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Friday, April 17, 2026

 

Source: Originally published by Z. Feel free to share widely.

Lebanon sits today not merely at the edge of war, but at the fault line of an idea—an idea that has outlived empires, outpaced diplomacy, and repeatedly redrawn the moral boundaries of international order. The language of ‘security’ has long framed Israel’s military actions, yet beneath it lingers a far older and more combustible narrative: the elastic geography of ‘Greater Israel’, a concept that, whether rhetorical or operational, continues to reverberate across the Levant with devastating human consequence.

To treat the current escalation along the Lebanon–Israel frontier as episodic is to misunderstand its deeper architecture. The historical record tells a far more unsettling story. Israel’s incursions into Lebanon in 1978 and 1982, culminating in an occupation that lasted until 2000, were not isolated security operations but formative events that reshaped Lebanon’s political and social terrain. Hezbollah itself emerged in this crucible—not as a primordial aggressor, but as a product of occupation and abandonment. That distinction matters, not as justification, but as diagnosis.

There is a persistent temptation in global policymaking circles to compress this history into a binary: state versus militia, order versus terror. Yet such simplifications collapse under empirical scrutiny. The 2006 war offers a stark case. Hezbollah’s rocket fire killed 43 Israeli civilians, a clear violation of international humanitarian law. Israel’s response, however, killed over a thousand Lebanese civilians and displaced nearly a million people while devastating critical infrastructure.

The asymmetry was not merely military; it was civilisational in its impact. Entire communities were reduced to debris, their reconstruction still incomplete two decades on.

Israel’s latest reported 10-minute barrage over Beirut—deploying around 160 missiles across densely populated civilian areas and killing more than 250 people—cannot be rationalised by collapsing an entire nation into a single armed group; such framing is not strategy, it is moral collapse. To equate Lebanon with Hezbollah to legitimise indiscriminate force is a narrative that shatters international law, corrodes global conscience, and reinforces a devastating historical pattern of destruction that the world can no longer afford to normalise.

Decades after the bombs fall silent, Lebanon’s shattered streets still whisper a brutal truth: reconstruction has become a theatre of promises unkept, where billions pledged dissolve into paralysis, leaving ruins to harden into a permanent architecture of abandonment.

This cycle—provocation, retaliation, devastation—has become the grammar of the conflict. And yet, it is sustained not only by immediate threats but by long-range ideological horizons. The notion of Greater Israel, rooted in biblical interpretations of territory stretching from the Nile to the Euphrates, has never been formalised as official state policy. Still, its echoes are audible in contemporary political discourse. Senior Israeli figures have, at times, gestured toward expansive territorial visions, including assertions of enduring sovereignty over lands far beyond internationally recognised borders.

Such rhetoric may be dismissed as fringe or symbolic, yet in a region where words often precede movement, symbolism acquires material weight.

For Lebanon, this is not abstract theology. It is lived vulnerability. A state already hollowed out by economic collapse, institutional fragility, and sectarian fragmentation finds itself unable to monopolise the instruments of war or peace. Surveys indicate that more Lebanese prioritise ending foreign occupation than disarming Hezbollah. This inversion of conventional Western policy priorities reveals a deeper truth: sovereignty, in Lebanon, is experienced as something externally violated before it is internally contested.

International law, meanwhile, offers clarity that politics avoids. The annexation of territory by force remains unequivocally prohibited. UN Security Council resolutions have repeatedly declared Israeli annexations—whether in the Golan Heights or East Jerusalem—’null and void’. Recent UN reporting warns of accelerated settlement expansion and the displacement of over 36,000 Palestinians in the West Bank, describing patterns that may amount to forcible transfer. These are not marginal allegations; they strike at the heart of the post-1945 international legal order.

Comparative history sharpens the stakes. Irredentist visions have a long and troubled lineage—from Greater Serbia in the Balkans to the expansionist doctrines of early 20th-century Europe. Each case demonstrates how mythologised geography can legitimise violence, particularly when fused with existential narratives. In the Israeli–Lebanese context, the fusion is especially potent: a technologically superior state confronting a deeply embedded non-state actor, each convinced of its defensive necessity, each reinforcing the other’s permanence.

In addition, the approval of 34 new settlements in April—the largest single expansion on record—alongside plans for 15 permanent military bases near Lebanon’s border, signals not a drift but a deliberate architecture of annexation that is tightening its grip across Palestinian land while casting an ever-lengthening shadow of instability over the entire region.

What emerges is not a conventional war but a self-sustaining ecosystem of conflict. Israeli military doctrine, grounded in deterrence and overwhelming force, often produces tactical gains but strategic stagnation. Hezbollah, for its part, thrives in this environment of perpetual resistance, drawing legitimacy from each incursion and each civilian casualty. As it’s noted, Israel in 2006 was ‘fought to a standstill’ by a guerrilla force despite overwhelming superiority. The lesson was not lost on either side.

