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Tuesday, November 19, 2024

Trump’s Election Is Also a Win for Tech’s Right-Wing “Warrior Class”

Silicon Valley has successfully rebranded military contracting as a proud national duty for the industry.
November 17, 2024
Source: The Intercept




Donald Trump pitched himself to voters as a supposed anti-interventionist candidate of peace. But when he reenters the White House in January, at his side will be a phalanx of pro-military Silicon Valley investors, inventors, and executives eager to build the most sophisticated weapons the world has ever known.

During his last term, the U.S. tech sector tiptoed skittishly around Trump; longtime right-winger Peter Thiel stood as an outlier in his full-throated support of MAGA politics as other investors and executives largely winced and smiled politely. Back then, Silicon Valley still offered the public peaceful mission statements of improving the human condition, connecting people, and organizing information. Technology was supposed to help, never harm. No more: People like Thiel, Palmer Luckey, Trae Stephens, and Marc Andreessen make up a new vanguard of powerful tech figures who have unapologetically merged right-wing politics with a determination to furnish a MAGA-dominated United States with a constant flow of newer, better arms and surveillance tools.


Trump’s election marks an epochal victory not just for the right, but also for a growing conservative counterrevolution in American tech.

These men (as they tend to be) hold much in common beyond their support of Republican candidates: They share the belief that China represents an existential threat to the United States (an increasingly bipartisan belief, to be sure) and must be dominated technologically and militarily at all costs. They are united in their aversion, if not open hostility, to arguments that the pace of invention must be balanced against any moral consideration beyond winning. And they all stand to profit greatly from this new tech-driven arms race.

Trump’s election marks an epochal victory not just for the right, but also for a growing conservative counterrevolution in American tech that has successfully rebranded military contracting as the proud national duty of the American engineer, not a taboo to be dodged and hidden. Meta’s recent announcement that its Llama large language model can now be used by defense customers means that Apple is the last of the “Big Five” American tech firms — Amazon, Apple, Google, Microsoft, and Meta — not engaged in military or intelligence contracting.

Elon Musk has drawn the lion’s share of media scrutiny (and Trump world credit) for throwing his fortune and digital influence behind the campaign. Over the years, the world’s richest man has become an enormously successful defense contractor via SpaceX, which has reaped billions selling access to rockets that the Pentagon hopes will someday rapidly ferry troops into battle. SpaceX’s Starlink satellite internet has also become an indispensable American military tool, and the company is working on a constellation of bespoke spy satellites for U.S. intelligence agency use.

But Musk is just one part of a broader wave of militarists who will have Trump’s ear on policy matters.

After election day, Musk replied to a celebratory tweet from Palmer Luckey, a founder of Anduril, a $14 billion startup that got its start selling migrant-detecting surveillance towers for the southern border and now manufactures a growing line of lethal drones and missiles. “Very important to open DoD/Intel to entrepreneurial companies like yours,” Musk wrote. Anduril’s rise is inseparable from Trumpism: Luckey founded the firm in 2017 after he was fired by Meta for contributing to a pro-Trump organization. He has been outspoken in his support for Trump as both candidate and president, fundraising for him in both 2020 and 2024.

Big Tech historically worked hard to be viewed by the public as inhabiting the center-left, if not being apolitical altogether. But even that is changing. While Luckey was fired for merely supporting Trump’s first campaign, his former boss (and former liberal) Mark Zuckerberg publicly characterized Trump surviving the June assassination attempt as “bad ass” and quickly congratulated the president-elect on a “decisive victory.” Zuckerberg added that he is “looking forward to working with you and your administration.”

To some extent, none of this is new: Silicon Valley’s origin is one of militarism. The American computer and software economy was nurtured from birth by the explosive growth and endless money of the Cold War arms race and its insatiable appetite for private sector R&D. And despite the popular trope of liberal Google executives, the tech industry has always harbored a strong anti-labor, pro-business instinct that dovetails neatly with conservative politics. It would also be a mistake to think that Silicon Valley was ever truly in lockstep with progressive values. A 2014 political ad by Americans for a Conservative Direction, a defunct effort by Facebook to court the Republican Party, warned that “it’s wrong to have millions of people living in America illegally” and urged lawmakers to “secure our borders so this never happens again.” The notion of the Democrat-friendly wing of Big Tech as dovish is equally wrong: Former Google chair and longtime liberal donor Eric Schmidt is a leading China hawk and defense tech investor. Similarly, the Democratic Party itself hasn’t meaningfully distanced itself from militarism in recent history. The current wave of startups designing smaller, cheaper military drones follows the Obama administration’s eager mass adoption of the technology, and firms like Anduril and Palantir have thrived under Joe Biden.

What has changed is which views the tech industry is now comfortable expressing out loud.

A year after Luckey’s ouster from the virtual reality subsidiary he founded, Google became embroiled in what grew into an industry-wide upheaval over military contracting. After it was reported that the company sought to win Project Maven, a lucrative drone-targeting contract, employees who had come to the internet titan to work on consumer products like Search, Maps, and Gmail found themselves disturbed by the thought of contributing to a system that could kill people. Waves of protests pushed Google to abandon the Pentagon with its tail between its legs. Even Fei-Fei Li, then Google Cloud’s chief artificial intelligence and machine learning scientist, described the contract as a source of shame in internal emails obtained by the New York Times. “Weaponized AI is probably one of the most sensitized topics of AI — if not THE most. This is red meat to the media to find all ways to damage Google,” she wrote. “I don’t know what would happen if the media starts picking up a theme that Google is secretly building AI weapons or AI technologies to enable weapons for the Defense industry.”

It’s an exchange that reads deeply quaint today. The notion that the country’s talented engineers should build weapons is becoming fully mainstreamed. “Societies have always needed a warrior class that is enthused and excited about enacting violence on others in pursuit of good aims,” Luckey explained in an on-campus talk about his company’s contributions to the Ukrainian war effort with Pepperdine University President Jim Gash. “You need people like me who are sick in that way and who don’t lose any sleep making tools of violence in order to preserve freedom.”

This “warrior class” mentality traces its genealogy to Peter Thiel, whose disciples, like Luckey, spread the gospel of a conservative-led arms race against China. “Everything that we’re doing, what the [Department of Defense] is doing, is preparing for a conflict with a great power like China in the Pacific,” Luckey told Bloomberg TV in a 2023 interview. At the Reagan National Defense Forum in 2019, Thiel, a lifelong techno-libertarian and Trump’s first major backer in tech, rejected the “ethical framing” of the question of whether to build weapons.” When it’s a choice between the U.S. and China, it is always the ethical decision to work with the U.S. government,” he said. Though Sinophobia is increasingly standard across party affiliations, it’s particularly frothing in the venture-backed warrior class. In 2019, Thiel claimed that Google had been “infiltrated by Chinese intelligence” and two years later suggested that bitcoin is “a Chinese financial weapon against the U.S.”

Thiel often embodies the self-contradiction of Trumpist foreign policy, decrying the use of taxpayer money on “faraway wars” while boosting companies that design weapons for exactly that. Like Trump, Thiel is a vocal opponent of Bush- and Obama-era adventurism in the Middle East as a source of nothing but regional chaos — though Thiel has remained silent on Trump’s large expansion of the Obama administration’s drone program and his assassination of Iranian Maj. Gen. Qassim Suleimani. In July, asked about the Israeli use of AI in the ongoing slaughter in Gaza, Thiel responded, “I defer to Israel.”

Thiel’s gravitational pull is felt across the whole of tech’s realignment toward militarism. Vice President-elect JD Vance worked at Mithril, another of Thiel’s investment firms, and used $15 million from his former boss to fund the 2022 Senate win that secured his national political bona fides. Vance would later go on to invest in Anduril. Founders Fund, Thiel’s main venture capital firm, has seeded the tech sector with influential figures friendly to both Trumpism and the Pentagon. Before, an investor or CEO who publicly embraced right-wing ideology and products designed to kill risked becoming an industry pariah. Today, he can be a CNBC guest.

An earlier adopter of MAGA, Thiel was also investing in and creating military- and intelligence-oriented companies before it was cool. He co-founded Palantir, which got its start helping facilitate spy agency and deportation raids by Immigration and Customs Enforcement. Now part of the S&P 500, the company helps target military strikes for Ukraine and in January sealed a “strategic partnership for battle tech” with the Israeli Ministry of Defense, according to a press release.


Before, a tech investor or CEO who publicly embraced right-wing ideology and products designed to kill risked becoming an industry pariah. Today, he can be a CNBC guest.

The ripple effect of Palantir’s success has helped popularize defense tech and solidify its union with the American right. Thiel’s Palantir co-founder Joe Lonsdale, also an Anduril investor, is reportedly helping Trump staff his new administration. Former Palantir employee and Anduril executive chair Trae Stephens joined the Trump transition team in 2016 and has suggested he would serve a second administration. As a member of the U.S.–China Economic and Security Review Commission, Thiel ally Jacob Helberg has been instrumental in whipping up anti-China fervor on Capitol Hill, helping push legislation to ban TikTok, and arguing for military adoption of AI technologies like those sold by his employer, Palantir, which markets itself as a bulwark against Chinese aggression. Although Palantir CEO Alex Karp is a self-described Democrat who said he planned to vote against Trump, he has derided progressivism as a “thin pagan religion” of wokeness, suggested pro-Palestine college protesters leave for North Korea, and continually advocating for an American arms buildup.

