By Brian E. Frydenborg, December 26, 2021 (LinkedIn, Facebook, Twitter @bfry1981)

SILVER SPRING—As I write this on Christmas Day (and the day after), to any thoughtful Christians, on this particular occasion and as they read this particular piece, I will not wish them a “merry Christmas,” but forcefully implore that they think of certain others, if but for a moment (yet hopefully longer). 

Much as some (hardly all and I doubt most) African-Americans and many (very probably most) Native Americans look at the Fourth of July—Independence Day—in America differently than other Americans, let us spare some effort to consider the “pagans” of Late Antiquity, those who lived to see Christianity come to dominate the Roman Imperial government and those who came after to see their way of life virtually exterminated, save for some brave folks, mostly in the most rural of countrysides or remote mountains, farther from the reach of Roman Imperial authorities.

Those “others” I ask to be considered are those who would have been the vast majority of the people living in the Roman Empire at the time from the era of Emperor Constantine’s rise to power in 312 C.E. (Common Era, an improvement, in my view, over the sectarian A.D.), in part due to his then-partial, not-yet-total, embrace of Christianity; these “others” over time would be much of the population through the next few centuries but declining as a portion as Christianity was forced upon the entirety of the Roman Empire—nearly every corner and nearly every person, certainly on anyone within clerical or Roman Imperial reach who was considered “pagan” (all non-Christian Romans who were not Jewish).

“Pagan” itself emerged as a Christian pejorative term, one the diverse range of polytheists and non-Jewish, non-Christian monotheists of the Greco-Roman world would never, ever have used to refer to themselves, as Catherine Nixey, author of The Darkening Age: The Christian Destruction of the Classical World, is quick to point out in her brisk and energetic account of Christianity’s takeover of the Roman state, society, and culture.  In fact, in the Roman era before Christianity’s takeover of Rome, it was not at all common for people to define themselves primarily or in large part by their religion (Jews, of course, were a tiny exception during this period); the sharp delineation of people as being of one religion or another as a core part of or primary indicator of their identity was, in any widespread sense, an invention of the Christians of this era (and a rather regrettable one).  If you were a good citizen and obeyed the laws of Rome, before, Romans generally didn’t give a fig what gods you or anyone else worshipped.  You were free to ignore their gods just as much as you were free to adopt them or worship your own, and there was not a feeling that by believing in your gods that that meant you had to deny anyone else’s gods, let alone call them demons.  Apart from the sensitive situation with Jews and Judaism, identifying primarily by religion is essentially unheard of in this time outside Christianity.

But Nixey’s point is that it is essentially unheard of today because triumphalist Christian accounts have shaped our view of this distant era into, primarily, the following:

After centuries of fierce persecution at the hands of sadistic pagan Romans, Christians inevitably rose to dominate the Roman Imperial sate, destroy the false gods (actually demons serving the Devil) and old religions (cults celebrating evil and Satan) that had dominated the Roman world but never really captured the hearts and minds of the people, rose to free the people from evil and superstitious idolatry by benevolently bring the light of the One True Faith and One True God to them, and led mankind into a new era of truth, love, and kindness based on God’s Law and God’s Love.  And, all through the ages, the Church preserved the wisdom of the ancients by painstakingly copying their texts in monasteries that became centers of learning, scholarship, and wisdom.

The truth could not be further from this false account (apart from monasteries preserving some classical texts after Christians had destroyed nearly all the others), and Nixey is here to correct the record.

She quickly and skillfully dismisses any accounts of being biased for not focusing on the examples of kindness, compassion, and scholarship that Christianity has given to the world, as that story has been told by the Christian victors time and time again, ad nauseam and often greatly embellished, exaggerated, or omitting key context.  No need to tread well-trodden and built-up, tended ground; no, in her book, it is the suppressed, even obliterated, the voiceless and long forgotten, whose mantle she takes up to give voice to and whose feelings, thoughts, and very existence she is determined to present to us.

And she presents it well.  This is not a book of deep scholarship nor one that will meticulously trace the Christian revolution and the genocide (certainly by our modern legal definition) of “pagans” in its entirety, throughout the whole of the Empire, event by event, discussing the scholarly debates in detail about this and that motive or event.  Instead, she is keen to connect emotionally with her readers, recreating with literary dash what it might have been like to think, feel, and experience the times, places, events, and people about which she is writing, especially those perspectives long lost, suppressed, or ignored.  To this end, she selects a smattering of major events and narratives throughout the several centuries in question and throughout the empire, giving context and descriptive recreations for each, peppered with quotes from Christian and “pagan” alike.

And the picture she paints should give Christians and anyone not familiar with the truth pause, much in the way Americans who are not Native Americans might pause when thinking about Thanksgiving or Manifest Destiny, or, indeed, the very land on which they live.  This is because the ground on which Christians rose to control the Roman Empire and Western World was laid with a foundation of ash, rubble, and blood from the destruction of the existing world—ash, rubble, and blood that came from Christian violence, destruction, or murder of “pagan” books, temples, and worshippers.

A Record of Pious Sacrilege

Much like the later Crusaders, Nazis, Stalinists, Maoists, and ISIS, none of this is in doubt because these Christians gleefully recorded many of their atrocities and killings, immortalizing them in hymns, arts, and the texts of the early Church Fathers (indeed, they often sang joyously as they went about their destruction and murder).  Figures like Augustine and (even more so) John Chrysostom openly sermonized to their congregations to commit violence and murder against not just pagans who would not get with the program but any wayward or erring Christians, for doing so was not a net harm: it was out of love, since it was deemed better to harm the body in this life than to allow the soul to writhe in eternal hellfire in the next.  In the words of Augustine, “where there is terror, there is salvation… Oh, merciful savagery!” (240).  For Chrysostom, if a Christian heard a person blaspheme against the Christian god or Christian teachings, “go up to him and rebuke him; and should it be necessary to inflict blows, spare not to do so.  Smite him on the face; strike his mouth; sanctify thy hand with the blow” (234-235).  Similar sentiments would be proclaimed by many other bishops, priests, and monks.  For one eventual saint, the ends justified any means: “There is no crime for those who have Christ” (230).  It was clear that if any Christian zealotry broke Roman law or violated the legal rights of the target of their righteousness, such concerns were illegitimate when placed next to the laws of God.  In fact, if Christians were killed while attacking “pagan” temples, clergy, or worshippers, such “martyrs” would be richly rewarded in heaven and forever exalted among the faithful on earth.  Sound familiar?  It is Christian jihad in the ISIS sense.  And many of the men committing these crimes are saints even today in Catholicism, Eastern Orthodoxy, or both (even other Christian sects, too).

