War on Poverty: The Four-Part Series

In 1965, Lyndon Johnson announced his War on Poverty initiative, a sweeping vision of government intervention to provide all manner of welfare to those in need. Today, America has over 70 welfare programs to aid the poor and has spent $22 trillion on the so-called War On Poverty. One would think such massive resources and efforts would have eradicated --- or greatly lessened --- poverty in America. Instead, the poverty rate, which was 14 percent in 1965, has increased to 14.3 percent. In this four-part series, we explore the failed War on Poverty and how more government is never the answer.

Listen to the Full Series on the War on Poverty:

War on Poverty Part I: The Founders' Thoughts

While living in Europe during the 1760s, Benjamin Franklin observed that the more public provisions made for the poor, the less they provided for themselves and the poorer they became. On the contrary, the less done for them and the more they did for themselves, the richer they became.

Many have completely lost sight of that simple truth. Instead, when it comes to helping the poverty stricken, the common refrain for government intervention is to do what the Bible says or what Jesus would do. But here's what Jesus actually said while addressing the rich man claiming to obey every commandment since his youth:

And Jesus said unto him, if thou will be perfect, go and sell that thou hast and give unto the poor, and thou shall have treasure in heaven, and then come and follow me. (Matthew 19:21)

It's vital to note that Jesus told the man to sell what he had and give it directly to the poor. He didn't say, go and pay your taxes and hope that Caesars will redistribute your wealth properly to those who need it. Jesus never mentioned the government had any role in taking care of the poor. It was for individuals to do. Our Founding Fathers held the same belief.

The Founders made no mention of the federal government caring for the poor. That responsibility was left to the individual, families, churches, and if need be, local governments. Assistance was to be temporary, minimal and only on the condition of work. In other words, the poor would have to work for the welfare they received, if they were able-bodied. Franklin also said the government should assist the poor in overcoming poverty as expediently as possible. He famously said, "I think the best way of doing good to the poor is not making them easy in poverty, but leading or driving them out of it."

The Founders were concerned about taxpayers' money being spent properly, something that no longer concerns members of our government. The Founding Fathers had not been supportive of an income tax. In fact, Thomas Jefferson denounced the idea of income taxation in his first inaugural address saying, "A wise and frugal government shall not take from the mouth of labor the bread it has earned."

In 1779, Thomas Jefferson proposed a bill that outlined his approach to welfare. He suggested group homes with work requirements for the able-bodied and raising local funds to support poor children and the lame, impotent, blind and other inhabitants who couldn't take care of themselves.

The left often portrays our Founders as uncaring, hateful and callous because of the principles they held on government welfare. However, the results of their philosophies cannot be denied. The poverty rate at the nation's founding in 1776 was 90 percent. The rate before massive government intervention had plummeted to 14 percent. It's one of the greatest success stories in the history of mankind.

There's no denying the Founding Principles of personal responsibility, coupled with freedom, opportunity and capitalism, brought great prosperity to this nation and lifted millions of out of poverty.

War on Poverty Part II: The Great Depression

The United States of America changed the world. The American experiment, launched by its Founders, revolutionized how the world viewed personal freedom, government, business, culture, commerce --- everything. It set an example for liberty that captured the world's envy and imagination. In short, the American experiment worked.

It worked so well that the poverty rate went from 90 percent in colonial America to 14.3 percent today. Some would argue the War On Poverty lowered that rate and not American exceptionalism. They would be wrong. The poverty rate before Lyndon Johnson and the Welfare Act was actually lower than today --- 14 percent.

Naturally, there were bumps along the way, including a few major ones like 1929 and The Great Depression, when the financial house of cards collapsed and an overinflated stock market plunged. For the majority of America, it meant interminable lines outside factory gates, hunger and a march of the unemployed on the nation's capitol. Practically overnight, an economic blizzard swept the world.

During the crash of 1920, the hands-off policies of President Harding's administration allowed the free market to correct itself and send America into the Roaring Twenties. In 1929, there was a completely different approach.

Government intrusion and welfare programs increased exponentially after Franklin Roosevelt's election in 1932. Rather than help end the depression, his actions actually deepened it. Americans who had seen tough times before had never seen anything like this.

In 1932, the situation became so dire that 3,000 unemployed workers marched on the Ford plant in Dearborn, Michigan. It was the same Ford plant that a decade before had doubled workers' pay. Working at the Ford plant was so prestigious throughout the decades prior that a job there was a status symbol. In 1932, 3,000 unemployed and struggling workers were attacked by Dearborn police and Ford's company guards, who killed four and injured many more.

