We have discovered the most terrible bomb in the history of the world. It may be the fire destruction prophesied in the Euphrates Valley Era, after Noah and his fabulous Ark.
Harry Truman, Diary entry-July 25, 1945
A bit late for the annual Saint Blog’s August Bomb Follies, but here is a new Prager University video by Father Wilson Miscamble defending Harry Truman’s decision to use the atomic bombs to bring World War II to a rapid conclusion. I will repeat here what I wrote back on July 24, 2012 after Father Miscamble made an earlier video on the subject:
Getting the annual Saint Blogs August Bomb Follies off to an early start. Father Wilson Miscamble, Professor of History at Notre Dame, and long a champion of the pro-life cause, defends the bombings of Hiroshima and Nagasaki in the video above. The video is a summary of the conclusions reached by Father Miscamble in his recent book, The Most Controversial Decision. Go here to read a review of the book by British military historian Andrew Roberts. Go here to read a review of the book by Father Michael P. Orsi. Go here to read a review by Michael Novak.
I echo the conclusions of Father Wilson Miscamble and appreciate his heroic efforts to clear up the bad history and inane American self-flagellation that has distorted a very straight-forward historical event. I also appreciate his willingness to take the heat that his position has caused him. Go here to read his response to a critique by Professor Christopher Tollefsen. This portion of his response is something I have noted in regard to many critics of Truman, an unwillingness to address the consequences of not dropping the bombs:
It is when one turns to alternate courses of action that the abstract nature of Tollefsen’s criticisms becomes apparent. He criticizes Truman’s actions as immoral but offers no serious proposal regarding a viable alternative. Elizabeth Anscombe had naively suggested that Truman alter the terms of surrender, but such an approach only would have strengthened the hand of the Japanese militarists and confirmed their suicidal strategy. Tollefsen concedes that “it might well be true that greater suffering would have resulted from a refusal to use the atomic weapons in Japan,” but he backs away from any genuine discussion of what Truman should have done and of what that “greater suffering” might have involved. He provides no evidence that he has considered this matter at all. But should philosophers be able to avoid outlining what they would have done in the demanding circumstances that Truman confronted? I have always thought that moral reflection wrestles with the awful and painful realities. Tollefsen seems to want to stand above the fray, to pronounce Truman’s actions as deeply immoral and to leave it at that. It would have brought greater clarity to this discussion if he had confronted the alternatives seriously.
If Tollefsen were to engage the military issues involved in the war in the Pacific, I suspect he would be forced to raise further objections to the American military practices pursued well before the Enola Gay flew toward Hiroshima. Take as but one example the early 1945 Battle for Manila, in which approximately one hundred thousand Filipino civilians were killed. Some were killed by the Japanese, but many of this large number were killed by aggressive American air and artillery bombardments used, without particular regard for civilian casualties, as the American forces sought to dislodge an established enemy that refused to surrender. These harsh tactics could not meet Tollefsen’s criteria with regard to means. Given his unbending approach on moral absolutes, I assume he would condemn the action; but just what military means would he support in trying to defeat a foe that considered surrender the ultimate disgrace and who fought accordingly? Similarly, Tollefsen could hardly approve of the military force utilized in the taking of Okinawa and the high number of civilian casualties that resulted.
I suspect that Professor Tollefsen would be willing to say that it would be better to do absolutely nothing and to live with the consequences, if I may use that word, than to use morally questionable tactics. But the decision not to act undoubtedly would have incurred terrible consequences. Surely such inaction would carry some burden of responsibility for the prolongation of the killing of innocents throughout Asia, in the charnel house of the Japanese Empire. Is it really “moral” to stand aside, maintaining one’s supposed moral purity, while a vast slaughter is occurring at the rate of over two hundred thousand deaths a month? Isn’t there a terrible dilemma here, namely, which innocent lives to save? Would Tollefsen really have rested at peace with the long-term Japanese domination of Asia? Would that be a pro-life position?
