Showing posts with label ideology. Show all posts
Showing posts with label ideology. Show all posts

Wednesday, September 10, 2025

The Samaritan’s Sword: Where to Start with War and Peace

 




        You’re watching the news of something awful. The world trade towers collapsed, Israel suffered the worst holocaust since World War II, and through your tears you think of what you should say and do next. What scriptures came to your mind?

        Latter-day Saint discourse on war gravitates toward a small set of proof texts which mirror the broader Christian tradition. From the Sermon on the Mount, we read Christ’s injunction to “turn the other cheek” (Matt. 5:39). From modern revelation, we repeat the Lord’s command to “renounce war and proclaim peace” (D&C 98:16). These two generally drive what seems like an obvious command towards LDS pacifism and nonviolence. From Captain Moroni’s leadership we recall the charge that “ye shall defend your families even unto bloodshed” (Alma 43:47).  And we are told that we can't let our wives and children be massacred (Alma 48:24). This drives what seems like an obvious command towards the use of force.

        Even though they are used as such, scriptures are rarely intended to function as a set of disconnected slogans. Each verse gains meaning and moves from proof text to proof in conversation with the others, and the interpretive challenge lies precisely in holding them together.

        The analytical key to resolving this tension lies in the just war tradition. First articulated thousands of years ago and refined over the years, the parable of the Good Samaritan provides a simple but commanding answer. As described by Jesus (Luke 10:25-37) as the epitome of Christ like love, the Samaritan's first impulse, even to those that were his ethnic rivals and looked down upon him, was to heal. After being set upon by bandits, the Good Samaritan gave the beaten traveler oil and wine, and provided for the injured man’s recovery. He did not act from vengeance or national loyalty, but from compassion across ethnic and religious boundaries. As described in chapter one of my book, To Stop a Slaughter: Just War in the Book of Mormon, this, is the peaceful heart we should cultivate.[1]

        Yet there is a narrative gap in the parable. The bandits vanish offstage after committing their crime. But what if the Samaritan happened upon the beaten traveler amid the attack, or what if they had returned while the Samaritan was binding wounds?[2] To use a modern phrase, what if this was a dangerous neighborhood and the threat was ongoing? Would compassion mean turning the other cheek through silence and inaction? Would the Samaritan offer peaceful, conciliatory words as the traveler is attacked? Or would love compel him to stand between the victim and his assailants?

        This simple, logical, profound, and commanding answer is that the Good Samaritan would feel morally compelled, out of love for his neighbor, to intervene. This is precisely the spirit that Alma attributes to the Nephites under Captain Moroni:

They were compelled reluctantly to contend with their brethren, yea, and were brought to the sword in defense of their lives. … They were sorry to take up arms against the Lamanites, because they did not delight in the shedding of blood…Nevertheless, they could not suffer to lay down their lives, that their wives and their children should be massacred by the barbarous cruelty of those who were once their brethren, (Alma 48:21–24).

        Here we see verses that refute a simple slogan. We are commanded to renounce war, to seek peace, and to cultivate the Samaritan’s compassion. Yet we are also commanded to defend our families, our faith, and the vulnerable. We are commanded to avoid what Thomas Aquinas called an “evil peace” that stands idly by while others are slaughtered.[3] What emerges from reading all the scriptures, instead of embracing some and minimizing or ignoring others is what Just War theorists from Augustine onward have called the tragic necessity of defense: war may be waged, but only with reluctance, never delight.³

        LDS scripture does not hand us bumper stickers, as much as we might hear those slogans in online discourse. Instead, we are handed something far more complex, but understandable and enriching. When you see disturbing news, and have a gut instinct about what to say and do, hopefully that gut is something that embraces an ethic from strong and interlocking ideas, and not limiting proof texts. We must renounce war and proclaim peace, cultivate a peaceful attitude that turns the other cheek, but love our neighbor enough to intervene against robbers, and defend them unto bloodshed.

        Bits and Bobs: You can find me on twitter @DeanOnWar. And my new fiction, Blister City: Ride Until Dawn, is releasing soon! 

        Ride through a city where the only stars are neon, and survival is the only dream left...Gritty, fast-paced, and quietly powerful, Blister City: Ride Until Dawn is a cyberpunk novella about burnout, pain, and the fragile spark of hope when all the lights go out.

        If you found value in this work please consider donating using the paypal button below or by purchasing one of my books linked within this piece or in the top left. Thanks for reading! 

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[1] Also see Morgan Deane, “Greater Portion of the Word: The Decisive Book of Mormon in the Debates on War and Peace,” in Defending the Book of Mormon: Proceedings of the 2023 FAIR Virtual Conference, Scott Gordon, Trevor Holyoak, Jared Riddick, (FAIR Press, 2025), 117-127.

