Recommended listening to accompany this: “What about Hitler?”
Go here. Scroll down to “Questions and Answers on Gospel Nonviolence.” Click on #7: What about Hitler?
A classic essay, “Just War,” in which Murray Rothbard addresses the American Civil War in a different light, which is relevant to the “conversation” happening right now about Civil War monuments. He talks about classic international law and the replacement of it by “humanitarian” war.
The cause of “human rights” is precisely the critical argument by which, in retrospect, Abraham Lincoln’s War of Northern Aggression against the South is justified and even glorified. The “humanitarian” goes forth and rights the wrong of slavery, doing so through mass murder, the destruction of institutions and property, and the wreaking of havoc which has still not disappeared.
For in this War Between the States, the South may have fought for its sacred honor, but the Northern war was the very opposite of honorable. We remember the care with which the civilized nations had developed classical international law. Above all, civilians must not be targeted; wars must be limited. But the North insisted on creating a conscript army, a nation in arms, and broke the 19th-century rules of war by specifically plundering and slaughtering civilians, by destroying civilian life and institutions so as to reduce the South to submission. Sherman’s infamous March through Georgia was one of the great war crimes, and crimes against humanity, of the past century-and-a-half. Because by targeting and butchering civilians, Lincoln and Grant and Sherman paved the way for all the genocidal honors of the monstrous 20th century. There has been a lot of talk in recent years about memory, about never forgetting about history as retroactive punishment for crimes of war and mass murder. As Lord Acton, the great libertarian historian, put it, the historian, in the last analysis, must be a moral judge. The muse of the historian, he wrote, is not Clio, but Rhadamanthus, the legendary avenger of innocent blood. In that spirit, we must always remember, we must never forget, we must put in the dock and hang higher than Haman, those who, in modern times, opened the Pandora’s Box of genocide and the extermination of civilians: Sherman, Grant, and Lincoln.
Indeed, there is a vital critical difference between the two unjust causes we have described: the British and the North. The British, at least, were fighting on behalf of a cause which, even if wrong and unjust, was coherent and intelligible: that is, the sovereignty of a hereditary monarch. What was the North’s excuse for their monstrous war of plunder and mass murder against their fellow Americans? Not allegiance to an actual, real person, the king, but allegiance to a nonexistent, mystical, quasi-divine alleged entity, “the Union.” The King was at least a real person, and the merits or demerits of a particular king or the monarchy in general can be argued. But where is “the Union” located? How are we to gauge the Union’s deeds? To whom is this Union accountable?
The Union was taken, by its Northern worshipers, from a contractual institution that can either be cleaved to or scrapped, and turned into a divinized entity, which must be worshipped, and which must be permanent, unquestioned, all-powerful. There is no heresy greater, nor political theory more pernicious, than sacralizing the secular. But this monstrous process is precisely what happened when Abraham Lincoln and his northern colleagues made a god out of the Union. If the British forces fought for bad King George, the Union armies pillaged and murdered on behalf of this pagan idol, this “Union,” this Moloch that demanded terrible human sacrifice to sustain its power and its glory.
That we are a divided people is not breaking news.
Our divisions are reflected back to us every day. We are consistently presented with the forced-choice of our social, political and religious identities. One belongs to a particular social class and not others. One is either a “conservative” or a “liberal”. One is a “Christian” or a “Jew” or a “Muslim” or a “Hindu” or a “Buddhist” or some other religious label. These are just a few of the ways we identify ourselves. Somehow it became very important to label ourselves and each other. Perhaps this helps us stay with the illusion of “knowing” who we are.
There is another form of division that transcends the “usual suspects” of the various labels already described. This is the division between the opposing agendas of materialism and spirituality. One of the central features of these differing agendas is the question of whether or not violence is deemed acceptable as a means of solving problems. This question also correlates with the contrasting views of separation and connection. Materialism emphasizes the separateness between each of us while realistic spirituality focuses on the connections we share with each other and our world.
The materialistic perspective attributes the highest priority to creating, selling and acquiring Things. This view asserts that the centrality of Things is what life is really all about. In this framework, people are a means to an end. This is sometimes known as “productivity”. If one is “productive” in the proper way then one is recognized as a valuable person. One is considered an “asset”.
