VIDEO The War to Destroy Christian America

David Horowitz’s new book examines the secular left’s dark agenda.


Mar 6, 2019 Mark Tapson

Today, the free exercise of religion has ceased to be a guaranteed right in America. Instead, it has become a battlefield. – David Horowitz

For years, Morris County in New Jersey had been giving historic churches money to make repairs under an historic preservation program. In 2015, the State Supreme Court ruled that taxpayer funds should not be used to repair places of worship. A challenge to this ruling recently went before the U.S. Supreme Court, which declined to hear the case, but Justice Brett Kavanaugh pointed out that “[b]arring religious organizations because they are religious from a general historic-preservation grants program is pure discrimination against religion.” This “would raise serious questions under this Court’s precedents and the Constitution’s fundamental guarantee of equality.”

This seems like a relatively minor, local issue but it is yet another instance of the fierce conflict referred to in Horowitz’s quote above. As the Freedom Center’s founder notes in his brand new book Dark Agenda: The War to Destroy Christian America, we are engaged in “a war against this nation and its founding principles: the equality of individuals and individual freedom. For these principles are indisputably Christian in origin. They are under siege because they are insurmountable obstacles to radicals’ totalitarian ambition to create a new world in their image.”

Those totalitarian radicals are today’s progressives. “Since its birth in the fires of the French Revolution,” Horowitz writes, “the political left has been at war with religion, and with the Christian religion in particular.” He knows this from personal experience. As a “red-diaper baby,” he learned early on that his parents and their leftist friends were true believers in a faith, but not one concerned with the fate of souls. The label “progressivism” masked their true religion, which was Communism, and their “cause was the salvation of mankind” – but “they thought of themselves as the redeemers, not God.”

As Horowitz demonstrates in his slim but compelling and disturbing new volume, the left’s ruthless antagonism toward Christianity stems from its own arrogant determination to shape the world according to atheist Karl Marx’s utopian vision of perfect equality and social justice (with Edenic environmental harmony thrown in for good measure). “Those who believe they are changing the world, or saving the planet, or transforming the human race,” Horowitz writes, “are intoxicated with self-aggrandizing pride.” Those afflicted with this arrogance, such as the so-called New Atheists like political comedian Bill Maher, condemn the violence and bigotry spread in the name of religion (especially Christianity; Islam is usually off-limits to condemnation partly because it shares an anti-Western animosity with the left, and partly because open criticism of Islam tends to get the critic targeted for death). But they “are blind to all the positive influences religion has had on human behavior, and they ignore all the atheist-inspired genocides of the last 250 years,” Horowitz writes. He rightly points out that the danger lies not in religion but in human nature; it is our flawed humanity that sometimes poisons religion, not the other way around.

The left, however, is loath to acknowledge this because human nature is messy and incompatible with their utopianism; thus it must be either ignored, denied, or forcefully molded to fit the glorious collectivist dream. Similarly, our nation’s Christian roots must be denied or cut off to pave the way for the realization of that dream. Horowitz explains, for example, that “America is the logical, if not inevitable, development of the Protestant Reformation,” which “led directly to the principle at the heart of the Declaration of Independence, that ‘all men are created equal’ and endowed with rights by their Creator – rights no government has the authority to deny.”

But the statist left demands this authority for itself, so it seized upon the Establishment Clause of the First Amendment to undermine American religious traditions, and found a willing instrument in an activist Supreme Court: “In one despotic decision after another, the Supreme Court inflated the Establishment Clause while letting all the air out of the Free Exercise protection. Again and again, the High Court jammed its radical redefinition of the First Amendment down the throat of an unwilling, unready society.”

“Once the left had built a wall of separation between church and state,” Horowitz continues, “it had to change history and make the past conform to the present.” Thus, for example, schools and textbooks began to reflect a de-emphasis on our Christian roots, such as referring to the early Pilgrims as merely “settlers” or “European colonizers.”

Horowitz identifies the weaponized Supreme Court as the principal villain in this drama:

In case after case – religious expression in schools, contraception, abortion – the Supreme Court handed down a string of earthshaking decisions founded on the flimsiest and even bogus constitutional reasoning. The unintended consequence of these decisions was to place the Supreme Court on the front lines of an epic culture war. It was not merely a war between left and right, but between secularism and religion, especially the Christian religion. The secular left had discovered an all-powerful instrument – the Supreme Court – with which it could impose its radical, anti-Christian agenda on an unwilling nation.

