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Chris Hedges: “Revolt in the Universities”

The journalist Chris Hedges recently posted the following article at his substack page. It’s titled “Revolt in the Universities.”

I wish he had said “Peaceful Revolt” because the vast majority of anti-war demonstrations now occurring on American campuses are peaceful.

Sure, there are always a few exceptions. But the vast majority of the “violence” you see on the reports carried by mainstream media are due to:

  • rare exceptions to the rule, often by non-students
  • violent attacks instigated by the police
  • outside instigators, often connected to pro-Israel, Zionist agitators

I ‘ve searched for but cannot find any student protests of this sort happening in my part of the country, unfortunately. If I could find one, I would be chanting and carrying signs to stop the slaughter in Gaza right beside them.

These young people and their moral sentiments are the future hope of American civil society.

The fact that many Christian evangelical leaders are standing with Israel in vilifying these young men and women is a spiritual disaster of epic proportions.

Below is an excerpt of Chris’s article:

PRINCETON, N.J. — Achinthya Sivalingam, a graduate student in Public Affairs at Princeton University did not know when she woke up this morning that shortly after 7 a.m. she would join hundreds of students across the country who have been arrested, evicted and banned from campus for protesting the genocide in Gaza.

She wears a blue sweatshirt, sometimes fighting back tears, when I speak to her. We are seated at a small table in the Small World Coffee shop on Witherspoon Street, half a block away from the university she can no longer enter, from the apartment she can no longer live in and from the campus where in a few weeks she was scheduled to graduate.

She wonders where she will spend the night.

The police gave her five minutes to collect items from her apartment.

“I grabbed really random things,” she says. “I grabbed oatmeal for whatever reason. I was really confused.”

Student protesters across the country exhibit a moral and physical courage — many are facing suspension and expulsion — that shames every major institution in the country. They are dangerous not because they disrupt campus life or engage in attacks on Jewish students —  many of those protesting are Jewish — but because they expose the abject failure by the ruling elites and their institutions to halt genocide, the crime of crimes. These students watch, like most of us, Israel’s live-streamed slaughter of the Palestinian people. But unlike most of us, they act. Their voices and protests are a potent counterpoint to the moral bankruptcy that surrounds them.

Not one university president has denounced Israel’s destruction of every university in Gaza. Not one university president has called for an immediate and unconditional ceasefire. Not one university president has used the words “apartheid” or “genocide.” Not one university president has called for sanctions and divestment from Israel.   

Instead, heads of these academic institutions grovel supinely before wealthy donors, corporations — including weapons manufacturers — and rabid right-wing politicians. They reframe the debate around harm to Jews rather than the daily slaughter of Palestinians, including thousands of children. They have allowed the abusers — the Zionist state and its supporters — to paint themselves as victims. This false narrative, which focuses on anti-Semitism, allows the centers of power, including the media, to block out the real issue — genocide. It contaminates the debate. It is a classic case of “reactive abuse.” Raise your voice to decry injustice, react to prolonged abuse, attempt to resist, and the abuser suddenly transforms themself into the aggrieved.  

Princeton University, like other universities across the country, is determined to halt encampments calling for an end to the genocide. This, it appears, is a coordinated effort by universities across the country.

The university knew about the proposed encampment in advance. When the students reached the five staging sites this morning, they were met by large numbers from the university’s Department of Public Safety and the Princeton Police Department. The site of the proposed encampment in front of Firestone Library was filled with police. This is despite the fact that students kept their plans off of university emails and confined to what they thought were secure apps. Standing among the police this morning was Rabbi Eitan Webb, who founded and heads Princeton’s Chabad House. He has attended university events to vocally attack those who call for an end to the genocide as anti-semites, according to student activists. 

As the some 100 protesters listened to speakers, a helicopter circled noisily overhead. A banner, hanging from a tree, read: “From the River to the Sea, Palestine Will be Free.”