The humanitarian cost, however, remains the most damning indictment. Civilians—Israeli and Lebanese alike—are not collateral to this conflict; they are its primary victims. Images of displaced families in Beirut mirror those from northern Israel’s bomb shelters. International humanitarian law is violated not in abstraction but in homes, schools, and hospitals. Each breach erodes not only lives but norms, weakening the already fragile architecture of global governance.

From the scarred valleys of Kashmir to the fractured cities of Somalia, the same tragic script unfolds—where unresolved grievances, external interference, and militarised identities calcify conflict into a generational inheritance rather than a temporary crisis.

For global policymakers—from Brussels to Riyadh, from Washington to Jakarta—the implications cut far deeper than diplomatic ritual or carefully worded communiqués. This conflict has become a crucible in which the credibility of the entire international system is being quietly, but relentlessly, tested. The Organisation of Islamic Cooperation (OIC), the Gulf Cooperation Council (GCC), the United Nations, and even emerging blocs of the Global South now find themselves confronting not just a regional crisis, but a systemic fracture: a world order that appears selective in its morality and inconsistent in its enforcement.

When violations of international law are condemned in one theatre yet rationalised in another, the result is not balance—it is erosion. Trust dissolves. Legitimacy thins. And into that vacuum step alternative narratives, alliances, and doctrines that challenge the very foundations of multilateralism.

A more imaginative global response is no longer optional—it is urgent. What if the GCC, leveraging its economic weight, spearheaded a conditional reconstruction compact for Lebanon tied to sovereignty restoration and civilian protection benchmarks? What if the OIC moved beyond declaratory politics to establish an independent legal observatory documenting violations across all actors, state and non-state alike, restoring a sense of moral symmetry?

What if a new transregional contact group—bridging Europe, the Arab world, and Southeast Asia—reframed the conflict not as a zero-sum security dilemma but as a shared humanitarian emergency demanding enforceable guarantees? These are not utopian gestures; they are necessary disruptions to a diplomatic status quo that has normalised recurrence over resolution. Because without bold, collective reimagination, the risk is not just another war in Lebanon—it is the quiet unravelling of the rules meant to prevent all wars.

A more honest reckoning begins with acknowledging a shifting and deeply unsettling reality: the language of annexation is no longer whispered at the fringes but increasingly voiced in the open, recasting Israel not only as a state acting out of security anxiety but as one projecting territorial ambition that reverberates as a regional threat. Statements invoking expanded sovereignty—whether gradual or aspirational—do not land in a vacuum; they echo across Beirut, Damascus, Amman, and beyond as signals of a future in which borders are negotiable by force rather than law.

In such an atmosphere, Hezbollah’s militarisation cannot be disentangled from the perception—rightly or wrongly—of an encroaching project that renders disarmament synonymous with vulnerability. Yet this does not absolve the cycle; it deepens the tragedy. Security fears on one side and expansionist rhetoric on the other begin to feed a single, combustible narrative, where each justifies the excesses of the next.

What emerges is not balance, but a tightening spiral—one where the mere articulation of annexation reshapes the strategic imagination of the region, hardens positions, and transforms latent tension into an ever-present spectre of war.

Policy responses, therefore, must move beyond the reactive. Strengthening Lebanese state institutions is not an abstract goal but a strategic necessity. A government capable of delivering services and asserting authority would gradually undercut the parallel legitimacy structures on which Hezbollah relies. Equally, meaningful constraints on settlement expansion and annexation are essential to restoring any credibility to a rules-based order.

Inside Lebanon, the state itself trembles under the weight of its divisions, where sectarian fault lines do not merely weaken governance but fracture the very idea of sovereignty into competing, paralysing loyalties.

Diplomatically, a reinvigorated multilateral framework is indispensable. UNIFIL’s limited mandate illustrates the gap between aspiration and enforcement. Without stronger mechanisms—whether through expanded peacekeeping authorities or coordinated economic leverage—resolutions will continue to function as symbolic gestures rather than instruments of change.

There is, ultimately, a deeper reckoning required. The persistence of maximalist territorial visions—whether framed as divine promise or strategic necessity—stands in direct tension with a world organised around sovereign equality. As long as such visions remain politically viable, the risk of perpetual conflict endures.

Lebanon’s tragedy is not simply that it lies next to a powerful neighbour. It is that it has become the arena in which competing histories, identities, and ambitions are violently negotiated. The question for the international community is whether it will continue to manage the symptoms or confront the underlying ideologies that make such suffering recurrent.

In that choice lies the difference between another ceasefire and a genuine, if distant, peace.Email

Kurniawan Arif Maspul is a researcher and interdisciplinary writer focusing on Islamic diplomacy and Southeast Asian political thought. He holds an MEd in Advanced Teaching, an MBA and an MA in Islamic Studies and is currently pursuing a Master’s in Islamic Banking and Finance at Al-Madinah International University in Malaysia.