The cast of characters in Dark Agenda includes the rabidly anti-Christian activist Madelyn Murry (later O’Hair), who filed a lawsuit against school prayer which Horowitz calls “the Fort Sumter of the war over religious liberty.” Murray shrewdly found an ally in the Supreme Court, and the rest is history: “A circus put on by a calculating, truth-challenged anti-American crackpot, egged on by ACLU radicals, provided an opportunity for eight lifetime political appointees, elected by no one and accountable to no one, to reinterpret the Constitution, overturn nearly two centuries of precedent and tradition, and change the life of a nation.”

Horowitz also tells the tale of eugenicist Margaret Sanger, a feminist icon who declared in her manifesto Woman and the New Race that women could be liberated from what feminists perceived to be the bonds of motherhood by means of “reproductive freedom,” and may, “by controlling birth, lift motherhood to the plane of a voluntary, intelligent function, and remake the world.” [Emphasis added] Sanger strove to implement her aims by promoting the previously socially unacceptable tools of contraception and abortion.

Horowitz describes how, in order to get the Supreme Court to legalize abortion, feminists sought a sacrificial lamb, a woman whose case would be compelling enough to assure legal victory. That lamb was Norma McCorvey, manipulated into serving as the “Jane Roe” of the immeasurably damaging Roe v. Wade decision (McCorvey never actually had an abortion and became an anti-abortion advocate).

The cast also includes Horowitz’s friend Christopher Hitchens, the New Atheist author of God is Not Great; constitutionalist Supreme Court nominee Robert Bork, infamously demonized by Ted Kennedy and the anti-Christian left; Jack Phillips, the Colorado baker the left tried to destroy because he refused to compromise his Christian beliefs by baking a wedding cake for a gay couple; and of course, former president Barack Obama, whom one faith-based website declared “America’s Most Biblically Hostile U.S. President.”

Today, after eight years of Obama’s relentless castigation of Christian institutions and individuals as bigoted (Horowitz even provides a timeline of hostile acts toward people of Biblical faith during Obama’s tenure), President Donald Trump has been embraced by the religious right despite Trump’s problematic personal character because, as Tony Perkins of the Family Research Council put it, “My support for Trump has never been based upon shared values; it is based on shared concerns.” Predictably, in its obsessive hatred for Christianity and for the upstart political outsider who “stole” the White House from progressive icon (and Saul Alinsky protégé) Hillary Clinton, the left set out to delegitimize Trump by claiming the religious right’s backing is grounded in racism.

This critical front of the culture war that has riven our country still rages. David Horowitz’s Dark Agenda is a must-read for every citizen who wants to understand, and to fight back against, the radically secular drift of our country and the assault on America’s core values, traditions, and freedoms.

Mark Tapson is the Shillman Fellow on Popular Culture at the David Horowitz Freedom Center.

David Horowitz: The War to Destroy Christian America

Forbes Calls for Recognition of Christian Persecution as Global Problem

Hungarian Prime Minister Viktor Orban addresses the 2nd International Conference on Christian Persecution in a hotel in Budapest, Hungary, Tuesday, Nov. 26, 2019. (Zsolt Szigetvary/MTI via AP)



Forbes magazine has appealed for recognition of the phenomenon of Christian persecution around the globe as a crisis demanding focused attention.

Report after report “has been raising the issues that relate to the persecution of Christians globally,” notes Forbes contributor Ewelina U. Ochab, which includes “atrocities that amount to genocide and crimes against humanity.”

Faith-based persecution affects Christians more than any other religious group on the planet, Ms. Ochab observes, and therefore anti-Christian persecution deserves to be addressed as a critical issue in its own right.

Ochab cites a recent report by the Bishop of Truro for the British Foreign and Commonwealth Office, which identified “a global phenomenon of discriminatory behavior and physical attacks, some sadly deadly, on Christian children, women and men, often from the world’s poorest communities.”

“Studies consistently show that Christians suffer significantly higher levels of persecution and intolerance,” she adds, and far from diminishing, the persecution of Christians has increased in 73 countries, according to Open Doors’ World Watch List 2019, and now affects 245 million Christians.