The students said they would continue their protest until Princeton divests from firms that “profit from or engage in the State of Israel’s ongoing military campaign” in Gaza, ends university research “on weapons of war” funded by the Department of Defense, enacts an academic and cultural boycott of Israeli institutions, supports Palestinian academic and cultural institutions and advocates for an immediate and unconditional ceasefire.

But if the students again attempt to erect tents – they took down 14 tents once the two arrests were made this morning – it seems certain they will all be arrested.

“It is far beyond what I expected to happen,” says Aditi Rao, a doctoral student in classics. “They started arresting people seven minutes into the encampment.”

Princeton Vice President of Campus Life Rochelle Calhoun sent out a mass email on Wednesday warning students they could be arrested and thrown off campus if they erected an encampment.

“Any individual involved in an encampment, occupation, or other unlawful disruptive conduct who refuses to stop after a warning will be arrested and immediately barred from campus,” she wrote. “For students, such exclusion from campus would jeopardize their ability to complete the semester.”

These students, she added, could be suspended or expelled.

Sivalingam ran into one of her professors and pleaded with him for faculty support for the protest. He informed her he was coming up for tenure and could not participate. The course he teaches is called “Ecological Marxism.”

“It was a bizarre moment,” she says. “I spent last semester thinking about ideas and evolution and civil change, like social change. It was a crazy moment.”

She starts to cry.

. . . There are many shameful periods in American history. The genocide we carried out against indigenous peoples. Slavery. The violent suppression of the labor movement that saw hundreds of workers killed. Lynching. Jim and Jane Crow. Vietnam. Iraq. Afghanistan. Libya. 

The genocide in Gaza, which we fund and support, is of such monstrous proportions that it will achieve a prominent place in this pantheon of crimes. 

History will not be kind to most of us. But it will bless and revere these students.

You can read the entire post here, though it may be behind a paywall.

A Review of “Jesus and the Powers” by N. T. Wright and Michael F. Bird

A Review of N. T. Wright and Michael F. Bird, Jesus and the Powers: Christian Political Witness In an Age of Totalitarian Terror and Dysfunctional Democracies (Zondervan, 2024, $22.99)

As I begin this review, I must admit that I am not a dispassionate analyst. I do have some skin in the game since this new book by Wright and Bird covers very similar ground as does my book, I Pledge Allegiance. I have some firm opinions in this area of study.

Having put my cards on the table, however, I can say that Wright and Bird have given the church a very helpful book providing biblical guidance on how followers of Jesus are to deal with the practical matters of church–state relations. Can a Christian be involved with politics? What is the proper relationship between church and state? How are disciples to conduct themselves as responsible citizens? What guidance does scripture offer for answering these types of questions?

All this and more is tackled here with the deft biblical–theological hand one has come to expect from Wright and Bird.  With numerous historical examples illustrating the strengths and weaknesses of alternative approaches to such matters.

The first three chapters lay out the church’s relationship to world empires, beginning with Rome’s domination of Jesus’ homeland, up to the church’s contemporary interactions with the Soviet Union, China and the United States. The spiritual backdrop to these interactions is helpfully cast in terms of the spiritual, cosmic powers always at work behind the temporal authorities we see in our national, international, global relations. Thus, Wright and Bird endorse Walter Wink’s important three–volume work on Christianity and the Powers.

Chapter four, “The Kingdom of God as Vision and Vocation” begins the turn to a more pragmatic description of what exactly Christian disciples ought to be doing, and how we ought to be thinking, about our place in secular society. Here they thankfully emphasize the vital unification of both gospel proclamation and social justice activism as equally vital, and ultimately indivisible, kingdom activities for the local church. Across the entire spectrum of Christian, kingdom activities we are reminded that “the whole purpose of Christian influence is not the pursuit of Christian hegemony but the giving of faithful Christian witness,” thereby endorsing James Davison Hunter’s concept of the Christian church offering a “faithful presence” in the world (93).

The book’s second half focuses on matters of church–state relations in the modern day. There is an excellent critique of Christian Nationalism,” as well as the vigorous defense of liberal democracy, pluralism and secularism as the political venues most conducive to religious freedom.