21st-Century Fascism and the Antichrist

Source: Originally published by Z. Feel free to share widely.

One of the most influential interpretations of 20th-century fascism is that fascism was a rebellion against the secularism of the modern era, which proposed a transcendent society both on a practical level (progress) and on a theoretical level (the possibility of transcending all limits). This rebellion led to the return of political religion (religion as a form of temporal power) in various guises as a political factor. This interpretation has been the subject of intense debate, and it is not my intention to analyze that debate. I am interested only in addressing the question of the relationship between fascism and religion. Speaking of fascism of the past and fascism of the future may entail the trap of thinking that there is no fascism in the present. It can also lead one to believe that fascism is a monolithic entity and that, therefore, there is only one type of fascism. Usually, definitions of fascism all refer to fascism as a political regime. I, on the contrary, distinguish between political fascism and social fascism; the former occurs in strictly political relations, and the latter, in social relations.

Fascism and Religion in the 20th Century

The relationship between political fascism in the first half of the 20th century and religion is complex. The secularism of modern society (the separation of church and state) was never complete and operated only in the metropolises, not in the colonies. As both religion and the secular state continued to vie for their place in society, the contradictions and disputes between the two coexisted with convergences, complicities, and mutual exploitations. In the case of Italian fascism, we can say that the sacralization of politics (the veneration of the fascist state, fascist rituals and symbols) signified the emergence of a political, secular, laic religion that came to exist in parallel with traditional religion (the privileged recognition of Catholicism). In 1932, Mussolini, unlike Robespierre, asserted that the fascist state did not have its own theology, but it did have its own morality.

Traditional religion was pragmatically used to reinforce the subjugation of the masses to the political designs of fascism. Conflicts existed and were intense between secular religion and Catholicism in the realm of education, since fascism did not want to relinquish its monopoly on the education of new generations. But the goal was always to abolish the boundaries between the political and religious spheres. None of this was entirely new.

Since the 15th century, movements had emerged to create civic religions, ranging from secret societies (Freemasonry, the Illuminati, Opus Dei) to Jacobinism and positivism. Faith in the nation and in nationalism was a way to combat socialism and contain Catholicism. The revolutionary socialism of the early Mussolini was intended to be more of a belief than a science. As he often said: “Humanity needs a belief.” It was about appealing to an experience of faith in the religion of the Nation. The patriotic religion. Giovanni Gentile argued that fascism had a religious character, “insofar as it takes life seriously,” and “as a movement it arose from the very soul of the nation.” It aimed to create an ethical state.

The sacralization of politics has always involved the sacralization of war, purifying violence: the ultimate sacrifice of body and soul for a sublime cause. Death and resurrection appear transfigured in the cult of martyrs and heroes. The connection between war and the awakening of religious sentiment is as evident in D’Annunzio as it is in Marinetti. In Il Fascio from 1921, it was written: “We are the custodians of a generation that, long ago, transcended the limits of its own historical reality and advances unstoppably toward the future… We are the highest of the high… The Holy Communion of war has molded us all with the same spirit of generous sacrifice.” Fascist belief transcended the natural attachment to life on earth.

In 1932, the Fascist youth newspaper asserted that “a good Fascist is religious.” And in 1930, young university students in Milan established a school of Fascist mysticism centered on the Duce as a living myth. A certain syncretism with Catholicism was evident, and potential conflicts of interpretation were resolved through devotion to the party. The leva fascista was a ritual of initiation for young people similar to “confirmation” in the Catholic Church, through which young people were “consecrated as fascists.” The ceremonies were held in public in every city and included, in addition to the consecration ceremonies, oath-taking ceremonies, the veneration of flags, and the cult of the fallen martyrs. The celebration of the founding of Rome, Rome Day, romanità, and the “Latin spirit” were transformed into archetypal models of the greatness of the fatherland and the “civilization of Italy.”

The various religious elements converged in the struggle against “the triumphant beast of Bolshevism.” The blessing of the gagliardetto, the flag of the fascist “esquadras,” was initially used as a ceremony of redemption for a community that had previously been governed by the socialists. If fascism was a religion, dissidents were “traitors to the faith.” The will of God and the will of the State merged. Traitors were excommunicated, banished from public life. Augusto Turati, party secretary from 1926 to 1930, preached to the youth “the need to believe blindly; to believe in fascism, in the Duce, in the Revolution, just as one believes in God… We accept the Revolution with pride, just as we accept these principles – even if we realize they are wrong, and we accept them without question.” In short, the supreme commandment: “believe, obey, and fight.”