In March of that same year, FDR signed the Emergency Baking Act into law and the FDIC was born. He also ordered the nation off the gold standard. Then came the Civilian Conservation Corp, the Federal Emergency Relief Action, the National Industrial Recovery Act, the National Labor Board, the Tennessee Valley Authority, the Glass-Steagall Act, the Soil Erosion Service, the Civil Works Administration, Works Progress Administration, the Wagner National Labor Relations Act and the Social Security Act --- all by 1935.

Much more government intervention was to come, but no relief. In fact, things actually got worse.

By 1937, five years after FDR took office, the percentage of Americans living in poverty had hit 45 percent. That same year, frustrated and beaten down workers at Republic Steel's south Chicago plant and their families tried to combine a picnic with a rally and demonstration. Chicago Police moved in and opened fire on the crowd. Ten people were killed and a dozen more wounded in what is now called the Memorial Day Massacre.

The Great Depression stretched on throughout the 1930s and into the '40s, with rationing and shortages until America's war machine geared up enough to finally overcome the joblessness and stagnation. By most estimates, the Depression lasted 13 years. Yet, millions of Americans continue to revere FDR, including former NBC anchor Tom Brokaw who called FDR a "demigod" in his household.

War on Poverty Part III: The Great Society

In 1965, Lyndon B. Johnson declared "unconditional war on poverty in America," launching The Great Society that altered social programs of The New Deal. According to Johnson, The Great Society asked "not how much, but how good."

Perhaps "how much" was the greater question because the answer was $22 trillion --- and counting. The Cato Institute estimates an additional $48 trillion in unfunded liabilities from Medicare alone.

Today, Medicare, Medicaid and FDR's Social Security program account for 47 percent of all federal spending. That's almost $1.8 trillion annually. And the total amount of America's unfunded liabilities are said to be in excess of $125 trillion --- more than twice the amount of all money in the world today.

Was it worth it? LBJ said "not how much, but how good." So how good was it? Sadly, the poverty rate is higher today than in 1965.

LBJ proposed many initiatives to launch his War on Poverty:

• An educational program to ensure every American child had the fullest development

• A massive attack on crippling and killing diseases

• A national effort to make the American city a better and a more stimulating place to live

• Increase the beauty of America and end the poisoning of rivers and air

• A new program to develop regions of the country suffering from distress and depression

• New efforts to control and prevent crime and delinquency

• Elimination of every remaining obstacle to the right and the opportunity to vote

• Honor and support the achievements of thought and the creations of art

• An all-out campaign against waste and inefficiency

According to one source, his vision was to help the disadvantaged help themselves, hoping that an education equaled opportunity, and the chance to come into the mainstream of American middle class economic life.

However, even in his own party, some were not convinced that his efforts were effective, including Senator Robert F. Kennedy who said, "If we learned anything in the last summer and over -- in the last 30 years, what we've been doing hasn't been the answer. It's been helpful. But what we've been doing has not been the answer. And we can't just be doing the same thing that we've been doing for the last three decades and hope that eventually all these problems are going to disappear."

Regardless, LBJ kept pumping out the programs, preparing bill after bill, funds for education --- elementary, secondary, college and Head Start for preschool children --- funds for conservation, clean air, clean rivers, highway beautification, national parks, consumer protection, truth in labeling and packaging, automobile safety, urban renewal and housing, public television, creation of the National Endowment for the Humanities and the Arts --- the list goes on and on.

Part of the LBJ War on Poverty initiative included bringing about social and racial justice --- equal rights for blacks. His efforts helped create the impression that Democrats were the ones fighting for minorities and Republicans were the racist corporation cronies. This, despite the fact that Republicans had freed slaves and fought along with black Americans for civil rights. LBJ, on the other hand, had fought against civil rights the first 20 years of his political career, including opposing President Harry S. Truman's proposals against lynching and segregation and interstate transportation. Johnson called the proposed civil rights program a farce and a sham.

No one knows what was in Lyndon Johnson's heart at the time, but being as he was incredibly opportunistic and ambitious as the nation began to demand civil rights for blacks, his position changed. Democrats have reaped the benefit of that change ever since.

By the early '90s, studies were showing that rather than eradicating poverty, The Great Society was eradicating families --- and that trend has worsened ever since.