The book’s conclusion reminds its readers that “we are called to be disciples with a theo–political vision of the gospel” (174) meaning that “a kingdom perspective requires prophetic witness, priestly intercession and political discernment” (175). The church cannot build the kingdom of God, only God can construct his kingdom on earth as it is in heaven (176).

This is a fine piece of work. And I am happy to encourage my subscribers to read this book by Wright and Bird, although I encourage you to do it in tandem with my book, I Pledge Allegiance: A Believer’s Guide to Kingdom Citizenship in 21st Century America (Eerdmans, 2018).

Now I must turn to my critical analysis of the work.

Wright and Bird have written a handbook of sorts dealing with the questions of church–state relationship and Christian political involvement. Biblical references are treated as proof–texts cited in footnotes with no close reading or interpretation provided along the way. Since both of these men are fine New Testament scholars, this was obviously a deliberate decision. But this  omission leaves the reader with yet another book on politics and theology where we are simply expected to take the authors at their own authoritative word.

The problem with this decision appears most obviously in the discussion of Romans 13. Despite the fact that Paul never uses the vocabulary of “obey” or “obedience” in these verses, Wright and Bird repeat the frequent mistake of taking Paul to say that Christians are responsible “to obey” their secular, civic authorities (105, 109, 110). But this is not the case, and I explain why at some length in my book, I Pledge Allegiance (55–62). Granted, the authors redeem themselves by eventually, and quite rightly, explaining that it is “only good government can claim the mantle of a divinely appointed authority. Accordingly, God brings order through government but does not ordain every individual ruler” (112). Thus, Paul does instruct us to submit to the divine ordering of government, but we are not responsible to obey every person or directive in authority.

Again, Wright and Bird finally reach this conclusion themselves in their section discussing civil disobedience (107–121). They agree that unjust laws may be resisted or disobeyed by believers, although, while admitting that “one needs to have criteria for determining unjust laws,” no specific guidance is offered (119).

They draw a distinction between civil disobedience and uncivil disobedience, the latter being “reserved only for violent authoritarians.” In the face of authoritarianism, Christians are justified in resorting to violence in their efforts to overthrow an oppressive, unjust government. In my view, this is where their argument and methodology go off the rails. Not only is there no biblical evidence on offer, but even the biblical footnotes disappear. Instead, the authors appeal to traditional just war theory, a few notable philosophers, and the example of Dietrich Bonhoeffer’s involvement in a plot to assassinate Adolf Hitler.

I obviously disagree strongly with these (less than compelling) arguments justifying a Christian’s turn to violence in civil war. (Again, check out the extensive argument in my book insisting that Christians must always embrace non–violence in every circumstance.) Actually, Bonhoeffer’s own turn to violent anti–Nazi resistance is, in my opinion, the great tragedy of his otherwise exemplary life. For, when all is said and done, Bonhoeffer did not die as a martyr for Jesus Christ and the gospel. He died as a violent insurgent helping to plot a violent murder.

Here we come, perhaps, to the principal problem with Jesus and the Powers. For all the discussion of the kingdom of God and the need for Christian ethics to direct our political engagement, there is no extended discussion of the upside–down nature of Jesus’ kingdom ethics; no exposition of what numerous scholars have called the “kingdom reversal.” In my opinion, this is not only a major oversight but an inexplicable omission in a book like this. Jesus makes it clear, that living out the seemingly upside–down values of the kingdom of God — in every dimension of our public and private lives, political and apolitical — is THE means of demonstrating that the “not yet fulfilled” kingdom of God is, nevertheless, “already present” in this world. Living a non–violent life as Jesus lived a non–violent life, even in the face of the most authoritarian, bloodthirsty injustice exhibited on the cross at Calvary, is our gospel–kingdom mandate.

Similarly, a great deal of additional instruction in political directives could be added, but first we must immerse ourselves in a new way to think, a new way to view life in this world, a new way to live: an upside–down way, a contrarian way in all of life, whether the government is democratic or totalitarian. Unfortunately, Jesus and the Powers gives little attention to this crucial piece of the church and politics pie.

