There Is No “War” On _______ [Fill In The Blank With Your Polarized Political Opinion]

War On EverythingI am neither offended nor outraged, but I am saddened by bourgeois liberals who are offended by a non-existent, so-called “war” on science or deluded conservatives who are outraged by a so-called “war” on Christmas, etcetera.

I have been to war, and war is hell. I would hope that we could try not to diminish the reality of the horror of war or the victims of violence in war by using the word “war” to describe someone’s opposition to someone else’s political or religious point of view.

But I am sure that some liberal will be offended or some conservative will be outraged by my suggestion.

© Paul Dordal, 2017

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Toward A [Christian] Anarchist Position on Anti-Imperialism

anti-imperialismAs a Christian and an anarchist, I condemn without commentary the immoral U.S. government’s bombing of the Syrian airbase on April 7, 2017 (and all the illegal bombings it has carried out all over the world especially over the past 16 years). I am encouraged by many like-minded folks from various Pittsburgh-based progressive and leftist groups which have cried out against U.S. militarism and imperialism this past week.

Unfortunately, long before the recent U.S. strike against the Syrian airbase, the Syria situation had been the locus of significant debate and division within the radical left socialist movement in Pittsburgh. Accusations have been hurled at each side of this divide about who is an actual anti-imperialist. Though it is an important debate, the divisions have, sadly, weakened the anti-war/anti-imperialist movement in Pittsburgh at a time when we desperately need to work together.

Nevertheless, the positions of these two sides of revolutionary socialists, though having some valid arguments (opposition to the demonization of post-colonial leaders, opposition to regime change, solidarity with foreign liberatory groups, and opposition to brutal dictatorships), they fall short of an anarchist anti-imperialist position. This does not mean, of course, that anarchists cannot struggle alongside these revolutionary socialists. Anarchists can consider both sides comrades as we struggle against capitalism, militarism, and imperialism, but only as long as we anarchists are fully aware of their statist orientations and goals.

I am in strong relationships with three other spiritually oriented Pittsburgh-based anarchist activists. We have been working as mediators between these two sides in order to bring solidarity (but not uniformity) to the anti-imperialist struggle. Yet, I also believe, as anarchists we must be able to stand on our own convictions, and not simply choose sides in the debate among the revolutionary socialists. As a Christian anarchist, I believe there is an anarchist perspective on anti-imperialism which needs to be articulated as a means to share this perspective with those who have anarchist leanings as well as with the revolutionary socialists we often work with.

Here are a few points to consider for anarchists going forward especially as it applies to the Syrian flashpoint.

  1. [Christian] anarchists are by nature anti-imperialist. We always oppose any outside powers which seek to impose their will on the people in a particular place. We also oppose all hierarchical (oppressive) nation-states. Thus, as we oppose imperialism, we also oppose nationalism. Lucien van der Walt, a South African anarchist, said, “Anarchists stand in solidarity with struggles against imperialism on principle, but seek to reshape national liberation movements into social liberation movements.”[i]
  1. Therefore, we should identify and support truly anarchist or revolutionary non-statist socialist groups in a particular place and not join in on the demonizing of the oppressive State-Ruler at the time. Demonizing a particular State-Ruler and supporting regime change suggests that there is “good” State-Rule or “good” State-Rulers (Mk 10:18). This process will require that anarchists identify and confirm that the liberatory group we are in solidarity within a particular land is indeed a revolutionary group (and not a tool of one of the imperialist powers or the nationalist movement in that country).
  1. From an anti-war/anti-imperialist [Christian] anarchist perspective, the means by which anarchist social movements create revolution should be militantly non-violent. “We do not fight with the weapons of this world ….” (2 Cor 10:4). My personal belief is that using violence against humans is simply falling into the same oppressive behaviors of the oppressors. (Nonetheless, once an anarchist group has established itself in communality, it inheres the right to protect itself against violent imperialists and nationalists.)
  1. Additionally, as anti-war/anti-imperialist [Christian] anarchists, we understand that the revolutionary struggle must be one that results in a non-hierarchical organizational system lest we fall back into nationalism, which inevitably leads to imperialism. Jesus, our anarchist example, said, “You know that the rulers of this world like to oppress the people. It can’t be that with you. You must follow another way. Instead, the greatest among you must be your servant” (Mt 20:25-26).
  1. [Christian] anarchists, therefore, should only functionally, not formally, associate with statist revolutionary socialist groups. But we don’t need to call out specific groups for having a deficient imperialistic theory, and we remain in solidaristic dialogue as we struggle together against U.S. imperialism. However, our anarchist movement will only grow as we do not get sucked into our various allies’ statist ideologies and debates.[ii]