“Trump has surrounded himself with ‘techno-optimists’ — people who believe technology is the answer to every problem,” Brianna Rosen, a strategy and policy fellow at the University of Oxford and alumnus of the Obama National Security Council, told The Intercept. “Key members of his inner circle — leading tech executives — describe themselves in this way. The risk of techno-optimism in the military domain is that it focuses on how technology saves lives, rather than the real risks associated with military AI, such as the accelerated pace of targeting.”

The worldview of this corner of the tech industry is loud, if not always consistent. Foreign entanglements are bad, but the United States must be on perpetual war-footing against China. China itself is dangerous in part because it’s rapidly weaponizing AI, a current that threatens global stability, so the United States should do the very same, even harder, absent regulatory meddling.

Stephens’s 2022 admonition that “the business of war is the business of deterrence” argues that “peaceful outcomes are only achievable if we maintain our technological advantage in weapons systems” — an argument that overlooks the fact that the U.S. military’s overwhelming technological superiority failed to keep it out of Korea, Vietnam, Iraq, or Afghanistan. In a recent interview with Wired, Stephens both criticized the revolving door between the federal government and Anduril competitors like Boeing while also stating that “it’s important that people come out of private industry to work on civil service projects, and I hope at some point I’ll have the opportunity to go back in and serve the government and American people.”

William Fitzgerald, the founder of Worker Agency, a communications and advocacy firm that has helped tech workers organize against military contracts, said this square is easily circled by right-wing tech hawks, whose pitch is centered on the glacial incompetence of the Department of Defense and blue-chip contractors like Lockheed and Raytheon. “Peter Thiel’s whole thing is to privatize the state,” Fitzgerald explained. Despite all of the rhetoric about avoiding foreign entanglements, a high-tech arms race is conducive to different kinds of wars, not fewer of them. “This alignment fits this narrative that we can do cheaper wars,” he said. “We won’t lose the men over there because we’ll have these drones.”

In this view, the opposition of Thiel and his ilk isn’t so much to forever wars, then, but rather whose hardware is being purchased forever.

The new conservative tech establishment seems in full agreement about the need for an era of techno-militarism. Marc Andreessen and Ben Horowitz, the namesakes of one of Silicon Valley’s most storied and successful venture capital firms, poured millions into Trump’s reelection and have pushed hard to reorient the American tech sector toward fighting wars. In a “Techno-Optimist Manifesto” published last October, Andreessen wrote of defense contracting as a moral imperative. “We believe America and her allies should be strong and not weak. We believe national strength of liberal democracies flows from economic strength (financial power), cultural strength (soft power), and military strength (hard power). Economic, cultural, and military strength flow from technological strength.” The firm knows full well what it’s evoking through a naked embrace of strength as society’s greatest virtue: Listed among the “Patron Saints of Techno-Optimism” is Filippo Tommaso Marinetti, co-author of the 1919 Fascist Manifesto.

The venture capitalists’ document offers a clear rebuttal of employees’ moral qualms that pushed Google to ditch Project Maven. The manifesto dismisses basic notions of “ethics,” “safety,” and “social responsibility” as a “demoralization campaign” of “zombie ideas, many derived from Communism” pushed by “the enemy.” This is rhetoric that matches a brand Trump has worked to cultivate: aspirationally hypermasculine, unapologetically jingoistic, and horrified by an America whose potential to dominate the planet is imperiled by meddling foreigners and scolding woke co-workers.

“There’s a lot more volatility in the world, [and] there is more of a revolt against what some would deem ‘woke culture,’” said Michael Dempsey, managing partner at the New York-based venture capital firm Compound. “It’s just more in the zeitgeist now that companies shouldn’t be so heavily influenced by personal politics. Obviously that is the tech industry talking out of both sides of their mouth because we saw in this past election a bunch of people get very political and make donations from their firms.”


“It’s just more in the zeitgeist now that companies shouldn’t be so heavily influenced by personal politics. Obviously that is the tech industry talking out of both sides of their mouth.”

Despite skewing young (by national security standards), many in this rightward, pro-military orbit are cultural and religious traditionalists infused with the libertarian preferences of the Zynternet, a wildly popular online content scene that’s melded apolitical internet bro culture and a general aversion to anything considered vaguely “woke.” A recent Vanity Fair profile of the El Segundo tech scene, a hotbed of the burgeoning “military Zyndustrial complex” commonly known as “the Gundo,” described the city as “California’s freedom-loving, Bible-thumping hub of hard tech.” It paints a vivid scene of young engineers who eschewed the progressive dystopia of San Francisco they read about on Twitter and instead flocked to build “nuclear reactors and military weaponry designed to fight China” beneath “an American flag the size of a dumpster” and “a life-size poster of Jesus Christ smiling benevolently onto a bench press below.”

The American right’s hold over online culture in the form of podcasts, streamers, and other youth-friendly media has been central to both retaking Washington and bulldozing post-Maven sentiment, according to William Fitzgerald of Worker Agency. “I gotta hand it to the VCs, they’re really good at comms,” said Fitzgerald, who himself is former Google employee who helped leak critical information about the company’s involvement in Project Maven. “They’re really making sure that these Gundo bros are wrapping the American flag around them. It’s been fascinating to see them from 2019 to 2024 completely changing the culture among young tech workers.”

A wave of layoffs and firings of employees engaged in anti-military protests have been a boon for defense evangelists, Fitzgerald added. “The workers have been told to shut up, or they get fired.”

This rhetoric has been matched by a massive push by Andreessen Horowitz (already an Anduril investor) behind the fund’s “American Dynamism” portfolio, a collection of companies that leans heavily into new startups hoping to be the next Raytheon. These investments include ABL Space Systems, already contracting with the Air Force,; Epirus, which makes microwave directed-energy weapons; and Shield AI, which works on autonomous military drones. Following the election, David Ulevitch, who leads the fund’s American Dynamism team, retweeted a celebratory video montage interspersed with men firing flamethrowers, machine guns, jets, Hulk Hogan, and a fist-pumping post-assassination attempt Trump.

Even the appearance of more money and interest in defense tech could have a knock-on effect for startup founders hoping to chase what’s trendy. Dempsey said he expects investors and founder to “pattern-match to companies like Anduril and to a lesser extent SpaceX, believing that their outcomes will be the same.” The increased political and cultural friendliness toward weapons startups also coincides with high interest rates and growing interest in hardware companies, Dempsey explained, as software companies have lost their luster following years of growth driven by little more than cheap venture capital.

There’s every reason to believe a Trump-controlled Washington will give the tech industry, increasingly invested in militarized AI, what it wants. In July, the Washington Post reported the Trump-aligned America First Policy Institute was working on a proposal to “Make America First in AI” by undoing regulatory burdens and encouraging military applications. Trump has already indicated he’ll reverse the Biden administration’s executive order on AI safety, which mandated safety testing and risk-based self-reporting by companies. Michael Kratsios, chief technology officer during the first Trump administration and managing director of Air Force contractor Scale AI, is reportedly advising Trump’s transition team on policy matters.

“‘Make America First in AI’ means the United States will move quickly, regardless of the costs, to maintain its competitive edge over China,” Brianna Rosen, the Oxford fellow, explained. “That translates into greater investment and fewer restrictions on military AI. Industry already leads AI development and deployment in the defense and intelligence sectors; that role has now been cemented.”

The mutual embrace of MAGA conservatism and weapons tech seems to already be paying off. After dumping $200 million into the Trump campaign’s terminal phase, Musk was quick to cash his chips in: On Thursday, the New York Times reported that he petitioned Trump SpaceX executives into positions at the Department of Defense before the election had even begun. Musk will also co-lead a nebulous new office dedicated to slashing federal spending. Rep. Matt Gaetz, brother-in-law to Luckey, now stands to be the country’s next attorney general. In a post-election interview with Bloomberg, Luckey shared that he is already advising the Trump transition team and endorses the current candidates for defense secretary. “We did well under Trump, and we did better under Biden,” he said of Anduril. “I think we will do even better now.”

Thursday, November 14, 2024

Beware the Fascist-Clown: 
Working Class Anxiety in an Age of Climate Catastrophe


Republican presidential nominee Donald Trump held a press conference from inside trash hauler at Green Bay Austin Straubel International Airport on October 30, 2024 in Green Bay, Wisconsin.
(Photo by Chip Somodevilla/Getty Images)

Much of the working class, feeling neglected and sidelined by the Democratic Party for decades, are increasingly prepared to allow Trump to twist and turn their grievances into shapes that fit a fascist agenda.