Rob Dalrymple: “When Injustice Isn’t Injustice and Justice is Injustice”

Several  months ago Christianity Today produced a video series intended to justify Israel’s war against the people of Gaza.

My friend, Dr. Rob Dalrymple, has watched these videos and in the  process

Gaza’s Al Shifa hospital after it’s destruction by Israel

of writing a series of responses to these heavily prejudiced productions.

Rob’s second post is titled “When Injustice Isn’t Injustice and Justice is Injustice.” I encourage you to read both posts. Below is a brief excerpt from post number two:

As the church, we are called to cry out against injustice. We are to weep with those who suffer injustices. We are to condemn those who commit injustice. And we are to demand justice; especially for the sake of the oppressed.

Yet, when it comes to the actions of Israel we get a little uneasy. (Even this last sentence is sure to ruffle some feathers).

When the conversation turns to Israel and its assault on Gaza, some unwritten (though they are practically written on stone) rules are invoked before the conversation is allowed to proceed.

First, there must be an unequivocal condemnation of Hamas. Check.

This includes their attack on Oct 7 and their stated goal of annihilating Israel. Check.

Second, there must be a complete acknowledgment of Israel’s existential fear of annihilation. Check

Third, there must be a condemnation of antisemitism. Check.

Once these boxes are all checked, the conversation may continue.

You can read the entire post here.

Here Is Why Israel’s Actions Only Ensure Endless Bloodshed

The three short videos all speak for themselves. Please watch and pray.

 

 

Trita Parsi: “Will Israel Cross Iran’s Red Line?”

Dr. Trita Parsi

Dr. Trita Parsi is an American-Iranian scholar who always provides well-reasoned, cogent analysis on Iranian actions.

Dr. Parsi has written 3 books on Iran-US relations and is the cofounder of the Washington DC think-tank, The Quincy Institute for Responsible State-Craft. (The other founder is Col. Andrew Bacevich.)

Again, discover some level-headed analysis free of the common western-Israeli anti-Iranian hysteria.

Is Israel the Only Country with a Right to Self-Defense?

On April 1st Israel bombed the Iranian embassy in Damascus, Syria, killing between 12 to 16 people (reports vary). At least 7 of those killed were Iranian military personnel. At least 1 of them, a high ranking general.

Embassies around the world are all considered the sovereign territory of the nation it represents. To attack an embassy is to attack the country.

Imagine the American response, or the Israeli response, if Iran had attacked

Missiles fly over Jerusalem

the American embassy in Israel, or the Israeli embassy in the US. You can bet your bottom dollar that this would be described as a flagrant act of war and a significant military response would soon

follow.

Yet, when Iran responds similarly Israel and the US describe Iran’s counter-attack as an uncalled-for act of aggression.

The UN Security Council censured Iran for its response. Yet, the same UN body failed to censure Israel for its previous attack against Iran. This is anything but even-handedness.

Given the rank hostility against Iran eminating from Israel and its western allies, let me mention a few facts about Iran’s attack that a westerner is unlikely to learn from the mainstream (or the Christian) media:

  • Yes, Iran launched between 300 to 350 attack drones and missiles against Israel over the weekend. Some of the missiles were cruise and ballistic, but the vast majority were slow moving, outdated hardware (like the drones).
  • The attack was launched in two waves. The massive first wave consisted of the older, slower hardware. The vast majority of which was shot down by Israeli defenses working in tandem with US, French and British anti-missile defenses in the region.
  • The second wave consisted of high-powered cruise and ballistic missiles targeting two Israeli military facilities, one in the north and one in the south of Israel. These two were targeted because they were the two operational bases from with the assault against Iran’s embassy were launched.
  • Both of these military bases were struck and damaged by Iranian missiles. Yet, no personnel were injured.
  • Analysts claim that Iran intended for the first wave of attacks to act as ‘cover’ for the second wave, knowing that Israel’s defensive capacities would be nearly overwhelmed by this attack. Hence, the idea of its providing ‘cover’ for the second wave of missiles.
  • The only Israeli casualty was a young Bedouin girl injured by falling missile debris. No one was killed.
  • Iran had given the US 72 hours advance warning of what it was planning to do.
  • Iran gave Israel an additional advance warning 8 hours before the attack.
  • This hardly seems like the actions of a ‘crazy, out of control nation’ (as the western media so often describes Iran) hungry to slaughter Israeli Jews.