The spiritual perspective embraces a very different orientation. It holds to the belief that it is not things that have significant value but rather it is Love and Life itself that is truly valuable. People are to be loved and things are to be used. This perspective is grounded in the belief that all life is inter-connected and inter-related rather than separate and in a state of competition.
This division becomes most apparent in terms of those who are willing to use violence to get what they want and those who refuse to resort to violence to achieve their goals. When a person, when life itself, is seen as a means to an end it becomes acceptable, even laudable, to control, exploit or destroy if that’s what it takes to reach a goal. Domination and destruction are contradictory to the goals of healthy spirituality.
When life is considered sacred it can no longer be objectified as simply a means to an end but instead is known and related to as part of the infinite manifestation of Love.
We can belong to the World of Things or the World of Love. We cannot avoid this choice.
Why focus on the contrast between violence and nonviolence? This framing points to the question of how human problems are to be solved. It is the desire to solve our problems that unites us while it is the methods for achieving those solutions that causes us to diverge into the contrasting problem-solving forms of violence (materialistic power) and nonviolence (spiritual power).
The exercising of Materialistic Power essentially says: “Comply or die.” This “death” may be quite literal or it may be metaphorical in terms of deprivation of needed resources or basic freedoms. It is the straightforward imposing of physical force or intimidation on a person or group to induce their obedience.
The exercising of Spiritual Power, on the other hand, presents a perplexing set of refusals and active responses. When operating from a sense Spiritual Power a person refuses to “fight fire with fire” with the oppressor, refuses to run away from threatened harm, refuses to disengage from the oppressor and refuses to comply with the oppression process. Essentially a person acting from this orientation says: “I won’t fight with you on your level. I won’t run away from you. I won’t end my relationship with you and I won’t obey your unethical manipulations.” The active response is at least as perplexing. While under siege from the oppression of Materialistic Power the active response from one grounded in Spiritual Power is an unwavering “I love you.”
Violence exists as a broad spectrum of attitudes and actions. Its trademark is in its seeking to dominate and diminish the Other who is always regarded as quite separate from the perpetrator of the violence. It seeks victory by destroying or controlling the Other who is defined as a threat of some sort. Its manifestation may take the form of a physical attack with weapons designed to amplify the intended destructive power of the attacker. It may also take the form of a more subtle, non-physical attack (e.g. character assassination) that can nevertheless produce devastating results.
Violence as a process can also be understood as a projection of a person’s pain and/or fear. If one has not dealt constructively with these experiences the temptation to disown them becomes very powerful: “I will hurt you so that you will have to deal with my pain and I won’t. It will become your pain. I will scare you so that you will have to deal with my fear and I won’t. It will become your fear.”
There are those who believe in the use of violence as the method of choice to solve a broad range of human problems. If the end result is sufficiently valued then the means are considered justified. Counted among these believers are women and men, young people and old people, the wealthy and the not-so-wealthy, liberals and conservatives and the full spectrum of religious labels. Those who accept this kind of problem-solving are represented across a wide range of ethnic, social and economic backgrounds. There are law-makers and law-breakers, from the local level to the international stage, who subscribe to the idea that the end justifies the means and that this is how problems get solved.
There are also people from all of the groups just named who completely reject the notion that violence is an acceptable method for solving human problems. They maintain that the means to the desired end cannot be contrary in nature of that end: War cannot create Peace, Oppression cannot create Freedom, Hatred cannot create Love. This group holds that the Means and the End are inseparable.
Nonviolence can be best understood as the active expression and demonstration of love and not as the mere absence of destructive attitudes and actions. When we speak of love it is easy to go off on some wild goose chase as to what this really means. The love conveyed in active nonviolence is a kind of sacrificial love. This is the kind of love that consciously chooses to accept and endure real suffering for the sake of another, specifically for the sake of healing the perpetrator. This kind of love does not define the perpetrator as the “enemy” who must be destroyed or defeated. Instead, Sacrificial Love seeks to help the perpetrator become aware of the truth of his or her real inter-relatedness to the person or people he or she is hurting. In traditional language, it is the deep truth that we are all brothers and sisters to each other.
