The horror at Beslan should be an eternal reminder of the evil power of corrupted minds

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It was Sept. 1st, the "Day of Knowledge", a national holiday, at School Number One in Beslan, Russia. It was a moderately cloudy day, with the darker parts hanging low over the town.

A town of just over 36,000, and there were nearly 900 students in the school, 1st through 11th grades.

Parents had gathered to accompany their children for the first day of school. The children carried elaborate bouquets of roses as they walked along in a procession. The festivity was charming, uplifting, joyful. The children were dressed in fanciful outfits. The girls wore red scarves and black-and-white dresses. The parents waved tiny flags and sang traditional songs.

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Meanwhile, 30 men and two women hid in the woods outside Beslan, 30 miles from Chechnya. Islamic militants, mostly Chechen. They had murder in them, and something darker, an unbridled malevolence.

At 9:20 AM, as the parents finished the celebratory songs and entered the building, the terrorists guided a large truck, full of guns and grenades and bombs, toward the school.

One group of terrorists herded shrieking children and parents into the front entrance, and killed two school security guards, the first victims of the attack. The first of many victims. A second group of terrorists flanked the backside of the school and rounded up parents and children, shoving them through the wooden plank doors and along a recently-cleaned hallway. The terrorist fired their guns in all directions, a red madness to their eyes, a deathly insanity, like drugged tyrants enamored of their power.

"We came here to die," they told the children, "and you will die with us."

Most of the older children had escaped when the terrorists arrived, so the hostages were mostly parents and young children, unable to run away. Imagine the children who had never been to school in their lives before that day. They must've wondered: Is this what school is? Why would we celebrate something as awful as this? And where are they taking us? And what will happen next? Are we going to die? Are we going to die?

The male terrorists wore green camouflage balaclavas, the women wore black hijabs, holes for their eyes, the searing black emptiness of their eyes, flared with something red, something deep and unhinged. Their faces were covered, but their cowardice was apparent.

Terrorist snipers took position in the school, and, as word spread through the town and armed citizens and police plotted storming the building, they fired at anyone who approached.

The terrorist swung their AK-47s at people to herd the parents and children into the gymnasium, where everyone crowded together, climbing over one another. It was unbearably hot, and within hours many of the children grew dizzy. The terrorists wired a grid of makeshift bombs around the gymnasium. Improvised explosives dangled above the huddled hostages, makeshift bombs slung together from basketball hoops like string lights. The explosives were rigged to a pedal on the floor, which one of the terrorists clamped down with his foot. The message was clear: If he lifted his foot, the bombs would explode, and people would die.

As a crowd formed outside, the terrorists began fortifying the school. They pulled all of the men from the gymnasium, and as one man tried to reassure everyone, the terrorists shot him in the back of the head. They yanked the man down along the hallway, and staged one man in front of every window, like decoys, like mannequins, like targets.

And each man was told to rip the doors from their hinges and shove them against the windows as barricades, shields. The terrorists warned that, if any of the barricades broke, the man who built it would be shot. The terrorists shot a few of the men anyway, after they'd built the barricades, of course.

The terrorists released a demand: "If anyone of us is killed, we'll shoot 50 people. If anyone of us is wounded, we'll kill 20 people. If 5 of us are killed, we'll blow up everything. If the light or communications are cut off for a minute, we'll shoot 10 people."

The two female terrorists were unaware that the target would be a school. They were uncomfortable with holding children as hostages. Both had suicide vests strapped to their waists. One day in, the belts exploded. It's unclear if the women had had enough and killed themselves, or if their male counterparts had grown sick of the women's dissent and murdered them. Parts of the women's bodies liquified throughout the gym. One of their heads rolled around next to a group of screaming children.

Starved and thirsty, cramped into the airless gym, the children ate the flowers they'd brought as part of the holiday, sharing so that everyone had something to eat. The terrorists wouldn't allow them to leave to use the bathroom.

Over the course of three days in September the 1,110 hostages remained cramped in the building.

Over the course of three days in September the 1,110 hostages remained cramped in the building.

At 1:06 PM on the third day, an explosion shook the ground. The townspeople gathered outside recoiled in fear, many broke into tears. An eerie pause hung over them. Some of the hostages had escaped, sobbing and blood-soaked and delirious.