How did this revolution take hold?  In the smashing of temples and statues to rubble, the mass burning of books and the barging into people’s homes if they were merely suspected of having “pagan” art or literature, a hating of sex and sexuality, theatre, music, dance, and festivals, all of which were seen as the work of demons and punishable by violence and torture.  Shaving, for many, was a sign of “pagan” inclinations (even, too, any kind of colorful fashion, showing of skin for women, or taking especial care with bathing and hygiene).  Science, math, objective history, philosophy were also “pagan” demonic works since they did not neatly line up with Christian teachings, and scientists, surgeons, teachers all saw works of theirs purged and burned, their places of operation shuttered or destroyed if they did not adopt Christian ways (and for many of them, this would have made their work impossible or compromised their values and beliefs to a level beyond that which they could bear).  The stubborn or those who spoke out against these restrictions were forbidden from continuing their trade, tortured, exiled, or murdered, their property seized and their works obliterated from the face of the earth.  The intellectual and the worldly is despised.  Misogyny is pervasive.  Homosexuals were newly tortured, their genitals often cut off, often leading to death.

This, too, was an era of thought crimes, and absolute destruction of free speech, inquiry, and debate enforced by murder and torture, often with the full backing of the state but also often by mobs of incited and dispatched-by-a-cleric Christian lay folk for whom there was little to no accountability.  In her account of the terrible murder—just for having respect and influence as a non-Christian and a woman—of Hypatia, a female philosopher based in Alexandria and renowned throughout the Empire in her day for her brilliance and wisdom, sought after by local rulers and the sons of elites from across the Mediterranean—Nixey notes that her close confidante, the local Roman in charge named Orestes, is helpless with his small retinue to stand up to the hundreds of militarized Christians known as parabalani—“the reckless ones,” a sort of YMCA cohort but with a distinctly terrorist bent (135)—who enforce the will of their extremist bishop (Hypatia and Orestes’s tale is wondrously depicted in Alejandro Amenábar’s 2009 film Agora­, the two characters poignantly portrayed by Rachel Weisz and Oscar Isaac).

Terrifying Modern Parallels and Digging into an Ancient Mentality of Hate

Reading these accounts, one cannot but help see the giant overlaps with ISIS; indeed, these Christians come off as the ISIS of Christianity, Rome under their rule resembling Baghdadi’s caliphate or Afghanistan under the 1990s Taliban (not today’s apparently—for now at least—relatively kinder, gentler version).  Even today, Christianity celebrates these terrorists and murderers from its infancy.  The harshness of their rule; their hatred of free inquiry, joy, merriment, and women’s autonomy; their self-adoption of the roles of judges, jury, and executioners; even their appearance—both ISIS and the early Christian enforcers were generally severe young men in dark clothing with unshaved beards—bear such a distinct resemblance to the worst of ISIS and Taliban rule, the worst of the terrorists of our own era, that it is hard to see the difference between them as you read Nixey, hard to not see them as one in the same, with the most extreme of religious terrorists in our modern era clear inheritors of a clear tradition that more or less begins with these Christian fanatics (“saints”).

If you doubt this, consider that, after a statue of Athena in Palmyra at the ends of the Syrian desert was desecrated and mutilated by Christians in the 380s, the very same statue, partially restored and on display in the second decade of the twenty-first century, was similarly desecrated and mutilated when ISIS took over the city in 2015 (xxxi, 114).  Just like their Christian and Jewish religious forebears, they were simply carrying out God’s explicit, clear command to destroy “idols,” as had the Taliban in 2001 with two massive Buddhist statues.

But to truly understand the mentality of these hostile faithful from Rome’s era of religious tumult, we need look to nothing other than the Ten Commandments.  Depending on your religious sect or faith, the following either comprises the first two or first three of the Ten Commandments:

I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery.

You shall not have other gods beside me.

You shall not make for yourself an idol or a likeness of anything in the heavens above or on the earth below or in the waters beneath the earth;

you shall not bow down before them or serve them. For I, the LORD, your God, am a jealous God, inflicting punishment for their ancestors’ wickedness on the children of those who hate me, down to the third and fourth generation;

but showing love down to the thousandth generation of those who love me and keep my commandments.

You shall not invoke the name of the LORD, your God, in vain. For the LORD will not leave unpunished anyone who invokes his name in vain. —Ex: 20:2-7

Badmouthing or criticizing God?  The same punishment:

A man born of an Israelite mother and an Egyptian father went out among the Israelites, and in the camp a fight broke out between the son of the Israelite woman and an Israelite man.

The son of the Israelite woman uttered the LORD’s name in a curse and blasphemed. So he was brought to Moses—now his mother’s name was Shelomith, daughter of Dibri, of the tribe of Dan—

and he was kept in custody till a decision from the LORD should settle the case for them.

The LORD then said to Moses:

Take the blasphemer outside the camp, and when all who heard him have laid their hands* on his head, let the whole community stone him.

Tell the Israelites: Anyone who blasphemes God shall bear the penalty;

whoever utters the name of the LORD in a curse shall be put to death. The whole community shall stone that person; alien and native-born alike must be put to death for uttering the LORD’s name in a curse…

You shall have but one rule, for alien and native-born alike. I, the LORD, am your God.

When Moses told this to the Israelites, they took the blasphemer outside the camp and stoned him; they did just as the LORD commanded Moses. —Lev. 24:10-16, 22-23

You read Leviticus and Chrysostom correctly: the punishment applies even to those who aren’t Christian.

As an adult, I am struck by how these first commandments (including the Third or Fourth, depending, again, on the faith/sect, to keep the Sabbath holy)—three out of ten or four out of ten, no small portion—have absolutely nothing to do with morality, with right or wrong, but are about a jealous—even petty—God who will brook no competition or criticism, and, indeed, has ample punishments and miseries in store for those worshipping other gods or criticizing him in both Jewish and Christian (and Muslim) scripture (perhaps there is room for much improvement?).  Pagan idolaters are to be killed, their shrines and statues destroyed, murder and destruction ordered directly by God himself.  Just one example here:

If your brother, your father’s child or your mother’s child, your son or daughter, your beloved spouse, or your intimate friend entices you secretly, saying, “Come, let us serve other gods,” whom you and your ancestors have not known,

any of the gods of the surrounding peoples, near to you or far away, from one end of the earth to the other:

do not yield or listen to any such person; show no pity or compassion and do not shield such a one,

but kill that person. Your hand shall be the first raised to put such a one to death; the hand of all the people shall follow.