War on Poverty Part IV: Abusing the System

The War On Poverty is an unmitigated failure. The United States has gone from 26 million people on food stamps in 2007 to more than 47 million today. The cost of the program has gone from $33 billion to $77 billion. It has become so flawed that the Wall Street Journal reported millions are now legally entitled to collect food stamps as long as they have little or no monthly income. Thirty-five states have abolished asset tests for most food stamp recipients. These and similar paperwork reduction reforms advocated by the USDA are turning the food stamp program into a magnet for abuses and absurdities. Furthermore, according to the Journal, the Obama administration is far more enthusiastic about boosting food stamp enrollment than about preventing fraud. And there is fraud --- a lot of it.

When looking at American poverty, one might expect poor people to be on food stamps --- the homeless, the drug addicted, the perpetual scammer --- not people with jobs, living in suburbia. One woman interviewed in a documentary received $750 each month from the food stamp program while making $70,000 annually, allowing her to purchase filet mignon and steaks. As she noted, it was easy to apply, so she took advantage. She also had a $9,000 breast augmentation while on food stamps.

So how good has the war on poverty been for American families? In 1960, just 9 percent of children lived in a single parent home. By 1980, there were more than 6.2 million families headed by a single woman, making up 19.4 percent of all families with children. By 1990, that number had risen to 84 million families, or 24.2 percent of the total. Today, that number sadly is at 34 percent.

Blacks have been hit especially hard. At the beginning of World War II, the illegitimate birthrate among black Americans was slightly less than 19 percent. In 1965, near the start of the Great Society, the rate of unwed births for blacks was 25 percent. Beginning in the late 1960s, the trend rapidly accelerated, reaching 49 percent in 1975 and 65 percent in 1989. Today, it is 72 percent. Nearly three-quarters of all black families are now single parent.

Fewer than half, just 46 percent of US children younger than 18, of all races, are living in a home with two married heterosexual parents in their first marriage. This is a marked change from 1960, when 73 percent of children fit this description.

Back in the early '90s, the University of Washington showed that an increase of roughly $200 a month in welfare benefits per family correlated with a 150 percent increase in the illegitimate birthrate among teens.

There is one important caveat: Poverty in America is generally very different from poverty elsewhere in the world. According to the government's own surveys, 80 percent of poor households have air-conditioning. Nearly, two-thirds have cable or satellite television. Half have a personal computer. Forty percent of America's poor have a wide screen HD television. Three-quarters own a car or a truck. And nearly a third have two or more vehicles. Ninety-six percent of poor parents state that their children have never been hungry at any time during the last year because they could not afford food. And 82 percent of all poor adults reported that they too were never hungry at any time in the prior year.

A Sharia enclave is quietly taking root in America. It's time to wake up.

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Sharia-based projects like the Meadow in Texas show how political Islam grows quietly, counting on Americans to stay silent while an incompatible legal system takes root.

Apolitical system completely incompatible with the Constitution is gaining ground in the United States, and we are pretending it is not happening.

Sharia — the legal and political framework of Islam — is being woven into developments, institutions, and neighborhoods, including a massive project in Texas. And the consequences will be enormous if we continue to look the other way.

This is the contradiction at the heart of political Islam: It claims universal authority while insisting its harshest rules will never be enforced here. That promise does not stand up to scrutiny. It never has.

Before we can have an honest debate, we’d better understand what Sharia represents. Sharia is not simply a set of religious rules about prayer or diet. It is a comprehensive legal and political structure that governs marriage, finance, criminal penalties, and civic life. It is a parallel system that claims supremacy wherever it takes hold.

This is where the distinction matters. Many Muslims in America want nothing to do with Sharia governance. They came here precisely because they lived under it. But political Islam — the movement that seeks to implement Sharia as law — is not the same as personal religious belief.

It is a political ideology with global ambitions, much like communism. Secretary of State Marco Rubio recently warned that Islamist movements do not seek peaceful coexistence with the West. They seek dominance. History backs him up.

How Sharia arrives

Political Islam does not begin with dramatic declarations. It starts quietly, through enclaves that operate by their own rules. That is why the development once called EPIC City — now rebranded as the Meadow — is so concerning. Early plans framed it as a Muslim-only community built around a mega-mosque and governed by Sharia-compliant financing. After state investigations were conducted, the branding changed, but the underlying intent remained the same.

Developers have openly described practices designed to keep non-Muslims out, using fees and ownership structures to create de facto religious exclusivity. This is not assimilation. It is the construction of a parallel society within a constitutional republic.

