- Father Mitch Pacwa of EWTN interviews Archbishop Raymond Burke, previously Archbishop of St. Louis (2003–2008) and Bishop of La Crosse (1995–2003) and appointed Prefect of the Supreme Tribunal of the Apostolic Signatura — a position roughly equivalent to that of Chief Justice of the United States. Burke is also the second-highest ranking American prelate at the Vatican after William Cardinal Levada, who took Pope Benedict’s place as prefect of the Congregation for the Doctrine of the Faith.
- Steven McGuire of the Lehrman American Studies Center interviews J. Budziszewski, author of The Line Through the Heart: Natural Law as Fact, Theory, and Sign of Contradiction. See also Budzisewski’s March 2010 interview with Carl Olson on the scandal of natural law and “Objections, Obstacles, Acceptance”, about his conversion from Anglicanism to Catholicism. (HT: Insight Scoop).
- David P. Goldman (aka Spengler) on “the Heideggar puzzle” — “The recent publication of transcripts of Martin Heidegger’s 1934 Freiburg seminars on Being, the People and the State simply adds to the confusion over the philosopher’s relationship to Nazism.”
Further reading: Nazi or Philosopher? (Claremont Review of Books Spring 2010), by Steven B. Smith. Both responding to Emmanuel Faye’s Heidegger: The Introduction of Nazism into Philosophy in Light of the Unpublished Seminars of 1933-1935 Yale University Press (November 2009).
- Why Christianity Is “Foreign” to Japan: Annihilation of the “self,” divinization of nature, rejection of a personal God. The cornerstones of the Japanese culture, explained by Kagefumi Ueno, the ambassador of the Rising Sun to the Holy See. (Sandro Magister, August 19, 2010).
- Ray Bradbury at 90 – James E. Person Jr. (National Review):
“The thing that drives me most often is an immense gratitude that I was given this one chance to live, to be alive the one time round in a miraculous experience that never ceases to be glorious and dismaying,” he wrote to his friend Russell Kirk many years ago. He added: “I accept the whole damn thing. It is neither all beautiful nor all terrible, but a wash of multitudinous despairs and exhilarations about which we know nothing. Our history is so small, our experience so limited, our science so inadequate, our theologies so crammed in mere matchboxes, that we know we stand on the outer edge of a beginning and our greatest history lies before us, frightening and lovely, much darkness and much light.”
A bit of good news midst the gloom: A federal judge temporarily blocked the Obama administration Monday from using federal dollars to fund expanded human embryonic stem cell research (FoxNews.com).
Back in 2007 we reported the news that a direct descendant of Hermann Göring had gone kosher.
Today we learn — by way of the Forward — that Adolf Hitler may have had both Jewish and African roots:
Samples taken from some of the German Fuhrer’s relatives show that he was likely descended from some of the ‘sub-human’ races that he tried to destroy, according to research by Belgian journalist Jean-Paul Mulders and historian Marc Vermeeren, cited in the Flemish-language magazine Knack.
Saliva samples taken from 39 Hitler relatives have genetic fingerprints pointing to his possible African and Jewish ancestry.
“This is a surprising result,” said Ronny Decorte, a genetic specialist at the Catholic University of Leuven, interviewed by Knack. “Hitler would not have been happy.”
See The Telegraph for the details. I imagine not a few white supremacists will be screaming bloody murder to learn their beloved Führer would have flunked his own standards for purity.
The Pertinacious Papist, aka. the esteemed Dr. Philip Blosser aka. my father, has tagged me with a request to list my “favorite five devotions.”
This is a real challenge, and more than a tad embarrassing. In all honesty, I’m not even half as knowledgeable in such matters, nor do I possess his stamina — as illustrated by praying “five decades of the rosary every day, nearly without exception” — something which I find commendable and can only aspire to at this time. (I’m lucky if I can make it through a single decade).
That said, here are five devotions which have touched me in my (admittedly relatively young) spiritual life:
- “The Jesus Prayer” (Well, “Catholic” in the loose sense). For its honesty and brevity. When all is said and done in this life, there’s nought else I can do but fall at the feet of my Savior and plead his mercy. (I’ve both seen and used this prayer as a last resort in the Confessional, when too tongue-tied to recite a formal act of contrition).
- “Stations of the Cross”. And yes, if you have an IPhone, “there’s an app for that” courtesy of Ave Maria Press.
