receive this gift.
May we also share this good news with those who lack hope and see no real purpose for their lives.
Notes
1. Steven D. Mathewson, Risen: 50 Reasons Why the Resurrection Changed Everything (Grand Rapids, MI: Baker Books, 2013), 11.
2. Timothy J. Keller, The Timothy Keller Sermon Archive (New York City: Redeemer Presbyterian Church, 2013), Logos.
3. Craig Blomberg, 1 Corinthians, The NIV Application Commentary (Grand Rapids, MI: Zondervan, 1994), 308.
4. Reasons for recognizing the passage as a creed include Paul’s use of the rabbinical terms “received” and “passed on,” which were used for relating traditions; use of early, pre-Pauline phrases such as “the Twelve” and “the third day”; the primitive use of the Aramaic Cephas for Peter; and the Hebraic poetic style. See J. P. Moreland, Scaling the Secular City: A Defense of Christianity (Grand Rapids, MI: Baker Academic, 1987), 150.
5. Justin W. Bass, The Bedrock of Christianity: The Unalterable Facts of Jesus’ Death and Resurrection (Bellingham, WA: Lexham Press, 2020), 81, citing Dunn, Jesus Remembered, Christianity in the Making 1 (Grand Rapids, MI: Eerdmans, 2003), 855. Even skeptic Bart Ehrman acknowledges that this creed must “date to just a couple of years or so after Jesus’s death,” Ehrman, Did Jesus Exist?: The Historical Argument for Jesus of Nazareth (San Francisco: HarperOne, 2013), 131.
6. For robust defenses of the historicity of the resurrection, see, for example, Michael R. Licona, The Resurrection of Jesus: A New Historiographical Approach (Downers Grove, IL: IVP Academic, 2010), Gary Habermas’s multivolume On the Resurrection series with B&H Academic, and N. T. Wright, The Resurrection of the Son of God (London: SPCK, 2003).
7. Viktor Frankl, Man’s Search for Meaning: An Introduction to Logotherapy, rev. ed. (New York: Washington Square Press, 1969), 154.
8. Clifford Williams, Religion and the Meaning of Life: An Existential Approach (Cambridge: Cambridge University Press, 2020), 1.
9. On naturalism, one can create subjective meanings for one’s life, but there is no meaning or purpose higher than what an individual or group of people can manufacture for themselves.
10. Alex Rosenberg, The Atheist’s Guide to Reality: Enjoying Life Without Illusions (New York: W. W. Norton & Company, 2011), 2.
11. Cited in Clay Jones, Immortal: How the Fear of Death Drives Us and What We Can Do About It (Eugene, OR: Harvest House, 2020), Logos.
12. Ibid.
13. Ibid.
Originally published at The Worldview Bulletin Newsletter.
Christopher L. Reese (MDiv, ThM) is a writer, editor, and journalist. He is the founder and editor of The Worldview Bulletin and a general editor of the Dictionary of Christianity and Science (Zondervan, 2017) and Three Views on Christianity and Science (Zondervan, 2021). His work has appeared in Christianity Today, Bible Gateway, Beliefnet, Summit Ministries, and other sites.
A VERMINOUS Claim!
Lord Hermer: Reform would let migrants drown in Channel.
Attorney General attacks Nigel Farage’s party and Tories over promise to quit European Convention on Human Rights.
Well Argued, Camilla.
I’m middle class, Right-wing and furious.
Does my ‘lived experience’ not count?
The Left considers its anger to be virtuous. But conservatives cross
about the state of Britain are castigated or condemned!
Camilla TomineyAssociate Editor.
Until this week, I hadn’t realised that only Left-wing “anti-racists” are allowed to feel angry. When George Floyd was killed by police in the US, the Black Lives Matter brigade were quick to express their outrage. London mayor, Sadiq Khan, tweeted that the death had “rightly ignited fury”. Translation: if you were angry you had every right to be.
Bristling with righteous indignation, all the usual suspects, from Diane Abbott to Zarah Sultana, took to social media to vent. Some were so incandescent they even dropped to their knees. Like Keir Starmer and his then deputy Angela Rayner, who issued a joint message to Labour Party staff expressing how “shocked and angered” they were, adding: “We have watched in horror as protestors peacefully exercising their right to protest have been met with force by police.”
The meaning was clear: Left-wing anger is justified and virtuous.