Despite the worrisome growth of the often violent persecution of Christians worldwide, “the extent of the crisis facing Christians persecuted for their faith remains little known and understood,” Ochab laments, citing a report titled “Persecuted and Forgotten,” produced by the pontifical charity Aid to the Church in Need.

The UK report stressed the need for a new approach to this global issue, “one that recognizes that the widespread issue of persecution of Christians is a phenomenon and not a series of single incidents of violent human rights abuses,” Ochab recounts.

In her article, Ochab also holds up the example of the Hungarian government, which has been a pioneer in tackling Christian persecution head-on by establishing a State Secretariat for the Aid of Persecuted Christians, tasked with “providing direct support for persecuted Christian communities and raising domestic and international political and public awareness of the phenomenon and increasing scale of Christian persecution in the 21st century.”

As Breitbart News reported, last week Hungary hosted its second international conference on aid to persecuted Christians, emphasizing the need to help persecuted Christians where they are rather than encouraging them to abandon their homelands.

Addressing the conference, the head of the Secretariat, Tristan Azbei, declared that some 44 Christians would violently lose their lives during the course of the four-day meeting simply because of their faith in Jesus Christ.

“We have 245 million reasons to meet,” Mr. Azbei stated, “one for every Christian in the world who faces extreme persecution,” adding that “those are only the ones we know of.”

Azbei contrasted the unprecedented persecution facing Christians around the world in 2019 — the “greatest, best-kept secret” — with the “shameful silence of the West,” which turns a blind eye as if such persecution did not exist.

For his part, Péter Szijjártó, Hungary’s minister of foreign affairs, noted that “Christianophobia is the last acceptable form of discrimination in the world.”

The Government of Hungary has also set up the Hungary Helps Program, Ochab observes, the “only state-run program of its kind.” Hungary Helps furnishes a broad range of humanitarian services to Christians persecuted for their faith in many countries in the Middle East and Africa.

Hungary’s “tailored approach” to the problem is unique, Ochab notes, and “is not replicated elsewhere.”

A comprehensive response will not happen without “recognizing that the atrocities are a part of a global phenomenon,” Ochab concludes. “Until then, the response will be too fragmented to make a change to the lives of those targeted.”

How The Media’s Lies About Innocent Fathers Also Harm Their Daughters

While Justice Brett Kavanaugh made it through the confirmation process, my dad didn’t. His nomination was defeated because of completely unsupported abuse allegations.

How The Media’s Lies About Innocent Fathers Also Harm Their Daughters

October 3, 2019


While I don’t know them personally, I can’t help but feel empathy for Justice Brett Kavanaugh’s two young daughters, Margaret and Liza. I’m sure it’s hard for them to understand why anyone would attempt to humiliate someone they know is a wonderful man, all based on something even the attackers know is a lie.

I suspect that, like me, Margaret and Liza never thought they would have a famous father, or that anything so terrible could happen to him as it has to all three of us. My father certainly wasn’t famous when I was growing up, but he is now. He’s Andy Puzder. He’s often in the press talking or writing about ideas to help American workers. My dad comes from a working-class background; he worked his way through law school and later became the CEO of a big company and President Trump’s first choice to be America’s secretary of labor.

While Justice Kavanaugh made it through the confirmation process, my dad didn’t. His nomination was defeated because of abuse allegations that, like those against Justice Kavanaugh, were not only unsupported but admittedly false. All of dad’s six kids knew they were false, and both dad’s wife and his ex-wife, who is my mother, knew and publicly said they were false. No one who talked to any of us or who cared about the truth would have repeated these false claims.

But that didn’t stop the mainstream media from repeating them. To everyone who has never been through anything like this but tries to make sense of what’s happening every day: If you’re looking for the truth, you can no longer trust the mainstream media. They don’t care about it. Maybe they care about money, or helping their political friends, or promoting a political agenda, or 15 minutes of fame, but they don’t value the truth for its own sake. And they don’t care about the families, including the young children, of those they falsely accuse.

The New York Times recently proved the point. This time it was a former Clinton lawyer who claimed Justice Kavanaugh engaged in inappropriate conduct while in college. The Times ran the story but failed to note that the alleged victim never substantiated the claim and her friends stated she did not recall any such incident. After publication, the Times was compelled to issue a correction that would have humbled any news organization capable of humility.