William E. ConnollyThomas Dumm
Nov 13, 2024
Common Dreams

We now live during the time of the fasci-clown. In post-election analyses, all the discussions of the appeal of his racism and patriarchy capture important things. But they may not speak starkly enough to why these sentiments run so deep and cut so broad a swath, though for different reasons, through both the white donor class and so much of the working class. Neither do they explain how and why growing segments of the populace laugh so much at Trump's fascist humor. Dressing up and clowning as a "garbage man" illustrates only one recent instance of that conjunction.

The donor class knows, and much of the working class senses, that neoliberal capitalism cannot survive in its old form for much longer. Knowing that, the donor class intends to capture as much wealth and power as it can in the time left to it, prepared to support a transition from neoliberalism to fascism if that is what it takes. Elon Musk is a perfect exemplar here, turning Twitter into a propaganda machine, becoming the fasci-clown’s Goebbels, and informally assuming the role of his economic lieutenant, preparing to impose punishing austerity in the name of a restoration of a pre-New Deal government. So much of the working class, feeling neglected and sidelined by the Democratic Party for decades, are increasingly prepared to allow Trump to twist and turn their grievances into shapes that fit a fascist agenda.

Why? Filtering into the sense of extreme entitlement of the superrich and desperation of growing segments of the working class-- sliding into those intensities in ways electoral polls do not directly capture--is a sense that the old alternatives are not working and cannot be sustained into the indefinite future. Workers, for instance, probably do not truly believe that climate wreckage is a liberal farce. Many sense that it is real, but that attempts to really reckon with it would leave them in the lurch. So they laugh at the clown's outrageous jokes, hateful comments about women, race, transgender people and immigration, and allow the fasci-clown to twist their grievances into support for his themes.

In Mein Kampf, Hitler, the fascist, malignant narcissist, and vicious humorist, summarized in two sentences the essence of his campaign to become Fuhrer:

"It belongs to the genius of a great leader to make even adversaries far removed from one another to belong to a single category, because in weak and uncertain characters the knowledge of having different enemies can only too readily lead to the beginning of doubt in their own right." And: "If he suspects they do not seem convinced by the soundness of his argument, repeat it over and over with constantly new examples."

The irony, just lurking below the rhetorical surface, is that neoliberal capitalism, in both the past and today, fosters the climate wreckage that helps to drive refugees north; and it will increasingly do so in the future.

For Hitler, writing after the massive German defeat in WWI, high inflation, and the return of hardened soldiers from battle with no jobs, Jews became the "red thread" to which he tied, through constant repetition, military defeat, social democracy, and communism. He thus condensed multiple adversaries into one enemy. For Trump, living during a time when imperial instabilities and climate wreckage create more and more refugees heading from southern to northern states, immigrants of color become the new red thread. The stagnation of the working class, the problems facing large cities, the "uppity-ness" of women of color, the snarky-ness of the liberal snowflake, and the loss of "black jobs," are all tied to the red thread of immigration. As you intensify opposition to immigration by, first, treating immigration as something insidious as such, and, second, linking it to everything else you oppose, you thereby loosen the rhetorical reins previously restraining public attacks on women, Blacks, Democrats, cities, and secularists. They are all now placed on the same line of associations, with resentments to any one magnified by those felt against others. A brilliant, cruel campaign.

The irony, just lurking below the rhetorical surface, is that neoliberal capitalism, in both the past and today, fosters the climate wreckage that helps to drive refugees north; and it will increasingly do so in the future. That is the truth that Trump and his followers must resist and shout down whenever it rears its ugly head. That is one reason racism must be intensified by the fasci-clown. This core truth must never be acknowledged: America works to produce the immigration it increasingly abhors.

But what about us? That is, what of those of us on the democratic left who have resisted Trump, supported Harris, and oppose the regime the fasci-comic seeks to impose? We participate, in at least one way, in the very condition we resist. As neoliberal capitalism morphs toward fascist capitalism during the second Trump term, we too have failed to come up with an alternative that could both work and attract droves from the working and middle classes to it.

This core truth must never be acknowledged: America works to produce the immigration it increasingly abhors.

As productive capitalism forges a future it cannot sustain in the face of growing climate wreckage, as many flirt with fascist capitalism to avoid facing this truth, nobody really believes in the alternative models of rapid growth and mastery over nature supported by classical social democracy and communism either. The danger of fascist capitalism, indeed, is tied to the failure of other familiar critical traditions to respond in a credible and sufficient way to the time of climate wreckage. This failure insinuates itself inside climate denialism and casualism today.

Such a failure encourages many to deny climate wreckage, that is, to embrace fascist tendencies. It may also encourage others to pretend that it can be resolved within either old forms of productive capitalism or one of the twentieth century alternatives to it. So, we critics, too are caught in a bind. We insist that immigration is good economically, by which we mean that it will lead to greater economic growth, when the truth is that the pursuit of that growth is at the heart of our current crisis. Is our failure connected in some subliminal sense to the growing attractions of many others to Big Lies today, to lies that growing numbers embrace without necessarily believing?

Our sense—though we cannot prove it—is that growing attractions to, and tolerances for, fascist capitalism within the working classes is tied to a larger intellectual failure to show how to evolve a political economy that curtails the future scope of climate wreckage while speaking to real grievances and anxieties of the working class writ large. Unless and until that happens it will not be that hard for fasci-clown leaders to attract the billionaire class and capture large segments of the working class. Fascist humor flourishes when no other responses to deep grievances appear credible.


Our work is licensed under Creative Commons (CC BY-NC-ND 3.0). Feel free to republish and share widely.


William E. Connolly


William E. Connolly is Krieger-Eisenhower Professor Emeritus of Political Science at Johns Hopkins University. His most recent book is Stormy Weather: Pagan Cosmologies, Christian Times, Climate Wreckage (Fordham, 2024)

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Thomas Dumm
Thomas Dumm is William H. Hastie '25 Professor of Political Science at Amherst College.
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Wednesday, November 06, 2024

Opinion

St. Augustine was no stranger to culture wars – and has something to say about today’s

(The Conversation) — Augustine had divisive opinions – and didn’t mind sharing them. But his writing also has lessons about talking to people who don’t see eye to eye.



Michael Lamb
November 1, 2024

(The Conversation) — Americans are deeply divided, and the results of the 2024 presidential election are unlikely to heal these divisions. If the 2020 election is any indication, they might even become worse.

As a scholar of character and politics, I think a lot about how to bridge differences. In this heated election season, I keep returning to a surprising source: a thinker who lived in a time of deep division, 1,600 years ago.
Augustine’s culture wars

Augustine of Hippo is one of the most influential thinkers in Western history, holding sway across religious and political divides.

A celebrated Catholic saint, the theologian and bishop was also foundational to Protestant reformers such as Martin Luther and John Calvin. Public intellectuals from New York Times columnist David Brooks to Pulitzer Prize-winning historian Jon Meacham cite his influence. President Joe Biden quoted Augustine in his inaugural address, while Sen. JD Vance, Donald Trump’s running mate, chose Augustine as his patron saint when joining the Catholic Church.

Yet Augustine’s reputation in his own day might give us pause. Born in North Africa in the fourth century C.E., he lived at a time of deep division in the Roman Empire and was often seen as a culture warrior.


An Algerian stamp commemorating the life of St. Augustine.
State Library and Archives of Florida, Florida Memory

Augustine experienced the tumultuous decline of the Roman Empire, as internal struggles and invasions drove the vast realm toward collapse. He died while his own city of Hippo was under siege by the Vandals.

Meanwhile, the empire had seen dramatic religious change. Over Augustine’s lifetime, Christianity went from being a persecuted sect to the official religion of the empire – but not without controversy.

In his influential book “City of God,” written between 413 and 426, Augustine vigorously defends his religion against “pagan” critics who blamed Christianity for the sack of Rome. At the same time, he challenges “heretics” and “schismatics” who questioned the authority of the Catholic Church

These debates were acrimonious. Some Catholic priests were killed, beaten or blinded by Circumcellions, a radical group of Christians that attacked opponents with the hopes of becoming martyrs. Once, Augustine narrowly avoided being assassinated because he took an alternative route home.

Despite such violence – and even because of it – Augustine advocated for political and religious unity. In “City of God,” he offers a vision of the political community, or “commonwealth,” that emphasizes “peace” and “concord” among diverse citizens.
Common objects of love

While advocating for peace, Augustine combined rigorous critique with efforts to find common ground – one reason his example is relevant today. In my recent book on his political thought, I identify three practices of his that can help people today deliberate across differences.

First, in his book, Augustine didn’t require diverse citizens to share the same faith or ideology. He defines a commonwealth as a “people” united “by a common agreement as to the objects of their love”: the goods, values and aspirations they share. These common objects need not be religious. In fact, the bishop of Hippo advises Christians to unite with non-Christians, and he encourages citizens with different beliefs to agree on specific common goods without agreeing completely on why.