You shall stone that person to death, for seeking to lead you astray from the LORD, your God, who brought you out of the land of Egypt, out of the house of slavery.

And all Israel shall hear of it and fear, and never again do such evil as this in your midst.

If you hear it said concerning one of the cities which the LORD, your God, gives you to dwell in,

that certain scoundrels have sprung up in your midst and have led astray the inhabitants of their city, saying, “Come, let us serve other gods,” whom you have not known,

you must inquire carefully into the matter and investigate it thoroughly. If you find that it is true and an established fact that this abomination has been committed in your midst,

you shall put the inhabitants of that city to the sword, placing the city and all that is in it, even its livestock, under the ban.

Having heaped up all its spoils in the middle of its square, you shall burn the city with all its spoils as a whole burnt offering to the LORD, your God. Let it be a heap of ruins forever, never to be rebuilt. —Deut. 13:7-17

As a child growing up in America, these first few of the Ten Commandments always struck me as odd: everyone where I was (and, indeed, virtually all of America in the 1980s) was either Christian or Jewish, worshipping the same God if differently.  But back when Constantine began to favor Christianity in the early fourth century C.E., Christians were a small minority, surrounded generally not by other monotheists (the most notable exception being Jews concentrated in a few areas, though a considerable number of “pagans” practiced different monotheisms) but by polytheist worshippers of Greco-Roman gods or their Celtic, Germanic, North African, Egyptian, or Eastern equivalents.  The presence of competing “false” gods—Paul clearly states they are not just false, but actual evil demons—would have been overwhelming to a Christian.

So while we today shrug at passages about idols and pagans, in the context of early Christianity, nothing was more important than placing the Jesus/God before the myriad of other gods and God’s words were clear in this most important, most emphasized of Christian teachings: idolators and competing gods were not to be tolerated but utterly destroyed, their worshippers forced into submission and conversion or killed.  Thus, the most important part of being a good Christian was not loving your neighbor with kindness, but accepting the One True God in a way that demanded non-acceptance, confrontation, and violence with neighbors if they did not accept Christianity. 

We must go back in time to realize that, in daily life, it was almost impossible to escape the presence of these “demons”: giant, exquisite statues regularly lavished with public sacrifice and worship in the most prominent places of any village, town, or city.  For early Christians, they were living in a time of never-ending holy war, an age of terror in which, as laid out by scripture and endlessly repeated by Christian clergy, the evil demonic gods that surrounded them wished them harm, sought to steal and condemn their souls through temptation, and were challenging their own God for supremacy.

In this mindset, every painting in a bathhouse or a private home with naked people, every bit of incense, every statue, every book of “pagan” filth, was part of this never-ending campaign against Christianity and must be destroyed.  Even if the masses were not zealous enough, over the centuries after traditional Greco-Roman religion and philosophy were nearly wiped out, the stones of the remnants of the last “pagan” temples and marble of the remaining “pagan” statues would be broken up to build churches or repair houses or other infrastructure; Plato or Cicero would be erased and replaced or written over with Paul or the texts of the early Church Fathers.  So, to a large extent, these people and their culture were destroyed, often utterly.  That is why so few works of the art and literature from this era remains–less than ten percent of classical literature survives today, including only one percent of Latin literature [177])—that is why nearly every statue from the period shows hacked-off noses, gouged-out eyes, chipped-away nipples, or some other deliberate mutilation.

I am always amused when people claim Christianity (or Judaism, or Islam, the latter’s texts and traditions containing similar injunctions, even with the behavior of Prophet Muhammad himself) is a religion of peace.  Christians will often say that “Jesus came to change the ‘bad’ stuff in the Old Testament (Jewish Torah), making Christianity all about love,” having obviously not studied their New Testament well at all, where Jesus clearly and repeatedly affirms the Old Testament laws (and while there are some New Testament examples apparently changing some Old Testament rules, they are not as forceful, clear, or as far-reaching).  And let us not forget that all those who do not accept Jesus as their God, Lord, and Savior are doomed for an eternity of fire and torture in Hell.  It is not a “misreading” or “taking out of context,” as these verses in favor of preserving the laws of the Old Testament are not parables, but crystal-clear affirmations.  After all, Christianity bases its entire legitimacy on fulfilling the prophecies of Jewish scripture and on the God of the Jews.

The Buried Ugly Truth of Early Christianity and Its Lessons for Today

It was the Christians who persecuted en masse, not the other way around; despite the popular image of Roman persecutions of Christians and feeding helpless mothers and children to the lions in the Colosseum, Nixey takes pains to point out that Roman persecutions of Christians were mostly few and far between, half-hearted and not widespread or intense, as low as “hundreds, not thousands” in their total victims, certainly far fewer than tradition has made it seem.  If Romans had really wanted to wipe out Christianity, it would not have been hard: the Bible would have been incredibly difficult and time-consuming to produce in those days, and a concerted effort to burn all the Bibles and silence the clergy would almost certainly have succeeded (indeed, later Christians would succeed in wiping out numerous other cults), and such success would have been an enormous obstacle for a religion based on the Word of God.

Yet for Christians then and too many of them now, like ISIS or even Trump’s Capitol insurrectionists, it is they themselves who feel they are and must be the victims and it is their victimhood that justifies their own extremism violent atrocities against innocents.  Whether it is Christian terrorists in America or Muslim or Jewish ones in the Middle East, the culture of victimhood elevates them and their narratives, to the exclusion of those they target.  In the end, the mentality of those who feel they must kill and destroy to preserve God’s will (really their own interests) reveals a pitifully weak “God” and a resentful, inferiority-complex-ridden class of warriors, traits consistent from the fourth century into the twenty-first.

It is for us, then, to remember these truths, even on a day like Christmas.  As perfectly articulated by the late and singular Christopher Hitchens:

Many religions now come before us with ingratiating smirks and outspread hands, like an unctuous merchant in a bazaar. They offer consolation and solidarity and uplift, competing as they do in a marketplace. But we have a right to remember how barbarically they behaved when they were strong and were making an offer that people could not refuse.

