We all remember the droning, repetitive ritual of indoctrination known as the Pledge of Allegiance that our school teachers forced us to recite every morning. This compulsory mantra is used in homerooms across the nation to introduce young, pliable minds to the hallowed compendium of American scripture, which include tracts like the Gettysburg address, the Federalist Papers and, of course, the U.S. Constitution.
All of them are rooted in re-imagined narratives of Calvinist-infused Christianity. Concepts such as ‘Predestination’, – man’s incontrovertible fate as determined by God at the moment of creation – or the ‘Elect’, a select group of people known only to the almighty who are to be spared eternal damnation.
Over time these ideas were re-fashioned to fit America’s political narrative. The “god-fearing” puritan ethos of the first settler communities mingled with Locke’s quasi-theological empiricism and his novel take on private property, which was broadly used to justify the theft of Native lands.
Predestination became “manifest destiny” and “land of the free” worked well as a catchy twist on the idea of “the elect”. Together with other rehashed biblical plot lines, they formed what has been referred to as Covenant ideology; less an organic, cultural construct and more a facile tool for the manipulation of the American public by unscrupulous politicians. More alarming still, is its spread to other parts of the world and a deliberate push to bring “adherents” together as a single global entity.
In the United States, specifically, the contours of this informal state doctrine have taken the shape of a cult. Since the 70’s the inexorable decline of American manufacturing and exponential rise of household debt coupled with stagnant wages has left millions of disaffected citizens ripe for radicalization. A fact no one who witnessed the 2016 U.S. presidential election and its aftermath can deny.
But, most revealing of America’s descent into ideological madness is the continued apathy and even active resistance to address the epidemic of gun violence and mass shooting events in this country.
The priests of America’s state religion preach from their pulpits in the Capitol and other state churches across the country. They quote foundational scripture to their followers who rationalize the gun massacres taking their young men, women and children in workplaces, schools and churches.
In spite of the mind-boggling frequency of mass shootings and persistence of gun-violence in poor minority communities, the gun-control debate rages on. Meanwhile, as the stone-faced deities hewn on a mountain once revered by the native people of this land continue to ask for more blood, “believers” continue to offer it.
Through the sacrament of marriage and the concomitant prohibition against its dissolution, the Catholic Church had controlled the whole of Christendom for centuries. It was the fulcrum of its power and riches. The Church’s monopoly on the family unit allowed it to dictate the socio-economic dynamics of Europe’s disparate monarchies and, in turn, dictate to the monarchs themselves.
The Reformation was the beginning of the end for this arrangement and, in many ways, for the Catholic Church, as well. The fatal blow was delivered by Henry VIII, who empowered a competing ministry by divorcing five times under the authority of the upstart Anglican Church.
What followed was a series of bloody and protracted wars across Europe and the British Isles, in particular, as an emerging class of merchants and landed aristocracies vied for control. Religious doctrine became atomized as the different regions in Europe adopted their own more culturally relevant versions of Christianity.
John Calvin’s unique re-interpretation gained popularity towards the end of the 16th century and attracted adherents from all across the continent. Among the French theologian’s most ardent students and supporters was a Scottish theologian named John Knox, who would go on to form and lead the Protestant Church in Scotland.
Knox’s reactionary and misogynist brand of Christianity would permeate the culture of Lowland Scots who would eventually immigrate across the Atlantic. The hyper-moralist Puritanism of New England’s first settler communities can be traced back to Knox, whose particular take on Calvinism colored the worldview of their direct ancestors who were part of the Plantation of Ulster, a state-executed campaign of dispossession and land theft meted out against the Irish and a virtual dress rehearsal for the colonization of North America.
After the British experiment in Northern Ireland foundered, a great many Ulster Scots chose to test their fortune in the colonies as indentured servants. The Scots-Irish, as they would call themselves, would end up representing a majority of early colonial settlers and their state militias.
Meanwhile, Cromwell’s revolution had set the stage for British preeminence in a post-Catholic Church world. New forms of economic organization were displacing older feudal methods as the seeds of capitalism were being sowed.
Most significantly, it was the eve of the Industrial Revolution; driven not by the cotton gin, but by the evolution in the manufacturing processes of the single most important tool of the imperial model: the gun.
The Force of Lead
By the time war had broken out in New England, a proto-military industrial complex had already begun developing in the mother country. Sprawling colonial enterprises were putting pressure on London gun makers who tried to keep up with demand, while the state sourced its needs both at home and abroad. Gun makers not only had to fulfill ordnance requests from the Royal armory, but also from the chartered merchant companies stretching from subcontinental Asia to the Hudson river. Inevitably, artisanal gun making slowly gave way to more efficient modes of fabrication.
The Seven Years War in the mid-eighteenth century saw the largest conscription of British troops ever to that point, with over 100,000 men deployed throughout Europe. All of them needed guns. The Napoleonic wars further pushed firearm-manufacturing into standardization. The French, themselves, had made large strides in the area of factory-style production, while Britain relied more on a loose network of independent contractors designed to keep the cost of manufacturing low by inciting competition for state contracts.