An illustration from ‘The City of God,’ showing Troy’s construction – and destruction.
Mel22/Philadelphia Museum of Art via Wikimedia

Living in an empire riven by violence, Augustine focused especially on civic peace. He understood peace not simply as the absence of violence, but as a relationship of justice and friendship among citizens. Centuries later, another Augustinian, Martin Luther King Jr., described a similar vision of “positive peace” in “Letter from a Birmingham Jail.”

For Augustine, sustaining this peace requires securing other basic goods, from physical health and a sense of community to “breathable air, drinkable water, and whatever the body requires to feed, clothe, shelter, heal or adorn it.” Many recent debates in the U.S. – from climate change and COVID-19 to economic security and health care – reflect disputes over basic goods that contribute to peace.

But civic peace does not mean repressing dissent. Augustine invoked the Roman statesman Cicero, who lived 500 years before and compared civic concord to musical harmony among “even the most dissimilar voices”: “What musicians call harmony in singing is concord in the city, which is the most artful and best bond of security in the commonwealth.”

Like harmony, civic concord is not permanent or stable. Harmonizing with other citizens requires careful attunement, attentive listening and sustained practice.
Common goods – and common evils

Second, Augustine knew that sharing a good in common can get conversation off the ground – keeping dialogue alive when disagreement threatens it.

This focus on common goods may be especially useful in our current political environment. A March 2024 poll by The Associated Press-NORC Center for Public Affairs Research found that most Americans agree that specific rights – for example, to vote and assemble, and to privacy and equal protection under the law – are essential to the country’s identity, as are freedoms of speech, of religion and of the press.

Similarly, an early 2024 Ipsos poll found that, though Americans feel the country is more divided than in the past, 69% believe “most Americans want the same things out of life.”

Yet, even if citizens cannot agree on what they support, they might at least agree on what they oppose. A “lover of the good,” Augustine wrote, “must hate what is evil.” Focusing on common evils might help to secure consensus.

As philosopher Kwame Anthony Appiah has observed, social movements often begin not by agreeing on a vision of justice, but by uniting around what they resist – whether that be slavery, domination or discrimination. This is why community organizers ask people what makes them angry: Agreement on common threats can help diverse citizens form coalitions to secure common goods.

A bipartisan task force of the American Bar Association provides a recent example of citizens with different politics uniting against common challenges: threats to democracy, fair elections and the rule of law. Since an October 2024 New York Times/Siena College poll shows that 76% of likely voters believe “American democracy is currently under threat,” this shared concern could provide a basis for finding common ground.


Scholars debate in an illustration from ‘The City of God’
Maître François/National Library of the Netherlands via Wikimedia Commons


Speaking their language

Finally, Augustine recognized that persuasion is often more effective when we engage other people on their terms rather than on our own. In “City of God,” he advances his arguments by appealing not only to “divine authority,” but also to reason. His criticism of the empire’s moral corruption, for example, was rooted in his religious convictions, yet he also cites the Romans’ own intellectual authorities, such as Cicero and the historian Sallust, to press his points.

Appealing to others’ authorities shows respect for their values. It’s also effective. Across a range of issues, from same-sex marriage to military spending, research shows that engaging opponents according to their own moral values is typically more persuasive than trying to convince them based on ours. Social scientists describe it as “the key to political persuasion.”

Americans cannot expect complete harmony. Differences are real, and conflict is inevitable. But as Augustine believed, identifying common goods and engaging others on their own terms might help diverse citizens find concord – and perhaps even sing in the same key.

(Michael Lamb, Executive Director of the Program for Leadership and Character, Wake Forest University. The views expressed in this commentary do not necessarily reflect those of Religion News Service.)

Friday, November 01, 2024

Samhain to Soulmass: The Pagan origins of familiar Halloween rituals


Beverley D'Silva
BBC
OCTOBER 30,2024


From outrageous costumes to trick or treat: the unexpected ancient roots of Halloween's most popular – and most esoteric – traditions.


With its goblins, goosebumps and rituals – from bobbing for apples to dressing up as vampires and ghosts – Halloween is one of the world's biggest holidays. It's celebrated across the world, from Poland to the Philippines, and nowhere as extravagantly as in the US, where in 2023 $12.2 billion (£9.4 billion) was spent on sweets, costumes and decorations. The West Hollywood Halloween Costume Carnival in the US is one of the biggest street parties of its kind; Hollywood parties such as George Clooney's tequila brand's bash make a big social splash; and at model Heidi Klum's party she is renowned for her bizarre disguises, such as her iconic giant squirming worm outfit.


Heidi Klum wore a worm costume for Halloween 2022 in NYC – scary disguises were originally intended to ward off evil spirits (Credit: Getty Images)

With US stars turning out again for the biggest dressing-up show after the Oscars' red carpet, it's no surprise Halloween is often viewed as a modern US invention. In fact, it dates back more than 2,000 years, to Ireland and an ancient Celtic fire festival called Samhain. The exact origins of Samhain predate written records but according to the Horniman Museum: "There are Neolithic tombs in Ireland that are aligned with the Sun on the mornings of Samhain and Imbolc [in February], suggesting these dates have been important for thousands of years".


Celebrated usually from 31 October to 1 November, the religious rituals of Samhain (pronounced "sow-win", meaning summer's end), focused on fire, as winter approached. Anthropologist and pagan Lyn Baylis tells the BBC: "Fire rituals to bring light into the darkness were vital to Samhain, which was the second most important fire festival in the Pagan Celtic world, the first being Beltane, on 1 May." Samhain and Beltane are part of the Wheel of the Year, an annual cycle of eight seasonal festivals observed in Paganism (a "polytheistic or pantheistic nature-worshipping religion", says the Pagan Federation).


The ancient Celtic festival of Samhain is still celebrated in some places, including Glastonbury Tor, pictured in 2017 (Credit: Getty Images)

Samhain was the pivotal point of the Celtic Pagan new year, a time of rebirth – and death. "Pagans had three harvests: Lammas, harvest of the corn, on 1 August; the one of fruit and vegetables at autumn equinox, 21 September; and Halloween, the third," says Baylis. At this time animals that couldn't survive winter were culled, to ensure the other animals' survival. "So there was a lot of death around that time, and people knew there would be deaths in their villages during the harsh winter months." Other countries, notably Mexico, celebrate The Day of the Dead around this time to honour the deceased.
Costumes and ugly masks were worn to scare away malevolent spirits believed to have been set free from the realm of the dead


At Samhain, Celtic Pagans in Ireland would put out their home fires and light one giant bonfire in the village, which they would dance around and act out stories of death, regeneration and survival. As the whole village joined in to dance, animals and crops were burned as sacrifices to Celtic deities, to thank them for the previous year's harvest and encourage their goodwill for the next.


It was believed that at this time the veil between this world and the spirit world was at its thinnest – allowing the spirits of the dead to pass through and mingle with the living. The sacred energy of the rituals, it was believed, allowed the living and the dead to communicate, and gave Druid priests and Celtic shamans heightened perception.

And this is where the dress-up factor came in – costumes and ugly masks were worn to scare away malevolent spirits believed to have been set free from the realm of the dead. This was also known as "mumming" or "guising".

Those early Samhain dressing-up rituals began to change when Pope Gregory 1 (590-604) arrived in Britain from Rome to convert Pagan Anglo-Saxons to Christianity. The Gregorian mission decreed that Samhain festivities must incorporate Christian saints "to ward off the sprites and evil creatures of the night", says Baylis. All Souls Day, 1 November, was created by the Church, "so people could still call on their dead to aid them"; also known as All Hallows, 31 October later became All Hallows' Eve, later known as Halloween.

"There is a long tradition of costuming of sorts that goes back to Hallow Mass when people prayed for the dead," explains Nicholas Rogers, a history professor at York University in Canada. "But they also prayed for fertile marriages." Centuries later boy choristers in the churches dressed up as virgins, he says. "So there was a certain degree of cross-dressing in the ceremony of All Hallow's Eve."


New York City Halloween parade participants in the early 1980s (Credit: Getty Images)


The Victorians loved a ghost story, and adopted non-religious Halloween costumes for adults. Later, after World War Two, the day centred on children dressing up, a ritual still alive today at trick-or-treating time. Since the 1970s, adults dressing up for Halloween has become widespread again, not just in creepy and ugly costumes, but also hyper-sexualised ones. According to Time, these risqué outfits emerged because of the "transgressive" mood of the occasion, when "you can get away with it without it being seen as particularly offensive". In the classic teen film Mean Girls, it's jokingly said that "in girl world" Halloween is the "one night a year when girls can dress like a total slut and no other girls can say anything about it". It's not just in "girl world" that Halloween has a disinhibiting effect – it is a hugely popular holiday in the LGBTQ+ community, and is often referred to as "Gay Christmas". In New York, the city famously comes alive every year with a Halloween parade featuring participants in elaborate and outlandish costumes.