Let us close on that note, remembering how many Roman “pagans” were made offers they could not refuse.  While it is undoubtedly true many people did convert to Christianity willingly and with a true heart, many others converted “willingly” from a threat of loss of status or their livelihood; many others from threat of torture, murder, or execution.  Many were tortured and executed, many did lose their jobs.  Many, under such conditions, would succumb and convert outwardly, if not in their hearts; many others who loved their children would have raised them as Christians so as to spare them constant harassment and violent threats.  Some would have simply done publicly the bare minimum to avoid legal trouble, others publicly genuinely worship Jesus as another god and privately still worship their own gods.

Still, so it is that in a few generations, most Romans were “Christians” in a place where being a pagan had literally become a death sentence.  Under such conditions, it is doubtful a majority of converts over time were genuine or truly willing, but many of their lives were snuffed out, their voices obliterated to history.  As John Chrysostom joyfully noted in somewhat exaggerated fashion in one sermon, the written works “of the Greeks have all perished and are obliterated;” in another, “Where is Plato?  Nowhere!  Where Paul?  In the mouths of all!”

More than we would have thought in remote parts of the now officially Christian Roman Empire, some “pagans” would have persisted in their traditional beliefs, quietly and illiterately.  But their world was dying out, their heyday long gone, they were the exception, not the norm, and they leave virtually no record.  The few words from “pagans” in their twilight are wholly depressing, often learned scholars living to see their teachings banned, their books burned, ignorance and credulity reign, knowing they are part of a world where the inmates have taken over the asylum.  For one Palladas, it is a time he and his kind were “men reduced to ashes… for today everything is turned upside down,” and he asks:

Is it not true that we are dead and only seem to live, we [who worship the old gods]… Or are we alive and is life dead? (xxvi).

At least in Nixey’s if not Christianity’s account, they live on and their voices are heard and remembered.

Whatever the properly understood teachings of Christianity or any religion, let us hope that all faiths and faith leaders can one day insist on changing these rules to allow for complete tolerance and non-violence towards all other faiths and people of no faith such that no people today suffer the treatment of Nixey’s “pagans;” for even in recent years, Yazidis have suffered like this under ISIS, such that one Yazidi survivor turned Nobel laureate, Nadia Murad, wrote a memoir called The Last Girl, as in she hopes she is one of the last girls to go through such an attempted religious genocide.  In the same vein as Paul and the early Christians, ISIS saw Murad’s Yazidis as “pagans” and therefore Devil-worshippers; Christians of the fourth, fifth, and sixth centuries would have been proud of ISIS for assaulting the “pagan” Yazidis (indeed, Islam has borrowed much from Christianity it would have been better off not). 

Perhaps Nixey’s narrative can remind us no faith or people is exempt from the possibility of such horrid conduct meted either by or against them, and can add to the possibility that Murad’s earnest, deeply necessary plea is heard.

© 2021 Brian E. Frydenborg all rights reserved, permission required for republication, attributed quotations welcome

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By Brian E. Frydenborg (LinkedIn, Facebook, Twitter @bfry1981) May 14, 2021; also published by The Times of Israel Blogs May 30, 2021; see my relevant Twitter thread and follow-up article Wading into Israel and Palestine Quicksand, Biden Offers a Diplomacy 101 Class for All

SILVER SPRING—The more you become familiar with the Israeli-Palestinian conflict, the more banal you realize it truly is.  One tribe with an extreme emotional attachment to a special religious site will become enraged and violent when another tribe with more control over that site and a competing extreme emotional attachment says or does something involving that site; then, a mob is ready to riot, with a countermob ready to riot back and various extremist government security forces and terrorist extremist actors ready to capitalize to further their maximalist positions.

Whether cavemen fighting over a sacred stone 20,000 years ago or Jews and Arabs fighting over the Western Wall/al-Aqsa Mosque/Dome of the rock compound in the Old City of Jerusalem, little changes: particular plots of land or certain building are weaponized and control of and access to them become tools of conflict between different competing ethnic/religious groups.  “Taking back” what is “ours” justifies all sorts of horrors, from suicide bombing and ethnic cleansing to war and genocide.  Without religion involved, there is still plenty to fight about in petty, repetitive ways, but research demonstrates that the viciousness of such conflict gets worse when religion is involved.

This is the utterly unoriginal politics of much of the world, which even explain many of the animating forces behind Trump’s recent Capitol insurrection in America, as I noted for The Jerusalem Report.  Even within specific conflicts, chapters can also be especially repetitive, and that is certainly the case here between Israel and the Palestinians: the current round of rapidly escalating violence began in ways remarkably similar to how the Second Intifada began in terms of the involvement of heavy-handed Israeli actions at al-Aqsa while also resembling in other key ways the outbreak of the 2014 round of violence even as it also thematically touches core issues that sparked conflicts going all the way back to the First Intifada and the major wars dating back to Israel’s founding.  The same holy sites, the same arguments over whose land it was, is, and will be—weaponizations of history for the present and future—the same arguments over occupation and settlements, equality and dignity, discrimination and freedom, security and sovereignty are always there with few variations and mostly played on the same tired notes.

So in important ways, there is nothing new here: the same unresolved issues, the same powers that be not even trying to advance or resolve them or even making them worse, the same systemic negative feedback loop producing the same outrage, fear, grievance, hatred, dehumanization, and violence that certain leaders on both sides keep capitalizing on to justify their extremist, exclusivist ideologies and policies.

And yet, we do have something terrifyingly new in this round of violence.

During this latest of the cycle, some Arab citizens of Israel—many considering themselves primarily Palestinians, some considering themselves primarily Israeli, some having nuanced, mixed views of their identities—have been both attacking Jews and been attacked by gangs and mobs of Jews as mixed communities in Israel are seeing an explosion of intercommunal violence.  In my own time in Israel, Palestine, and Jordan, I found these Arab citizens of Israel to have the most nuanced and least predictable views on the conflict.  Yet of Israeli Jews and Palestinians without Israeli citizenship (including the many Palestinians I met in Jordan), the vast majority were almost entirely one-sided in their views.

Throughout the other conflicts and wars of the past, Arab citizens of Israel have simply stayed out of the fights between Israel and Palestinians and/or Arab states.  Though discriminated against in many ways, Palestinians living in Israel’s internationally recognized pre-1967 borders have vastly more freedoms, rights, and opportunities than Palestinians in de-facto annexed East Jerusalem and especially the Gaza Strip and the West Bank (very few of those in East Jerusalem and none of the Gazans/West Bankers are Israeli citizens or can vote in Israeli national elections; those in the West Bank are subject to a military occupation and Israeli military law at any time Israel chooses to exercise it, and those in Gaza are also subject to intense Israeli restrictions in the something of a giant open-air prison Gaza has been for years).