This incipient arms industry produced innovations in iron smelting, casting and other manufacturing processes, that would prove indispensable for the realization of the Industrial Revolution. By 1776, every British soldier was carrying an identical, mass produced muzzle-loading musket known as the Brown Bess. Over 4 million were made.
As gun manufacturing was perfected, revolvers and other short guns democratized the ability to kill at a distance. By drastically reducing the skill and proximity required to exact lethal force upon others, guns allowed Locke’s theory on private property to fully manifest itself in the world. Defending the “perimeter” would now be an individual prerogative and the very foundation of our present economic paradigm – codified into law by America’s founders – became possible.
The U.S. Constitution was completed after two weeks of intense, cloistered brainstorming and foisted on a largely unsuspecting public. During the Convention, the issue of an armed citizenry didn’t even come up. The second amendment itself was only later included to address the contentious issue of standing armies, opposed by most states but favored by the Federalists.
Firearm ownership was taken for granted and its relative ubiquity was such, that certain groups, like the Quakers, had found it necessary to claim their “right” to NOT own a gun. For the better part of a century afterwards, courts would rule time and again, that the second amendment applied only to Congress in the context of militias and was irrelevant to the issue of personal gun rights.
The Abolitionist movement, westward expansion and the Union’s push towards the consolidation of a true federal structure all converged to produce a spike in gun violence and its gradual welding with patriotism, politics and religion.
Just before the Civil War, Reverend Henry Ward Beecher, an outspoken Abolitionist, organized a gun-drive from his Congregational church in Brooklyn, declaring that there was “more moral power in one [rifle],… than in a hundred bibles”. The guns, destined for free slaves in Kansas, were dubbed “Beecher’s Bibles”.
As the Union claimed victory and inaugurated the nation’s first federally-funded army, the Industrial Revolution began to hit its stride. The quality, accuracy and availability of guns all increased. In the space of less than a hundred years, the gap between the government’s weaponry capabilities and the people’s grew exponentially.
The second amendment languished in irrelevance. As a strictly Congressional matter, it was understood to have no bearing on individual gun rights. Nevertheless, the issue of personal gun rights did come up in the infamous Dred Scot decision of 1857, in which the Supreme Court recorded the young nation’s racist foundations for posterity. The court concluded that black people could never be citizens and, therefore, had no right to carry a gun. While the decision was later overturned, the underlying sentiment that made it possible in the first place would express itself after the Civil War, when so-called “Black Codes”; laws that were widely instituted across the country to disarm returning black Union soldiers.
The defeated Confederacy re-emerged as the Jim Crow South after Reconstruction. It formed the base of the Democratic party for decades, thereafter, until the second half of the 20th century when a reshuffling of political alliances took place as a result of a re-alignment of national priorities following the Allied victory in World War II.
The Big Rebrand
The National Rifle Association makes much of its longevity. But, for most of its history, the NRA was little more than a club for enthusiastic game hunters and largely supported gun-control laws. Its current incarnation as a polarizing influence in American politics began in the late 1970’s, as part of a larger, calculated conservative backlash against liberal policy momentum accrued since FDR’s New Deal.
Racial tensions caused by the Civil Rights movement were motivating millions of Southern White Democrats to abandon their party and join the Republican side of the aisle. Simultaneously, fundamentalist Evangelicals asserted their leadership over the Southern Baptist Church, spurring the rise of televangelists like Jerry Falwell and his so-called “Moral Majority”.
In 1977, a shakeup of the NRA during their annual convention known as the “Revolt in Cincinnati” replaced the group’s leadership with hardline gun-rights advocates, who transformed it into a politically active organization. The second amendment would serve as the lynchpin for the upturning of the prevailing liberal order and the creation of a new voter base, which would bring the Neocons into power years later, via Reagan.
The romanticizing of gun-culture and its amalgamation with Judeo- Christian belief systems would continue apace when Moses, himself, came down from Hollywood Hills to become president of the NRA in the late 90’s. Outspoken gun advocate, Charlton Heston, would use the platform to lead the national pro-gun conversation, leading the flock into the new millennium with an iconic performance during the contentious election of George W. Bush.
Just after the end of Bush’s second term, and on the heels of the largest transfer of wealth in the history of the United States, the Supreme Court handed down a landmark ruling, conferring Constitutional protection to individual gun-owners, based on a so-called “originalist” reading of the Second Amendment. More than a win for gun-rights advocates, it was an epic victory for the broad coalition of conservative voices, groups and think tanks behind the emergence of a fundamentalist political ideology, which has successfully radicalized millions of Americans.
The rise of the “Tea Party” and other fringe right-wing groups would follow in tow. Explosive events like the siege at Waco, the Oklahoma City bombing and, crucially, the September 11th attacks galvanized these groups, taking them further down the road of biblically-induced madness. Their cause for “freedom” at gunpoint is now a global affair, as they batten down the hatches to engage “evil-doers” and “bad hombres” in a predestined “clash of civilizations”.