No less an intellect than Albert Einstein stated: “We cannot solve our problems with the same thinking we used when we created them.”
If we give credence to Einstein’s claim about the nature of problem-solving it becomes logically impossible to believe that the problem of violence, whether this is a problem between nations, between individuals or within ourselves, can be solved through violent methods. The time has come to free ourselves from the mental prison that holds us in the insane belief that declares: “We have to kill people who kill people to show them that killing people is wrong.”
It becomes necessary to change our way of thinking and understanding in order to solve our problems. It is necessary to shift our awareness and our perspective in order to successfully solve our problems. We cannot solve our problems with the same low-level thinking that got us into trouble in the first place. If our house is burning down we cannot save it with a flame-thrower!
The problem of violence within ourselves is a crucial one. As previously stated, if one does not successfully heal his or her inner violence and the injuries from it then one will be very likely to project this destructiveness onto someone else. It is necessary to establish this internal healing as the foundation to solving human problems on an interpersonal level as well as between various social groups.
No less a wisdom teacher than Jesus of Nazareth explained metaphorically that one must first take the wooden beam out of one’s own eye before attempting to remove the splinter out of another’s eye. (Luke 7:5)
If we are to take him at his word, this means that we need to start healing our own impairment and suffering in order to stop perpetuating violence against ourselves which is often invisible to the rest of the world but the individual (who, in this case, is both perpetrator and victim) is acutely aware of his or her own internal self-torture process (e.g. “I’m such an idiot!”, “I’ll never be good enough!”, “No one would want to be with me if they knew what I was really like.”, etc.). We need to attend to our own healing and make peace within ourselves before we start telling, coercing and demanding that the other person (or group or nation) act a certain way to put their house in order.
What divides us is a faulty perception of how separate we are from each other. This misperception supports the belief in the “win-lose” form of problem-solving in our lives. When all we see is our disconnectedness is becomes easy to assume that competition in the only way to achieve needed solutions.
We move from division to unity when we start to see that the truth of our existence is one of connection and belonging. What were once seen as major differences between one another can now be recognized as largely superficial. We begin to love more and more inclusively as we realize that any injuries we do to others we do to our selves and that the compassion we extend to others is also the compassion that we receive.
Remarkably and unexpectedly American Catholics have been thrust onto the world stage by the election of Donald Trump. Trump made many promises to Catholics. He was and still is surrounded by Catholic advisors, and the Catholic vote was critical to his election. With great power comes great responsibility. President Trump’s increased military spending and in particular the disgusting arms deal with Saudi Arabia directly contradicts Catholic values and we need to let him know it. Loud and clear.
Many Catholics who voted for Donald Trump are stunned by the rapid turn of events which seems to indicate that hopes for a less interventionist more humble American foreign policy are irrevocably shattered. Here is one of the most scathing commentaries so far on the very radical and orthodox ChurchMilitant website:
“Where the pagan West has not spread its abhorrent culture and incoherent politics, it has scorched the earth with its bombs.”
America has a serious addiction problem.
I’m not talking about the usual suspects of alcohol, tobacco, heroin, cocaine or marijuana. I’m not even talking about the epidemic of legal drug addiction to prescription medications. I’m speaking of our addiction to the use of deadly force to, at best, attempt at solving real problems and, at worst, feed our egos with delusions of righteousness, dominance and superiority. As a nation, we have so bought into the idea that using lethal force is good and right and necessary that it has become a kind of secular religion. Indeed, for many this is the foundation of our national “Greatness”. “Greatness” becomes defined as our capacity to be physically overpowering in order to get what we want. Many of us worship at the altar of Military Power and make unholy communion with Police Brutality. As a nation, we “entertain” ourselves by watching countless murders at the movies and on television. We perpetrate countless more in the multitude of video games we play.
Violence is the American Narcotic. Whether we are witnesses or perpetrators, it is our drug of choice.