I hope these reflections encourage meaningful and respectful dialogue among those who sincerely struggle for the liberation of all people. Finally, I hope that all who are opposed to U.S. militarism, imperialism, and capitalism can band together towards the enlightenment and empowerment of the oppressed masses who unwittingly support the immoral U.S. government’s actions around the world.

© Paul Dordal, 2017

Notes

[i] Lucien van der Walt, “Towards a history of anarchist anti-imperialism: In this struggle, only the workers and peasants will go all the way to the end.” March 3, 2005. Downloaded from https://theanarchistlibrary.org/library/lucien-van-der-walt-towards-a-history-of-anarchist-anti-imperialism

[ii] See Lawrence Jarach, “Anti-Imperialism: Just Another Statist Ideology” in Anarchy Magazine, issue #65, 2008. Downloaded from http://anarchy101.org/397/how-does-anti-imperialism-relate-to-anarchist-thought.

The Great Deformation (Prophetic Reflection)

Deformation-and-Abstraction-Work-by-Can-Pekdemir-Cgfrog-3Brian McLaren’s latest book The Great Spiritual Migration (2016, Crown) is a wonderful exploration of how followers of Jesus can move into new modes of being a Christian in the 21st Century. I highly recommend it. McLaren’s book somewhat reminds me of the late Phyllis Tickle’s brilliant book The Great Emergence from 2012 (Baker Books).

The main point that both Tickle and McLaren are making is that many Christians are discovering that the old constructs of their faith, theology, and church are simply not sufficient going forward.  Now, these contemporary authors, and many others like them, are not the first to call for a major reformation of the Christian faith and practice. We could go back to Martin Luther, of course, who was the author of what might be called the Great Reformation (even though there were many church reformers before Luther).

As hopeful as I am about a new great reformation, nevertheless, I am a little disturbed by a problematic thread which runs through Luther, Tickle, McLaren and many other reformers. In most of these writer-theologian’s expressions there seems to me to be a desire to remain respected by the groups/people they are critiquing and seemingly distancing themselves from. Now, you might be thinking that I am confusing their civility (or even sobriety) with an inauthentic desire for respectability. But this desire for respectability is seen, in Luther, for example, through his leaving in the Lutheran Church much of the damaging hierarchical practices and organizational structure of the Roman Catholic Church.

Worse, though, is that, though Luther paid a significant personal cost for his reformation work, today’s modern reformers do so from the seat of bourgeois comfortability. This is the difference between civility and respectability—that there is no prophets “reward” for contemporary Western reformers (see Mt 5:10-12). Tickle, McLaren, and others (I could name a whole bunch) are great writer/communicators, but they are not calling a fig a fig and trough a trough. It’s all too neat and tidy. They don’t risk their reputations, and certainly not their lives, in following Jesus and leading others to Christ’s un-kingdom.

Additionally, the ecumenical movement, with its humble-hearted proponents and actors, is still wrapped up in this bourgeois mentality—a respectability that comes before and overshadows any real attempt or possibility to bring about real change.

It should be clear to most that the domination systems that we call organized Christian religion today are fundamentally flawed. And without sounding too much like a nihilist, what is needed to move the church forward is not a Great Reformation, or Emergence, or Spiritual Migration. What is needed is a Great Deformation of the institutional church. We need, as the Old Testament saints said, to “cut down the idols” (Deut 12:3), or as Jesus said, “tear down this temple” (Jn 2:19).  For the evolution of the church to be effected in this new era of enlightenment requires a revolution, not a reform, of hearts and minds—and institutions.