- Prayer of St. Thomas Aquinas “For Ordering a Life Wisely” – Aquinas wrote many beautiful prayers; this is but one — allegedly recited daily before an image of Christ. I was introduced to it by way of a book, Devoutly I Adore Thee: The Prayers and Hymns of St. Thomas Aquinas — which I think may have been a confirmation gift from my father (Thomas is my saint’s name). Recommended reading.
- “Holy Hour”, where and when the opportunity arises. Precisely because it’s a welcome chance for me to “let go and let God”; to quiet, as best I can, my chattering mind and to render what is properly owed. Eucharistic adoration in general is a treasure — growing up as a Protestant (“4 walls and a sermon”), I didn’t realize what a blessing Catholics had in The Real Presence.
- Hymns. Again, not necessarily or distinctly Catholic — and it is a rare occasion that I’ll hear anything in a Catholic parish that truly inspires me to belt it out with gusto, apart from the traditional hymns of Christmas. But there really is something to be said about those soul-stirring (if largely Protestant) hymns of old. Here are a few of my favorites.
In this series of posts I intend to give rants against trends that have developed in society since the days of my youth, the halcyon days of the seventies, when leisure suits and disco were sure signs that society was ready to be engulfed in a tide of ignorance, bad taste and general buffoonery.
We will start off the series with a look at seven developments that I view as intensely annoying and proof that many people lack the sense that God granted a goose. I like to refer to these as The Seven Hamsters of the Apocalypse, minor evils that collectively illustrate a society that has entered a slough of extreme stupidity. Each of the Seven Hamsters will have a separate post. The first of the Hamsters is the Tattooed Vermin. … [more]
As the New York Times remembers Hiroshima, Richard Fernandez asks us to name the two greatest losses of civilian life in the Pacific war. (“Hint. In both cases the civilian casualties were greater than Hiroshima’s. In one case the event took place on American soil.”)
Meanwhile, Donald Sensing (Sense of Events) thinks it’s past time for Western churches to stop treating Japan as victim every Aug. 6 and 9:
I refuse on principle to pollute God’s ears with prayers dedicated only to Hiroshima Day and the dead of those cities while ignoring the tens of millions of Japanese-murdered souls who cry for remembrance, but do not get it, certainly not from the World Council of Churches and its allies who have no loathing but for their own civilization. If the prayers of the WCC’s service are to be offered, let them be uttered on Aug. 14, the day Japan announced its surrender, or on Sept. 2, the day the surrender instruments were signed aboard USS Missouri. Let our churches no longer be accessories to Japan’s blood-soaked silence but instead be voices for the millions of murdered victims of its bloodlust, imperialist militarism.
(HT: Bill Cork).
Likewise, the historian Victor Davis Hanson reminds us, Hiroshima, then, was not the worst single-day loss of life in military history:
The Tokyo fire raid on the night of March 9/10, five months earlier, was far worse, incinerating somewhere around 150,000 civilians, and burning out over 15 acres of the downtown. Indeed, “Little Boy,” the initial nuclear device that was dropped 60 years ago, was understood as the continuance of that policy of unrestricted bombing — its morality already decided by the ongoing attacks on the German and Japanese cities begun at least three years earlier.
Americans of the time hardly thought the Japanese populace to be entirely innocent. The Imperial Japanese army routinely butchered civilians abroad — some 10-15 million Chinese were eventually to perish — throughout the Pacific from the Philippines to Korea and Manchuria. Even by August 1945, the Japanese army was killing thousands of Asians each month. When earlier high-level bombing attacks with traditional explosives failed to cut off the fuel for this murderous military — industries were increasingly dispersed in smaller shops throughout civilian centers — Curtis LeMay unleashed napalm on the Japanese cities and eventually may have incinerated 500,000.
In some sense, Hiroshima and Nagasaki not only helped to cut short the week-long Soviet invasion of Japanese-held Manchuria (80,000 Japanese soldiers killed, over 8,000 Russian dead), but an even more ambitious incendiary campaign planned by Gen. Curtis LeMay.
The truth, as we are reminded so often in this present conflict, is that usually in war there are no good alternatives, and leaders must select between a very bad and even worse choice. Hiroshima was the most awful option imaginable, but the other scenarios would have probably turned out even worse.