A narcotic is usually understood as particular type of drug that induces and reinforces repetitive, destructive behavior. In other words, active addiction. The addiction process operates from a very primitive part of the human brain and bypasses the part of the brain that is associated with compassion and rational thinking. This primitive part of the brain is associated with what could be called the “small self” or the ego. This is the “I-Me-Mine” part of each of us. It is the part of my brain that believes that the universe revolves around me. “I am all-important and you don’t matter.” Not surprisingly, that is why people react with such disbelief when they see or hear of an addict acting as if they just don’t care about anyone else. In this case the difference is that the addiction to Narcotic Violence is not based on putting some type of substance in our bodies. It is an addiction to a particular type of experience.
Our national “brain” is impacted by State-sanctioned violence in the same way an individual addict’s brain is effected by their drug of choice. This has major implications for how we “think” and act as a nation. When our National Ego gets hurt we look for a way to self-medicate. So we do what we know best: We lash out. We identify an enemy and we attack them. We hurt them and we do a lot of damage to their world. We give ourselves a “rush” by re-asserting our dominance and our sense of righteous power. Then we feel better. This is our “brain” on drugs.
America is addicted to feeling righteous, powerful and dominant.
There is a memorable scene in the film “Raiders of the Lost Ark” that illustrates this point very clearly. Indiana Jones, the American hero of the story, is confronted in a Middle Eastern marketplace by a man dressed in a dark robe. The robed man laughs menacingly as he begins twirling a large sword in a threatening manner. Indy pauses briefly, looks mildly annoyed, and calmly pulls out his gun and kills the man with a single shot. There is enthusiastic applause when “our hero”, the character who is supposed to represent us “good-guy” Americans, commits murder without a hint of remorse or regret.
How did it come to this?
As a nation we were born in bloodshed. Our very existence began with a revolution of violence that should not have succeeded and yet it did. We were Rocky Balboa knocking out Apollo Creed. Our national ancestors were the rebels that somehow defeated the far more powerful empire.
The irony is that America has become a much more powerful version of the very empire it once defeated.
Is God really on our side?
During the course of our nation’s history, we increasingly saw ourselves as the world’s best hope. How could it be otherwise? How else could we have won our independence unless God was on our side? Clearly ours must be a divinely-supported destiny. When we believe that God is on our side we don’t question our authority and use of power. When the power of the State is beyond question the exercising of the power to intimidate, control and destroy is unrestricted.
Here begins our toxic mythology of so-called American Exceptionalism. This is the story we tell ourselves about ourselves. This our narrative of how we are the “chosen ones” to lead the world to a better way of life. Sadly, it is also a mythology that has been built upon the oppression and exploitation of various disadvantaged groups throughout our history. It is a mythology that rests upon the genocide of Native Americans (ask Native Americans if they think “genocide” is too strong a term) at the hands of uninvited European immigrants. It stands upon the indefensible terrorism of kidnapping non-Europeans from other lands and selling them into slavery. It weighs heavily on the violence, both subtle and obvious, against women. This is by no means a complete list.
So begins our addiction to the American Narcotic, the American Way of Violence: “This is America and this is How We Solve Problems and Get Things Done.” When we see something as a Problem we declare “War” on it and quickly get into combat mode. We have declared a War on Poverty, a War on Cancer, a War on Drugs, and, of course, we now have the perpetual-motion machine known as the War on Terror (recently re-branded as the War on Radical Islam). It’s as if we only have one pair of glasses that we see through but instead of rose-colored glasses we keep putting on our War-Colored glasses.
As a nation, America has lived in a delusional bubble in which we think we “know better” and are entitled to more than anyone outside our bubble, anyone who isn’t one of US.
If we are truly to be a Great Nation, our greatness cannot be built on a foundation of oppression and exploitation. No pathological addiction can lead to greatness that is healthy or legitimate. Real Greatness can only be supported by a foundation of compassion and generosity that applies to everyone without exception. We have always had, and we still have, an abundance of the raw materials we need for this kind of foundation.
How do we, as the people who form this nation, recover from our dependency on the American Narcotic?
I believe we need to begin by recognizing and admitting that we have become an Addict Nation. Our denial needs to end. The delusional bubble that keeps us cycling through the lies of our superiority needs to pop. These are lies that we have absorbed and believed for far too long.