And a revolution is coming. The new, and necessary, revolution that is brewing against capitalism in West will only ferment, I believe, with a concomitant revolution against religio institutio or religionism.

Why is a religious revolution needed? Similar to the way capitalism is killing our earth and the human race, religionism is killing our souls. Reforms are not working; they will not work.  The domination systems are increasingly repressing and oppressing our societies, and this includes religious domination systems. Again, as I have said elsewhere, there is no religion without politics; there is no spirituality without social justice. There is no repentance (change) without struggle. Thus, we must struggle in our calling the capitalists to repentance, and the religionists as well.

Frederick Douglas said, “Power concedes nothing without a demand. It never did and it never will.” People with great power, secular or spiritual, will not give up the power they have stolen from the people. The people must take it back. This is the nature of the revolution that Jesus instituted on the cross. He disarmed the powers! (Col 2:15).

Now, I am not calling for the death of the church or religion. Far be it. I have a great hope of a resurrected, born-again church, a church on mission with Jesus to transform the whole world to the glory of the Father! What this new glorious re-born church will actually look like is still unclear. One thing is sure, though, it won’t be a hierarchical institution distinct from society. But it will be the soul of the world!

© Paul Dordal, 2016

Hearing The Voice of Truth (Jn 3:3)

voice-of-truthIn little over a month, my new book will be published. These next few blog posts are written to prepare you for what I am going to be sharing in my book. The book is called In Search of Jesus the Anarchist.

The title of the book is not a tease; the book is exploratory and contextual theology. In these uncertain days, marked by extreme polarization, my book proposes a new way forward, especially for disaffected Christians.

Nevertheless, what I am proposing in my book is, I believe, the truth about Jesus. With all the voices in our world, propaganda, fake news, cults, and gurus, how can we discern the voice of truth? Casting Crowns had a song a while back called The Voice of Truth. In this song, like so much of Evangelical worship music, the lyrics express a very individualistic form of faith. To Casting Crowns, the voices of “the world” are the ones that tell us lies about ourselves (negative voices), but the voice of God tells us the truth about God’s love for us (positive voices). It is a good song, after we account for its overly individualistic bias:

“But the voice of truth tells me a different story
The voice of truth says, “Do not be afraid!”
Out of all the voices calling out to me
I will choose to listen and believe the voice of truth.”

Now, if the voice of truth or voice of God speaks to us individually about our personal relationship with God, would it not also be sharing the reality of the plight of the poor, the oppressed, of all the injustices that God expects us to confront as God’s Beloved people? Would not the voice of truth break through our conformist attitudes toward the societal systems of domination and evil? Is not the Bible story also a very communal story, which is concerned with the grave injustices committed against the poor and oppressed? Yet, our Western faith practices and systems reinforce a Western individualism which is nowhere to be found in the Bible. In many ways, Western Christian forms do not proclaim the voice of truth.

Murray Bowen, of Bowen Family Systems theory, made the astute observation that emotional health was dependent on the level of differentiation or the degree to which a person can think and act for himself or herself despite the ever present voice of his or her family and societal groups. Thus, undifferentiated thinking occurs when one cannot hear other voices, because the voices of dominant family members and the societal groups to which they belong potentially drown out the voice of truth. This is why children tend to stay in the same religion or political parties as their parents. Undifferentiated thinking is why most people stay trapped in what James Fowler calls mythic/literal or conventional belief systems of faith. In essence, surprisingly, it is often people of faith, believers in God, who cannot hear the voice of truth.

Now, what if to be born-again meant to be able to break free of the negative and erroneous “group think” or undifferentiated thinking about God and life we inherited from our parents and or societal domination systems? Isn’t this what Jesus was saying to Nicodemus. “Because you are trapped in your Pharisaical group think, you cannot even see the beauty of the kingdom of God. You must be converted; you must be born-again, again!” (Jn 3:10 & 3:3).