Faith had been transformed into the supreme virtue, and the headquarters of the National Fascist Party were regarded as the “altars of the religion of the Fatherland.” The rejection of rationalism and the adoption of mythical thinking are clearly evident in this passage from a fascist book: “The masses cannot distinguish nuances; they need spirituality, piety, religious principles, and rituals.” The political program was far less important than the belief system, rituals, and symbols. Only in this way could massive, intense, and long-lasting support be guaranteed. The sacralization of violence was linked to the aestheticization of politics, as Walter Benjamin rightly noted: politics as a rupture of civilizational constraints. It was this rupture that led Ezra Pound to feel drawn to fascism. Fascist irrationality is aesthetically reconfigured as spontaneity, intensity, and authenticity. Extreme nonconformity toward the world is the flip side of blind obedience to the fascist leader. Hence, too, ultimately, the misery of the aestheticization of violence, especially when bodies began to be thrown into the crematoria.

Fascism seeps drop by drop into the very heart of democracy

In the post-1945 period, analyses and interpretations of the fascist phenomenon proliferated. A significant school of thought considered fascism a rupture in the historical continuity of European culture, and some viewed it as a social pathology or as an imposition by manipulative minorities lacking a coherent doctrine or ideology. In other words, fascism, being the result of political manipulation, had no genuine social base. Selfish interests or intimidation tactics had created the body of fascism’s followers. The opposing school of thought saw fascism as a continuation of the French Belle Époque and considered that fascism had a highly coherent system of thought.

These interpretations shared two characteristics. On the one hand, they conceived of fascism as a phenomenon of the past—a past that had been irreversibly overcome. On the other hand, they constituted an external view of fascism. They did not analyze the internal experience of fascism – the way it was lived by the populations where it functioned as a political system, or how it was passively accepted or enthusiastically celebrated by those populations. Much less were they interested in the facets of personality or psychic drives that made fascist life a “natural” or “normal” way of living for the vast majorities who actively or passively lived under fascism. How was it possible that Nietzsche or Heidegger were proto-Nazis, and that the combination of evolutionary theory, civilizational cycles, and racist biology led to fusions between Charles Darwin and Oswald Spengler?

More recently, the field of analysis has diversified. Internal interpretations of the fascist way of life have emerged, based on the idea that, while fascism sought to be religious and appealed to the irrational or mythical, pragmatic reasons of self-interest or intimidation were insufficient to explain adherence to fascism. On the other hand, renewed emphasis has been placed on psychoanalytic readings previously advanced by the Frankfurt School, which conceive of fascism as a permanent potentiality of communal life; consequently, it makes no sense to speak of fascism as something historically outdated. It is not a matter of theorizing the return of fascism, but rather of theorizing the continued presence of fascism in different forms and potentialities. In a recent book, Vladimir Safatle eloquently defends this theory in a book titled The Internal Threat: Psychoanalysis of the New Global Fascisms (available in Portuguese).

This analytical shift has a very clear sociopolitical rationale: the global rise of far-right political forces that advocate political fascism and, when in power, effectively seek to implement it. Perhaps what best characterizes the present time is the fact that liberal democracy is being used more and more frequently to enable anti-democratic fascists to come to power. These are politicians who are democratically elected but who, once elected, do not exercise power democratically. It is fascism seeping drop by drop into the very heart of democracy. The phenomenon is not new. It happened with Hitler after the 1932 elections. But the intensity with which it is occurring causes the quantity to transform into a new quality. The greater intensity of drip-feed political fascism feeds on the interstitial growth of another type of fascism: social fascism.

Social fascism is the entire system of social relations characterized by extreme power inequality, in which the stronger party holds a veto over the weaker party’s opportunities for life and survival. It consists of situations where people or groups are at the mercy of unilateral powers, without rights or legal defense, even if they formally live in a democracy. It is extreme social exclusion, abysmal exclusion, where human life is devalued by the logic of the market and power. Unlike political fascism, social fascism is pluralistic. I distinguish five forms of social fascism:

1. contractual fascism, in which the weaker party has no choice but to accept the conditions imposed by the stronger party, however unjust they may be, on pain of not surviving;

2. social apartheid fascism, in which excluded populations live in ghettos – urban areas that are not urbanized – and are at the mercy of all kinds of violence;

3. parastatal fascism, in which state violence is subcontracted to paramilitary groups, organized crime, and militias that commit the most extreme violence against populations with impunity;

4. financial fascism, in which powerful sectors of financial capital manipulate the state to, through usurious interest rates, extract a significant portion of the workers’ wages and to engineer permanent crises that justify the theft of the middle classes’ savings or the expropriation of assets pledged as collateral for debts;

5. insecurity fascism, which consists of using situations of extreme insecurity—accidents, extreme weather events, etc. – for which insurance policies do not exist or are inaccessible, and in which the protective intervention of the state is absent.