Inside the gymnasium, the explosion had scattered the hostages against the walls, flung them onto bodies. Most of the survivors described the blast as subsuming them with enormous heat which overtook the air, an endlessly gasping heat. A gun battle erupted between the terrorists and the Russian special forces who were moving in on the building. Some of the townspeople had joined the military, firing their machine guns in shorts and flip-flops.

It was difficult for parents or family to tell who was who. In the smoke and ash, dehydrated and gaunt, stripped to their underwear because of the unbearable heat of the gymnasium, all the children looked the same.

The terrorists herded the survivors who hadn't escaped into the cafeteria, and used the women and children as human shields, firing at Russian troops from behind them, as the women and children screamed, "Don't shoot me, don't shoot me."

Another explosion in the gymnasium. A fire ravaged through the building. The firefight lasted 10 hours.

People drove wounded children in their cars because there weren't enough ambulances. Bodies lined the grass outside, only some covered by blankets. Tiny faces disfigured yet peaceful. In total, 330 people died. 18 Russian soldiers. 186 children. 200 had burns, 100 of them were burned alive.

Today, the building is a ghost of a building, derelict and gutted. A reminder that corrupted minds and poisonous ideas can lash into the real world in the worst imaginable ways.

Breaking point: Will America stand up to the mob?

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The mob rises where men of courage fall silent. The lesson from Portland, Chicago, and other blue cities is simple: Appeasing radicals doesn’t buy peace — it only rents humiliation.

Parts of America, like Portland and Chicago, now resemble occupied territory. Progressive city governments have surrendered control to street militias, leaving citizens, journalists, and even federal officers to face violent anarchists without protection.

Take Portland, where Antifa has terrorized the city for more than 100 consecutive nights. Federal officers trying to keep order face nightly assaults while local officials do nothing. Independent journalists, such as Nick Sortor, have even been arrested for documenting the chaos. Sortor and Blaze News reporter Julio Rosas later testified at the White House about Antifa’s violence — testimony that corporate media outlets buried.

Antifa is organized, funded, and emboldened.

Chicago offers the same grim picture. Federal agents have been stalked, ambushed, and denied backup from local police while under siege from mobs. Calls for help went unanswered, putting lives in danger. This is more than disorder; it is open defiance of federal authority and a violation of the Constitution’s Supremacy Clause.

A history of violence

For years, the legacy media and left-wing think tanks have portrayed Antifa as “decentralized” and “leaderless.” The opposite is true. Antifa is organized, disciplined, and well-funded. Groups like Rose City Antifa in Oregon, the Elm Fork John Brown Gun Club in Texas, and Jane’s Revenge operate as coordinated street militias. Legal fronts such as the National Lawyers Guild provide protection, while crowdfunding networks and international supporters funnel money directly to the movement.

The claim that Antifa lacks structure is a convenient myth — one that’s cost Americans dearly.

History reminds us what happens when mobs go unchecked. The French Revolution, Weimar Germany, Mao’s Red Guards — every one began with chaos on the streets. But it wasn’t random. Today’s radicals follow the same playbook: Exploit disorder, intimidate opponents, and seize moral power while the state looks away.

Dismember the dragon

The Trump administration’s decision to designate Antifa a domestic terrorist organization was long overdue. The label finally acknowledged what citizens already knew: Antifa functions as a militant enterprise, recruiting and radicalizing youth for coordinated violence nationwide.

But naming the threat isn’t enough. The movement’s financiers, organizers, and enablers must also face justice. Every dollar that funds Antifa’s destruction should be traced, seized, and exposed.

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This fight transcends party lines. It’s not about left versus right; it’s about civilization versus anarchy. When politicians and judges excuse or ignore mob violence, they imperil the republic itself. Americans must reject silence and cowardice while street militias operate with impunity.

Antifa is organized, funded, and emboldened. The violence in Portland and Chicago is deliberate, not spontaneous. If America fails to confront it decisively, the price won’t just be broken cities — it will be the erosion of the republic itself.

This article originally appeared on TheBlaze.com.

URGENT: Supreme Court case could redefine religious liberty

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The state is effectively silencing professionals who dare speak truths about gender and sexuality, redefining faith-guided speech as illegal.