We kneel with all those opposing anti-Black racism. #BlackLivesMatter
But what of anger on the Right? When Nigel Farage suggested that people were correct to react with “pure cold rage” after the release of bodycam footage of Henry Nowak’s death, he was castigated for inciting violence. Sir Keir piously told Parliament that politicians needed to respond to the case with “serious work, not rage”.Henry Nowak, an 18-year-old student, being handcuffed by police before his death, following a false claim of racial abuse Credit: Hampshire & Isle of Wight ConstabularyThe Left had apoplexy when David Cameron told Angela Eagle to “calm down dear” during a heated exchange at Prime Minister’s Questions in 2011, yet now they are guilty of the same patronising attempt at mollification. It’s ironic, because I thought the so-called progressives were the ones who believed in the concept of “lived experience”.
Defined as the “knowledge and understanding someone gains from directly living through an event, identity, or systemic reality, rather than just studying it from a distance”, this term has been used to justify Left-wing anger – whether over Brexit, colonialism or the trans debate.
I take that to mean: if you feel angry then you have every right to be. Yet not, it seems, if you’re fed up with two-tier policing and third-rate government.
Well, let me share my “lived experience” as a professional mother of three and you can decide whether my “pure cold rage” is justified.
I’m not someone prone to fury, preferring to keep calm and carry on in a thoroughly British manner. But like the vast majority, I do feel angry – and justifiably so.
I’m angry with Boris Johnson for squandering his 80-seat majority. I’m angry with the Tories for breaking their manifesto promises. I’m angry with Tony Blair for opening our borders, and furious with the Conservatives for failing to close them. I’m angry that a man as bad at politics as Keir Starmer is our Prime Minister. I’m angry that a man equally opportunistic and lacking in ideological heft is set to use Makerfield as a stepping stone to replace him.
I’m angry that we have an economically illiterate Chancellor, whose two idiotic Budgets have prompted a wealth exodus, damaged business and pushed up unemployment. I’m angry that Labour does not have the courage to cut a welfare bill spiralling out of control. I’m furious that the Work and Pensions Secretary, Pat McFadden, will only admit privately that Labour is taxing people to pay more benefits. I’m angry with able-bodied people attempting to claim subsidised Motability cars and people with ADHD receiving blue badges. I’m angry I can’t get an appointment with my GP despite my National Insurance contributions rising. I’m angry we’re pouring ever greater sums into the NHS when it still hasn’t returned to pre-pandemic productivity levels.
I’m angry that anti-Israel marchers have been allowed to call for a global intifada on Britain’s streets. I’m angry that Jews are facing such high levels of anti-Semitism that some feel compelled to leave the country. I’m furious that a political leader like Zack Polanski is demanding a database of dual British-Israeli nationals who have served in the IDF. I’m fed up with being constantly gaslit by men such as Mothin Ali – who accuses others of misogyny, despite having been pictured posing alongside his wife, dressed head-to-toe in a black veil.
I’m as appalled by Henry Nowak’s murder as I was by the Southport and Nottingham killings. I interviewed Barnaby Webber’s mother, Emma, this week and was furious to hear how Valdo Calocane’s victims were let down by our failing state at every turn. I’m angry that two teenage rapists escaped prison sentences, despite filming themselves degrading their 14-year-old victim. I’m angry with a police service that appears to think racism is a worse crime than murder. I’m angry that no one heeded warnings that DEI had gone too far before it was too late.
Similarly, I’m angry with all the revisionists now claiming they never actually did think that trans women were women, having remained silent during the attempted cancellation of the gender critical.
I’m angry that we have a government so vindictive it has slapped VAT on private school fees, imposed a tax on farmers and scrapped non-dom status. I’m furious about the dishonesty surrounding net zero, and Ed Miliband’s obstinacy over new North Sea oil and gas licences.
I’m angry that politicians on the Right like Rupert Lowe are putting ego before country by allowing their parties to stand in by-elections they have no realistic hope of winning. I’m frustrated that Reform keeps attacking the Tories and vice versa, rather than recognising that the real political battle lies elsewhere.
So that’s my lived experience, folks. I imagine many of you are feeling as angry as I am. But I’ll tell you what makes me more furious than anything else: people trying to deny us the right to feel this way – when our anger is, in no small part, of their making.
Saturday, June 06, 2026
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Are we inventing a fake God? - This is a very good and challenging question.
Are we inventing a fake God? Why reverence is dying.
Before his passing in 2017, the late theologian R.C. Sproul remarked, “the greatest spiritual need in people’s lives today is to discover the true identity of God.” Those words are just as convicting today, if not more so, than they were a decade ago. Though many in our world would never reject God outright, multitudes are content to reinvent Him.
Modern versions of Christianity continue to shrink God to a size that is more manageable to our senses. We prefer a tame deity who stays in the background. One who shows up when we need Him because He fancies us the center of the universe. This god is anxious to take his marching orders and eager to remain quiet when we disagree with him.