Here’s what happened to our family. My mom and dad divorced more than 30 years ago. It was a tough time. They were raising the three of us, trying to protect us while facing a failed marriage, and trying to make ends meet. Mom was afraid about the future and angry about the past. She has publicly admitted that her attorney used “‘adult abuse’ as a vehicle get leverage in our divorce proceeding,” a decision that has “haunted” her ever since.

She said that my father had been physically abusive. Mom knew that wasn’t true. We all knew it wasn’t true. I was then about the age of Justice Kavanaugh’s daughters and I remember those days vividly. Mom and dad argued a lot, but there was never any violence or threat of violence. None.

Christine Blasey Ford’s lawyer recently admitted that “abortion rights” were part of what motivated her client to make her unsubstantiated allegations last year. They wanted to put “an asterisk” next to Kavanaugh’s name in case he voted to limit abortion. It sounded all too familiar to me.

My dad was involved as an attorney in the pro-life movement in St. Louis in the 1980s. He even authored part of a pro-life law the U.S. Supreme Court ultimately upheld. My mom hired a divorce attorney who was pro-choice. She came to believe that her attorney’s political views influenced him when he encouraged her to file abuse charges against my dad.

Unlike Ford, and to mom’s credit, she recanted the charges shortly afterwards, in 1990, and she has set the record straight on numerous occasions since. After dad was nominated for the cabinet, mom did everything she could to keep her mistake from hurting dad and all of his children.

Most people wouldn’t publicly admit their private wrongs, but mom has done so on a number of occasions. She even sent a long, heartfelt letter to the Senate saying “Andy is not and was not abusive or violent. He is a good, loving, and kind man, and a deeply committed and loving father.” I can tell you for certain that is the truth.

Everyone makes bad decisions, and in divorces they can make some very bad decisions. Mom made up for her mistake more than 25 years ago, but she—and all the rest of us in the family—have had to endure the embarrassment of watching the media trot it out again and again, because they disagree with my dad, fear his influence, and don’t have the decency to stick to honest arguments against him.

Unfortunately, Justice Kavanaugh’s daughters will endure much of the same in the coming years and for many of the same reasons. Like me, they will have to live with the smears against their father and family for the rest of their lives, through no fault of their father’s or their own. But the more important thing is that they have a father with character and courage, who despite his enemies’ sickening behavior will continue to stand up for what he believes.

And, I’m proud to say, so do I.

Vanessa Puzder Kohorst is a graduate of The Shannon Rodgers and Jerry Silverman School of Fashion Design and Merchandising at Kent State University and lives with her husband Joe in Nashville, Tennessee.
Photo Wall Street Journal / screenshot

The Call to Self-Discipline in a Media-Saturated Age

Our society is addicted to spectacle. How do we keep our eyes are fixed on Christ?

The Call to Self-Discipline in a Media-Saturated Age

According to research released last summer by The Nielsen Company, American adults spend an average of 11 hours, or almost half of each day, consuming some form of media. From the moment we wake up (and instinctively check our phones), through our daily commutes (with radios or podcasts humming in the background), to the end of the day (when we binge on Netflix), we live those statistics day in and day out. According to Nielsen’s numbers, we spend more time consuming media than eating, sleeping, or any other activity.

With so much of our lives revolving around media consumption, it behooves us to develop what Tony Reinke, in his new book Competing Spectacles: Treasuring Christ in the Media Age, calls “a theology of visual culture.” Reinke, a senior writer for Desiring God and author of another tech-focused book (12 Ways Your Phone Is Changing You), has emerged as a prophetic voice, one crying out in our digital wilderness, “Make straight the way of the Lord.” In Competing Spectacles, he asks an urgent question: “In this age of spectacles … how do we spiritually thrive?”

Aching to Be Awed

Reinke’s answer forms the basis of his book, which works anecdotally through various forms of spectacle that are common today. He proves a skillful cultural exegete, making observations about everyday spectacles and spectacle-makers that few of us have the eye to catch.

For Reinke, a spectacle is “a moment of time, of varying length, in which collective gaze is fixed on some specific image, event, or moment. A spectacle is something that captures human attention.” He gives particular attention to the spectacles generated by social media, politics, television, and pornography, among others. Along the way, he opens fascinating windows onto our culture’s addiction to spectacle, such as Netflix CEO Reed Hastings’s claim that his company’s biggest competitor is sleep. From Scripture, too, Reinke draws thought-provoking examples, including the story of David on the rooftop watching Bathsheba. This, Reinke states, “is a prototype for all digital pornography: a woman before the eyes of an unseen man.”