When you hear people talking about politics or religion and you think their beliefs are crazy or stupid, or you feel yourself getting angry because of the different ways others think, feel, or act, ask yourself these questions: “Could I learn something here? Why I am reacting so negatively to this voice? Could it be the voice of truth, the voice of God?”

I will close with this for now. If the voices we are listening to or agreeing with are xenophobic, isolationist, imperialist, homophobic, racist, patriarchal, classist, etc., we are not hearing the voice of God—the voice of truth. Because the voice of truth will tell you a different story. The voice of truth says do not be afraid to rise up against the domination systems of evil, even if they are your own.

© Paul Dordal, 2017

I Don’t Believe The Way You Do: And I’m Still A Catholic!

conformity-2It is clear that Jesus was not a member of any of the sects of Judaism in his time (Pharisees, Sadducees, Essenes, or Zealots). Jesus was critical of much of these sect’s beliefs and practices, but also praised them when they were in line with the goodness and love of God. Jesus was not beholden to one theological construct over another, and Jesus never identified with any of these sects as his own. He simply was a “believer” and called God his Father. Jesus was a universalist; he was for everyone, and that is why Jesus was a Catholic.

In his book, The Churches the Apostles Left Behind, scholar and Catholic priest Raymond Brown found seven distinct traditions in the various churches that were started by the apostles. Brown said, “There is no reason why there could not have been in the one city house churches of different traditions….”[i] Yet, Brown shows that even though these churches had different traditions and theological emphases, they would have still have been in communion with one another.

So, Jesus was not a member of any sect, and the early Christians did not practice exclusivism even as members of unique traditions. Yet, today Christians, to become members of churches, are obliged to hold to the distinctives of the various denominations and sects of Christianity, which way too often do not have communion with one another. Even within a particular tradition there are those who would criticize and even condemn those who don’t hold perfectly to a certain “party-line” of dogmatic teachings. Rigid religious exclusivism abounds and is often encouraged!

This is why I am advocating well-ordered anarchism as the solution to the exclusivism nightmare from which so many Christians cannot seem to awake. I want us all to be Catholics (universalists), if you will, no matter what group or non-group you identify with. All who even remotely have faith in Jesus are Catholics, no matter if some Grand Poohbah, clergy person, or even the person sitting next to you in a pew tries to say otherwise. You are free in Christ! You are beautiful before God!

Some of the issues of which I have been indoctrinated by an Evangelical or conservative Catholic upbringing are simply man-made constructs based on a narrow and often times erroneous interpretation of Scripture. For instance, Just-War Theory simply does not line up with Jesus’ teaching in the Gospels. Rigid and absolutist teachings about divorce and remarriage, male-only clergy, hierarchical organization, homosexuality, abortion, capitalism, and how we see other religions are simply unhelpful and, worse, they are hurtful and oppressive.

It is time to do away with the denominations, do away with rigid dogmatism, do away with systems of theology which are exclusivist, do away with church institutionalism, and to embrace the diversity of belief which Jesus and the early church proclaimed and embraced.  It is time to see God for who God really is and always has been: Ultimate Love! When we do this, we can be like Jesus, the One and True Catholic.

© Paul Dordal, 2017

Note
[i] Raymond E. Brown, The Churches the Apostles Left Behind. New York, NY: Paulist Press, 1984, 23.

Make America Least Again (Prophetic Reflection)

make-america-great-again-cross-outToday, the greatest danger to the world’s safety and security is the concept and practice of U.S exceptionalism. Making America Great Again by its very statement implies that other nations will necessarily be less. By Making America Great Again the rest of the world will suffer, but ultimately it will be the U.S. that suffers the most because of its arrogance.

I want to be clear: anyone who claims the Name of Christ cannot subscribe to U.S. exceptionalism. Our Scriptures tell story after story of how so-called great leaders and great nations have fallen because of their pride and imperialistic nationalism. The psalmist proclaimed:

“Why the big noise, nations?
Why the mean plots, peoples?
Earth-leaders push for position,
Demagogues and delegates meet for summit talks.