The intensification of these different forms of social fascism is largely due to neoliberalism as the dominant form of global capitalism. The gradual intensification of fascism aims to create the conditions for a new phase of political fascism. There is no determinism in this. There is only one objective, and it is up to democrats not to allow it to materialize

21st-Century Fascism and the Antichrist

Emerging fascism is more extremist in its religious identity than the fascism of the past. Like the latter, it is based on the sacralization of violence and the sanctification of elites, but it feeds on a dystopian vision of the future that crystallizes in the concept of the Antichrist. It is primarily present in the U.S., but its capacity for dissemination is enormous. Through the idea of the Antichrist, neo-fascism (or neo-Nazism) exacerbates its Christian identity and conceives of present-day society as a life-and-death struggle between Good and Evil where there is no room for negotiations or ceasefires, but only surrender and the extermination of the loser. Society is in a state of perpetual civil war, and its future is the apocalypse unless it is saved by racially and religiously supremacist states equipped with cutting-edge technologies for controlling populations.

On the religious front, there are significant differences between 20th-century fascism and 21st-century fascism. 20th-century fascism created a secular religion but maintained a relationship of cooperation and tension with traditional religion that presupposed the latter’s relative autonomy. 21st-century fascism takes its Christian identitarianism to the extreme and seeks to absorb the traditional religion closest to it: Pentecostal evangelical movements. The fusion between the political and religious spheres is now much more intense, if not total.

Twentieth-century fascism was based on the idea of a better future society, so much so that socialism was originally present in both Mussolini’s and Hitler’s convictions. In contrast, 21st-century fascism is dystopian and apocalyptic, and thus the Antichrist is not only communism and socialism; it is also democracy itself and the kind of coexistence it promotes, leading to the stagnation of technological progress, which is the only path to redemption. The politics of hatred that sustains civil war knows no political adversaries; it knows only enemies to be eliminated.

Given its apocalyptic nature, it is no surprise that 21st-century fascism, unlike 20th-century fascism, is promoted by sectors of the elite – generally the wealthiest, the billionaires, of whom Peter Thiel is a paradigmatic example. While for 20th-century fascism democracy was merely a decadent regime, for 21st-century fascism democracy, like human rights, is the embodiment of Evil. So too is the ecological struggle or any demand that places obstacles in the way of the infinite accumulation of wealth and the technology upon which it depends.

The relationship between 21st-century fascism and Zionism deserves special consideration. 20th-century fascism was anti-Semitic, understood as a radical racist policy against the Jewish people whose extermination it proclaimed and actively sought. Zionism, understood as the aspiration to create a Jewish state, was at that time a minority view among Jews. It found greater acceptance among Russian Jews and those from Eastern Europe (the Baltic states, Belarus, Ukraine, Poland). The Zionist organizations of the time sought and reached agreements with the Nazis, particularly regarding the relocation of Jews to Palestine and the establishment of the State of Israel (agreements that, incidentally, met with little success among the Jewish people).

Shortly after World War II, many Jewish intellectuals drew attention to the danger of Zionism and to the similarities between Zionist methods and those of fascism and Nazism. In 1948, Albert Einstein and Hannah Arendt signed the famous letter to the New York Times, highlighting such similarities in the case of Menachem Begin’s party, today known as Likud.

Extremist Zionists, currently dominant in the Israeli government, share with fundamentalist evangelical Christians the idea of the apocalypse based on the same biblical readings, particularly the Book of Daniel (Dan 7-12) and the Apocalypse of John in the New Testament. Hence the emergence of Christian Zionism, which has greatly strengthened the global fascist movement of this century.

The Antichrist is, as Robert Fuller states, an American obsession. The fight against the Antichrist is today personified in the figure of billionaire Peter Thiel, founder of PayPal and Palantir, whose artificial intelligence was apparently responsible for the deaths of the Iranian ayatollahs and the 208 children, elementary school students at the Shadjareh Tayyebeh School in the city of Minab, Iran.

Peter Thiel, without any theological training, travels the world denouncing as manifestations of the Antichrist leading to the final apocalypse all those political achievements for which we have fought over the last two hundred years to restore a modicum of dignity to the classes and social groups excluded by capitalism, colonialism, and patriarchy: a minimally redistributive state, through social policies (public health, housing, and education); democracy as a system of peaceful coexistence and a means of curbing the “excesses” of capitalism; human rights and the struggle for human dignity in societies where the prosperity of a few is achieved at the cost of the dehumanization of many; ecological struggles to build a new relationship with nature that allows for the reconstruction of natural cycles of vital regeneration. All of this is anathema that stands in the way of the salvation that only the intelligent technology of AI can bring. The existential threats are not climate change, the atomic threat, the nuclear threat, or the threat of AI. The existential threats come from resistance to the full development of these “advances.” All of this is a manifestation of an anti-Messiah, the triumphant beast of the end times.

The new promised land is Silicon Valley, theorized with reference to Carl Schmitt and, in a distorted and perverse way, to René Girard (the theory of the scapegoat and imitation as the flip side of rivalry). The new Antichrist is the entire historical accumulation of knowledge, organization, and struggle that has been warning of the existential risks humanity and planet Earth face if nothing is done to curb social, historical, environmental, racial, and sexual injustice; if democracy cannot defend itself against anti-democrats; if imperial will replaces international law; if war, genocide, and the plundering of resources are the only means of “resolving” conflicts. For the fascists of the Antichrist, all this historical accumulation of the last two hundred years is a training ground of stagnation that impedes the only possible redemption, technological redemption.