As in the U.S. with the Black Lives Matter movement, an extraordinary coronavirus year fostered increased social media consumption and allowed for way too much time to stew with unpleasant thoughts, contributing to a tinderbox-like readiness to engage in street activism and releasing pent up rage, so that many who normally would not get involved in protests have become protesters, with protests becoming more violent.  Add to the equation that this is all after a rough month of reflection and fasting during the holy Islamic month of Ramadan in the time of COVID-19, after over a year during the era of peak social media activism during COVID-19 lockdowns (the pandemic medically and economically hitting discriminated populations harder all over the world, in this case Israeli Arabs), after years of Israeli Prime Minister Benjamin Netanyahu and conservative Israelis failing to address inequality and discrimination against Israeli Arabs while catering to Jewish right-wing extremists in continuing with discriminatory policies and racist rhetoric in Israel (the Israelis in power being perpetual sore winners and crowing loudly over symbolic wins like Trump’s recognition of Jerusalem as Israel’s capital).

So now these Israeli Arabs have seen their sense of identity drift more towards Palestinian and seen a hostility within them grow towards their right-wing Jewish antagonists.  In the face of sustained extremism and discrimination from Jewish extremist politicians and citizens, they are now responding in kind.  In the past, there has been violence between Palestinians and groups of Israeli settlers living in illegal Israeli settlements in the West Bank and, earlier, Gaza; the run-up to the war in 2014 (which I analyzed in detail at the time) involved the kidnapping and murder by Palestinian terrorists three Israeli teens–Naftali Frenkel, Gilad Shaer, and Eyal Yifrah—and the kidnapping and murder by Jewish terrorists of a Palestinian teen from East Jerusalem, Mohammed Abu Khdeir.  But now, there is the worst intercommunal violence inside Israel proper in decades.  Much like some groups of Jews and Arabs began fighting each other in British Mandate Palestine in 1947 in the beginning of civil war, the current violence between Jews and Arab Israelis has senior Israeli officials and others in Israel worried about the prospect of a new civil war.

In a polarized society, when one side or faction becomes too extreme, over time it can often help generate an increase in extremism in other groups.  As an example, most factions in Syria’s current civil war have become radicalized competing with, or fighting against, the brutality of both terrorist ISIS and dictator Bashar al-Assad’s mass-murdering regime, which helped bring out the worst in other factions over time, as I discussed years ago.  After years of the radicalization of the right in the United States, elements of the left are also becoming more extreme (though still not coming close to the insanity of Republicans), as I have also discussed.  So this is hardly unique to Israel, but as Israel lurches rightward and many of its Jews become radicalized, it was only a matter of time before portions of Israel’s Arabs started down a similar path (anyone wanting to understand these dynamics should watch the singular Israeli/HBO miniseries “Our Boys,” about the aforementioned four murders of teens that led to the 2014 Gaza war).

The Israeli historian Benny Morris, in his exceptionally fair history of the “Zionist-Arab Conflict” titled Righteous Victims, includes as his epigram famous lines from W. H. Auden’s famous “September 1, 1939” World War II poem:

I and the public know

What all schoolchildren learn,

That to whom evil is done

Do evil in return.

If anything, this epigram is all too fitting, for the world and for the tragedy unfolding in Israel and Palestine today.

© 2021 Brian E. Frydenborg all rights reserved, permission required for republication, attributed quotations welcome

Also see Brian’s follow-up article Wading into Israel and Palestine Quicksand, Biden Offers a Diplomacy 101 Class for All and Twitter thread on the Natanz attack and his eBook, A Song of Gas and Politics: How Ukraine Is at the Center of Trump-Russia, or, Ukrainegate: A “New” Phase in the Trump-Russia Saga Made from Recycled Materials, available for Amazon Kindle and Barnes & Noble Nook (preview here), and be sure to check out my podcast interview with Georgia election officials Brad Raffensperger and Gabriel Sterling, both cited in Trump’s second Senate trial!

If you appreciate Brian’s unique content, you can support him and his work by donating here

Feel free to share and repost this article on LinkedIn, Facebook, and Twitter. If you think your site or another would be a good place for this or would like to have Brian generate content for you, your site, or your organization, please do not hesitate to reach out to him!

Originally published on LinkedIn Pulse December 12, 2017

By Brian E. Frydenborg (LinkedIn, Facebook, Twitter@bfry1981) December 12th, 2017

UPDATE: While my overall prediction was wrong, the dynamics described here still stand, and since late-breaking voters broke for Moore overwhelmingly, it stands to reason the Jerusalem announcement had the desired effect, just not strongly enough to put Moore over the top.

NBC News

AMMAN — If you haven’t been paying attention, you might think that Donald Trump is just being an excellent Friend of Israel and the Jewish People.

If you have been paying attention, you know that Donald Trump doesn’t do anything unless there is a clear benefit (at least in his mind) to himself. And it’s quite possible that Trump’s recent move to recognize Jerusalem as Israel’s capital and to eventually move the United States Embassy to Israel from Tel Aviv to Jerusalem has at least as much or more to do with white Evangelical Christians in the state of Alabama, as that state is voting today to fill its U.S. Senate seat left vacant by Trump’s picking of Jeff Sessions as his Attorney General. 

America has the largest Jewish population in the world (even including Israel) and a far larger population of extreme white Christian Evangelicals who literally believe that the Jews must control all of the Biblical “Holy Land” in order for Jesus to return, prejudicing them wholly against the Palestinians in favor of Israeli Jews, even more so than American Jews, with 82% of white Evangelicals believing that land of Israel was given to the Jews by God, a belief rooted in a literalist interpretation of the Bible. Among major world powers, America is the nation most supportive of Israel, one of only a few nations around the world that don’t view Israel negatively, and Evangelicals are big part of the reason why. Thus, Republicans courting Evangelical voters often try to out-pro-Israel their Republican primary and Democratic general election rivals, and the GOP is markedly less critical of Israeli government policy than today’s Democratic Party. So Trump announcing that he was taking a bold step in being alone in the world in recognizing Jerusalem (no qualifiers, not just West Jerusalem, as Russia and only Russia has done) as Israel’s capital is a move that will be extremely popular with white Evangelical Christians in America.