As Americans we need to openly admit that we are not smarter or better than anyone else in the world. We need to publicly reject the lie of American Exceptionalism. We need to to come clean and sincerely admit to the mistakes we have made as a nation and the suffering we have caused throughout our history.
We need to ask to be forgiven by all those who we have hurt by our dependency on the American Narcotic. We must be prepared to receive the anger of those we have caused to suffer so much. We need to accept the hatred and rejection of anyone who has been harmed by US.
We must continue to be very honest with ourselves. We need to be honest about our vulnerability to relapsing. There will be a strong temptation to escape back into our delusional bubble of superiority. Resisting this temptation won’t be easy because it means feeling our own pain and being aware of how much suffering we have caused others.
This is genuine humility and it is the price of real greatness.
Father Daniel: “Do you not know that the media coverage on Syria is the biggest media lie of our time? They have sold pure nonsense about Assad. It was actually the rebels who plundered and killed. Do you think that the Syrian people are stupid? Do you think those people were forced to cheer for Assad and Putin? It is the Americans who have a hand in all of this, for pipelines and natural resources in this region and to thwart Putin.”
Saudi Arabia and Qatar want to establish a Sunni state in Syria, without religious freedom. Therefore, Assad must go. You know, when the Syrian army was preparing for the battle in Aleppo, Muslim soldiers came to me to be blessed. Between ordinary Muslims and Christians, there is no problem. It is those radical Islamic, Western-backed rebels who want to massacre us. They are all al Qaeda and IS. There are not any moderate fighters anymore.”
The following was written by Mark Scibilia-Carver
Dear Pope Francis,
Greetings from Trumansburg, New York and Mary, Mother of Mercy Parish.
Many U.S. Catholics agree with your assessment that we are already in the midst of World War III, given the open, covert and proxy wars that are ongoing. The U.S. is the world’s greatest arms merchant and has bombed, invaded and occupied Muslim countries for at least the last 25 years. This “jubilee of mercilessness” is motivated by the greed and arrogance of the wealthy who covet the world’s resources. These wars have resulted in the deaths of millions of poor souls, to mention one of the costs. There is no doubt that thousands of women have been killed, along with their children, including the unborn.
No one should be surprised that a group like ISIS has arisen to resist this “crusade” of the west but it is the U.S. with its military that is, by far, the world’s greatest terrorist.
Please note that this February 15 marks 87 years since the death of Benjamin Joseph Salmon, a Catholic of Denver, Colorado. Ben Salmon refused to fight and kill his “brothers” in WWI years before Gandhi, Blessed Franz Jagerstatter, Dorothy Day or Martin Luther King. For his conscientious objection to a war in which millions of baptized Christians killed each other, he was first sentenced to death and later to 25 years in prison. After 2 ½ years in prison he wrote a 235 page treatise based on his Catholic faith and his reading of Christian scripture and concluded that there was “no such animal as a just war”. This treatise and much more can be seen at www.bensalmon.org.
February 19 is the 7th Sunday in Ordinary Time. The Gospel is Matthew 5: 38-48, from the Sermon on the Mount where Jesus commands that we love our enemies. The same command is pronounced twice in Luke’s Sermon on the Plain. Both sermons end with Jesus insisting that his disciples put these commands into action.
The U.S. has seen the rise of a peculiar “Christian” fascism in support of our imperial wars. This is a time that seems right to place the light and truth of Jesus’ nonviolence on a lamp stand and not under a bushel basket. Pope Benedict was right, “it is no longer licit to even speak of a just war.” Pope St. John Paul II was right, “violence is a lie”. You were right, “to be a true follower today, it is necessary to embrace Jesus’ nonviolence” Now we need more than words. We need an authoritative teaching of the gospel truth. The teaching must be so clear that our Catholic youth, who are constantly targeted for military recruitment, cannot mistake it.
As you already know the nonviolent truth about Jesus, please consider February 19 as the day to give an ex cathedra teaching to end the “just war” era of Catholicism! With Jesus and the Gospel there is no justified killing, no “just war.”
In solidarity with the suffering such a witness will entail,