Chris Abraham

14 Jesus was driving out a demon that was mute, and when the demon had gone out, the mute man spoke and the crowds were amazed.

15 Some of them said, “By the power of Beelzebul, the prince of demons, he drives out demons.”

16 Others, to test him, asked him for a sign from heaven.

17 But he knew their thoughts and said to them, “Every kingdom divided against itself will be laid waste and house will fall against house.

18 And if Satan is divided against himself, how will his kingdom stand? For you say that it is by Beelzebul that I drive out demons.

19 If I, then, drive out demons by Beelzebul, by whom do your own people drive them out? Therefore they will be your judges.

20 But if it is by the finger of God that I drive out demons, then the kingdom of God has come upon you.

21 When a strong man fully armed guards his palace, his possessions are safe.

22 But when one stronger than he attacks and overcomes him, he takes away the armor on which he relied and distributes the spoils.

23 Whoever is not with me is against me, and whoever does not gather with me scatters.”

17 Jesus said to his disciples: “Do not think that I have come to abolish the law or the prophets. I have come not to abolish but to fulfill.

18 Amen, I say to you, until heaven and earth pass away, not the smallest letter or the smallest part of a letter will pass from the law, until all things have taken place.

19 Therefore, whoever breaks one of the least of these commandments and teaches others to do so will be called least in the kingdom of heaven. But whoever obeys and teaches these commandments will be called greatest in the kingdom of heaven.”

Fascism is best understood as a third-position ideology that emerged out of the socialist tradition but broke with it in decisive ways. You can think of it as socialism stripped of internationalism and welded to nationalism. Mussolini himself came out of the socialist movement, and early fascism was in large part a dissident offshoot of that world: people who rejected universal class solidarity, rejected socialist pacifism during World War I, and instead argued for a nationally bounded form of social struggle and collective organization.

Its corporatist model was not simply laissez-faire capitalism with flags on it. It was closer to a system in which labor and capital were both organized into official bodies under state supervision, with the state acting as arbiter between them. In that sense, corporatism can look like an attempt to formalize class collaboration rather than abolish class conflict. It differs from both liberal capitalism and orthodox socialism, though it shares ancestry with several other attempts to chart a path between the two.

A concise way to describe fascism is this: it keeps the socialist impulse toward organizing economic life and subordinating private interests to a higher collective order, but rejects international class politics in favor of national struggle. Instead of workers of the world uniting, it imagines classes being reconciled within the nation under the state, while nations themselves remain in permanent rivalry, with force always waiting in the wings as the final referee.

That is one reason fascism sits closer to the broader family of third-position movements than to social democracy or democratic socialism. The real divide is not just economics, but power. Third Way politics generally accepts electoral pluralism, compromise, and the survival of independent institutions, even when it pushes redistribution and welfare expansion. Fascism, by contrast, tends toward the party-state, centralized authority, and the idea that political unity matters more than democratic contestation. Once that logic hardens, one-party rule is not an accident. It is the natural destination.

This is also why fascist systems so often become authoritarian in practice. Any regime that wants to subordinate economic life to political goals, while keeping labor, capital, and civil society under unified national direction, requires a state powerful enough to discipline them all. Even when private owners or managers remain in place, they do not operate as fully autonomous actors. They operate within a political order that sets the terms. In that respect, fascist and national socialist economic arrangements can look different on the surface from Soviet command systems, but they share the conviction that the economy ultimately serves the state, not the other way around.

Where fascism and national socialism part company most sharply is in how they understand the nation itself. Fascism tends to treat the nation as something politically made: shaped, unified, and even created by the state through myth, education, discipline, and common identity. National socialism leans much more toward the nation as an organic, inherited reality rooted in ancestry, blood, and historical continuity. One is more statist and civic-mythic in its nationalism; the other is more racial and ethnocultural.

And if you want to be precise about the old left-right terminology, the true historical far right was not originally defined by fascists at all, but by monarchists and counter-revolutionaries. The language comes from the French Revolution, where defenders of throne, altar, and inherited hierarchy literally sat on the right side of the assembly. In that older sense, the far right begins with those who wanted to preserve or restore monarchy, not with every later movement people now stuff into the same drawer.