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Title: American Conservatives Are the Forgotten Critics of the Atomic Bombing of Japan
Source: The San Jose Mercury News
URL Source: https://www.independent.org/news/article.asp?id=5056
Published: Aug 6, 2020
Author: Barton J. Bernstein
Post Date: 2020-08-06 07:20:46 by Ada
Keywords: None
Views: 3129
Comments: 58

“The use of the atomic bomb, with its indiscriminate killing of women and children, revolts my soul,” he wrote. “The only difference between this and the use of gas (which President Franklin D. Roosevelt had barred as a first-use weapon in World War II) is the fear of retaliation.”

Those harsh words, written three days after the Hiroshima bombing in August, 1945, were not by a man of the American left, but rather by a very prominent conservative—former President Herbert Hoover, a foe of the New Deal and Fair Deal.

In 1959, Medford Evans, a conservative writing in William Buckley’s strongly nationalistic, energetically right-wing magazine, National Review, stated: “The indefensibility of the atomic bombing of Hiroshima is becoming a part of the national conservative creed.” Just the year before, the National Review had featured an angry, anti-atomic bomb article, “Hiroshima: Assault on a Beaten Foe.” Like Hoover, that 1958 essay had decried the atomic bombing as wanton murder. National Review’s editors, impressed by that article, had offered special reprints.

Those two sets of events—Hoover in 1945 and National Review in 1968-69—were not anomalies in early post-Hiroshima U.S. conservatism. In fact, many noted American conservatives—journalists, former diplomats and retired and occasionally on-duty military officers, and some right-wing historians and political scientists—criticized the atomic bombing. They frequently contended it was unnecessary, and often maintained it was immoral and that softer surrender terms could have ended the war without such mass killing. They sometimes charged Truman and the atomic bombing with “criminality” and “slaughter.”

Yet today, this history of early anti-A-bomb dissent by conservatives is largely unknown. In about the past 20 years, various American conservatives have even assailed A-bomb dissent as typically leftist and anti-American, and as having begun in the tumultuous 1960s. Such a view of postwar American history is remarkably incorrect.

Journalists

In mid-August, 1945, in the conservative United States News (now U.S. News & World Report), with a circulation somewhat under 200,000, that magazine’s founder and longtime editor, David Lawrence, condemned the atomic bombing in a spirited editorial, “What Hath Man Wrought!” America, he asserted, should be “ashamed” of the atomic bombing. During the next 27 years, on some A-bomb anniversaries, Lawrence, a well known conservative who died in 1973, proudly republished his 1945 editorial.

Felix Morley, the former editor of the Washington Post and ex-president of Haverford College, felt similarly about the atomic bombing. A recognized conservative, he published in 1945 a strong anti-A-bomb editorial—“The Return to Nothingness”—in his small circulation, conservative newsletter, Human Events. He called Hiroshima and Pearl Harbor atrocities. The atomic bombing, he charged, was “an infamous act of atrocious revenge.”

The right-wing journalist Walter Trohan of the conservative Chicago Tribune periodically contended that the atomic bombing had been unnecessary and that an early Japanese surrender could have been otherwise achieved. Charging a coverup, he implied there had been a Roosevelt-Truman conspiracy to prolong the war. Beginning in August 1945, Trohan’s anti-A-bomb articles received front-page attention, and the Tribune in 1947 termed the bombings “criminality.”

In 1948, the rightward-leaning Time-Life-Fortune publisher Henry Luce told an international Protestant meeting that “unconditional surrender” had violated St. Thomas’ just-war doctrine, and that softer surrender terms in 1945 could have ended the war without the atomic bombing, which “so jarred the Christian conscience.”

Ex-U.S. Diplomats

Truman’s former 1945 Under Secretary of State Joseph Grew, who retired shortly after Japan’s surrender, and two of his former State Department associates, Japan experts Eugene Dooman and Joseph Ballantine, later angrily castigated the atomic bombing. Recognized as conservatives, they sharply criticized the defense of the bombings by President Truman and the retired Secretary of War Henry L. Stimson, who had presided over the wartime A-bomb project.

Grew, Dooman and Ballantine all believed that the atomic bombing had been unnecessary, that softer surrender terms (mostly allowing a constitutional monarchy) would have ended the war, and that Truman had gravely erred. Dooman often charged that the bombing had been immoral.

Similar harsh judgments came from William Castle, a close associate of Herbert Hoover who had served as Hoover’s Under Secretary of State when Stimson was secretary. Castle complained that Stimson’s postwar, widely publicized A-bomb defense “was consciously dishonest.” Japan, Castle believed, had been near surrender before the atomic bomb was used. He even suspected that Stimson and others had prolonged the war in order to use the A-bomb on Japan.

U.S. Military Leaders

Perhaps surprisingly, after V-J day, the right-wing Gen. Curtis LeMay, whose Air Force had pummeled Japan in the last months of the Asian war, periodically criticized the atomic bombing. In mid-September 1945, for example, he publicly declared that it had been unnecessary and that Japan would have speedily surrendered without it. The bomb, he asserted, “had nothing to do with the end of the war.”