The fascism of the Antichrist and the extremist identitarianism—both Christian and Zionist—on which it is founded, are nonetheless manifestations of Eurocentric thought, which should come as no surprise since every civilization contains “its own” barbarism. And in true European fashion, the “laboratory” experiments of this fascism begin outside the Eurocentric metropolises, in Western Asia (Iraq, Palestine, Syria, Iran, and Lebanon), but one never knows where they end. After all, wasn’t the genocide of the Herero and Namaqua peoples of Namibia carried out by the Germans between 1904 and 1908 a rehearsal for the Holocaust of the Jews in Europe?Email

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Boaventura de Sousa Santos is the emeritus professor of sociology at the University of Coimbra in Portugal. His most recent book is Decolonizing the University: The Challenge of Deep Cognitive Justice.

Some MAGA voters say Trump assassination attempt was staged: 'The truth will come out'


Trump had just begun his speech at the Pennsylvania rally when the sound of shots rang out and a bullet grazed his right ear. REUTERS/Brendan McDermid


Nick Hilden
April 17, 2026
ALTERNET


The MAGA movement has long coalesced around conspiracy theories, and recently, many have begun floating a new hypothesis: that the 2024 assassination attempt on future President Donald Trump was staged, and that his administration is now covering it up.

On July 13, 2024, shots rang out during a Trump rally in Butler, Pennsylvania, clipping his ear and killing an attendee sitting behind him. The 20-year-old shooter was then killed by the Secret Service, and almost immediately, conspiracy theories began popping up across the internet. MAGA faithful, however, took it as a sign of Trump's divine protection — at least for the time being.

Over the past several months, however, Trump’s appeal has waned with a MAGA that has been disappointed by the president’s foreign military endeavors, economic failings, and bumbling release of the Epstein files. As a result, a growing number of disillusioned MAGA adherents are suggesting that the assassination attempt was faked.


"I think that maybe it was staged," said podcaster Tim Dillon, previously a Trump devotee, in early April. According to Dillon, the time has come for Trump to come out and say that, “Some people are going to be upset by this, but we staged the assassination attempt in Butler to show people how important it was to vote for me and how far I was willing to go for them.”

While such claims are growing louder, they aren’t new. In November, Tucker Carlson suggested that the FBI was involved in covering up the facts behind the shooting, posting that the “FBI lied” about the shooter's online habits. The following day, conservative pundit Emerald Robinson went even further, posting that the FBI “did it.”


Now, however, MAGA followers have begun loudly connecting Trump to the supposed plot, particularly after former US National Counterterrorism Center director Joe Kent resigned from his post and appeared on Carlon’s podcast, during which Kent claimed (without offering evidence) that the investigation into the shooting had been ended before it was concluded.

This prompted QAnon promoter MJ Truth to ask his 100,000 Telegram followers, “How does everyone feel about the narrative surrounding the Butler Assassination Attempt on Trump?” Nearly all replies asserted that the assassination was staged.

“The truth will come out 60+ years from now when we're all dead and nobody really cares anymore … just like JFK!!!!,” wrote one.


Then after Carlson suggested that the Israeli government had “clues” about the shooting, far-right provocateur Candace Owens picked up the conspiracy, claiming that Israeli-American political donor Miriam Adelson was actually behind the attempted assassination. Adelson, proffered Owens, had donated $100 million to Trump in exchange for his support of Israeli settlements in the West Bank, and when he reneged, she tried to have him killed.

Ali Alexander — a far-right activist who organized the Stop the Steal campaign after the 2020 presidential election — has a completely different theory: that Trump is the Antichrist.

“If Donald Trump didn’t receive a miracle, then it was deception or a dark sign,” Alexander wrote in a PDF he posted to his Telegram channel on Tuesday. “There is biblical prophecy in Revelation 13:3 apparently about the Antichrist being struck on the head.”

The passage he’s referencing reads, “I saw that one of its heads seemed to have been mortally wounded, but this mortal wound was healed. Fascinated, the whole world followed after the beast." Trump has, incidentally, received numerous accusations that he is the Antichrist in recent weeks, though for other reasons.

As WIRED notes, “The vast majority of people discussing conspiracy theories about the shooting today are Trump supporters or former Trump supporters.”



Trump's biggest fans want him to come clean about his 'staged' assassination attempt

Travis Gettys
April 17, 2026 
RAW STORY


FILE PHOTO: Republican presidential nominee and former U.S. president Donald Trump speaks during a rally at the site of the July assassination attempt against him, in Butler, Pennsylvania, U.S., October 5, 2024. REUTERS/Brian Snyder/File Photo

Even some of President Donald Trump's biggest fans are starting to believe his first assassination attempt was staged, and they want him to publicly admit it.