The warning from those who have lived under it

Years ago, local imams in Texas told me, without hesitation, that certain Sharia punishments “just work.” They spoke about cutting off hands for theft, stoning adulterers, and maintaining separate standards of testimony for men and women. They insisted it was logical and effective while insisting they would never attempt to implement it in Texas.

But when pressed, they could not explain why a system they consider divinely mandated would suddenly stop applying once someone crossed a border.

This is the contradiction at the heart of political Islam: It claims universal authority while insisting its harshest rules will never be enforced here. That promise does not stand up to scrutiny. It never has.

AASHISH KIPHAYET / Contributor | Getty Images

America is vulnerable

Europe is already showing us where this road leads. No-go zones, parallel courts, political intimidation, and clerics preaching supremacy have taken root across major cities.

America’s strength has always come from its melting pot, but assimilation requires boundaries. It requires insisting that the Constitution, not religious law, is the supreme authority on this soil.

Yet we are becoming complacent, even fearful, about saying so. We mistake silence for tolerance. We mistake avoidance for fairness. Meanwhile, political Islam views this hesitation as weakness.

Religious freedom is one of America’s greatest gifts. Muslims may worship freely here, as they should. But political Islam must not be permitted to plant a flag on American soil. The Constitution cannot coexist with a system that denies equal rights, restricts speech, subordinates women, and places clerical authority above civil law.

Wake up before it is too late

Projects like the Meadow are not isolated. They are test runs, footholds, proofs of concept. Political Islam operates with patience. It advances through demographic growth, legal ambiguity, and cultural hesitation — and it counts on Americans being too polite, too distracted, or too afraid to confront it.

We cannot afford that luxury. If we fail to defend the principles that make this country free, we will one day find ourselves asking how a parallel system gained power right in front of us. The answer will be simple: We looked away.

The time to draw boundaries and to speak honestly is now. The time to defend the Constitution as the supreme law of the land is now. Act while there is still time.

This article originally appeared on TheBlaze.com.

Why do Americans feel so empty?

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Anxiety, anger, and chronic dissatisfaction signal a country searching for meaning. Without truth and purpose, politics becomes a dangerous substitute for identity.

We have built a world overflowing with noise, convenience, and endless choice, yet something essential has slipped out of reach. You can sense it in the restless mood of the country, the anxiety among young people who cannot explain why they feel empty, in the angry confusion that dominates our politics.

We have more wealth than any nation in history, but the heart of the culture feels strangely malnourished. Before we can debate debt or elections, we must confront the reality that we created a world of things, but not a world of purpose.

You cannot survive a crisis you refuse to name, and you cannot rebuild a world whose foundations you no longer understand.

What we are living through is not just economic or political dysfunction. It is the vacuum that appears when a civilization mistakes abundance for meaning.

Modern life is stuffed with everything except what the human soul actually needs. We built systems to make life faster, easier, and more efficient — and then wondered why those systems cannot teach our children who they are, why they matter, or what is worth living for.

We tell the next generation to chase success, influence, and wealth, turning childhood into branding. We ask kids what they want to do, not who they want to be. We build a world wired for dopamine rather than dignity, and then we wonder why so many people feel unmoored.

When everything is curated, optimized, and delivered at the push of a button, the question “what is my life for?” gets lost in the static.

The crisis beneath the headlines

It is not just the young who feel this crisis. Every part of our society is straining under the weight of meaninglessness.

Look at the debt cycle — the mathematical fate no civilization has ever escaped once it crosses a threshold that we seem to have already blown by. While ordinary families feel the pressure, our leaders respond with distraction, with denial, or by rewriting the very history that could have warned us.

You cannot survive a crisis you refuse to name, and you cannot rebuild a world whose foundations you no longer understand.

We have entered a cultural moment where the noise is so loud that it drowns out the simplest truths. We are living in a country that no longer knows how to hear itself think.

So people go searching. Some drift toward the false promise of socialism, some toward the empty thrill of rebellion. Some simply check out. When a culture forgets what gives life meaning, it becomes vulnerable to every ideology that offers a quick answer.

The quiet return of meaning

And yet, quietly, something else is happening. Beneath the frustration and cynicism, many Americans are recognizing that meaning does not come from what we own, but from what we honor. It does not rise from success, but from virtue. It does not emerge from noise, but from the small, sacred things that modern life has pushed to the margins — the home, the table, the duty you fulfill, the person you help when no one is watching.