Public criticism of the atomic bombing also appeared in the postwar memoirs by two retired military leaders on the moderate right—in 1949 by Gen. Henry H. Arnold, the wartime head of the Army Air Forces, and in 1952 by Admiral Ernest J. King, wartime chief of naval operations.

Shortly after the end of the war, Gen. Douglas MacArthur, a fervent anti-New Dealer, had publicly contended that the atomic bombing was unnecessary. In 1960, in discussing that bombing with ex-President Hoover, MacArthur condemned it as unnecessary “slaughter.”

MacArthur’s 1945 psychological-warfare chief, Gen. Bonner Fellers (later Colonel) after retiring from the Army, wrote a widely read article contending that Japan had been near surrender and that the nuclear bombing had been unnecessary. A proud conservative serving as public relations director for the Veterans of Foreign War (VFW), he published his article in the VFW’s monthly, Foreign Service, with a circulation of over a half-million. That month, the conservative-leaning Reader’s Digest, with a readership probably exceeding 10 million, reissued it in slightly compressed form.

The strongest postwar criticism of the atomic bombing by a prominent American ex-military leader probably came from Admiral William Leahy, a conservative who had also been a top military adviser to Presidents Roosevelt and Truman. In his 1950 memoir, the recently retired Leahy declared, “the use of this barbarous weapon at Hiroshima and Nagasaki was of not material assistance in our war against Japan.” That nation, he contended, was defeated and ready to surrender before the atomic bombing. He likened the use of the bomb to the morality of Genghis Khan. The crusty admiral wrote about the 1945 bombing, “I was not taught to make war in that fashion.” The United States, he asserted, “had adopted an ethical standard common to the barbarians of the Dark Ages.”

Meanings

Spirited contentions that the atomic bombing was unwise, unnecessary and immoral are not new, nor did they start in the 1960s. These charges appeared in much of the earlier post-Hiroshima criticism, which came substantially from conservative American publications and people. Such conservative support does not necessarily make those criticisms right or wrong, or good or bad history, but certainly an important part of an earlier postwar dissenting culture.

That is an important but mostly forgotten part of the past, which Americans today—whether young or old, Republicans or Democrats—usually do not know. Mistakenly, many believe that the loose conservative-liberal/radical divide of recent years on attitudes toward the 1945 atomic bombings and that prominent American conservatives in contrast overwhelmingly endorsed those atomic bombings. That history is far more complex, and is important to understand to gain perspective on American attitudes and values on war-fighting, forms of killing, and uses of nuclear weapons on enemies.

Written for the San Jose Mercury News.

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#5. To: Ada (#0)

The strongest postwar criticism of the atomic bombing by a prominent American ex-military leader probably came from Admiral William Leahy, a conservative who had also been a top military adviser to Presidents Roosevelt and Truman. In his 1950 memoir, the recently retired Leahy declared, “the use of this barbarous weapon at Hiroshima and Nagasaki was of not material assistance in our war against Japan.” That nation, he contended, was defeated and ready to surrender before the atomic bombing. He likened the use of the bomb to the morality of Genghis Khan. The crusty admiral wrote about the 1945 bombing, “I was not taught to make war in that fashion.” The United States, he asserted, “had adopted an ethical standard common to the barbarians of the Dark Ages.”

ZOG was pretty well entrenched by then.

All Wars Are Banker's Wars

http://www.whatreallyhappened.com/WRHARTICLES/allwarsarebankerwars.php

"Thanks to the terrible power of our International Banks, we have forced the Christians into wars without number. Wars have a special value for Jews, since Christians massacre each other and make more room for us Jews. Wars are the Jews' Harvest: The Jew banks grow fat on Christian wars. Over 100-million Christians have been swept off the face of the earth by wars, and the end is not yet." ~ Rabbi Reichorn, speaking at the funeral of Grand Rabbi Simeon Ben-Iudah, 1869

===================

"...prior to the bomb exploding directly over the Urakami Cathedral, Nagasaki was the most Christian city in Japan, and the massive cathedral had been the largest Christian church building in the Orient...

Ironically, prior to August 6 and 9, the residents of those five cities had considered themselves lucky for not having been bombed as had the other large cities. Little did the residents of Hiroshima and Nagasaki know that they were only being temporarily spared for an even worse carnage from a revolutionary experimental weapon that could cause the mass annihilation of entire cities and their human guinea pig inhabitants.The list of protected cities included Hiroshima, Niigata, Kokura, Kyoto and Nagasaki. Those five cities were to be off-limits to the terror bombings that the other cities were being subjected to. They were to be preserved as potential targets for the new “gimmick” weapon that had been researched and developed in labs and manufacturing plants all across America over the several years since the Manhattan Project had begun.

The plutonium bomb that had been field tested at Alamogordo, New Mexico, was identical to the one that was dropped at Nagasaki. It had been blasphemously code-named “Trinity” (a distinctly Christian term) and had been detonated in secrecy three weeks earlier on July 16, 1945. The results were impressive, but the blast had just killed a few hapless coyotes, rabbits, snakes and some other desert varmints...