Conspiracy theories proliferated almost immediately after a 20-year-old gunman fired off shots that seemingly clipped Trump's ear and killed retired fire chief Corey Comperatore at a July 13, 2024, campaign rally in Butler, Pennsylvania, but now some of the president's own supporters have been casting doubts on the official account of the shooting, reported Wired.

"I think that maybe it was staged," conservative podcaster Tim Dillon told listeners, adding that Trump should admit it. “Some people are going to be upset by this, but we staged the assassination attempt in Butler to show people how important it was to vote for me and how far I was willing to go for them.”

Tucker Carlson has been floating the possibility for months that the FBI had lied about the shooter's online activity as part of a coverup, and conservative pundit Emerald Robinson has blamed the law enforcement agency for pulling off the shooting, but the baseless conspiracy theories gained new traction when former U.S. National Counterterrorism Center director Joe Kent told Carlson the assassination probe had been prematurely shut down.

“If you don't want to address that question, then you just go silent and say you can't ask that question,” Kent told Carlson last month. “Which then creates people who come out of nowhere and they start drawing their own conclusions.”

Kent provided no evidence to support his claims, but his suggestion that the investigation had not been completed has reinvigorated conspiracy theories about the shooting on the MAGA right, with prominent QAnon promoter MJ Truth asking his 100,000 followers: “How does everyone feel about the narrative surrounding the Butler Assassination Attempt on Trump?”

According to Wired's analysis, the vast majority of MJ Truth's followers – nearly all of them Trump supporters – agreed the event had been staged and that the truth would never be revealed.

“The truth will come out 60+ years from now when we're all dead and nobody really cares anymore … just like JFK!!!!,” one follower wrote.

The conspiracy theories have also ramped up as some right-wing influencers float the possibility that Trump is the antichrist due to criticism around the Iran war and his public statements and social media posts comparing himself to Jesus Christ.

“To be clear: if Donald Trump didn’t receive a miracle, then it was deception or a dark sign,” wrote "Stop the Steal" activist Ali Alexander in a five-page PDF posted to his Telegram channel. “There is biblical prophecy in Revelation 13:3 apparently about the Antichrist being struck on the head.”

That biblical passage reads: “I saw that one of its heads seemed to have been mortally wounded, but this mortal wound was healed. Fascinated, the whole world followed after the beast.”

Some elements of the right-wing conspiracy theories draw from antisemitic tropes, such as Carlson's questions about Israel's possible involvement in the assassination plot and MAGA influencer Candace Owens' claims that Israeli-American political donor Miriam Adelson was behind the assassination attempt.

"While the vast majority of people discussing conspiracy theories about the shooting today are Trump supporters or former Trump supporters, in the hours and days after the shooting," Wired noted, "it was left wing so-called Blue Anon accounts pushing the claims that the shooting was staged, suggesting it was all orchestrated by the Secret Service and that Trump had used blood gel packs in an attempt to draw sympathy and votes."




Tuesday, April 14, 2026

Trump refuses to apologise after clash with Pope Leo XIV over Iran war

FILE: Pope Leo XIV presides over Easter Mass in St. Peter's Square at the Vatican, 5 April 2026
Copyright AP Photo

By Aleksandar Brezar with AP, AFP
Published on 

Despite widespread criticism including Italian Premier Giorgia Meloni's rare rebuke after the US president lambasted the US-born pontiff for being "weak on crime," Trump said no to an apology to the Catholic Church's Holy Father while reiterating his claims.

US President Donald Trump defied calls to apologise for his attacks on Pope Leo XIV on Monday, as Italian Prime Minister Giorgia Meloni condemned his criticism of the supreme pontiff —triggered by the pope's denunciation of the Iran war — as "unacceptable"

"The pope is the head of the Catholic Church, and it is right and normal for him to call for peace and to condemn all forms of war," Meloni said in a statement on Monday.

It represents a rare rebuke of Trump from Meloni, a conservative leader who has sought to serve as a bridge between the US president and European leaders.

Meloni earlier issued a statement supporting Pope Leo XIV's efforts for peace and reconciliation during a trip to Africa, which began Monday, just hours after Trump launched a scathing criticism of the first US-born pontiff.

"I thought the meaning of my statement this morning was clear, but I will restate it more explicitly. I find President Trump's words about the Holy Father unacceptable," she said.

"Pope Leo (XIV) is weak on crime, and terrible for foreign policy," the US president wrote in a Truth Social post Sunday, adding, "I don't want a pope who thinks it's OK for Iran to have a nuclear weapon."

He repeated that sentiment in comments to reporters, saying, "We don't like a pope who says it's OK to have a nuclear weapon."

His comments drew outrage from many Italian politicians, while Catholic bishops from the US and Italy were quick to defend the pontiff.

Pope Leo XIV himself told reporters on the plane to Algeria — the first stop on a four-nation tour that also takes in Cameroon, Angola and Equatorial Guinea — that he had a "moral duty" to speak out against war.

