By Alfred Kentigern Siewers
Two weeks ago, an elderly abbot of a Russian Orthodox Monastery in the U.S. Pacific Northwest was punched in the head while pumping gas.
The assailant, unknown to him, reportedly zeroed in on the cross he was wearing and then said, “How’s Trump?”
“I don’t know,” replied the gentle but traditional monk, not known for being political.
Then came the debilitating sucker punch.
With political extremism on the rise in the U.S., and leftist-anarchist groups denouncing the First Amendment as a legacy of white supremacy, expect anti-religious violence to continue to be normalized as public discourse keeps dehumanizing traditional Christians.
Normalization of leftist violence is seen in how CBS touts online a TV show that, as TAC senior editor Rod Dreher notes, “affirms and justifies the violent physical assault of a living American who was peacefully stating his opinion… to promote its own programming by rallying potential viewers to the episode.”
Dreher also cites how Villanova University Professor Billie Murray’s work theorizes a political tolerance for violence on the Left by “’challenging the violence/nonviolence binary’ and arguing that we ‘should imagine activism as combative’—this, as a counterpoint to ‘traditional nonviolent activism.’”
Middlebury College recently cancelled a speech by former Polish Solidarity activist and philosopher Ryszard Legutko because they reportedly could not guarantee his safety. Ironically, Legutko studies how liberal democracies are becoming “soft totalitarian” regimes. He too, has espoused conservative Catholic views of marriage and sex. This in part has led, we can only guess, to the Facebook rants against him ahead of his planned appearance, and a statement by protesting students who called him a homophobe, misogynist, racist, sexist, “and practically everything an ideological sinner can be today,” according to Legutko’s own detailing of the events.
Meanwhile, Washington Post columnist Richard Cohen suggested that Vice President Mike Pence should resign because his wife is teaching at a conservative Christian school that opposes secular sexual anthropology, and this puts him beyond the pale of acceptable social morals. In recent years, Christian restaurant chains, bakers, and high-tech executives have fallen prey to campaigns to chase them from the economy, a kind of professional execution in a capitalist society.
On a small scale, as a Russian Orthodox Christian like the aforementioned Abbot, I’ve experienced a kind of attempted social erasure in our small college town. For example, I was headed into a small restaurant when a progressive colleague inside called out that the establishment should be cleared because I was coming to “kill all gays and heretics.” That was a reference to my religious identity and not a reflection of my personal respect for LGBTQIA-identifying colleagues.
The larger social and professional ostracism that my family and I have experienced in a small university community was amplified by anti-Russian sentiments in the anti-Trump “resistance,” related to hatred of resurgent traditional Christianity in Russia. Ironically, this occurs in a region that once saw activity by the Ku Klux Klan, which targeted Orthodox Christians among other minorities.
Such dehumanization has deep roots. In the classical revolutionary philosophy of Karl Marx and Friedrich Engels, religion is an ideology by which “the ruling class has sought to maintain and legitimate the status quo and so sought to keep other classes in subjection to itself,” notes the intellectual historian James Thrower. But Leninism, he notes, made “the active struggle against religious ideology” crucial to “a successful struggle against political and economic oppression.”
Since World War II, “cultural Marxism” in the West sought to reverse-engineer Marxist revolution through cultural change, following the lead of the Italian theoretician Antonio Gramsci, who argued in his influential prison notebooks that “proletarian hegemony” needed to imitate religion by repeating cultural messages incessantly and establishing its own intellectual elite in influential institutions. This “war of position” to establish conditions for revolution is better known from post-1960s intellectuals as the “long march through the institutions,” analogous to Mao’s guerilla-style “long march.”
Such ideological efforts have spawned not only attempted social ostracism but a culture ripe for anti-Christian violence by the mentally unhinged. At Umpquaa Community College in Oregon in 2015, 10 people were killed in a tragedy where the shooter reportedly asked people if they were Christian and shot them if they were.
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