Heaven-throned God breaks out laughing.
At first he’s amused at their presumption;
Then he gets good and angry.
Furiously, he shuts them up” (Ps 2:1-2a; 4-5, MSG).

In contrast, the position of godly people is always as humble and down to earth. St. James proclaimed an oft repeated Scriptural truth when he said, “God opposes the proud but shows favor to the humble” (Ja 4:6). This favor—the blessing, prosperity, and peace of God are not for the strong or powerful, they are for the meek and humble. Jesus said, “Blessed are the meek, for they shall inherit the earth” (Mt 5:5, NIV).

It may be understandable for non-Christians, or those who hold no respect for God, to claim their own greatness or to promote abstractions called “States” as great or powerful, but it is unconscionable for a believer in God to ever make such a claim.

Jesus spoke clearly to his followers and said with no ambiguity, “Those who wish to be great, must be the least; whoever wants to be first, must be the very last” (Mt 20:26; Mk 9:35).

And if that was not clear enough he gave the example of how it should be done: “Jesus got up from the supper table, took off his robe, wrapped a towel around his loins, poured water into a basin, and began to wash the disciples’ feet and to wipe them with the towel he had around him. After washing their feet, he put on his robe again and sat down and asked, ‘Do you understand what I was doing? Since I, the Lord and Teacher, have washed your feet, you ought to wash each other’s feet. I have given you an example to follow: do as I have done to you. You know these things—now do them! That is the path of blessing’” (Jn 13:4-5; 12b-17, TLB).

If you claim to be a Christian and wore the hat or agree with the sentiment of Mr. Trump, or you believe somehow that the U.S. is exceptional among nations, you might want to check your spirit and see what the Lord has to say about it.

© Paul Dordal, 2016

The Curses Reversed (Reflection)

reverse-curseIn conventional Christian thought the reversal of the curse that Jesus accomplished is typically understood as a relational reconciliation between God and humankind. Humans, as this reading goes, are “sinners” who are not capable of having a relationship with a holy God, who is without sin. In this reading of Scripture, restoring right relationship with God is the most important reason for Jesus’ incarnation, life, ministry, death, resurrection, and ascension. This reading is based on the notion that, and I will put it in stark terms, we are all bad and God is all good. It is a dualistic, simplistic, and extremely polarized reading of Scripture. Yet, it persists as the primary reading of Christianity.

So, we need to look at other ways to look at the curses in the Bible. But before we can do that we might need to look with new lenses. I call these lenses, anarchist lenses.

The curse of Adam and Eve was patriarchy, hierarchy, and domination: “Your desire will be for your husband, and he will rule over you” (Ge 3:16b).  The curse of Cain was a world filled with war and violence: “You are under a curse and driven from the ground, which opened its mouth to receive your brother’s blood from your violent hand” (Ge 4:11). The curse of Babel was racism and nationalism: “their language was confused and they were scattered over the face of the earth” (Ge 11:4b; 7; 8a).

It is Jesus who comes as the proclaimer of liberation to reverse the curses which humans brought upon themselves.  The first reversal, that of hierarchy and domination took place as Jesus was nailed to the Cross. Jesus came preaching an end to patriarchy, hierarchy,  and domination and demonstrated it on the Cross as the suffering servant. Second, through his resurrection, Jesus, who is the prince of peace, showed that real life comes to the peacemaker willing to die nonviolently for others, not the violent who seeks to save their lives through the weapons of this world. Finally, it was on Pentecost when Jesus, through the Spirit, let the world hear that we could understand each other and not be separated by ethnicity, race, religion, gender, language, but that we could all be one, just as Jesus was One with God.

The Biblical metaphors of the curses are all reversed by Jesus, and the Spirit empowers us, as we are open, to be curse reversers in our world. We must put an end to patriarchy, hierarchy, domination, war, violence, racism, nationalism, and all forms of discrimination.