Playing with fire

Echoes of Samhain also live on today in fire practices. Carving lanterns from root vegetables was one tradition, although turnips, not pumpkins, were first used. The practice is said to have grown from a Celtic myth, about a man named Jack who made a pact with the devil, but who was so deceitful that he was banned from heaven and hell – and condemned to roam the darkness, with only a burning coal in a carved-out turnip to light the way.


The ritual of carving lanterns out of pumpkins came from the myth of a man called Jack who made a pact with the devil (Credit: Getty Images)


In Ireland, people made lanterns, placing turnips with carved faces in their window to ward off an apparition called "Jack of the Lantern" or Jack-o'-Lantern. In the 19th Century, Irish immigrants took the custom with them to the US. In the small Somerset village of Hinton St George in the UK, turnips or mangolds are still used, and elaborately carved "punkies" are paraded on "punkie night", always the last Thursday of October. In the UK town of Ottery St Mary there is still an annual "flaming tar barrels" ritual – a custom once practised widely across Britain at the time of Samhain, where flaming barrels were carried through the streets to chase away evil spirits.
Soulers went door to door singing and saying prayers for souls in exchange for ale, cakes and apples

Leaving food and sweetly spiced "soul cakes" or "soulmass" cakes on the doorstep was said to ward off bad spirits. Households deemed less generous with their offerings would receive a "trick" played on them by bad spirits. This has translated into modern-day trick or treating. Whether soul cakes came from the ancient Celts or the Church is open to argument, but the idea was that, as they were eaten, prayers and blessings were said for the dearly departed. From Medieval times, "souling" was a Christian tradition in English towns at Halloween and Christmas; and soulers (mainly children and the poor) went door to door singing and saying prayers for souls in exchange for ale, cakes and apples.
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Apple bobbing – dipping your face into water to bite an apple – dates back to the 14th Century, according to historian Lisa Morton: "An illuminated manuscript, The Luttrell Psalter, depicted it in a drawing." Others date the custom back further, to the Romans' conquest of Britain (from AD43) and the apple trees that they imported. Pomona was the Roman goddess of fruitful abundance and fertility, and hence, it is argued, apple bobbing's ties to love and romance. In one version, the bobber (usually female) tries to bite into an apple bearing her suitor's name; if she bites it on the first go, she is destined for love; two gos means her romance will start but falter; three means it will never get started.

It is thought that apple bobbing originated in the 14th Century – or possibly even further back (Credit: Getty Images)


British rituals, at the heart of Halloween traditions, are the subject of Ben Edge's book, Folklore Rising, illustrated with his mystical paintings. Edge says that he has observed a "resurgence of people becoming interested in ritual and folklore… I call it a folk renaissance, and I see it as a genuine movement led by younger people".


He cites such artists as Shovel Dance Collective, "non-binary, cross-dressing and singing traditional working men's songs of the land". There is also Weird Walk, a project "exploring the ancient paths, sacred sites and folklore of the British Isles… through walking, storytelling and mythologising." If interest in folk rituals is on the rise, so too are the numbers turning to such traditions as Paganism and Druidry, both adhering to the Wheel of the Year, and Samhain, "dedicated to remembering those who have passed on, connecting with the ancestors, and preparing ourselves spiritually and psychologically for the long nights of winter ahead".

Ben Edge
The Flaming Tar Barrels of Ottery St Mary (2020) is featured in artist Ben Edge's book about ancient traditions, Folklore Rising (Credit: Ben Edge)

Philip Carr-Gomm, a psychologist, author and practising druid, says that he has witnessed a "steady growth" in interest around Druidry over the past few decades. "We now have 30,000 members, across six languages," he tells the BBC.

The need for ritual, connectedness and community is at the heart of many Halloween traditions, says Baylis: "One of the most important aspects of Halloween for us is remembering loved ones. We light a candle, possibly say the name of the person or put a picture of them on an altar. It's a sacred time and ceremony, but you don't have to be a Pagan to be involved. The important thing is that it comes from a place of protection and love."
Marvel's series 'Agatha All Along' gets it right, say modern witches


(RNS) — Marvel Studios’ television series ‘Agatha All Along,’ which has its finale Wednesday (Oct. 30), oozes witchcraft lore, movie references and symbolism. Modern witches are all in.


Rio Vidal (Aubrey Plaza), from left, Alice Wu-Gulliver (Ali Ahn), Jennifer Kale (Sasheer Zamata), Teen (Joe Locke), Agatha Harkness (Kathryn Hahn) and Lilia Calderu (Patti LuPone) in Marvel Television’s “Agatha All Along,” exclusively on Disney+. (Photo courtesy of Marvel Television. © 2024 Marvel)


Heather Greene
October 30, 2024

(RNS) — Marvel Studios’ television series “Agatha All Along,” which has its finale on Disney+ on Wednesday (Oct. 30), oozes witchcraft lore, movie references and symbolism.

And modern witches are there for it.

“They are really doing their research,” said Opal Luna, a witch, author and crafter in Florida, “and I appreciate that.”

A spinoff from Marvel’s “WandaVision” miniseries, which ran in early 2021, “Agatha All Along” picks up from that show’s final episode with Agatha, played by Kathryn Hahn, who was magically enslaved by Wanda, known as the Scarlet Witch. The show follows Agatha and her covenmates — among them Lilia (Patti LuPone) and Rio (Aubrey Plaza) — as they seek to recapture their magical powers.

This is all standard television witchy fare, but “Agatha” is drawing real-life witches with an aesthetic that aligns directly with a long legacy of magical storytelling — a teenage witch’s room is littered with witchcraft movie memorabilia — and with modern witchcraft practice. In one episode, the creators imagine the characters as figures inspired by the Rider-Waite-Smith tarot cards, a classic card set first published in 1909, with Agatha as the Three of Swords, Lilia the Queen of Cups, and Rio Death.

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Opal Luna. (Courtesy photo)

“The people that wrote this have to have a background in paganism, witchcraft or something,” said Luna. The characters are “not all typical Halloween witches.” (Marvel Studios did not respond to a request for comment.)

Inspired by the show, Luna plans to include its theme song, “The Ballad of the Witches Road,” in her rituals celebrating this year’s Samhain, a pagan holiday honoring the dead that is celebrated between Oct. 31 and Nov. 7. Luna believes it will become a pagan staple for years to come.

The song, composed by the Oscar-winning duo Kristin Anderson-Lopez and Robert Lopez, who wrote “Let It Go” from Disney’s “Frozen” and the tear-jerker “Remember Me” from Pixar’s “Coco,” speaks of a “a dangerous journey” leading to a reward. Agatha and her coven seek their lost power; Luna’s Samhain ritual is a spiritual walk into the underworld to confront death and discover wisdom.

Marshall WSL, a witch and co-host of the podcast “Southern Bramble,” agreed that the song encapsulates “the journey of the (modern) witch” into their own power, he said.

Fans of the show from the witchcraft community also appreciate the complexity of the characters. Many modern witches, Marshall said, find their way to witchcraft through trauma or grief, turning to the practice as an alternative method “to realize their inner strength and power.



Teen (Joe Locke), left, and Lilia Calderu (Patti LuPone) in “Agatha All Along.” (Photo by Chuck Zlotnick. © 2024 Marvel)

As a “heavily bullied child” and an outcast in a very small town, Marshall sees a parallel between his own story and the character Teen, with his Jewish backstory and queer identity.

“Agatha is complicated,” added Marshall. “None of us as individuals are truly all love and light. … We all have a range of emotions.” Agatha is “every witch.”



Marshall WSL. (Courtesy photo)

Marshall has been moved to create a talisman for himself modeled after a necklace Agatha wears on the show. The necklace, based on an 18th-century Italian brooch, depicts the pagan god Zeus’ daughters, three dancing graces. The show calls the trio “maiden, mother and crone,” another detail that “speaks to modern witches who work with (the triple goddess),” Marshall said.

“Agatha All Along” is not the first show or movie to strike a chord with modern witchcraft practitioners. “Bewitched,” which ran from 1964 to 1972, as well as “Sabrina the Teenage Witch” (1996-2003) and “Charmed” (1998-2006), all inspired modern-day witches.

In the mid- to late 1990s, said David Salisbury, a witch, author and activist in Washington, D.C., witchcraft-related movies and shows were everywhere. “It was very exciting to see all those fantastical witchcraft stories” on screen “and then go online (to the newly growing internet) to research and connect with other witches,” said Salisbury. “It was a perfect storm of inspiration and access.”

Salisbury said “The Craft,” from 1996, is a common movie cited by witches as a source of inspiration. As he studied magic, Salisbury said, he was fearful that his growing knowledge would eventually ruin his love for “The Craft,” but that never happened. “I realized that we actually are calling the elements. We are invoking directional spirits to help us. We are casting spells to improve our lives,” he said, just as the characters in the movie do.

The fidelity of “The Craft” to real practice was no accident. “The Craft” is one of the first films to openly hire a modern witch adviser, Wiccan high priestess Pat Devin. The modern witch community — and young seekers like Salisbury — recognized these details. The film’s cult status remains strong 30 years later and inspired a sequel, “The Craft: Legacy” (2020).