This week, free speech is once again on the line before the U.S. Supreme Court. At stake is whether Americans still have the right to talk about faith, morality, and truth in their private practice without the government’s permission.

The case comes out of Colorado, where lawmakers in 2019 passed a ban on what they call “conversion therapy.” The law prohibits licensed counselors from trying to change a minor’s gender identity or sexual orientation, including their behaviors or gender expression. The law specifically targets Christian counselors who serve clients attempting to overcome gender dysphoria and not fall prey to the transgender ideology.

The root of this case isn’t about therapy. It’s about erasing a worldview.

The law does include one convenient exception. Counselors are free to “assist” a person who wants to transition genders but not someone who wants to affirm their biological sex. In other words, you can help a child move in one direction — one that is in line with the state’s progressive ideology — but not the other.

Think about that for a moment. The state is saying that a counselor can’t even discuss changing behavior with a client. Isn’t that the whole point of counseling?

One‑sided freedom

Kaley Chiles, a licensed professional counselor in Colorado Springs, has been one of the victims of this blatant attack on the First Amendment. Chiles has dedicated her practice to helping clients dealing with addiction, trauma, sexuality struggles, and gender dysphoria. She’s also a Christian who serves patients seeking guidance rooted in biblical teaching.

Before 2019, she could counsel minors according to her faith. She could talk about biblical morality, identity, and the path to wholeness. When the state outlawed that speech, she stopped. She followed the law — and then she sued.

Her case, Chiles v. Salazar, is now before the Supreme Court. Justices heard oral arguments on Tuesday. The question: Is counseling a form of speech or merely a government‑regulated service?

If the court rules the wrong way, it won’t just silence therapists. It could muzzle pastors, teachers, parents — anyone who believes in truth grounded in something higher than the state.

Censored belief

I believe marriage between a man and a woman is ordained by God. I believe that family — mother, father, child — is central to His design for humanity.

I believe that men and women are created in God’s image, with divine purpose and eternal worth. Gender isn’t an accessory; it’s part of who we are.

I believe the command to “be fruitful and multiply” still stands, that the power to create life is sacred, and that it belongs within marriage between a man and a woman.

And I believe that when we abandon these principles — when we treat sex as recreation, when we dissolve families, when we forget our vows — society fractures.

Are those statements controversial now? Maybe. But if this case goes against Chiles, those statements and others could soon be illegal to say aloud in public.

Faith on trial

In Colorado today, a counselor cannot sit down with a 15‑year‑old who’s struggling with gender identity and say, “You were made in God’s image, and He does not make mistakes.” That is now considered hate speech.

That’s the “freedom” the modern left is offering — freedom to affirm, but never to question. Freedom to comply, but never to dissent. The same movement that claims to champion tolerance now demands silence from anyone who disagrees. The root of this case isn’t about therapy. It’s about erasing a worldview.

The real test

No matter what happens at the Supreme Court, we cannot stop speaking the truth. These beliefs aren’t political slogans. For me, they are the product of years of wrestling, searching, and learning through pain and grace what actually leads to peace. For us, they are the fundamental principles that lead to a flourishing life. We cannot balk at standing for truth.

Maybe that’s why God allows these moments — moments when believers are pushed to the wall. They force us to ask hard questions: What is true? What is worth standing for? What is worth dying for — and living for?

If we answer those questions honestly, we’ll find not just truth, but freedom.

The state doesn’t grant real freedom — and it certainly isn’t defined by Colorado legislators. Real freedom comes from God. And the day we forget that, the First Amendment will mean nothing at all.

This article originally appeared on TheBlaze.com.

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This promises to be more than just an interview — it’s a live showdown packed with wit, honesty, and the kind of energy you can only feel if you are in the room. Tickets are selling fast, so don’t miss your chance to see Glenn like you’ve never seen him before.

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What our response to Israel reveals about us

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I have been honored to receive the Defender of Israel Award from Prime Minister Netanyahu.

The Jerusalem Post recently named me one of the strongest Christian voices in support of Israel.