Below is an excerpt from a recent article by Scott Ritter, former Marine intelligence officer and UN weapons inspector. He offers a careful, informed analysis of this attack following Israel’s aggression against Iran.

Scott Ritter

The article is titled “The Missiles of April”:

I’ve been writing about Iran for more than two decades. In 2005, I made a trip to Iran to ascertain the “ground truth” about that nation, a truth which I then incorporated into a book, Target Iran, laying out the U.S.-Israeli collaboration to craft a justification for a military attack on Iran designed to bring down its theocratic government.

I followed this book up with another, Dealbreaker, in 2018, which brought this U.S.-Israeli effort up to date.

Back in November 2006, in an address to Columbia University’s School of International Relations, I underscored that the United States would never abandon my “good friend” Israel until, of course, we did. What could precipitate such an action, I asked?

I noted that Israel was a nation drunk of hubris and power, and unless the United States could find a way to remove the keys from the ignition of the bus Israel was navigating toward the abyss, we would not join Israel in its lemming-like suicidal journey.

The next year, in 2007, during an address to the American Jewish Committee, I pointed out that my criticism of Israel (which many in the audience took strong umbrage against) came from a place of concern for Israel’s future.

I underscored the reality that I had spent the better part of a decade trying to protect Israel from Iraqi missiles, both during my service in Desert Storm, where I played a role in the counter-SCUD missile campaign, and as a United Nations weapons inspector, where I worked with Israeli intelligence to make sure Iraq’s SCUD missiles were eliminated.

“The last thing I want to see,” I told the crowd, “is a scenario where Iranian missiles were impacting on the soil of Israel. But unless Israel changes course, this is the inevitable outcome of a policy driven more by arrogance than common sense.”

On Monday night, early Tuesday morning, April 13-14, my concerns were played out live before an international audience — Iranian missiles rained down on Israel, and there was nothing Israel could do to stop them.

You can read the entire article here.

“American Christians Need to Come Back to Jesus”

My good friend, Dr. Rob Dalrymple recently produced a fascinating interview with another friend, pastor Alex Awad.

Mr. Awad is a Palestinian Christian who spent much of his adult life pastoring a church in east Jerusalem.

He begins by telling the story of his father’s murder by an Israeli soldier in the early days of Israel’s war for Palestine. His widowed mother was an amazing, godly woman who raised her seven children to love Jesus. And the love of Jesus radiates from Alex.

Mr. Awad is also one of the founders of Bethlehem Bible College in the city of Bethlehem which is located in the West Bank. I have visited there many times.

Mr. Awad’s commitment to, and public promotion of, non-violence as the way of Jesus is another piece of evidence undermining the stream of Israeli propaganda insisting that all Palestinians hate Israel and only want to destroy it with violence.

Baloney.

Let me also promote Rob Dalrymple’s online ministry. After watching his interview with Alex Awad, please check out Rob’s website at Determinetruth Ministries and subscribe to his podcasts. He does excellent work and you may want to support his ministry.

Now enjoy a wonderful interview with a wonderful man:

 

American Doctors Describe the Egregious Suffering of Palestinian Children in Gaza

Democracy Now recently interviewed two US doctors who have just returned from working in a hospital in Gaza. The interview includes photos and video of their patients.

The injuries are horrific, made more horrific by the lack of medicines and equipment.

Children’s bodies mangled with shrapnel from cluster bombs and debris are hard to forget.

“If I worked 12 hours a day, 7 days a week, it would be less than a drop in the ocean of what is needed,” one doctor said.

Please, don’t turn away from these mangled, young bodies. They are being shredded and killed by American weaponry purchased with our tax dollars.