Zoe O’Haillin-Berne dressed as the Wicked Witch. (Courtesy photo)

It is not surprising that “The Craft” movie poster appears in Teen’s bedroom. But “Agatha” goes deeper into Hollywood’s witch trove by featuring MGM’s 1939 classic “The Wizard of Oz” in its imagery and themes.

“Every little girl and every queer little boy wanted to be Dorothy, or maybe Glinda because they want to wear the big, beautiful gown,” said Zoe O’Haillin-Berne, a Celtic Christo-pagan and a witch who serves on the board of directors of the International Wizard of Oz club and plays the Wicked Witch of the West at events through her company, the Spirit of Oz.

O’Haillin-Berne was drawn to the Wicked Witch. Some of her magical altar tools are reminiscent of the Oz aesthetic and she wears black robes in ritual. “I’m an old-fashioned witch,” she said. “I love black pointy hat.”

However, her connection to Oz runs deeper than clothing and witchcraft paraphernalia. Her passion is tied directly to her self-empowerment journey. O’Haillin-Berne’s first witchcraft ritual, she explained, was performed the same day she began her gender transition. “Maybe it’s because I was this little trans kid that always felt disenfranchised by the world,” she mused, that she loved the Wicked Witch, “a woman who commands the world around her.”

“Agatha All Along” may never reach the status of “The Craft” or “The Wizard of Oz,” but the show, in its short run, has created a storm of approval from many in the modern witchcraft community. One fan posted on the social media platform Threads, “I hope ‘Agatha All Along’ inspires a whole new generation to explore witchcraft, just like ‘The Craft’ did for mine.”

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Another user posted a video showing followers how to imitate the Safe Passage tarot spread, a tricky but slick maneuver performed on the show.



Teen (Joe Locke), left, and Agatha Harkness (Kathryn Hahn) in Marvel Television’s “Agatha All Along.” (Photo by Chuck Zlotnick. © 2024 Marvel)

Marvel has announced an Agatha tarot deck, published by Insight Editions, the publisher of other Disney-related tarot decks.

Marshall said he’s already preordered the deck, but he’ll have to wait until July for its release. In the meantime, he and other Agatha fans in the community will be eagerly waiting for the next season.

“We (witches) are inspired by mythos. I think we are inspired by song. I think we are inspired by characters, deities, spirits that make us feel something,” he said. “And we are really getting that with ‘Agatha All Along.’”

Thursday, October 31, 2024

Latino evangelical voters torn between their faith and harsh rhetoric around immigration


Pastor Arturo Laguna speaks during services at Casa de Adoracion, 
Sunday, Oct. 27, 2024 in Phoenix. (AP Photo/Chris Coduto)

BY DEEPA BHARATH
, October 30, 2024

The Rev. Arturo Laguna leads a largely immigrant church of about 100 followers in Phoenix. His job as a pastor, he says, gets complicated come election season.

Laguna’s church, Casa de Adoracion, is in Arizona — one of seven closely-watched swing states that could possibly decide the next president. It is also a microcosm of the larger Latino evangelical Christian community in the U.S.

The soft-spoken Laguna says, for the members of his congregation, voting is “not an intellectual issue.”

“It’s a matter of faith and spirituality,” he said. “We’re in a complicated moment because, on the one hand, we are against abortion, and on the other, we are concerned about the sharp rhetoric around immigration and lack of reform. It’s a difficult choice.”

This is not a new dilemma for Latino evangelicals, who are growing in numbers even as mainline white Protestant denominations have steadily declined. Latino evangelicals are an influential voting bloc. Both parties have tried to appeal to them over the past two election cycles — neither with remarkable success — according to faith and community leaders.

A 2022 Pew Research Center survey showed 15% of Latinos in the U.S identify as evangelical Protestants. Among all American evangelicals, they are the fastest-growing group. About half of Latino evangelicals identified as Republicans or as independents who lean right, while 44% identified as Democrats or as independents leaning left.

While U.S. Latinos generally favor Democratic candidates, a majority of Latino evangelicals backed Donald Trump in 2020. According to AP Votecast, about six in 10 Latino evangelical voters supported Trump in 2020, while four in 10 supported Biden.

A Pew survey released last month showed that about two-thirds of Latino Protestants planned to back Trump this year, while about two-thirds of Hispanic Catholics and religiously unaffiliated Hispanics said they were supporting Vice President Kamala Harris.

Agustin Quiles, president and founder of Mission Talk, a Florida-based Latino Christian social justice organization, says conflicting priorities leave some Latino evangelicals feeling politically homeless. Some are torn between their conservative views on social issues such as abortion and their desire to see immigration and criminal justice reform, he said.

While many are offended by Trump’s anti-immigrant rhetoric, Quiles added, Democrats still haven’t figured out how to have conversations with the community about issues such as abortion.

“So there is a lot of silence among Latino evangelicals right now,” he said. “That does not mean they are not going to vote. There is just a lot of discontent.”

To understand Latino evangelicals, it is important to understand their origins, said Elizabeth Conde-Frazier, a scholar of the Association of Hispanic Theological Association. The word “evangelico” pertains to Protestants or those who are not Catholic, which includes a wide swath of churches, cultures and traditions, she said.

“When immigrants come here and have to reestablish themselves, the Protestant, Pentecostal and mainline churches become spaces where people create a new sense of community and family,” Conde-Frazier said. “People are trying to understand what life is supposed to be in this country.”

With white Protestantism in decline and different mainline denominations vying for the loyalty of these communities, second-generation Latino Christians became more a part of the dominant culture and often embraced the fervor of the white evangelical church, she said.

“Latino churches, in order to gain a sense of power and acceptance, began to align with (white conservative) evangelical churches in the U.S., moving away from their ‘evangelico’ roots,” Conde-Frazier said. Now, she added, some Latino evangelicals find themselves increasingly at odds with their white counterparts because they are pro-immigration.

Quiles says in white evangelical churches where Latinos, including undocumented immigrants, are growing in numbers, there is palpable dissonance between what is said in the pulpit and how those in the pews perceive it.

“Just because a pastor pushes anti-immigrant agenda, that does not mean members are receiving it,” he said. “They selectively take what they want from the teaching.”

The Rev. Juan Garcia, who leads a 100-strong Hispanic ministry at the First Baptist Church in Newport News, Virginia, said the word “evangelico” represents the Gospel to him. He says the “evangelical” label feels tainted because of its affiliation with one political party.

“Jesus is not Democrat or Republican,” he said. “Some see their Christian values being represented by the Republican party and others see some of their values represented by the Democrats. But neither party is Christian in essence.”

Garcia feels that sense of political homelessness, too.

“I have a candidate I may vote for, but no political party I’d like to belong to,” he said. “The most important value we as Christians must live by is love — love our neighbors, the poor, those fleeing persecution.”

Garcia said he has his “opinions and inclinations” but doesn’t view the candidate he favors as flawless. He warns his flock: “If one is the anti-Christ, the other is not Christ.”

The Rev. Jacqueline Tavarez, pastor of the Pentecostal Church of God in Raleigh, North Carolina, says her diverse congregation cares more about the values a political party represents rather than the face or the voice of the party.

“Our community doesn’t care about the politics,” she said. “They care about laws that affect our communities in terms of jobs, opportunities, education. And they view abortion and transgender laws as an attack on family values. When they see the ballot, they don’t see Trump or (Harris). They see what the party supports and how the community is going to fare under a candidate.”

The Rev. Lori Tapia, the Arizona-based national pastor and president of the Obra Hispana, Disciples of Christ, said politics is not typically integrated into the life of the Latino evangelical church. Unlike white evangelical congregations, political engagement happens more organically, she said.

“Here, the compassion piece is always stronger and there is a desire to see leaders who will prioritize compassionate politics,” Tapia said. “There is also frustration at how slow progress is on critical issues. Anyone can pitch a story or a political campaign. But where is it being manifested in the lives of people who are struggling?”

Bishop Angel Marcial, who leads the Church of God that oversees more than 15,000 churches, says some of the main issues for his congregants are healthcare education, public safety and housing.

“Voting gives you respect in this country and it brings opportunities for marginalized communities,” he said. “As pastors, we don’t tell people whom to vote for, but we do tell them about the platforms that best align with the values of the church and needs of our communities.”

John P. Tuman, professor of political science at the University of Nevada, Las Vegas, observes that in Las Vegas, Latino evangelicals who join larger evangelical churches that have English and Spanish services tend to skew conservative. However, in communities that form their own congregations and conduct services in Spanish and Otomi, an Indigenous language in Mexico, are likely to have more diverse political views.

“They tend to be historically in favor of immigration reform with a pathway to citizenship, along with other elements of a social justice message that resonates more with Democratic candidates,” he said.

Nevada is also a key swing state.

Pastor Willie Pagan, who leads the 700-strong Iglesia de Dios in North Las Vegas that falls under the Church of God, said the economy is a top issue for his congregants.