© Paul Dordal, 2016

Hospital Chaplaincy: “Hi-Touch”

hi-touch(This post was originally published in the National VA Chaplain Center’s Newsletter, Spirit of the Chaplaincy, Vol. 7, No. 2, November, 2016)

I want to honor a person who has touched the lives of thousands of people through the Clinical Pastoral Education (CPE) program at the VA Pittsburgh Healthcare System. In honoring the Rev. Eugene “Gene” Reddel, who was my CPE supervisor from 2012-13, I don’t just want to sing his praises, but also share a critical lesson he taught that helped me transform from a proclamational pastor to an incarnational chaplain.

Gene had a profound impact on my life as a chaplain and as a person, as well as hundreds of other CPE students throughout his over 40-year career in the VA. I am now serving as a Clinical Chaplain and ACPE Supervisory Candidate at VA Pittsburgh, in part, because of Gene. Gene retired in 2015, and now several of us are capturing some of the “sayings” of this wise sage. Many of Gene’s sayings, of course, are not his own. They are the accumulated wisdom of his 50+ years in ministry.

As a learner, I have a tendency to adapt what I learn to my own understanding. One of Gene’s sayings was, “Hospital chaplaincy is hi-touch whereas medicine is hi-tech.” I understood immediately the contrast that Gene was pointing out. What Gene was trying to convey to us is that hi-touch does not necessarily mean physical touch, but a more sublime spiritual touch.

But I had a problem.

I was a talker. I originally understood my pastoral ministry as hi-talk, and not just the pastoral care recipient’s talk, but my own as well. I was very apt to tell a story, or, really, to sermonize my patients. One of my consulting supervisors assessed me as wanting to be a W.O.R.M.—a Wise Old Religious Man. However, I began to realize that my hi-talk ministry was not helping me connect spiritually with the Veterans. Chaplains use of words are still necessary and important, for prayer and spiritual assessments, but it was a real spiritual presence (hi-touch), not necessarily words, that I needed to be proficient in a clinical setting. So, I began to practice silence in my visits with Veterans.

To become a hi-touch chaplain, I had to grow my own sense of spiritual touch. I had to learn that silence does “speak” a clear word; and for me to hear I had to be totally present to the other. To do so meant that I had to be deeply “in touch” with myself if I was going to spiritually “touch” the lives of others.

Spiritual touch is what happens when little is said but much is experienced. People in deep friendships often say that with their close friends there is little need to talk. We just enjoy being in each other’s presence. This is how God touches us as well. God enjoys being in our presence. We can sit at the feet of God and touch Divine Mystery. Similarly, we can sit at each other’s feet and experience the God in each of us. Being hi-touch chaplains means developing the spiritual skill of touching soul-to-soul and heart-to-heart, of really hearing the inner-life or the spirit of those we care for.

Today, in my orientations to CPE students I’ll share, “The spirit of chaplaincy isn’t hi-tech or hi-talk, but hi-touch.” Some students smile when they hear it, or respond by saying ooh or ah. Though I am aware that using this saying might be playing into my wanting to be a W.O.R.M., it will always remind me of my supervisor, Gene Reddel, who helped me become an incarnational listener— a hi-touch chaplain.

© Paul Dordal, 2016

The Two Things We Should Always Talk About (Reflection)

religion-and-politicsI saw a nurse talking heatedly with two patients down the hallway at the hospital where I serve as a chaplain. Suddenly, she saw me in my collar and made a beeline towards me. We had sat once before and talked about her life and her challenges. She told me I wasn’t like the priests when she was growing up—I was easy to talk to. She used to be a semi-driver, sort of a rough and tumble lady, but also very sweet. Now she was walking towards me scowling. As she approached she smiled and playfully punched in me the arm like we were old pals.

She asked me briskly, “Two things you’re never supposed to talk about, right?” It took me a second to guess what she was talking about. “Oh, yeah,” I said, “religion and politics.” “Yeah,” she said, “Some people just don’t get it!” As she walked away, I replied, “But, maybe those are the two things that we should always talk about.”

Sometimes hyperbole is the only way to get through to people. Though we should never say never and always avoid always, they may sometimes be necessary.

