Where economic health is measured by growth and shareholder profit, new markets at some point cannot be located and nature nears exhaustion. This is late-stage capitalism.

Instead of relenting to a new, sustainable economic order, the titans of capital have found themselves preferring end-times to wealth-sharing, permitting the earth to rest.

Enter Apocalypticism, the nihilistic core of Christian Nationalism.

Apocalypticism—the belief in an impending end of the world, often framed as a final reckoning or judgment day— is grounded in interpretations of the Bible that predict the ultimate triumph of good over evil but also the destruction of the world as we know it.

The belief in an imminent apocalypse turns politics into a battle between good and evil; Christian Nationalists see themselves as soldiers in a spiritual war, fighting to preserve a Christian Nation from the forces of secularism, atheism, and other “ungodly” movements.

Apocalyptic beliefs are used to justify the destruction or transformation of society. Believing the end of the world is near creates a worldview where the collapse of existing social structures isn’t something to avoid but to embrace- the breakdown of the current order is the necessary precursor to Christ’s return, and the ultimate triumph of Christian values. This can make apocalyptic scenarios seem not just inevitable but divinely ordained.

It cannot be said that capitalists are converted to any form Christianity, but simply that Apocalypticism and capitalism merge. Global efforts to avoid climate and nuclear catastrophe are discarded.

What emerges is not new. Contemplating our circumstances, the text, as it were, is quoted: “Now I am become Death, the destroyer of worlds.”

60 years ago this month, James Baldwin and William Buckley met in person to debate the motion, “The American Dream is at the Expense of the American Negro.” Baldwin won the debate and the motion was carried, 544 to 164.

The Debate was a defining moment in American intellectual and political history, particularly in the 1960s, during the height of the Civil Rights Movement. Baldwin, an African American writer and social critic, powerfully articulated the reality of racism and the plight of Black Americans. Baldwin argued for the urgent need to address the systemic inequalities causing oppression. Buckley, defending a conservative perspective, asserted that societal change should be gradual and that Black Americans should work within existing structures for progress.

Baldwin’s approach was forceful, emphasizing the dehumanizing effects of racism and the need for an honest reckoning with the history of slavery, segregation and oppression. He eloquently articulated the psychological toll of living as a Black person in America, addressing not only the physical violence of racism but also its more insidious, everyday forms. His rhetoric was impassioned, calling on America to recognize the full humanity of Black people and to confront the unresolved injustices of its past.

Some notable quotes from Baldwin:

“The American Dream is at the expense of the American Negro. I picked the cotton, and I carried it to the market, and I built the railroads under someone else’s whip for nothing.”

“The real question is really a kind of apathy and ignorance, which is the price we pay for segregation. That’s what segregation means. You don’t know what’s happening on the other side of the wall because you don’t want to know.”

“I am not a ward of America. I am not an object of missionary charity. I am one of the people who built the country. Until this moment, there is scarcely any hope for the American Dream.”

In contrast, Buckley’s arguments were rooted in a belief in gradualism, the idea that social change should not disrupt the existing order, and that the push for equality could lead to societal instability. Buckley expressed concern about the speed of the Civil Rights Movement, fearing that it could result in chaos or undermine the foundational values of American society.

In response, Buckley often directly addressed Baldwin; quotes from Buckley include:

“We must also reach through to the Negro people and tell them that their best chances are in a mobile society. The most mobile society in the world is the United States of America. And it is precisely that mobility which will give opportunities to the Negroes which they must be encouraged to take.”

“The fact of the matter is that the animadversions against America . . . by Mr. Baldwin come out in a long and predictable continuum of such complaints, most of them unjustified.”

“It is quite impossible in my judgment to deal with the indictment of Mr. Baldwin unless one is prepared to deal with him as a white man, unless one is prepared to say to him the fact that your skin is black is utterly irrelevant to the arguments that you raise.”

Baldwin’s arguments won the day, receiving, as stated, 544 votes to Buckley’s 164.

Though once thoroughly trounced, Buckley has been revived. His arguments, rooted in a denial of history that pretends vestiges of the past do not shape the present, have found new life in so-called “Anti-DEI” campaigns. One hears the agents of the new administration echoing Buckley:

“I think the single dumbest phrase . . . is our diversity is our strength.” – US Defense Secretary Pete Hegseth

“My administration has taken action to abolish all . . . diversity, equity and inclusion nonsense – and these policies [are] absolute nonsense – through the government and private sector.” – President Donald Trump

We now find ourselves in 1965. Unfortunately, the voting audience is not now educated. This poll is being taken in places where 1965 isn’t back far enough.