“Yes, people are worried about immigration, but those who are here already, they want the economy to be stable,” he said. “They see homelessness and crime growing in Las Vegas. Our church was in a rough neighborhood that has gotten rougher recently.”

Pagan says some in his congregation believe they were better off financially and safer during the Trump administration, and wish to vote Republican to uphold their conservative religious values. But there are also those who fear they or their loved ones could get deported, he said.

“The struggle is real.”
___



Janett Laguna prays prior to services at Casa de Adoracion, Sunday, Oct. 27, 2024 in Phoenix. (AP Photo/Chris Coduto)


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Pastor Arturo Laguna speaks during services at Casa de Adoracion, Sunday, Oct. 27, 2024 in Phoenix. (AP Photo/Chris Coduto)



Associated Press religion coverage receives support through the AP’s collaboration with The Conversation US, with funding from Lilly Endowment Inc. The AP is solely responsible for this content.

DEEPA BHARATH
Bharath is a reporter with AP’s Global Religion team. She is based in Los Angeles.
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Sunday, October 20, 2024

Fighting demons: The New Apostolic Reformation is waging a holy war against democracy

Paul Rosenberg
SALON
Sun, October 20, 2024 

Supporters of U.S. President Donald Trump pray outside the U.S. Capitol January 06, 2021 in Washington, DC. Win McNamee/Getty Images

“You do not attack the enemy — you attack the enemy’s strategy,” and the strategy of the Christian right “has always been to master the tools of electoral democracy in order to erode and to end it.” That advice, quoting Sun Tzu, came from Frederick Clarkson, a senior researcher at Political Research Associates (and Salon contributor), in a recent webinar, "The New Apostolic Reformation and the Threat to Democracy In Pennsylvania."

Unlike earlier incarnations of the Christian right, the explicit goal of the widely-discussed but little-understood NAR is to install theocracy with a democratic facade, approximately on the Iranian model. They call it “theonomy.” The movement is led by mutually recognized “apostles” and “prophets” who purport to receive direct guidance from God and see themselves engaged in spiritual warfare — literally, as in fighting actual demons — to gain dominion over the “seven mountains of culture”: family, religion, education, media, arts and entertainment, business and government. As in Iran, they wouldn’t just control government but every aspect of society, but would still call it democracy and claim, in the face of America’s "Godless Constitution," that this was what the founders wanted all along. It’s gaslighting in the name of God.

Understanding the NAR’s goals and strategy is crucial in exposing what the movement really wants, most of which is broadly unpopular. And how they want to get there — boosting turnout among a minority base by demonizing their fellow citizens — is highly corrosive to democracy itself. “The left is loaded with demons,” NAR apostle Lance Wallnau has said (according to Clarkson). “I don’t think it’s people anymore; I think you’re dealing with demons talking through people.”


Pennsylvania plays a key role in the NAR’s plans, and reinventing the state’s eponymous founder, William Penn, as a like-minded forebear — rather than the champion of religious diversity and secular government he actually was — is a core part of their strategy, as advanced by NAR apostle Abby Abildness.

The webinar came three days after Republican vice-presidential nominee JD Vance appeared at an NAR-sponsored event in Monroeville, Pennsylvania, where he stood the biblical teaching to love the stranger on its head, without even trying to quote scripture. That event was part of the Courage Tour, targeting 19 counties in seven swing states “where demonic strongholds have corrupt control over the voting," according to Wallnau, who has recently described Kamala Harris as "the spirit of Jezebel" and "the devil's choice."

Wallnau’s partner in planning his tour is the America First Policy Institute, a Trump-aligned think tank. Vance’s appearance was perfectly in keeping with a whole web of NAR-GOP collaboration, high-level examples of which were provided by researcher Peter Montgomery of People for the American Way during the webinar.

The event kicked off with two presentations on how best to understand the NAR, from former PRA researcher Rachel Tabachnick and religion scholar Julie Ingersoll, author of “Building God’s Kingdom” (Salon author interview here), a study of Christian Reconstruction, which informs most of NAR’s theology.

“This movement has been building in Pennsylvania for more than 20 years,” Tabachnick said. “There is the belief that Pennsylvania is key to taking the rest of the country, a theme that has been repeated in campaigns and media for more than a decade.”

Two Pennsylvania researchers provided research under pseudonyms, focusing first on six key NAR figures explaining the state’s significance, and then on NAR power and influence in Lancaster Country, which has seen a dramatic shift away from its historical Anabaptist tradition.

Collectively, these presentations delivered a chilling portrait of a potent but under-recognized threat to democracy that’s MAGA-affiliated but operates on a much longer timeline, and demands a thoughtful strategic response, as outlined by Clarkson in his closing remarks.
Tearing down the religious establishment

The NAR “predates Trump and it will outlast him,” Tabachnick said. It’s a movement dedicated to “tearing down the establishment, not just in D.C., not just in Harrisburg, but also, and perhaps most importantly … tearing down the traditional religious establishment…. This is not just a religious versus secular movement,” she continued, and should not be framed that way. “This is a movement about reorganizing Christendom under their dominance.”

This entails conflict not just with liberal or moderate Christians, but also with evangelicals, Pentecostals and charismatic Christians who do not share the NAR's theology or worldview. In fact, both the NAR and its predecessor fringe movements going back to the 1940s have been formally denounced by other Christians, along lines that echo Paul’s denunciation of the Colossian heresies: “Do not let anyone who delights in false humility and the worship of angels disqualify you. Such a person also goes into great detail about what they have seen; they are puffed up with idle notions by their unspiritual mind.”

For many Christians, the NAR’s focus on fighting demons is inherently heretical, since it implies that salvation through Christ is insufficient. Indeed, orthodox critics have accused the NAR and its predecessors of practicing the same sort of pagan ritual magic they claim to be fighting against.

For example, NAR father figure C. Peter Wagner, who first named the movement and did more than anyone to give it coherence, specifically developed and promoted forms of “spiritual warfare,” that have little if any Christian precedent. This began with “spiritual mapping” to identify “demonic strongholds,” which has more in common with the practices of various pagan traditions than anything adjacent to mainstream Christianity.

“This is the same movement that led many of the Jericho Marches around the [state] Capitol building in Harrisburg and other states around the country, and organized and led many of the events in D.C. and on the U.S. Capitol grounds in December 2020 and on Jan. 6,” Tabachnick said, events at least arguably informed by the practice of spiritual mapping.

It’s good to keep this context in mind when confronted with the NAR’s claims to speak for all Christians, much less to have a personal download from God. But while it’s easy to dismiss a movement that blows shofars and talks about spiritual warfare, Tabachnick noted, the NAR “is simultaneously mastering the mundane nuts and bolts work of legislative work,” and as head of the state prayer caucus, Abby Abildness has worked with legislators for years, drawing on the Project Blitz playbook that was exposed by Clarkson and reported here in 2018. It starts out with benign-sounding bills and then works up to attacking reproductive freedom, LGBTQ equality and more.

As with Project 2025, “we have playbooks and we need to expose them,” Tabachnick said. NAR strategy is “not meant for public consumption,” she continued, “and a little sunshine goes a very long way. The American people don't want this.”

The outraged nationwide response to the overturning of Roe v. Wade is a striking example, but far from the only one. The NAR has long been interested in denying women the vote, as Ingersoll has tracked for more than a decade.

“This is a media-savvy movement, filling the airwaves with claims that those opposed to them are cutural Marxists, communists and, in the words of Wallnau, demons that have to be removed from the high places of culture and society,” Tabachnick said. While it’s impossible to say how many deep NAR support runs, she said research indicates that about 30 percent of adult Christians support the “seven-mountain mandate.”

NAR is one of “two significant sources of dominionism,” having cross-pollinated with Christian reconstructionism, whose founders “produced thousands upon thousands of pages of blueprints for reconstructing the U.S. in accordance with biblical law,” Tabachnick continued. This “Project 2025 for dominion theology” is against taxation, regulation and labor unions, and its theorists “were fellow travelers with states’ righters, the John Birch Society and, later, the Tea Party movement.”

From its neo-Pentecostal roots, the NAR inherits “a strong supernatural component,” including the “belief that individuals receive supernatural gifts, that these apostles and prophets are given direction from God and have been chosen to be God’s government on earth in all the seven mountains.”

While Doug Mastriano’s losing gubernatorial campaign in Pennsylvania in 2022 brought the movement to the surface, Tabachnick said, he wasn’t the first NAR-associated political candidate, only “the first to launch it with blowing a shofar” — a Jewish ritual ram’s horn that Christian Zionist groups have appropriated. It’s an example of how NAR readily gobbles up elements of other faiths. For the NAR, she concluded, Mastriano’s campaign was a major step forward in mastering the tools of electoral democracy than an electoral defeat.
The NAR's widening influence and long-term goals

Ingersoll’s presentation was largely about understanding the NAR and cutting through the confusion around it. Asking if someone is a member is “actually the wrong question,” she said, “based on a misunderstanding about how ideas and social movements work. The NAR is incredibly diffuse by design.”

