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California state senator Scott Wiener has secured continued financial support from police unions while he advances measures that weaken criminal penalties for those spreading HIV through prostitution and that exempt certain adults who engaged in oral or anal sex with minors from sex-offender registration. These unions, charged with upholding public safety, now supply the resources that sustain Wiener's broader program of turning California into a sanctuary for parents who transport their children across state lines for surgical and chemical interventions banned elsewhere.
Wiener's record includes the elimination of mandatory minimum sentences for opioid traffickers and the introduction of Senate Bill 627, which forbids most officers from wearing masks that shield them from doxxing. In each case the pattern is identical: authority is stripped from those who restrain vice while new protections are extended to those who practice it.
The observable pattern reveals a deeper inversion. Law enforcement unions, meant to defend ordered households and streets, have become financiers of the very forces that erode the distinctions between lawful authority and predatory license. This is no accident of oversight but the predictable result of institutions that have lost any grounding in the moral architecture that once bound police work to the defense of the innocent.
Western Christendom once recognized that civil authority exists to restrain the strong and protect the weak, a principle codified in the Justinian Code and carried forward through the medieval and early modern eras when sexual crimes against minors carried swift and public penalties. The present arrangement in Sacramento reverses that inheritance, treating the restraint of vice as bigotry and the facilitation of it as compassion.
Scripture and the creeds alike insist that rulers bear the sword against evildoers, not to subsidize their campaigns. When police associations place their treasuries at the service of legislators who systematically dismantle those restraints, they cease to act as officers of the common good and become instead instruments of the City of Man arrayed against the household.
The governing principle therefore stands clear: no man can serve two masters, and no union formed to restrain disorder can continue to underwrite its legislative architects without destroying its own reason for existence. The faithful remnant must now withdraw every form of material support from such arrangements and redirect resources toward officers and institutions that still recognize the difference between lawful authority and the protection of predators.
Households that remain loyal to the old order will refuse to fund their own dispossession. They will build parallel structures of mutual aid and local enforcement that answer to fathers and pastors rather than to Sacramento's managerial priesthood. The time for half-measures has ended; the choice is between the defense of children and the continued financing of their corruption.