And yet, my support is not blind loyalty. It’s not a rubber stamp for any government or policy. I support Israel because I believe it is my duty — first as a Christian, but even if I weren’t a believer, I would still support her as a man of reason, morality, and common sense.

Because faith isn’t required to understand this: Israel’s existence is not just about one nation’s survival — it is about the survival of Western civilization itself.

It is a lone beacon of shared values in the Middle East. It is a bulwark standing against radical Islam — the same evil that seeks to dismantle our own nation from within.

And my support is not rooted in politics. It is rooted in something simpler and older than politics: a people’s moral and historical right to their homeland, and their right to live in peace.

Israel has that right — and the right to defend herself against those who openly, repeatedly vow her destruction.

Let’s make it personal: if someone told me again and again that they wanted to kill me and my entire family — and then acted on that threat — would I not defend myself? Wouldn’t you? If Hamas were Canada, and we were Israel, and they did to us what Hamas has done to them, there wouldn’t be a single building left standing north of our border. That’s not a question of morality.

That’s just the truth. All people — every people — have a God-given right to protect themselves. And Israel is doing exactly that.

My support for Israel’s right to finish the fight against Hamas comes after eighty years of rejected peace offers and failed two-state solutions. Hamas has never hidden its mission — the eradication of Israel. That’s not a political disagreement.

That’s not a land dispute. That is an annihilationist ideology. And while I do not believe this is America’s war to fight, I do believe — with every fiber of my being — that it is Israel’s right, and moral duty, to defend her people.

Criticism of military tactics is fair. That’s not antisemitism. But denying Israel’s right to exist, or excusing — even celebrating — the barbarity of Hamas? That’s something far darker.

We saw it on October 7th — the face of evil itself. Women and children slaughtered. Babies burned alive. Innocent people raped and dragged through the streets. And now, to see our own fellow citizens march in defense of that evil… that is nothing short of a moral collapse.

If the chants in our streets were, “Hamas, return the hostages — Israel, stop the bombing,” we could have a conversation.

But that’s not what we hear.

What we hear is open sympathy for genocidal hatred. And that is a chasm — not just from decency, but from humanity itself. And here lies the danger: that same hatred is taking root here — in Dearborn, in London, in Paris — not as horror, but as heroism. If we are not vigilant, the enemy Israel faces today will be the enemy the free world faces tomorrow.

This isn’t about politics. It’s about truth. It’s about the courage to call evil by its name and to say “Never again” — and mean it.

And you don’t have to open a Bible to understand this. But if you do — if you are a believer — then this issue cuts even deeper. Because the question becomes: what did God promise, and does He keep His word?

He told Abraham, “I will bless those who bless you, and curse those who curse you.” He promised to make Abraham the father of many nations and to give him “the whole land of Canaan.” And though Abraham had other sons, God reaffirmed that promise through Isaac. And then again through Isaac’s son, Jacob — Israel — saying: “The land I gave to Abraham and Isaac I give to you and to your descendants after you.”

That’s an everlasting promise.

And from those descendants came a child — born in Bethlehem — who claimed to be the Savior of the world. Jesus never rejected His title as “son of David,” the great King of Israel.

He said plainly that He came “for the lost sheep of the house of Israel.” And when He returns, Scripture says He will return as “the Lion of the tribe of Judah.” And where do you think He will go? Back to His homeland — Israel.

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And what will He find when He gets there? His brothers — or his brothers’ enemies? Will the roads where He once walked be preserved? Or will they lie in rubble, as Gaza does today? If what He finds looks like the aftermath of October 7th, then tell me — what will be my defense as a Christian?

Some Christians argue that God’s promises to Israel have been transferred exclusively to the Church. I don’t believe that. But even if you do, then ask yourself this: if we’ve inherited the promises, do we not also inherit the land? Can we claim the birthright and then, like Esau, treat it as worthless when the world tries to steal it?

So, when terrorists come to slaughter Israelis simply for living in the land promised to Abraham, will we stand by? Or will we step forward — into the line of fire — and say,

“Take me instead”?

Because this is not just about Israel’s right to exist.

It’s about whether we still know the difference between good and evil.

It’s about whether we still have the courage to stand where God stands.

And if we cannot — if we will not — then maybe the question isn’t whether Israel will survive. Maybe the question is whether we will.