The danger is assuming that this rediscovery happens on its own. It does not.

Reorientation requires intention. It requires rebuilding the habits and virtues that once held us together. It requires telling the truth about our history instead of rewriting it to fit today’s narratives. And it requires acknowledging what has been erased: that meaning is inseparable from God’s presence in a nation’s life.

Harold M. Lambert / Contributor | Getty Images

Where renewal begins

We have built a world without stillness, and then we wondered why no one can hear the questions that matter. Those questions remain, whether we acknowledge them or not. They do not disappear just because we drown them in entertainment or noise. They wait for us, and the longer we ignore them, the more disoriented we become.

Meaning is still available. It is found in rebuilding the smallest, most human spaces — the places that cannot be digitized, globalized, or automated. The home. The family. The community.

These are the daily virtues that do not trend on social media, but that hold a civilization upright. If we want to repair this country, we begin there, exactly where every durable civilization has always begun: one virtue at a time, one tradition at a time, one generation at a time.

This article originally appeared on TheBlaze.com.

The Bubba Effect erupts as America’s power brokers go rogue

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When institutions betray the public’s trust, the country splits, and the spiral is hard to stop.

Something drastic is happening in American life. Headlines that should leave us stunned barely register anymore. Stories that once would have united the country instead dissolve into silence or shrugs.

It is not apathy exactly. It is something deeper — a growing belief that the people in charge either cannot or will not fix what is broken.

When people feel ignored or betrayed, they will align with anyone who appears willing to fight on their behalf.

I call this response the Bubba effect. It describes what happens when institutions lose so much public trust that “Bubba,” the average American minding his own business, finally throws his hands up and says, “Fine. I will handle it myself.” Not because he wants to, but because the system that was supposed to protect him now feels indifferent, corrupt, or openly hostile.

The Bubba effect is not a political movement. It is a survival instinct.

What triggers the Bubba effect

We are watching the triggers unfold in real time. When members of Congress publicly encourage active duty troops to disregard orders from the commander in chief, that is not a political squabble. When a federal judge quietly rewrites the rules so one branch of government can secretly surveil another, that is not normal. That is how republics fall. Yet these stories glided across the news cycle without urgency, without consequence, without explanation.

When the American people see the leadership class shrug, they conclude — correctly — that no one is steering the ship.

This is how the Bubba effect spreads. It is not just individuals resisting authority. It is sheriffs refusing to enforce new policies, school boards ignoring state mandates, entire communities saying, “We do not believe you anymore.” It becomes institutional, cultural, national.

A country cracking from the inside

This effect can be seen in Dearborn, Michigan. In the rise of fringe voices like Nick Fuentes. In the Epstein scandal, where powerful people could not seem to locate a single accountable adult. These stories are different in content but identical in message: The system protects itself, not you.

When people feel ignored or betrayed, they will align with anyone who appears willing to fight on their behalf. That does not mean they suddenly agree with everything that person says. It means they feel abandoned by the institutions that were supposed to be trustworthy.

The Bubba effect is what fills that vacuum.

The dangers of a faithless system

A republic cannot survive without credibility. Congress cannot oversee intelligence agencies if it refuses to discipline its own members. The military cannot remain apolitical if its chain of command becomes optional. The judiciary cannot defend the Constitution while inventing loopholes that erase the separation of powers.

History shows that once a nation militarizes politics, normalizes constitutional shortcuts, or allows government agencies to operate without scrutiny, it does not return to equilibrium peacefully. Something will give.

The question is what — and when.

The responsibility now belongs to us

In a healthy country, this is where the media steps in. This is where universities, pastors, journalists, and cultural leaders pause the outrage machine and explain what is at stake. But today, too many see themselves not as guardians of the republic, but of ideology. Their first loyalty is to narrative, not truth.

The founders never trusted the press more than the public. They trusted citizens who understood their rights, lived their responsibilities, and demanded accountability. That is the antidote to the Bubba effect — not rage, but citizenship.

How to respond without breaking ourselves

Do not riot. Do not withdraw. Do not cheer on destruction just because you dislike the target. That is how nations lose themselves. Instead, demand transparency. Call your representatives. Insist on consequences. Refuse to normalize constitutional violations simply because “everyone does it.” If you expect nothing, you will get nothing.