In part, that’s because of a problem mentioned above: From a traditional Christian point of view, the NAR and its leaders are ungodly. “There are massive egos involved that don't want to be in coordination, let alone under the authority of other people,” Ingersoll explained. But they also fail a basic test of democratic leadership: “They like to preserve a level of deniability. They want to be able to make outrageous claims in some contexts, but not be held accountable for them in other contexts,” she said. Some people who clearly fit in with the NAR will “deny the label, because they don't want to carry around some of the baggage.”

Abstract questions about membership don’t much matter, Ingersoll stressed. What’s important is what people actually do. “People don't live articulated theological systems,” she said. “They assemble components of the systems that work for them in any given context. … Dominionism in the NAR is a fluid assemblage of ideas, traditions and practices that are invoked as they seem applicable.”

For example, the movement simultaneously embraces two incompatible eschatologies, to use the theological term. On one hand, there’s the pre-millennial interpretation of the Book of Revelation shared by most evangelical Christians: The world gets worse and worse until the day of Rapture and the last judgment. On the other is the Christian Reconstructionist post-millennial interpretation: “The kingdom of God was actually reestablished at the resurrection [of Christ], and it’s the job of Christians to build it.” (Hence the title of Ingersoll’s book.) Logically, you can’t believe both at once, but situationally, Christians of the NAR variety choose to believe whichever one seems to fit the moment.

One result is NAR’s long time-horizon. “They think in a thousand years,” Ingersoll said. One home-school movement has developed a package for families to build “a 200-year plan for family dominion.” When she began writing about the push to roll back women’s right to vote about 15 years ago, “People would say, ‘That's crazy. That could never happen.’ I don't know that it can't happen, and among Christian nationalists there is a big discussion now about whether or not it's biblical for women to have the right to vote. If we don't think in the long term, we miss where they're going with all these things.

“When we’re thinking in terms of the election or a current crisis or one particular leader, we are missing the long-term horizon with which these these efforts are made,” she continued. One way to shift focus, Ingersoll argues, is to track the use of terms that circulate in NAR circles, many of which (thanks to her) appeared in the glossary Salon published in May. These include “dominion,” ”biblical worldview,” “patriarchy” (as a positive), “government schools” instead of public schools, “civil government” instead of just government, “lesser magistrates,” “biblical spheres of authority” and “covenant marriage.”

Another complementary focus is to track known pro-NAR individuals and their associates, as Peter Montgomery did in his presentation. He began with high-level examples such as House Speaker Mike Johnson “and a couple dozen members of Congress” who have “gathered with NAR leaders for prayer and spiritual warfare.” His second example cited this year’s Republican convention in Milwaukee, where “spiritual warfare rhetoric was everywhere,” specifically “the idea that the American political scene is not about right or left … but an actual spiritual battle between good and evil, between the forces of God and the agents of Satan.”
The NAR's reinvention of William Penn

“Each state has a specific NAR name and NAR purpose,” explained the researcher introduced under the pseudonym Kira Resistance. “Pennsylvania is not only ‘seed of a nation’ state, but it's also the ‘government-shift state.’” NAR leaders see Pennsylvania as “the holy seed of a government,” not just for the United States but “a holy governmental example to the entire world,” which is one reason, Kira said, why she avoids the term "Christian nationalism."

Kira discussed six key Pennsylvania figures, beginning not with Doug Mastriano but Abby Abildness, who has been a leader in developing, articulating and spreading the vision of Pennsylvania’s special role, with a reverse-engineered, NAR-friendly version of William Penn at its core. To carry out the vision of this imaginary Penn, “You have to elect righteous leaders,” which of course means those who share NAR’s vision.

Abildness once said that God had told her that he wanted to claim the state capital of Harrisburg, Kira recounted, after which Abildness released a video “showing dozens of people on a hill right before the Harrisburg Capitol, bending the knee.”

This kind of ritual performance is typical of the ways NAR seeks to rewrite history and redraw boundaries to suit its vision, sweeping aside inconvenient facts or counter-arguments. In terms of actual history, William Penn’s vision was almost exactly the opposite of the NAR fantasy. As noted on the website of Penn’s country estate, his “belief that ‘Religion and Policy … are two distinct things, have two different ends, and may be fully prosecuted without respect one to the other’ took hold and became one of America’s most important ideals.” In that sense, Penn’s vision really can be seen as the “seed of a nation” in which religious diversity, rather than unanimity, was a hallmark from the beginning.

Like many early colonial leaders and many of America’s founders, Penn was a slaveowner, a fact that has led liberal Quakers to expunge him “from our Friendly pantheon,” as Quaker activist Chuck Fager wrote in 2022. But as he continued, if liberal Quakers didn’t want Penn anymore, Doug Mastriano and his allies surely did:



[I]n Penn there are 340 years worth of — in plain worldly language — overwhelmingly positive branding for Quakers and the liberating aspects of our testimonies.

Christian nationalists now want to turn him and them into their opposite….

Penn had his faults; but a theocrat he never ever was.

Doug Mastriano and his wife, Rebbe, are often referred to as “spiritual parents of the state” in NAR-world, Kira continued. At Mastriano's 2022 campaign kickoff, Abildness said “that Penn's heart was bringing forth the godly foundation to our nation” and that “Mastriano's heart is like Penn's heart.”

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Rebbe Mastriano stirred up the faithful with fighting words: "When the Israelites came into their promised land, they didn't just march in and take it. God had to move in mighty ways to remove their enemies. Our promised land is Pennsylvania, and we're taking it back."

After Mastriano’s defeat, Kira noted, he literally compared himself to Abraham Lincoln, saying, “We are in it for the long haul. We often hear about Lincoln losing important races in his time. In the end God gave him the great victory because of perseverance. This movement is going to stay influential in this state.”
Lancaster County: Microcosm, harbinger or bellwether?

The next pseudonymous presenter, who called himself the Lancaster Examiner, took a hyper-local focus on how NAR power gets built from the ground up. First, the apostolic networks are present in the county, then they attract “big-name visitors” for special events, and then “the local growth of these communities and networks” begins to impact local politics.

At least five or six apostolic networks have been active in Lancaster County and devoted to the mission of “taking over churches,” mostly within “historically Anabaptist communities” such as the Mennonites, the Amish, the Brethren, the Hutterites and similar Christian traditions.

In a follow-up email, the Examiner explained that as with “the NAR's retelling of the William Penn narrative, local Anabaptist-turned-NAR churches have massaged their own history,” citing one sermon in which a local pastor “twists the narrative a quarter-turn or so to frame south central Pennsylvania's NAR community as uniquely called by God for such a time as this.”

It’s quite a historical twist, since “religious freedom is absolutely a core value of Anabaptists,” the Examiner wrote. “But as you've seen, the NAR and similar charismatic evangelical movements engage in the language of diversity and ‘come as you are,’ but all of that is in dissonance with what comes next in their agenda.”

For several decades, he continued, “Local leaders have cultivated communities that are involved in dominionist activities and behavior, knowingly and not. What’s noteworthy is arguably not that it’s happened but that such incredible growth has gone unnoticed. So while Mastriano lost, this movement predates him and will outlive his moment in the spotlight.”

Lancaster County should be seen as a harbinger of sorts, he suggested. "The number of networks that have emerged here feels atypical and significant to me in comparison to other parts of the state," the Examiner said, adding that "Lancastrians have a penchant for reinventing the wheel — or even inventing the same wheel by different people at the same time."

Lancaster County is "different from the rest of the country only in degree," Ingersoll added. "Dominionist Christians have worked for decades to establish a beachhead in culture, whether you're thinking in terms of reconstructionists or the NAR. In some places they've been more successful than others, and they have particularly targeted Pennsylvania because it's such a key state in the election.”
Fighting back: "A quiet call to action"

In the final presentation, Clarkson laid out a broad overview of one key aspect of the NAR strategy “to master the tools of electoral democracy in order to erode and to end it.” The group seeks to “embolden reluctant conservative evangelicals in blue suburbs and make them feel part of a religious and political cause far greater than themselves,” he said.

“Beyond their efforts at electoral mobilization and possible monkey-wrenching is something far more concerning,” Clarkson continued. “NAR leaders are increasingly teaching that normal religious, political and gender differences are to be seen as supernatural evil, as demonic.” Such demonization, as we should know by now, can readily lead to violence.

Clarkson ended with what he called “a quiet call to action,” but “not a call to do things we have done before that haven’t worked, but this time with more energy.” Instead, activists who hope to battle the NAR’s political influence “need to know more than we do now about who they are and what they are about. If knowledge is power, we need more knowledge — and we need to spread it more widely.”

Along with that, Clarkson concluded, NAR opponents “need some agreed-upon vocabulary in order to be able to discuss the knowledge we acquire. This is how good strategy is made. We also need to deepen our knowledge of the rules and practices of electoral democracy. We should not be content to leave these things to political professionals. Democracy belongs to all of us, and we need to act like it.” That was what the real William Penn, flaws and all, actually believed. He wasn’t interested in fighting demons.