Let me confess that I would prefer that my position had the clarity of Professor Tollefsen’s. It is a large concession to admit that Truman’s action was the “least evil.” Arguing that it was the least-harmful option open to him will hardly be persuasive to those who see everything in a sharp black-and-white focus. Yet this is how I see it. If someone can present to me a viable and more “moral way” to have defeated the Japanese and ended World War II, I will change my position. I suppose my position here has some resonance with my support for the policy of deterrence during the Cold War. I could recognize the moral flaws in the strategy but still I found it the best of the available options, and the alternatives were markedly worse. Interestingly, I think the author of Veritatis Splendor thought the same thing and he conveyed that view to the American bishops as they wrote their peace pastoral letter.
I trust that my pro-life credentials will not be questioned because I refuse to denounce Truman as a “mass-murderer.” Unlike Tollefsen, I do not think that my position initiates the unraveling of the entire pro-life garment. I believe Truman pursued the least-harmful course of action available to him to end a ghastly war, a course that resulted in the least loss of life.
Harry Truman knew that if he ordered the dropping of the bombs, a very large number of Japanese civilians would be killed. He also knew that if he did not drop the bombs it was virtually certain that a far larger number of civilians, Allied, in territory occupied by Japan, as well as Japanese, would be killed, as a result of the war grinding on until the war ceased due to an invasion of Japan, continued massive conventional bombing of Japan, or a continuation of the blockade which would result in mass famine in Japan. He also knew that an invasion of Japan would have led to massive, almost unthinkable, US military casualties, to add to the 416,000 US deaths and 670,000 US wounded that World War II had already cost. The morality of Truman’s dropping of the bombs has been a subject of debate since 1945. Comparatively little attention has been paid to the practical and moral consequences of Truman failing to act. Father Miscamble is to be congratulated for examining this facet of Truman’s Dilemma. →']);" class="more-link">Continue reading
One of the odder pictures in American history, this photo of 20 year old actress Lauren Bacall draped seductively over a piano being played by then Vice-President Harry Truman on February 10, 1945 caused considerable controversy and made headlines around the world. The photo was taken at the National Press Club canteen where both Bacall and Truman were appearing to entertain 800 servicemen. Bacall, reluctantly, posed on the piano at the request of her press agent Charlie Enfield, who was also publicity chief for Warner Brothers. Bacall later recalled that Truman was a bad piano player. Bess Truman, Harry’s wife, was quite irked according to her daughter Margaret Truman, and ordered Truman not to play the piano in public again.
“Over half a century ago, while I was still a child, I recall hearing a number of older people offer the following explanation for the great disasters that had befallen Russia: ‘Men have forgotten God; that’s why all this is happening.’ Since then I have spent well-nigh fifty years working on the history of our revolution; in the process I have read hundreds of books, collected hundreds of testimonies, and have already contributed eight volumes of my own toward the effort of clearing away the rubble left by that upheaval. But if I were asked today to formulate as concisely as possible the main cause of the ruinous revolution that swallowed up some sixty million people, I could not put it more accurately than to repeat; ‘Men have forgotten God; That’s why all this happened.'”
Today is the feast day of Saint Joseph the Worker, instituted by Pope Pius XII on May 1, 1955 as an alternative to the Communist May Day marches. Today is also the Victims of Communism Day. Hattip to Ilya Somin at The Volokh Conspiracy who began the campaign to make this day a day to remember the some one hundred million men, women and children murdered by Communist regimes and movements.
On this day we honor the victims of applied Marxism, but we also honor Pope John Paul II, Ronald Reagan, Alexander Solzhenitsyn, Lech Walesa, Cardinal Mindszenty, Harry Truman, the American fighting man and his gallant allies, and all those other men and women, many known only to God, who led the ultimately successful fight against this abominable tyranny.
This is a good day to reread Divini Redemptoris, the encyclical, issued on the feast day of Saint Joseph in 1937, in which Pope Pius XI set forth that Communism and Christianity were completely antithetical. →']);" class="more-link">Continue reading