We, you and I, must change that vote.

We must resist with the truth and by building community.

We must build anew.

For the oppressed, truth is a powerful [yet often painful] and necessary tool for resistance and healing.

Marginalized groups have had their truths suppressed, distorted and denied by the dominant culture; these groups have often been silenced or misrepresented, making the revelation or articulation of their truths an act of resistance. The act of reclaiming their truth, challenging dominant narratives and exposing injustices is an essential part of asserting their humanity and dignity in a world that has sought to erase them and invalidate their voices.

Speaking truth, however, is not without risk. Truth-telling can further marginalization and provoke backlash, or even violence, as it threatens the systems of power that rely on control over narratives. Nevertheless, truth is, and must be, the cornerstone of social movements- it is the vehicle creating awareness, galvanizing support and effecting change.

As an example, Critical Race Theory provides a useful framework to understand and address the pervasive and systemic nature of racism in society. It challenges the idea that racism is just an individual or isolated problem- it instead highlights how racism is embedded in laws and institutions. Notwithstanding the attacks from its detractors, Critical Race Theory fosters a more nuanced and inclusive understanding of power and privilege.

Additionally, truth serves as a tool for healing, offering a path to collective reconciliation and empowerment. Acknowledging and confronting painful histories allow oppressed groups to reclaim their history, restore dignity and challenge the ideologies that perpetuate their marginalization.

With truth, in truth, we can build anew.

We last spoke of building community as the way out. Building community is in fact the resistance to the anti-democratic, nay anti-human, forces that have been unleashed.

History is replete with examples of anticipatory obedience, which is the phenomenon where individuals or groups begin to comply with authority or established norms even before being directly asked or coerced to do so. It is a preemptive form of obedience, where people conform to expectations without needing explicit orders, often because they fear the consequences of non-compliance or believe that following these norms will avoid punishment or bring rewards.

In the context of fascism, anticipatory obedience becomes particularly dangerous because the fascist regime thrives on authoritarian control, rigid hierarchies and the suppression of dissent.

The rise of fascism requires persons to be silent, to check out, to be indifferent.

The silence now is deafening.

The indifference is easily explained- persons start the practice of anticipatory obedience to avoid suspicion or to gain favor. Unfortunately, this compliance, even before direct orders are given, contribute directly to the erosion of individual freedoms and the normalization of increasingly oppressive actions.

Anticipatory obedience leads to the suppression of dissent, the marginalization of minority groups and the creation of a society where resistance is either not possible or too dangerous to attempt.

We either join together now and survive, or we remain aloof, indifferent and perish.

We must build anew.

It will come as no surprise that community is the way out.

If people come together with common goals or values, we can be a powerful force for social change, advocacy and progress. With collective action, we can push for important advances in local policies, improve public services and address social issues.

So, how is community built?

First, open, honest dialogue where everyone feels heard is essential. If such dialogue cannot be immediately had with local officials, then it can occur in gatherings in local community halls, with non-profits leading the charge.

Second, we can develop physical and virtual spaces that bring people together, such as community centers, parks and online forums where neighbors can connect and interact.

Third, we can offer opportunities for people to give back to the community through volunteer projects. This helps build trust and a sense of responsibility.

Fourth, we can strengthen the local economy by supporting small businesses. This builds community wealth, creates jobs and helps maintain a unique community identity.

Fifth, we can make sure everyone, regardless of their background, feels welcomed and valued. Diversity in a community makes it stronger and more resilient.

Sixth, we can work together with local organizations, schools, churches and other groups to address shared goals and challenges. Collaboration helps leverage resources and ideas.

Seventh, we can connect each other to local resources for mental and physical health, such as fitness programs, counseling services and support groups, to ensure the community is thriving in all aspects.

Eight, we can recognize and celebrate the accomplishments of individuals and groups within the community, whether it’s a local hero, a successful project or a milestone. Recognition fosters pride and unity.

In a strong community, people look out for each other. When you face challenges, having a network of friends, neighbors and colleagues can make all the difference. Whether it’s lending a hand during tough times or celebrating successes together, community creates a safety net.

In times of crisis, a strong community offers resilience. People can weather storms better when they have reliable support, and communities with close-knit ties bounce back faster from adversity.

Community is the way out.