From 1600 until 1850, being a Christian in Japan was a capital crime (punishable by death). In the early 1600s, Japanese Christians who refused to recant of their new faith were subject to unspeakable tortures – including crucifixion. After a well-publicized mass crucifixion was orchestrated, the reign of terror stopped, and it appeared to all observers that Japanese Christianity was extinct.

However, 250 years later, after the gunboat diplomacy of U.S. Commodore Matthew Perry forced open an offshore island for American trade purposes, it was discovered that there were thousands of baptized Christians in Nagasaki, living their faith in secret in a catacomb-like existence, completely unknown to the government.

With this revelation, the Japanese government started another purge; but because of international pressure, the persecutions stopped and Nagasaki Christianity came up from the underground. By 1917, with no financial help from the government, the re-vitalized Christian community had built their massive cathedral in the Urakami River district of Nagasaki.

So it was the height of irony that the massive Cathedral – one of only two Nagasaki landmarks that could be positively identified from 31,000 feet up – became Ground Zero. (The other identifiable aiming point landmark was the Mitsubishi armaments factory complex – which had run out of raw materials because of the successful Allied naval blockade.)

At 11:02 a.m., during Thursday morning confessions, an unknown number of Nagasaki Christians were boiled, evaporated, carbonized or otherwise disappeared in a scorching, radioactive fireball that exploded 500 meters above the cathedral.

The “black rain” that soon came down from the mushroom cloud also contained the mingled cellular remains of many Nagasaki Christians as well as many more Shintoists and Buddhists. The theological implications of Nagasaki’s Black Rain surely should boggle the minds of theologians of all denominations.

Nagasaki Christian Body Count

Most Nagasaki Christians did not survive the blast. Six thousand of them died instantly, including all who were at confession that morning. Of the 12,000 church members, 8,500 of them eventually died as a result of the bomb. Many of the others were seriously sickened with a highly lethal entirely new disease: radiation sickness.

Located near the cathedral were three orders of nuns and a Christian girl’s school. They all disappeared into black smoke or became chunks of charcoal. Tens of thousands of other innocent non-Christian non-combatants also died instantly, and many more were mortally or incurably wounded. Some of the original victims (and their progeny) are still suffering from the trans-generational malignancies and immune deficiencies caused by the deadly plutonium and other radioactive isotopes produced by the bomb.

And here is one of the most important ironies: What the Japanese Imperial government could not do in 250 years of persecution (i.e., to destroy Japanese Christianity) American Christians did in mere seconds.

Even after a slow revival of Christianity after WWII, membership in Japanese Christian churches still represents a tiny fraction of 1 percent of the general population, and the average attendance at Christian worship services across the nation is reported to be only 30 per Sunday. The decimation of Nagasaki crippled what at one time was a vibrant church.

Father George Zabelka was the Catholic chaplain for the 509th Composite Group (the 1,500-man USAAF group whose only mission was to deliver atomic bombs to Japanese civilian targets). Zabelka was one of the few World War II clergy leaders who eventually came to recognize the serious contradictions between what his modern church had taught him and what the early pacifist church believed concerning homicidal violence.

Several decades after Zabelka was discharged from the military chaplaincy, he finally concluded that both he and his church had made serious ethical and theological errors in religiously legitimating the organized mass slaughter that is modern war. He eventually came to understand that (as he articulated it) “the enemy of me and the enemy of my nation is not an enemy of God. Rather my enemy and my nation’s enemy are children of God who are loved by God and who therefore are to be loved (and not killed) by me as a follower of that loving God.”

Father Zabelka’s sudden conversion away from the standardized war-tolerant Christianity changed his Detroit, Michigan ministry around 180 degrees. His absolute commitment to the truth of gospel nonviolence – just like Martin Luther King’s commitment – inspired him to devote the remaining decades of his life to speaking out against violence in all its forms, including the violence of militarism, racism and economic exploitation.

Zabelka travelled to Nagasaki on the 50th anniversary of the bombing, tearfully repenting and asking for forgiveness for the part he had played in the crime.

Likewise, the Lutheran chaplain for the 509th, Pastor William Downey (formerly of Hope Evangelical Lutheran Church in Minneapolis, Minnesota), in his counseling of soldiers who had become troubled by their participation in making murder for the state, later denounced all killing, whether by a single bullet or by weapons of mass destruction...

https://www.mintpressnews.com/christianity-nagasaki-bomb/219373/

AllTheKings'HorsesWontDoIt  posted on  2020-08-08   18:13:35 ET  Reply   Untrace   Trace   Private Reply  


Replies to Comment # 5.

#7. To: AllTheKings'HorsesWontDoIt (#5)

The bombs were intended for Germany who, fortunately for them, surrendered before they were ready.

Ada  posted on  2020-08-08 18:30:09 ET  Reply   Untrace   Trace   Private Reply  


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