Isaiah 6 offers a much different picture. With a vision of the Lord enthroned, untamed, glorious, and burning with holiness (Isa. 6:1-4), Scripture confronts us with the unrivaled identity of the only true God. This prophetic picture shatters our sentimental preferences. The living God far exceeds the watered-down mascot who cheers our every ambition, no matter how misguided.
The background of Isaiah’s glorious image was a season of national uncertainty in Judah. After a reign of more than 50 years, King Uzziah died, leaving a hole inhabited by instability and anxiety (2 Chr. 26:3). Yet, when God’s prophet looked toward Heaven, he did not see the Lord panicked or pacing, but reigning from His throne without interruption (Dan. 4:34-35). History does not rattle Him. Evil does not overcome Him. The future does not intimidate Him (Isa. 46:9-10).
Around the throne flew seraphim — angelic servants — who antiphonally sang, “Holy, holy, holy is the Lord of hosts, the whole earth is full of His glory” (Isa. 6:3). We prefer to speak more casually about the God we serve, eagerly reducing Him to the man upstairs, our life coach, or even worse, our co-pilot. Yet, Isaiah’s description leaves no room for such frivolities.
The seraphim did not chant, “Love, love, love,” even though God is love (1 John 4:8). Nor did they cry, “Merciful, merciful, merciful,” even though the Lord delights in mercy (Mic. 7:18). Instead, they selected the single attribute that most fully captures God’s essence. Holiness does not stand beside God like one trait in a list of many. Holiness defines God, along with all the glory and majesty that accompany Him (Lev. 11:44–45; 1 Sam. 2:2; Ps. 99:3, 5, 9).
Even the repetition matters. The three-fold declaration marked the emphasis that should grip us. Our God is in a category all His own, without rival or equal. The scene echoed Sinai, where the mountain quaked and smoke rose like a furnace due to Yahweh’s awesome presence (Ex. 19:18). The glorious holiness of God is heavy, and none swagger into His presence.
Isaiah certainly did not.
With a confession that cut through every self-illusion of righteousness, he lamented, “Woe is me, for I am ruined! Because I am a man of unclean lips, and I live among a people of unclean lips; for my eyes have seen the King, the Lord of hosts” (Isa. 6:5). Notice that there is no excuse for or dismissal of his sin. Holiness means that God stands completely separate from wickedness. Evil cannot corrupt Him. The darkness of our transgressions has no fellowship with the light of His purity. We cannot celebrate our sins and embrace God at the same time.
Tragically, our contemporary efforts to rush toward God’s love with no mention of His holiness forfeit the very grace we desperately need. Yet, the greatest testimony of God’s compassion for sinners is not His affirmation of our waywardness, but His transformation of our lives. Though we were formerly dead in our trespasses, walking according to the course of this world, God has made us alive together with Jesus (Eph. 2:1-5). Christ did not die to save us from nothing, but to rescue us from our vile disobedience.
In his humility, Isaiah experienced what countless Christ followers would later find out for themselves. When one of the seraphim took a burning coal from the altar and touched the prophet’s lips, his iniquity was taken away (Isa. 6:6-7). Therein is a picture of the same Gospel Christians preach today.
Notice that God took the initiative. The coal came from a place of sacrifice where the consuming fire of God cleanses our shame (Deut. 4:24; Heb. 12:29). The Lord does not negotiate with sin; He destroys it. Thus, God transferred Isaiah’s guilt to the offering, satisfying His holy wrath. Simultaneously, God covered His servant with grace and forgiveness.
The same mercy is available to us through the sacrificial death and resurrection of Jesus. He was pierced through for our transgressions and crushed for our iniquities, as God transferred our guilt upon Him (Isa. 53:5-6). Through His scourging we find healing and by means of His chastening He purchased our well-being (Isa. 53:5). Christ became sin for us, not because the Lord was eager to embrace our rebellion, but so that we could become the righteousness of God in Him (2 Cor. 5:21). God loves us enough to send His only begotten Son, not to wink at our sin, but to do something about it (John 3:16).
How holy is our God? So much so that He put His Son to death to save sinners like you and me. Our world does not lack opinions about God. What is missing, though, is reverence (Rom. 3:18). Many laugh at the idea of holiness. Others rewrite reality altogether (Isa. 5:20). Far too many demand affirmation, then punish dissent. Thankfully, our God does not take cues from this fallen age. He reigns from His throne in strength and power, knowing that He will have the last word (Ps. 2:1–4).
Dr Adam B. Dooley is pastor of Englewood Baptist Church in Jackson, TN, and author of Hope When Life Unravels. Contact him at adooley@ebcjackson.org. Follow him on Twitter @AdamBDooley. CP.
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