Nationally, 46.1% of all voters supported Trump and 48.2% Clinton, with 26% of all voters in the 2016 presidential election being white self-identified Evangelical or “born again” Christians, with 80% of them voting for Trump and just 16% for Clinton (the highest margin of Evangelicals ever recorded, even more than George W. Bush, who was himself an Evangelical). 

Alabama is nowhere near the average for American politics, though: 62.7% voted for Trump, 34.7% for Clinton, 16.6% higher than the national average for Trump and 13.5% lower for Clinton. It is the state with second-most self-identified conservatives in the nation, only behind neighboring Mississippi. Only five states had a higher percentage of voters who voted for Trump, only seven had a larger gap between Trump and Clinton, and only ten states had a lower percentage of Clinton voters (to put this into perspective, by the 2010 Census numbers, Alabama has the sixth-highest percentage of African Americans—both alone and alone combined with mixed-race individuals—and African-Americans voted overwhelmingly for Clinton over Trump, 89%-8%, yet the state still had those lopsided numbers for Trump). 

There were no exit polls conducted for last November’s presidential race in Alabama, but we can be sure that white Evangelicals overwhelmingly supported Trump: they voted 88% for Bush in 2004 to Kerry’s 12%, while against Obama, 92% voted for McCain and 90% for Romney and we know Trump outperformed all three with Evangelicals nationally.

White Evangelical voters sure surprised many analysts by favoring Trump in the Republican nomination contests compared with other candidates: Governors. Mike Huckabee (who dominated Evangelicals in the 2008 Republican primaries), Jeb Bush, and Rick Perry, Sens. Ted Cruz and Rick Santorum (who dominated Evangelicals in the 2012 Republican primaries), and Dr. Ben Carson, who had all been popular with Evangelicals for years. Nationally, Evangelicals make up 25.4% of the vote, with 76% of those being white (making up 19.3 of all voters nationally), while during the 2016 Republican primaries, white Evangelicals amounted to roughly half the participants, with about 40% supporting Trump, 34% supporting Cruz, and third and fourth-place spots barely breaking into double-digits. And we know that, once Trump got the nomination, white Evangelicals had few qualms about uniting behind him.

Evangelicals are a particularly key voting bloc in Alabama, forming 49% of the state’s entire population (tying for the second-highest portion of any state), with over 41% of the state being white Evangelicals. Evangelicals in the state loved Trump in the 2016 Republican primary: in a five-way race, Trump won with 43.4% of the vote: more than the totals for second-place Ted Cruz and third-place Marco Rubio combined. Some 77% of Alabama Republican primary voters identified as Evangelical/born-again Christians, with 43% voting for Trump, and 68% of GOP primary voters were whites who identified as Evangelicals/born-again Christians, also with 43% voting for Trump, but keep in mind that that was with two other candidates in the race who were intensely popular with Evangelicals: Ted Cruz and Dr. Ben Carson (the latter now being Trump’s Secretary of Housing and Urban Development).

Obviously, Evangelical Christians are pretty conservative and uptight when it comes to sex, and theocratic Roy Moore’s very troubling, more-than-just a few credible allegations that he dated or molested teenage girls (one as young as 14) when he was in his early thirties and a state official (he was banned from an Alabama mall for preying on girls there) have certainly offended the sensibilities of many a serious Christian in Alabama, let alone the particularly devout Evangelicals. Though Moore was a terrible candidate for other reasons long before these disturbing allegations, there is no question that his alleged sexual behavior has cost him support and is a major explanation for why an Alabama U.S. Senate race that would normally be a Republican blowout is now too close to call. An unweighted polling average has Moore with a clear but small advantage over his Democratic opponent Doug Jones, but there is a strange and wide variation among the polls, with each candidate up by a healthy margin in different individual polls.

All this context makes Donald Trump’s Jerusalem announcement, just six days before this election, pretty easy to understand. Trump could have given Middle East parties to the conflict notice well in advance rather than suddenly and surprisingly making an announcement. He still ended up signing another of the six-month waivers in order to keep the Embassy move from being immediate, so why was the announcement made so suddenly, catching all parties by surprise?

Frankly, I’d be shocked if Moore loses. I am thinking he will win and win by more than the polling average suggests, and if he does win or win with more support than expected, that will be in no small part because Trump gave his loyal white Evangelical base something about which to be ecstatically excited, which too many were unable to be when it came to Moore for obvious reasons, making the race as close as it is. With the Jerusalem move, Trump is hoping that enough Evangelicals will come home to him (he has heartily endorsed Moore even over the objections of his own daughter, Ivanka) and the Republican party in this election with a new reason to be enthused when their troubled candidate made enthusiasm among too many Evangelicals too lacking for Trump’s and the GOP’s comfort.

The road to victory in Alabama may indeed run through Jerusalem.

© 2017 Brian E. Frydenborg all rights reserved, permission required for republication, attributed quotations welcome

See related article by same author: Trump’s Jerusalem Jeopardy: A Hackneyed “Holy” Hot Mess

See author’s Amazon eBooks here!

If you appreciate Brian’s unique content, you can support him and his work by donating here!

Feel free to share and repost this article on LinkedIn, Facebook, and Twitter (you can follow him there at @bfry1981). If you think your site or another would be a good place for this or would like to have Brian generate content for you, your site, or your organization, please do not hesitate to reach out to him!

Originally published on LinkedIn Pulse December 11, 2017

By Brian E. Frydenborg (LinkedIn, Facebook, Twitter@bfry1981) December 11th, 2017

Photo by author

AMMAN — More often than not, the situation whenever the parties to the Israeli-Palestinian conflict are involved in discussing their near-identity-defining, almost sickly-beloved conflict rapidly becomes a contest to see who can deny reality the most vehemently. In this conflict, you learn quickly that if one side has a choice between quietly enjoying some advantage or rising opportunity on one side and rubbing it in the faces of their rivals at the cost of sabotaging their own blessing on the other, the latter is almost always the choice; this makes you realize that spite, as much as anything else, is a motivating factor among too many in this struggle.

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Typical Tribal Conflict… BUT GOD!

As a student, you read about this conflict and it fascinates you; as someone who has the opportunity to talk to the parties and live among them over an extended period of time, it depresses you and tires you out, even if you don’t have a vested interest in one side or another. You form a deeper respect for the suffering of both sides, even as you become exasperated by their stubbornness and unwillingness to acknowledge valid points made by the other side in a cycle of dehumanization that helps to explain the deadly and nasty nature of this conflict.