"I have no fear, neither of the Trump administration, nor speaking out loudly about the message of the Gospel, which is what the Church works for," he said.

“I will continue to speak out strongly against war, seeking to promote peace, promoting dialogue and multilateralism among states to find solutions to problems,” the pontiff emphasised.

US President Donald Trump speaks to the press outside the Oval Office of the White House, 13 April 2026
US President Donald Trump speaks to the press outside the Oval Office of the White House, 13 April 2026 AP Photo

Despite the backlash, Trump refused to apologise to Pope Leo XIV on Monday, and he sought to explain away a now-deleted social media post depicting himself as Jesus by saying he had thought the image was of him as a doctor

Trump was asked about his comments toward the Chicago-born pontiff, as well as the post depicting himself as a saint-like healer, in a hastily called question-and-answer session with reporters at the White House.

“He was very much against what I’m doing with regard to Iran, and you cannot have a nuclear Iran. Pope Leo (XIV) would not be happy with the end result,” Trump said, adding, “I think he’s very weak on crime and other things, so I’m not (going to apologise)."

“He went public," the Republican president added. "I’m just responding to Pope Leo (XIV).”

'It's supposed to be me as a doctor'

Trump caused further backlash over an image posted on his Truth Social platform Sunday night, which showed Trump wearing a biblical-style robe and laying hands on a bedridden man as light emanates from his fingers — while a soldier, a nurse, a praying woman and a bearded man in a baseball cap all look on admiringly.

The sky above is filled with eagles, a US flag and vaporous images.

President Trump just posted this…

“I did post it, and I thought it was me as a doctor, and it had to do with the Red Cross,” Trump said. “It’s supposed to be me as a doctor, making people better. And I do make people better. A lot better.”

He blamed the “fake news” for any confusion over the image, though it drew criticism from a wide range of people, including some of Trump's own evangelical supporters, who objected to the notion that Trump was likening himself to Christ.

The post was deleted from Trump's account late Monday morning. Trump did not provide details on how that happened.

Portraying oneself as Jesus Christ is generally considered blasphemous according to Catholic and broader Christian dogma, with some leeway for respectful dramatic or religious films, plays or reconstructions.

Even Iran's President Masoud Pezeshkian assailed the “desecration of Jesus" while also speaking up to defend the pope.

“His Holiness Pope Leo XIV, I condemn the insult to Your Excellency on behalf of the great nation of Iran, and declare that the desecration of Jesus, the prophet of peace and brotherhood, is not acceptable to any free person," Pezeshkian said in a post on X.

"I wish you glory by Allah," he concluded.

In Islam, Jesus or Isa is considered a major religious figure and one of God's messengers on Earth.

Vance defends Trump

While it is not unusual for popes and presidents to be at cross purposes, it is rare for the pontiff to directly respond to world leaders.

Trump's stinging response is equally uncommon, as Washington's relations with the leader of the Catholic Church, which numbers some 1.4 billion faithful worldwide, have been generally cordial.

There are approximately 72 million Catholics in the United States, or about 20% of the adult population.

Trump's Vice President JD Vance is Catholic and has recently published a book on his conversion to the faith.

VANCE IS A FOLLOWER OF THE RIGHT WING CATHOLICISM OF STEVE BANNON

He is also one of the last people to see late Pope Francis in person, having met him briefly last Easter Sunday. Pope Francis died the following morning.

Vance chimed in on the Trump-Pope Leo XIV exchange overnight on Tuesday, urging the Vatican to "stick to matters of morality" amid the escalating row "and let the president of the United States stick to dictating American public policy."

Pope Leo XIV is welcomed by Rector Mohamed Mamoun Al Qasimi upon his arrival at the Great Mosque in Algiers, 13 April 2026
Pope Leo XIV is welcomed by Rector Mohamed Mamoun Al Qasimi upon his arrival at the Great Mosque in Algiers, 13 April 2026 AP Photo

Pope Leo XIV was elected in April 2025 following the death of Pope Francis.

The conclave elected him after four ballots over two days — one of the shortest papal elections in modern history, shorter than the five ballots that elected Pope Francis in 2013.

He has outlined peace, justice and truth as the pillars of Vatican diplomacy under his papacy.

In a speech in January, the pope denounced what he called "diplomacy based on force" and in his Easter blessing he urged "those who have the power to unleash wars" to "choose peace."

According to Catholic Church records, the last time a pope explicitly called for and approved a war was Pope Urban II in 1095, when he launched the First Crusade.

Last week, Washington found itself accused of exerting pressure on the Vatican after media reports that the Holy See's envoy to the US had been invited to a private meeting that turned sour.

According to reports, US officials threatened the pontiff with an Avignon Papacy, a dark moment in Europe's history when the French crown used violence to move the seat of the Catholic Church to France to exert control and influence over its faithful.

Washington and the US and Holy See envoys have all rejected the reports as false.