I saw an excellent movie on Wednesday called “Away From Her,” which was about a couple dealing with the onset and progression of Alzheimer’s disease. Several times in the movie, the lament from the woman with Alzheimer’s was her regret over the superficiality of so much of her life and interactions with others. When the end is in view, when death or loss of self is approaching, many begin to reflect on the meaning of their lives.

Though we are created by God to enjoy creation and the lives we have been given, to have fun, and to be happy, we are also uniquely created for Religion and Politics. Religion might be defined simply as the process and practice of our relationship to Divine Mystery, to the ever-present spiritual reality that gives our lives deeper meaning.  Politics, from the Greek word politikos, which means of, for, or relating to citizens, is the process of making decisions applying to all members of a given group.  Politics is the process and practice of how we relate to each other as a society. Without relationships, life would not be worth living—we would cease to be.

So, what two more important things in life can there be but how we relate to God and how we relate to each other. Religion and politics are what make life meaningful, and if we try to pass through life superficially, trying just to be happy, eventually we will realize just how meaningless our lives have been. And then it will be too late.

© Paul Dordal, 2016

10/07/01 – A Date Which Will Live In Infamy

soldiers-in-afghanistan“We will not tire; we will not falter; and we will not fail.” – President Bush, 2001.

The war in Afghanistan started on this day fifteen years ago. Former president George W. Bush spoke the above words just days before the invasion, and it is abundantly clear that the U.S. has not grown tired of war. It has been waging this war for over 15 years now (despite what Wikipedia says). And though the U.S. has not tired of war, the U.S. has indeed faltered and often failed in this so-called global war on terror.

But becoming tired of war is not the real problem.

Too many of us are sick of war and sick from war. “War is always an evil,” Jimmy Carter, another former president, said recently. And evil is what makes humans sick—sick in our minds and sick in our souls. U.S. combat veterans are not just coming back with physical wounds from fighting, but sick in their constitutions—negatively changed forever in their minds and souls. I should know. I am one.

But it is our whole society that is now sick from war after so many years of senseless and unnecessary national violence.  This U.S.  government’s disposition towards violence has spread to the streets of our communities, with our police increasingly using military tactics and equipment to quell any hint of opposition to the U.S. corporate and government domination systems.  We should not be surprised. The U.S. has been in some sort of war conflict for 222 of its 239 years of existence.

It is obvious that the U.S. is not tired of war; but, its citizens are desperately sick from war.

“This counter-terrorism campaign will be waged through a steady, relentless effort to take out ISIL wherever they exist …” – President Obama, 2014

Today, President Obama has continued U.S. military warfare in Syria, Libya, Iraq, Pakistan, Afghanistan, Somalia, Yemen, and God only knows where else. All this without any Congressional declaration of war against any of these countries. When the U.S. military recently attacked militants in Libya, where were the news headlines: “U.S. Now At War With Libya!” I might understand no outrage, but not even a mention to that effect in the mainstream media?

Imagine if one of Africa’s national leaders said, “We will wage a steady, relentless effort to take out violent racists wherever they exist,” and then began dropping bombs on suspected violent racist’s homes in ten different Western nations. There would be outrage; there would be calls for a war crimes tribunal. Is this a fallacy of false equivalence?  Only if you think that the U.S. is morally exceptional, which, of course, it is not. The U.S. is a nation, which is simply an abstraction, like any other nation. What is real, what is concrete and observable is a nation’s actions.

It is time to call what the U.S. government is doing overseas what it is: gravely immoral and evil. Our militarism is evil and it is making the U.S.’s citizenry and communities sick, both spiritually, materially, and emotionally. Worse yet, U.S. imperialism is not just killing militants but also many tens of thousands of innocent civilians, making the societies of other nations desperately sick as well.

It is time to end all U.S. military interventions overseas, stop all U.S. arms sales to other nations, close Guantanamo, and decrease the size of the U.S. military budget by half.

The only way to heal from this war sickness is to end the wars!

(c) Paul Dordal, 2016