After enough time, you become good at asking people questions and getting them to talk, but this also results in your being accustomed to being usually disappointed in their answers. Occasionally, you hear voices of reason, then become even more depressed as you realize these are the minorities, often represented at pathetically low levels in the halls of political power, even when democratically elected.

Frequently, the more religious the individual, the less compromising they are in their views. And I have found that such people rarely consider things from the other perspective.

Should Jewish babies being born now in Jerusalem or Tel Aviv or Haifa suffer because of the sins and/or failures of their fathers and grandfathers? No more than Palestinian babies born in Jerusalem or Ramallah or Hebron should suffer for the sins and/or failures of their fathers and grandfathers. And if your answer to those questions involves you saying that yes, innocent children being born in situations totally beyond their control do indeed deserve to suffer under occupation, legal inequality, or the constant threat or “retributive” violence and you somehow justify this response by citing your God or His holy texts, then your God is not worthy of worship and esteem but should instead be cast off into the obscurity and irreverence that has been the fate of most of the capricious and cruel deities of millennia past.

I confess I am not among those who would describe themselves as the faithful, and it is with increasingly robust pride that I describe myself as such in the face of more and more encounters with otherwise kind and generous souls who, when animated by discussion of this or that holy place they are told is to be their rightful inheritance by some ancient book of yesteryear, can and do find specific verses from said text that they claim (and they are hardly alone) justify some sort of violence to either take back what is “theirs” or prevent sharing sovereignty over what they now control.

God “gave” you this land? Funny, why don’t you control it now, then? Is it not His will that you lost it? Why not reserve your hostility for the God that allowed this to happen, rather than the people who are now in possession of what is supposedly “yours,” for are not those people instruments of His Will? Or are you claiming that these people are somehow successfully opposing the Will of God and that your all-powerful God needs you, a band of lowly primates, to somehow aid him in seeing His Will through? Or do you who now possess such holy places look at the mass of outside-your-tribe humanity that surrounds you and are also laying claim to said holy places believe that your God put these people here for you to displace, keep out, or even kill in large numbers just to maintain exclusive sovereignty? Am I to respect a God that is so tribal that He favors your possession and not sharing such sacred holy sites, that this God truly cares whether you or some other primates that are nearly identical in blood and DNA control some speck of a vast planet that is merely a piece of dust in the wider universe?

The truth of the matter is that there is no respectably serious answer that can be provided by any of the faithful who believe in divinely sanctioned violence to either maintain or retake such and such location. Believe me, I’ve tried to find one by personally asking many on both sides of this conflict, and the range and originality of the answers such a crowd can give you are narrow and hackneyed in the extreme.

It was extremely unfair to the Jews when the Romans slaughtered and expelled the Jews from Jerusalem and its environs in the first and second centuries C.E. amid vigorous Jewish revolts, and it was also extremely unfair to the Arabs who would become known as Palestinians the way first Ottoman Turkish and then British European colonial overlords oppressed them and also allowed the long-exiled Jews to return to their ancient homeland in a manner that did not consider asking or consulting those local Arabs how they felt about the matter and then, in the case of the British, wearily presented it as a fait accompli to the United Nations in 1947-1949. Wars were fought and won and lost, and, as is so often the case with such things, there is no full rewind button, try though many may to find it or claim they have.

It is also worth asking: by what right did the ancient Jews (at least in the Biblical telling) massacre and/or displace those who were in what is now Israel/Palestine when they arrived thousands of years ago? By what right did the seventh-century Arab conquerors take the land from the East Roman (Byzantine) Greco-Romans? The same questions about taking land can be asked of many others, including the Romans, Ottomans, Turks, British, and those who would become Israelis; the answer is the same for each of them: they and/or their leaders wanted to and they had the power to do so.

The biggest myth of the Israeli-Palestinian conflict is that it is some sort of difficult to understand Gordian knot, singular among world conflicts in its uniqueness and intensity, inscrutable to all but those most studied in it or closest to it.

The reality is that the conflict is remarkably banal: two tribes want the same land and contest sites that are particularly holy to them. You know, like what happened many thousands of times in recorded history and innumerable times from prehistory when we were barely more than upright primates.

Perhaps most obnoxiously, both Israelis and Palestinians often speak as if they are the only people to have been in a predicament like theirs. While many people around the world are stuck in conflicts and occupations the world has long forgotten—Tibetans under the Chinese, Kashmiris, the long-suffering people of Somalia, Hutus in Central Africa, and today’s ignored Yemenis—it seems even the slightest provocation involving anything Palestinian-Israeli generates front page news, drowning out other, more intense conflicts that have killed and displaced far more people in recent decades.

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Jerusalem Is NOT the Center of the World

Before Trump delivered his ill-advised speech on Jerusalem, it finally seemed as if things had hit a critical mass of a point where the world might finally start paying attention to Yemen in the wake of the death of Ali Abdullah Saleh, Yemen’s former president turned rebel leader. Before that event threatened to further destabilize an already incredibly unstable situation, Yemen was suffering from the worst cholera outbreak in modern human history, a man-made one wrought by Saudi incompetence and global indifference, with about one million cases and getting worse, and was also facing a food crisis that has put Yemen on the brink of the worst famine in the world in decades, with some seven million people at risk. It was thought that Saleh’s death might bring some much-needed attention to the neglected conflict, but two days later, Trump gave his speech on Jerusalem, and now Yemen’s war is at most an afterthought (if that) in much of the Arab/Muslim world and in global headlines, just as it has been for most of the war’s duration. In Jordan, where I reside, I haven’t seen a single mention of Yemen recently in social media among any of my regional contacts except from those who are Yemeni.

There is only so much oxygen to be shared among major stories during any given news cycle, and the tiny sliver of land on the Eastern Mediterranean coast know as Israel/Palestine consumes far more than its fair share of what is available. I was chatting with one Palestinian-Jordanian friend recently and complained about the disproportionate attention the subject got, but in her mind it was totally justified: “Jerusalem is very important to Muslims,” she said. “So a place is more important than millions who are on the brink of starvation in Yemen?” I asked? “Yes, of course!” she replied. I would cite here a piece I wrote a while back about how, on balance, religion intensifies conflict, not de-escalates it; religion may or may not “poison everything,” to cite Christopher Hitchens, but it more often than not certainly poisons conflicts, and quite irrationally so.