Do not hand your voice to the loudest warrior simply because he is swinging a bat at the establishment. You do not beat corruption by joining a different version of it. You beat it by modeling the country you want to preserve: principled, accountable, rooted in truth.

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Every republic reaches a moment when historians will later say, “That was the warning.” We are living in ours. But warnings are gifts if they are recognized. Institutions bend. People fail. The Constitution can recover — if enough Americans still know and cherish it.

It does not take a majority. Twenty percent of the country — awake, educated, and courageous — can reset the system. It has happened before. It can happen again.

Wake up. Stand up. Demand integrity — from leaders, from institutions, and from yourself. Because the Bubba effect will not end until Americans reclaim the duty that has always belonged to them: preserving the republic for the next generation.

This article originally appeared on TheBlaze.com.

Warning: Stop letting TikTok activists think for you

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Bad-faith attacks on Israel and AIPAC warp every debate. Real answers emerge only when people set aside scripts and ask what serves America’s long-term interests.

The search for truth has always required something very much in short supply these days: honesty. Not performative questions, not scripted outrage, not whatever happens to be trending on TikTok, but real curiosity.

Some issues, often focused on foreign aid, AIPAC, or Israel, have become hotbeds of debate and disagreement. Before we jump into those debates, however, we must return to a simpler, more important issue: honest questioning. Without it, nothing in these debates matters.

Ask questions because you want the truth, not because you want a target.

The phrase “just asking questions” has re-entered the zeitgeist, and that’s fine. We should always question power. But too many of those questions feel preloaded with someone else’s answer. If the goal is truth, then the questions should come from a sincere desire to understand, not from a hunt for a villain.

Honest desire for truth is the only foundation that can support a real conversation about these issues.

Truth-seeking is real work

Right now, plenty of people are not seeking the truth at all. They are repeating something they heard from a politician on cable news or from a stranger on TikTok who has never opened a history book. That is not a search for answers. That is simply outsourcing your own thought.

If you want the truth, you need to work for it. You cannot treat the world like a Marvel movie where the good guy appears in a cape and the villain hisses on command. Real life does not give you a neat script with the moral wrapped up in two hours.

But that is how people are approaching politics now. They want the oppressed and the oppressor, the heroic underdog and the cartoon villain. They embrace this fantastical framing because it is easier than wrestling with reality.

This framing took root in the 1960s when the left rebuilt its worldview around colonizers and the colonized. Overnight, Zionism was recast as imperialism. Suddenly, every conflict had to fit the same script. Today’s young activists are just recycling the same narrative with updated graphics. Everything becomes a morality play. No nuance, no context, just the comforting clarity of heroes and villains.

Bad-faith questions

This same mindset is fueling the sudden obsession with Israel, and the American Israel Public Affairs Committee in particular. You hear it from members of Congress and activists alike: AIPAC pulls the strings, AIPAC controls the government, AIPAC should register as a foreign agent under the Foreign Agents Registration Act. The questions are dramatic, but are they being asked in good faith?

FARA is clear. The standard is whether an individual or group acts under the direction or control of a foreign government. AIPAC simply does not qualify.

Here is a detail conveniently left out of these arguments: Dozens of domestic organizations — Armenian, Cuban, Irish, Turkish — lobby Congress on behalf of other countries. None of them registers under FARA because — like AIPAC — they are independent, domestic organizations.

If someone has a sincere problem with the structure of foreign lobbying, fair enough. Let us have that conversation. But singling out AIPAC alone is not a search for truth. It is bias dressed up as bravery.

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If someone wants to question foreign aid to Israel, fine. Let’s have that debate. But let’s ask the right questions. The issue is not the size of the package but whether the aid advances our interests. What does the United States gain? Does the investment strengthen our position in the region? How does it compare to what we give other nations? And do we examine those countries with the same intensity?

The real target

These questions reflect good-faith scrutiny. But narrowing the entire argument to one country or one dollar amount misses the larger problem. If someone objects to the way America handles foreign aid, the target is not Israel. The target is the system itself — an entrenched bureaucracy, poor transparency, and decades-old commitments that have never been re-examined. Those problems run through programs around the world.

If you want answers, you need to broaden the lens. You have to be willing to put aside the movie script and confront reality. You have to hold yourself to a simple rule: Ask questions because you want the truth, not because you want a target.

That is the only way this country ever gets clarity on foreign aid, influence, alliances, and our place in the world. Questioning is not just allowed. It is essential. But only if it is honest.

This article originally appeared on TheBlaze.com.