* * *
I had once asked a well-read colleague how I might educate myself on the history of this subject. He responded with the following — and while I haven’t gotten around to reading all of them, I trust his judgment enough to pass along his recommendations:
- Downfall: The End of the Imperial Japanese Empire, by Richard B. Frank. The premise behind this excellent history of the concluding stages of WWII in the Pacific is that the dropping of the atomic bomb on Hiroshima and Nagasaki has cast a light so bright that it has blinded historians to many of the political, diplomatic and military realities that existed before August 6, 1945. In his comprehensive study of the last months of WWII, Frank (Guadalcanal) aims to present events “as they were perceived and recorded by American and Japanese participants in 1945, not years or decades thereafter.” [Publisher’s Weekly]
- Hiroshima in History: The Myths of Revisionism, by Robert James Maddox.
- The Battle of Okinawa: The Blood and the Bomb, by George Feifer.
- BBC History of World War II: Hiroshima [Film] “This drama-documentary attempts to do what no other film has done before – to show what it is like to live through a nuclear explosion. Set in the three weeks from the test explosion in New Mexico to the dropping of the bomb, the action takes viewers into the room where the crucial political decisions are made; on board the Enola Gay; inside the bomb as it explodes; and on the streets of Hiroshima.”
On Richard B. Frank, see also his piece for the Weekly Standard — pointing out how, some sixty years after Hiroshima, we now have the secret intercepts that reveal “why Truman dropped the bomb”. (Weekly Standard August 8, 2005, Vol. 10, No. 44):
Several American historians led by Robert Newman have insisted vigorously that any assessment of the end of the Pacific war must include the horrifying consequences of each continued day of the war for the Asian populations trapped within Japan’s conquests. Newman calculates that between a quarter million and 400,000 Asians, overwhelmingly noncombatants, were dying each month the war continued. Newman et al. challenge whether an assessment of Truman’s decision can highlight only the deaths of noncombatant civilians in the aggressor nation while ignoring much larger death tolls among noncombatant civilians in the victim nations.
There are a good many more points that now extend our understanding beyond the debates of 1995. But it is clear that all three of the [revisionist] critics’ central premises are wrong. The Japanese did not see their situation as catastrophically hopeless. They were not seeking to surrender, but pursuing a negotiated end to the war that preserved the old order in Japan, not just a figurehead emperor. Finally, thanks to radio intelligence, American leaders, far from knowing that peace was at hand, understood … that “until the Japanese leaders realize that an invasion can not be repelled, there is little likelihood that they will accept any peace terms satisfactory to the Allies.” This cannot be improved upon as a succinct and accurate summary of the military and diplomatic realities of the summer of 1945.
The displacement of the so-called traditionalist view within important segments of American opinion took several decades to accomplish. It will take a similar span of time to displace the critical orthodoxy that arose in the 1960s and prevailed roughly through the 1980s, and replace it with a richer appreciation for the realities of 1945.
* * *
“Hindsight is 20/20” as the saying goes, and there’s hardly a better illustration of such than the regular denunciations of the Allied bombings that occur around this time every year: where those with crystal-clear clarity can pierce the fog of war and condemn Truman as a war criminal; or to trace, as philosopher Christopher O. Tollefsen does, the impact of consequentialist ethics of the Allied bombings on the public and private moral deliberations of today.
Countless Catholic voices have weighed in against the bombing (see “Popes Pius XII, Paul VI, John Paul II, Vatican II, the CCC, & US Bishops on the Morality of Nuking Hiroshima & Nagasaki” (compiled by Dave Armstrong). “every act of war directed to the indiscriminate destruction of whole cities or vast areas with their inhabitants is a crime against God and man.”
Suffice to say it is doubtful that Truman approached the situation with the same moral calculus as they. Rather, I expect he was sorely burdened by the prospect of what would happen had he decided otherwise.
And so I find myself torn: I find it impossible to defend such a decision on Catholic grounds (I’m aware some have tried); at the same time, I understand completely how Truman might have chosen as he did. Like Michael Liccione:
So as to forestall much pointless wrangling, I shall concede that, in the circumstances, dropping The Bomb on Hiroshima and Nagasaki saved many more lives than the several hundred thousand civilian casualties in the vicinity of the explosions. Given our war aim of “unconditional surrender,” the practical necessity of invading the Japanese home islands as a means of achieving that aim, and the fanatical dedication of the Japanese people to their Emperor, no other calculation was or is credible. But the question remains: was the act morally permissible all the same? The affirmative answer may have been obvious to most Americans, especially combat-weary veterans, at the time. But that doesn’t make it so …
- Lively discussion of this post at The American Catholic
- See also philosopher Ed Feser’s ‘Happy Consequentialism Day!’