I will not excuse the many and severe misdeeds of Israel when it comes to its treatment of Palestinians under its control (and I have written about them extensively before, though that is not to suggest that Palestinians are blameless, either), but especially when it comes to white Europeans (and especially those from countries with backgrounds of strong anti-Semitism and fascist governments and/or fascistic leanings), one really does have to wonder why—when surrounded by conflicts in which human rights are being abused, from Western Sahara to northern Cyprus to Belarus to Crimea to Darfur to Syria to the Kurds to the Uighurs to the Rohingya to North Korea—so many of these Europeans are so virulently, almost obsessively focused on the misdeeds of Israel when it comes to human rights violations; some won’t even mention the word Israel, as if it’s a dirty word, and a good number come at their own expense to protest or document abuses in Palestinian communities.  After nearly two millennia of Christian anti-Semitism dominating Europe, perhaps the idea—after a mere few decades of progress (and well under a century since the Holocaust was hardly a just a German, but a collective European crime)—that some level of residual anti-Semitism is a factor in current European views on Israel and Israelis, and the intensity and frequency of criticism of them, is hardly unreasonable.

America, of course, is more complicated: it has the largest Jewish population in the world (even including Israel) and a far larger population of extreme white Christian Evangelicals who literally believe that the Jews must control all of the Biblical “Holy Land” in order for Jesus to return, prejudicing them wholly against the Palestinians in favor of Israeli Jews, even more so than American Jews. And among major powers, it is the nation most supportive of Israel, one of only a few nations around the world that don’t view Israel negatively.

I’ve seen a number of Europeans express solidarity with the Palestinians by posting a Facebook profile photo frame showing the Dome of the Rock and with Arabic stating “Jerusalem is the capital of Palestine,” almost as if to also deny that it is Israel’s capital. Is it so awful to post that Jerusalem is the capital of BOTH Israel AND Palestine? Few people I talked to here in Jordan wanted to admit that Israel has any claim to Jerusalem (Jordan controlled East Jerusalem until 1967, when Israel drove the Jordanians out), still fewer that it could or should be Israel’s capital. While more Israeli Jews had mixed views when I’ve spoken with them in the past, the ones that felt Jerusalem could be divided and shared were generally a minority of disillusioned hippies not well-represented in the Knesset, Israel’s parliament; those who were more mainstream politically—and therefore more empowered—were far less keen on the idea of a shared Jerusalem, let alone Palestine as a state.

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The Reality of Jerusalem

The obvious (if painful for some) reality is that Israel has controlled much of Jerusalem since 1948 and all of it since 1967, something which ISIS (of all groups) surprisingly and ironically pointed out after Trump’s speech. This reality means that, for all intents and purposes, Jerusalem has been the de facto capital of Israel’s state (a state recognized today by 158 nations, the vast majority of the world) since 1948, officially so in Israel’s view though unofficially so to the rest of the world. Because of the sensitive nature of the unresolved status of Jerusalem between two parties in conflict, the United States and the rest of the world have avoided recognizing Jerusalem as Israel’s (or Palestine’s) capital. Yes, it practically is Israel’s capital, and everybody knows it, but Trump’s public acceptance of it violated basic principles of neutrality, and even while changing virtually nothing on the ground, it enraged millions of Arabs and Muslims worldwide.

If the Palestinians, Arabs, and Muslims were smart, they would abstain from any sort of violent reaction to a speech that changes nothing on the ground for anyone except people who work at or need the U.S. Embassy as it moves from one city to another. They could unite on a focused, organized plan to engage the world community now that sympathy is more intensely with them after Trump’s incompetent oration needlessly kicked a hornet’s nest. In fact, Trump’s address needlessly weakened U.S. standing and credibility on this issue, enough that it might even be possible for the Palestinians to achieve some results even if they bypass America.

Yet instead, mass protests and beginnings of violence are the response. Young men rush towards nervous Israeli and sometimes trigger-happy troops, throwing rocks. The only tangible result of such acts will be destruction, injury, and death, and fatalities have already occurred. Not a wise move at all or one that will accomplish anything or have any effect on the status of Jerusalem or how Trump feels about his decision. Such acts are the surest way to lose a moral high ground that has been handed to them on a silver platter by President Trump and may prevent more positive measures that would help advance the Palestinian cause on the part of the rest of the international community. The protesters’ chants offer no hint that they could share Jerusalem or historic Palestine with Israel. 

As for Israel, having received a major boost and gift from America, it would be in a perfect position to reach out to Palestinians with a real offer of compromise, buttressed from a newly stronger position after action by their closest ally. Instead, per usual, Israel seems content to play their hand to their maximum advantage and to the Palestinians’ maximum disadvantage, as Israel Prime Minister Benjamin Netanyahu’s governments are wont to do.

Too many on both sides talk as if the city will be their exclusive sovereign domain. Jerusalem is the de facto practical capital for Israel while simultaneously being the symbolic capital of Palestine in the heart of virtually every Palestinian. It is also the emotional heart and soul of Israel for most Israelis and a practical capital for Palestinians, more of whom live there than in any Palestinian city except for Gaza City and with Jerusalem as the heart of Palestinian spiritual life. Too many on both sides want to deny these realities, living in a fantasy world where such practical, emotional, and spiritual concerns can be ignored in pursuit of total victory. Trump’s blunder is an opportunity for both sides to move closer to compromise, but, as can be expected in this conflict, it has only hardened positions and made compromise that much harder. Sure, blame Trump, but Israelis and Palestinians are reacting in just the ways that can compound Trump’s folly, rather than mitigate it.

The Arab and Jewish residents of Jerusalem, while hardly brothers, demonstrate a functional coexistence to any who visit, as they have for me repeatedly. If only a clear majority of Palestinians and Israelis could build on this spirit, rather than once again throw practicality to the wind, one could begin to feel hope. Trump’s stupidity should not be an excuse for stupidity from either Israelis or Palestinians, yet these types of conflicts often fall into predictable, repetitive, unproductive patterns, and that, sadly, is the case here with Jerusalem, the shared capital of Israel and Palestine, whether officially recognized as such or not.

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© 2017 Brian E. Frydenborg all rights reserved, permission required for republication, attributed quotations welcome

See related article by same author: Victory in Alabama May Run Through Jerusalem: Moore Likely at Heart of Trump Decision

See author’s Amazon eBooks here!

If you appreciate Brian’s unique content, you can support him and his work by donating here!

Feel free to share and repost this article on LinkedIn, Facebook, and Twitter (you can follow him there at @bfry1981). If you think your site or another would be a good place for this or would like to have Brian generate content for you, your site, or your organization, please do not hesitate to reach out to him!