None of this means, however, that spectacle is inherently bad. As Reinke observes, human beings are “hardwired with an unquenchable appetite to see glory.” The problem with spectacles, then, is not that we crave them but that we look for glory in all the wrong places. Reinke cites a tweet from John Piper that expresses this reality well: “The world aches to be awed. That ache was made for God. The world seeks it mainly through movies.”

The week I read Competing Spectacles coincided with the release of Avengers: Endgame, the movie spectacle of the decade. Endgame shattered box office records, hauling in $357 million during its opening weekend in the US and capturing another $500 million in its first week and a half in China. It inspired more tweets than any movie before, surpassing Black Panther. In an odd but telling story, a South Korean soldier reportedly went AWOL in order to catch a screening. These metrics seem to confirm Reinke’s hypothesis, that in our quest to quench our thirst for glory, we are quicker to turn to the empty cistern of Hollywood than to the fountain of living water found in Christ.

Reinke affirms that Christ is the ultimate spectacle, the only one worthy of our undivided attention. He writes,

Christ was not merely made a spectacle on the cross; the cross became a shorthand reference for everything glorious about Christ—his work as creator and sustainer of all things, his incarnation, his life, his words, his obedience, his miracles, his shunning, his beatings, his crucifixion, his wrath bearing, his resurrection from the grave, his heavenly ascension, his kingly coronation, and his eternal priesthood—all of his glory is subsumed into his heavenly spectacle.

When we seek out glory in the passing spectacles of this world rather than in Christ, the culprit isn’t an ever-expanding buffet of shallow entertainments; our own sinful hearts are to blame. Adam and Eve didn’t have an endless selection of forbidden fruits tempting them to reject their Maker; they only needed one. And our spectacle-craving eyes have been looking elsewhere ever since. From ancient idols to the CGI-infused movies of today, people have “exchanged the glory of the immortal God for images made to look like a mortal human being and birds and animals and reptiles” (Rom. 1:23).

Reinke wisely shuns the idea of digital asceticism as a solution to our hyper-connectedness, in part because spectacle is so unavoidable in our age. But the more important reason mirrors Paul’s warning to the Colossians about captivity to “merely human commands and teachings” (2:22). Rules like “Do not watch,” “Do not stream,” and “Do not surf” are just that: rules, made by fallen human beings, and likely administered not by grace-filled hearts but by digital pharisees all too eager to accuse and condemn. Instead, Reinke provides 10 practical principles for anyone seeking to engage our visual culture in Christ-honoring ways.

When to Push Back?

Competing Spectacles, then, is not a call to give up social media or renounce our visual culture but a call to self-discipline. Reinke alludes to the early Christians who fought to abolish the Roman blood-sport industry, as well as the Puritans, centuries later, who were involved in shutting down the theaters of London. But Reinke doesn’t call Christians today to any equivalent form of protest or activism. By his own admission, Competing Spectacles is geared more toward developing a theology that helps believers think through these issues on a personal level.

But the question does remain: At what point should Christians begin considering how to push back against the spectacle industry? Take pornography, for example. While Reinke urges us to reclaim the category of sins of the eye, he doesn’t call upon Christians to work toward toppling the porn industry as a whole.

Another issue left unresolved, perhaps because it lies outside the scope of the book, is the extent to which Christians should involve themselves in the making of spectacles. Reinke touches on the debate over churches using spectacle as an aid to worship, but many other questions come to mind. If, in fact, Christians should participate in spectacle-creation at all, should they limit themselves to creating spectacles that carry a Christian message? Or does their involvement simply worsen the problem by layering more diversion atop a society already drowning in it?

In our day and age, it’s a safe bet that American media consumption patterns will keep climbing upward. After all, the already staggering 11-hour-per-day figure cited by The Nielsen Company represents a 1.5-hour jump from just four years ago. Where will we be in another four years? In another 10? Competing Spectacles can’t predict this future, but Reinke’s theological framework leaves us better prepared to sort our way through the noise and fanfare—and fix our gaze on the immeasurably greater glory to come.

John Thomas is a cross-cultural Christian worker living and serving in ministry in Central Asia with his wife and their two children. He writes regularly at You can follow him on Twitter @John_Thomas518.


Original here