Genocides proceed, in part, because regular people turn away.

Watch the interview with images below:

More Evidence That Israel Deliberately Targets Civilians in Gaza

Several weeks ago I posted a breaking news story from +972 magazine discussing an Israeli military program blasphemously called “The Gospel” that used artificial intelligence (AI) to bomb civilian targets in Gaza.

Now +972 has broken a second story exposing two additional AI programs also being used for bombing Gaza. They are called Lavender and Where’s Daddy?

As the article describes, Israel’s favorite tactic is to bomb suspected — note SUSPECTED (Israel’s military leaders admit that the programs have as much as a 10% error rate) — Hamas fighters in their homes at night, slaughtering entire extended families in their sleep.

Apparently, the program title Where’s Daddy? is meant to be a cruel joke, as in: We know where daddy is sleeping, and we are going to bomb his entire family to smithereens. Ha ha ha.

Yes, Israel has intentionally been slaughtering civilians from the beginning of its war against Palestinians in Gaza.

It is no accident that the death toll is now more than 33,600 people, 70% of whom are women and children. Over 13,000 of them under the age of eighteen.

Compare that last figure to the approximately 500 children killed during the past two years of fighting in Ukraine. Here is more tragic evidence of the gruesome anti-Arab racism animating the Jewish-supremacist state of Israel.

Below is a brief excerpt of the +972 article followed by a video clip of an excellent editorial by Krystal Ball from Breaking Point news:

During the early stages of the war, the army gave sweeping approval for officers to adopt Lavender’s kill lists, with no requirement to thoroughly check why the machine made those choices or to examine the raw intelligence data on which they were based. One source stated that human personnel often served only as a “rubber stamp” for the machine’s decisions, adding that, normally, they would personally devote only about “20 seconds” to each target before authorizing a bombing — just to make sure the Lavender-marked target is male. This was despite knowing that the system makes what are regarded as “errors” in approximately 10 percent of cases, and is known to occasionally mark individuals who have merely a loose connection to militant groups, or no connection at all.

Moreover, the Israeli army systematically attacked the targeted individuals while they were in their homes — usually at night while their whole families were present — rather than during the course of military activity. According to the sources, this was because, from what they regarded as an intelligence standpoint, it was easier to locate the individuals in their private houses. Additional automated systems, including one called “Where’s Daddy?” also revealed here for the first time, were used specifically to track the targeted individuals and carry out bombings when they had entered their family’s residences.

You can read the entire article here.

 

Introducing the “Christian Forum on Israel-Palestine”

You know the old maxim, “If you want something done right, then do it yourself.”

Or, if you can’t do it all by yourself, then connect with a powerhouse group of dear friends who all share a common vision and do it together. It’s a lot more fun that way to work with highly competent friends who all want to work for the same goals.

This is the origin story of a new group that I am a part of that is creating a new podcast dealing with the violent, tragic — now genocidal —  relationship existing between Israel and the Palestinian people.

The group’s name is “Christian Forum on Israel-Palestine.” Posted below is our first video were we introduce ourselves and briefly explain what we hope to accomplish in the coming months.

We are currently making arrangements to interview an important Israeli historian and activist (I will keep his name a secret for now) who will offer an insightful, vital  introduction to the history of Israeli-Palestinian violence.

If you want to know who he is, then be sure to subscribe and come back!

I urge you to visit our YouTube page and press the subscribe button. You will not want to miss any upcoming conversations.

Here is the channel’s official description:

This channel promotes understanding about Israel-Palestine, by hosting conversations with scholars, activists, and people directly affected by events in the Holy Land. Each episode elevates an important voice, explores contrasting perspectives, and shares insights that we think are urgently needed. We want to challenge stereotypes, dismantle barriers, and humanize everyone involved. Rather than defend a single narrative, we encourage critical thinking and informed engagement with the complexities of Israel-Palestine. Join us as we imagine for the Muslims, Jews, and Christians of Israel-Palestine a future based on justice, equality, and dignity.

Check out our introduction below: