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us militarism
Violence Is the USA's True God and Pete Hegseth Is High Priest
How can it be that the hell of war is so fully a part of the American identity, preparation for which consumes half the national budget every year?
Apr 30, 2026
Perhaps theologian Walter Wink can help us understand Pete Hegseth, America’s self-declared “secretary of war” and spokesman, for God’s sake... for God. At a recent prayer service at the Department of Defense, for instance, Hegseth, after calling the Iranians “barbaric savages” who deserve no mercy, called on the citizens of his country to pray for victory “in the name of Jesus Christ.”
Love thy neighbor, folks! Earlier he had boasted that the American bombing campaign had “unleashed twice the firepower in its first five days as the initial ‘shock and awe’ bombing phase of the Iraq War in 2003.” You might recall, of course, that this campaign included the devastation of a school in Minab, which killed—murdered—around 170 people, including over 100 children. God bless America.
Wink, in his book The Powers That Be, discusses what he calls “the myth of redemptive violence”—the belief that violence saves us. Indeed, “It doesn’t seem to be mythic in the least,” he writes. “Violence simply appears to be in the nature of things. It’s what works. It seems inevitable, the last and, often, the first resort in conflicts. If a god is what you turn to when all else fails, violence certainly functions as a god.”
And when we use it, that’s God with an uppercase G. Just ask Hegseth. All of which leaves me emotionally shredded, as I think about the country, the world, the future. How can it be that the hell of war is so fully a part of the American identity, preparation for which consumes half the national budget every year? How can it be that the waging of war—the consequences of war—so easily morphs into an abstraction, at least over here where the bombs aren’t falling, and most discussions of it (not counting the fervor of the anti-war protesters) focus on strategic and political rather than moral issues? Just check out the media.
Unlike dead schoolchildren, harm to Vance’s political future can’t be written off as collateral damage, apparently.
Here, for instance, are some fragments of a recent article in The Atlantic, which, while it was hardly gung ho about the Iran war, oozed, you might say, an abstract neutrality about it—and about all the wars we have to be ready to wage in the future. Worry NO. 1 the article addressed concerned how many American weapons were being used up:
Vice President Vance “has also expressed his concerns about the availability of certain missile systems in discussions with President Trump, several people familiar with the situation told us. The consequences of a dramatic drawdown in munitions reserves are potentially dire: US forces would need to draw from these same stockpiles to defend Taiwan against China, South Korea against North Korea, and Europe against Russia.”
The unquestioned assumption is that war is inevitable—ho hum. No larger questioning occurs, no mention of the looming environmental disaster these coming wars will inflict on the planet. Just an academic shrug. A few paragraphs later:
Pentagon leaders’ positive portrayals present an incomplete picture at best, people familiar with intelligence assessments told us. According to those internal estimates, Iran retains two-thirds of its air force, the bulk of its missile-launching capability, and most of its small, fast boats, which can lay mines and harass traffic in the Strait of Hormuz. At least in terms of resuming stalled maritime commerce, "those are the real threat," one person told us.
The world being presented to the reader seems like a video game. At least that’s the case in this article, which detaches war from any mention of blood and destruction, any mention of schoolchildren lying dead beneath collapsed infrastructure as loved ones dig for their bodies. I’m not saying strategic data doesn’t belong in war reporting, just that if it’s not part of the larger context of the moral realities of war, it turns hell into nothing more than an abstraction. This is the role the mainstream media has long claimed for itself.
But some people are affected by the war, we learn:
The vice president was skeptical about the merits of attacking Iran before the war started; Trump has acknowledged that Vance was "maybe less enthusiastic" about a conflict that has proved deeply unpopular among American voters. But the vice president has multiple factors to balance: his desire to work smoothly with other senior officials, his track record of opposing "forever wars," and his prospects should he mount a presidential run in 2028.
Vance and Hegseth both have a major stake in the war’s outcome... Several people close to Trump believe Vance now sees his political future as tied to what happens in Iran.
Unlike dead schoolchildren, harm to Vance’s political future can’t be written off as collateral damage, apparently.
And the myth of redemptive violence marches on.
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The 'Empathy Deficit' of the Powerful
What is commonly thought of as power—power over others, aka, dominance—isn’t power at all. It’s an illusion of power that weakens, and perhaps destroys, those who hold it.
Apr 26, 2026
I’m trying to return to the book I started writing a decade ago, and doing so has pulled my awareness of and relationship to the events of 2026 into the larger consciousness the book is struggling to address: What is power?
Can we broaden and expand this word? Can we merge it with collective awareness—you know, the idea of working together? Can we expand our awareness beyond the sense of dominance: power with, rather than power over? Yes, power with, in the “love thy enemy” sense, but without the cynicism and ignorance that usually accompany the word “love."
When we think of power, as I discuss in the book, the word itself commands that we carve the concept into something isolated and wieldable: a sword, a gun, a scepter. Power means power over. There is no basic concept of power—seemingly no word for power in the English language—that also means collaboration, collective participation: people working together, individually empowered at the same time that the larger whole is empowered.
Even when we examine the dark side of power—as in, power corrupts—the examination seems to hover as a warning rather than open up to larger awareness. Consider, for instance, this 2017 article in The Atlantic by Jerry Useem, titled (fasten your seatbelts!) “Power Causes Brain Damage,” which discusses a concept he calls “hubris syndrome.” The essential point the article makes is that people who gain a significant amount of power over others lose the ability to empathize with—or mime, as the article puts it—people in general, the lesser mortals who must follow the boss’ orders. Why am I suddenly thinking of Donald Trump, the world’s “Power Jesus”?
Let’s break the automatic linguistic link right now between power and dominance. True power enlarges the whole; it doesn’t isolate.
This inability to express or feel empathy, it turns out, is serious. It isolates the powerful into their own stereotypes and egotistical certainties, which lessens their ability to make good, or even rational, decisions. (Right, Donald?). And hubris syndrome isn’t merely psychological; it’s also physiological.
Citing neuroscience research, Useem writes:
And when he put the heads of the powerful and the not-so-powerful under a transcranial-magnetic-stimulation machine, he found that power, in fact, impairs a specific neural process, ‘mirroring,’ that may be a cornerstone of empathy. Which gives a neurological basis to what (psychologist Dacher) Keltner has termed the ‘power paradox’: Once we have power, we lose some of the capacities we needed to gain it in the first place.
Useem quotes authors David Owen and Jonathan Davidson, who define hubris syndrome as “a disorder of the possession of power, particularly power which has been associated with overwhelming success, held for a period of years and with minimal constraint on the leader.” Its 14 clinical features, he adds, include: “manifest contempt for others, loss of contact with reality, restless or reckless actions, and displays of incompetence.”
The idea is that we’re naturally connected and subconsciously “mimic” others: We laugh when others laugh, tense up when others grow tense. It’s not faking an emotion to fit in; it’s participating in, feeling, the collective emotion that fills the room. “It helps trigger the same feelings those others are experiencing and provides a window into where they are coming from,” Useem writes. But: Powerful people “stop simulating the experience of others,” leading to what the psychologist calls an “empathy deficit,” which saps the powerful of most, or maybe all, of their social skill, leaving them, even as they generate endless obeisance, socially isolated souls.
The conclusion to be drawn here is that what is commonly thought of as power—power over others, aka, dominance—isn’t power at all. It’s an illusion of power that weakens, and perhaps destroys, those who hold it. Consider the rise and fall of dictators, the toppling of empires, the comeuppance of kings and queens. Let them eat cake.
The article does an excellent job pointing all this out, but at a certain point it falls into a linguistic trap. Useem writes despairingly: “This is a depressing finding. Knowledge is supposed to be power. But what good is knowing that power deprives you of knowledge?”
My answer is this: Knowledge in all its basic innocence is, indeed, power, but rarely is this “power over” someone. Knowledge of how to walk, how to read... this is a child claiming her life. And the entire family is empowered. As the child learns how to function independently, Mom and Dad learn how to parent. Yes, knowledge—power—can be used to further the interests of our darkest impulses. We can use what we learn to blackmail, extort, cheat, bully, win, etc., etc. But let’s break the automatic linguistic link right now between power and dominance. True power enlarges the whole; it doesn’t isolate. As the child learns to function, the family grows.
Yes, the power of self-defense is sometimes necessary, at the individual and, yes, the national level. And power can enable us to win, whether a game or a fight. Hurray! But the point my unfinished book is trying to make is that such power exists in a larger context, just as we exist in a larger context—and this context is ever opening and expanding before us. The US relationship to the rest of the world is larger than Donald Trump’s, or any president’s, ego. It’s larger than our military.
Rather, every last one of us, from newborns to geezers, is a participant in creating who we are, and who we are becoming. Perhaps no one says it better than Pierre Teilhard de Chardin: “Driven by the forces of love, the fragments of the world seek each other so that the world may come into being."
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The Power of the Gun Vs. the Power of the People
The history of this country has shown not once but many times that people together resisting and fighting for justice (without guns) can win.
Mar 06, 2026
Power is felt, attributed, invisible, all-important, descriptive, without shape, and so much more. There is personal power, governmental power, and the collective power of the people. Power can be bought, sold, traded, bestowed, even rescinded. It can be good or bad, positive or corrupt. However you might wish to describe power, one thing is clear: How it’s used depends on the society in which we live.
At present, of course, our society is one in which President Donald J. Trump is the quintessential seeker of power, a man who needs power the way most of us need food. And as it happens, he has at his beck and call not just the entire military establishment, but Immigration and Customs Enforcement (and so much more). With him in the White House, power is distinctly in fashion.
Personal Power
Married and with children, my brother, who was a veteran, kept guns in his basement. “To hunt,” he told me when I objected. But he didn’t hunt, not in Nassau County where he lived, not by taking part in a sport that cost money he didn’t have to travel somewhere, get licenses, and who knows what else. Did he keep guns because he felt afraid? Absolutely not, he insisted. Was his neighborhood one with many break-ins? No, he assured me. So, why did he need weapons in his basement? He couldn’t say, except that it was important to him to own them.
Why? I kept asking him. As a soldier, he reminded me, he had been taught that without his gun he was in danger of being killed.
Under the Trump administration, when more is taken away from so many people than given to them, guns offer those who carry them a reprieve from a sense of powerlessness over their daily lives and futures.
Had he been a man of means, that inculcation wouldn’t, I suspect, have been as powerful, but he wasn’t and never did feel empowered. He’s gone now, but his world isn’t. Guns remain as much a staple in the United States as potatoes.
Well-off families keep guns, too, hopefully in locked places and have the money to buy hunting rifles, licenses, and whatever other paraphernalia they need. But in the United States today, all too many guns—sometimes even untraceable “ghost guns”—aren’t locked in boxes, but carried by young people on the streets and even sometimes into schools. The guns on the streets of inner cities, in rural areas, and even in some suburbs are all too often unlicensed stolen ones. And a desire or need to be seen, known, or heard all too often leads to someone shooting others with one of those weapons in a mall, movie theater, or school. Nearly 47,000 people died of gun-related injuries in this country in 2023. Such shootings occur more often in the United States than in any other nation. Why?
Under the Trump administration, when more is taken away from so many people than given to them, guns offer those who carry them a reprieve from a sense of powerlessness over their daily lives and futures. Many of them are young people alienated by a society that cares little about their well-being. With gun in hand, they experience steadiness, security, and yes, hope (however false it may prove to be).
With a weak social safety net, a gun offers a false sense of personal power and security. Should anyone come too close and aggravate the anger that may be boiling inside, however, that gun could go off. And who wouldn’t be angry? Too many young people in working-class families today are unsure where they might be headed and fear the dead-end jobs that they know lie in their future. The Trump administration, of course, offers such young people little or nothing—and if they weren’t born in the United States, they face the everyday menace of fear, degradation, and deportation. In America today, immigrants have become the scapegoats for such unvarnished racism that it takes one’s breath away. And don’t imagine that this is about so-called borders. Not a chance! Rather, it’s part of Donald Trump’s and his adviser Stephen Miller’s plan to rid the country of as many people of color as they can, with the end result, they hope, being white supremacy.
Though guns should be difficult (if not impossible) to obtain, like drugs, they are, in fact, available around more or less any corner in the most impoverished areas of any state. To stop the acquisition of guns, we would need more than enacted laws. We would also need to strengthen hope and offer a deeper belief in the daily safety of those who don’t for a moment feel taken care of in the most powerful country in the world.
And there’s no hiding from those in need how power is used to procure more and more money for the already wealthy, the Trumpian billionaires of our world.
Why should some, but not most of us, have an equal chance to do more than survive? For too many, their present and future safety becomes their personal problem, while Trump and crew are busily engaged in pursuing military and imperial power to gain yet more wealth for themselves and other billionaires, none of which enhances the power of the American people. And don’t forget that Donald Trump’s blatant racism is a vile infection that spreads daily from the Oval Office.
From Toy Guns to Machine Guns to Tanks
From toy guns to actual machine guns, the United States offers a constant example of how to express power through weaponry. There are the guns of war, the guns of intimidation, and the guns used against countries whose governments we choose to assault. Take Venezuela, where a recent US military sneak attack killed untold numbers of civilians and snatched its president to imprison him in the United States. That, I say, is one hell of a lot of nerve. The Trump administration certainly didn’t do that to make life better for the Venezuelan people, but to steal that country’s oil riches, which Trump plans to use for the benefit of US oil companies.
And with that in mind, let me head into the past for a moment. In 1968, when riots erupted in many communities to protest the killing of Dr. Martin Luther King, Jr., tanks first appeared on the streets of American inner cities—big, bulging, heavy vehicles, much like the ones being used in the Vietnam War that was then still raging.
That moment could, in fact, be seen as the public start of the militarization of this country’s police—the start but far from the end of it, which we see today, 77 years later, in many states like Minnesota. There, masked, gun-carrying (as in the old West) Border Patrol and federalized ICE agents have invaded, terrorizing and killing innocent civilians and pulling people out of their cars to deposit them in deportation camps. Such scenes not only increase the frustration and fear of so many Americans, but also the desire to carry licensed (or unlicensed) guns to protect themselves.
ICE is the most recent incarnation of weaponization in this country, in which the agents themselves have become the weapons.
Such macho terrorizing actions as in Minnesota, Chicago, Los Angeles, and so many other places in this country, involving the rounding up of immigrants, are all too much like the 1930s Gestapo in Nazi Germany rounding up Jews. The use of such terror is not only sanctioned by the Trump government but also encouraged by racists like Stephen Miller. He is the quintessential representation of where this country is headed, if not stopped and stopped quickly.
In addition to guns, ICE Agents carry other weapons of war: fire suppressers, lasers, accessory mounts, dump pouches, magazine wells—and they use drones. Pepper spray and other debilitating substances are also being used against those who protest the terror.
War is now being waged against Americans on the streets of our country, which is not only antithetical to all our laws but distinctly unconstitutional and, of course, immoral to the nth degree. Such weapons are perfected for one reason: to kill.
Unsurprisingly, ever more money is once again being spent on the Defense Department (now the Department of War), instead of on health, education, science, and so much else. And Donald Trump wants to spend far more. Guns over butter is an old meme, which we simply must not accept.
People Power
In Minnesota, ordinary people organized against the fascistic actions of ICE. Their resistance was not only brave, but an important example of the ways in which the people have chosen the good over the actions and behaviors of a bad government, president, and the Stephen Millers of this world. As demonstrated in Minnesota, we Americans have refused to go quietly into ICE’s nightmare. We wouldn’t stand for such injustice and intuitively began organizing to meet the needs of our neighbors and those who are being treated horribly. Watch groups, food groups, school groups, even singing groups were organized by ordinary citizens, inspired by an innate sense of justice and an innate hatred of injustice.
The struggle of Americans during the siege of Minnesota has indeed had results. The Department of Homeland Security, President Trump, Stephen Miller, and their cohorts have lost some credibility and perhaps some of their ability to frighten people into obedience. It’s more than unfortunate, however, that, in the process, children had to (and will continue to have to) experience the unjust power exhibited by ICE and Trump.
The use of guns will undoubtedly continue to be a staple of Donald Trump’s war of intimidation, clearly focused on developing a society where white supremacy rules. (See Project 2025.) His followers are laying the groundwork for the few to rule the many at the cost of our freedom.
We the people have power, too. There is power in knowledge, power in organizing, and power in resistance, all of which can be used to halt the brutality and lies of this administration.
The Russian playwright Anton Chekhov once wrote that, if you introduce a gun in Act One, make sure to use it by the end of the play. In other words, unless stopped, what the Trump administration has been doing will only grow more brutal. Its attempt to militarize this country goes beyond the Department of War to other government departments like the Department of Homeland Security. Its plebeian belief that might is the only right (and only its right) is also its way of opening a road leading to an authoritarian government, where voting itself will undoubtedly become endangered.
We’re living through an exceptionally dark time where tyranny, lies, and encroaching fascism at home, and the rapidly accelerating destruction of our planet (again, with a distinct helping hand from President Trump) are happening in tandem. Our elected representatives have shown themselves to be spectacularly ill-prepared in the face of such threats.
But neither the president nor his government owns the people. We the people have power, too. There is power in knowledge, power in organizing, and power in resistance, all of which can be used to halt the brutality and lies of this administration. Moreover, the people have the numbers. If we wish not to be overtaken by an authoritarian government in whose hands so many more will suffer, then it’s important to resist now.
We the people know how to do that. We have done so throughout history. We have rallied and demonstrated. We have called on our neighbors, friends, and families. We have called on our local media. We have called on members of Congress. We have written letters and posted signs and billboards. We have sat in protest, walked in protest, and even gone to jail in protest. And we weren’t to be stopped. We made our voices heard across society. We appeared in thousands of towns and cities across America.
The history of this country has shown not once but many times that people together resisting and fighting for justice (without guns) can win. It was how Social Security was won, how child labor was ended, how the Vietnam War was made ever more difficult to pursue, and that’s just to start down a long list of examples. Recently, on MS Now, TV host and political analyst Lawrence O’Donnell said:
The protesters always win,
And people die,
But protesters always win.
History proves O’Donnell right.
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