[2] Paul Ramsey, The Just War: Force and Political Responsibility, (New York: Rowan and Littlefield Publishers, 2002), (New York: Scribner, 1968),143.

[3] Thomas Aquinas, Summa Theologica, 40, article two, answer to objection 4. https://www.newadvent.org/summa/3040.htm (Accessed September 2nd, 2025.)

Thursday, June 5, 2025

Where will it lead? Dallin Oaks Supports Preemptive War

 


        Not too long ago the current member of the first presidency, Dallin H Oaks, gave a talk entitled, Where will this lead? He discussed the importance of basing current decisions on future events.

The setting was a beautiful college campus. A crowd of young students was seated on the grass…[T]hey were watching a handsome tree squirrel with a large, bushy tail playing around the base of a beautiful hardwood tree. Sometimes it was on the ground, sometimes up and down and around the trunk…

Stretched out prone on the grass nearby was an Irish setter. He was the object of the students’ interest, and the squirrel was the object of his. Each time the squirrel was momentarily out of sight circling the tree, the setter would quietly creep forward a few inches and then resume his apparently indifferent posture. This was what held the students’ interest. Silent and immobile, their eyes were riveted on the event whose outcome was increasingly obvious.

Finally, the setter was close enough to bound at the squirrel and catch it in his mouth. A gasp of horror arose, and the crowd of students surged forward and wrested the little animal away from the dog, but it was too late. The squirrel was dead.

        Personally, I would have let nature take its course. Any squirrel that wasn’t savvy enough to dodge a dog would probably ruin the gene pool anyway. But President Oaks then discussed the point of this true-life parable, not too different from the parable I offered:  

Anyone in that crowd could have warned the squirrel at any time by waving his or her arms or crying out, but none did. They just watched while the inevitable outcome got closer and closer. No one asked, “Where will this lead?” When the predictable occurred, all rushed to prevent the outcome, but it was too late. Tearful regret was all they could offer…

[This] applies to things we see in our own lives and in the lives and circumstances around us. As we see threats creeping up on persons or things we love, we have the choice of speaking or acting or remaining silent. It is well to ask ourselves, “Where will this lead?” Where the consequences are immediate and serious, we cannot afford to do nothing. We must sound appropriate warnings or support appropriate preventive efforts while there is still time.

        What astounded me about this story is how closely it parallels the arguments that I’ve been making for years. The late 17th century theorist Samuel Puffendorf described the principle as a right to defend yourself from a “charging assailant with sword in hand.” The Book of Mormon implies this principle when it says Nephites were taught “never to raise the sword” except to preserve their lives (Alma 48:14). This is commonly assumed to mean defense. But there is a time between raising a sword and swinging the sword. As well as a time before swinging a sword and striking someone with a sword. Thus, defense doesn’t begin when the sword hits you or hits you three times as some inappropriately apply Doctrine and Covenants 98, but defense begins when the sword is raised but hasn't yet struck. Or as summarized by Grotius: when the attack is commenced but not carried out.

        The basic principle was best explained by the early modern scholar, and founder of international law, Hugo Grotius. He described the principles of intent, means and imminency. This applies personally and intentionally. A short time ago Israel saw thousands of Hezbollah rockets pointed at them. They had an avowed enemy with an expressed intent to exterminate Israel. The means consisted of thousands of rockets pointed at Israel. Those rockets were ready to launch, and Israel had solid intelligence that the launch was imminent. So, Israel exercised their God given right to defend themselves from a raised sword.

        Personally, this is just as applicable. A crazed men enters the subway. He yells about his intent that he wants to stab people and doesn’t care if he goes to jail. He waves around the knife in his hand. And he is so deranged an attack seems imminent. I’m not making any of this up, this was the Neely subway attack. Thankfully, a brave Good Samaritan that deserves a medal put the man in a choke hold and prevented an attack. He and other subway passengers didn’t stand around and say to themselves, “this is really dangerous, lets see where he’s going with this.” They didn’t wait until the attack was carried out, in which they or others would have already been hurt. They acted preemptively.

        Even comedians understand this principle! A young mother was at a sketchy motel in the movie, Manos: The Hands of Fate. When the strange motel employee, Torgo, started palming her hair the RiffTrax comedian jokingly added her line, “This is super creepy but I’ll just stand right here and see where he’s going with this.”

        And now, I found that one of the leaders of the church understands the principle as well. “Where the consequences are immediate and serious, we cannot afford to do nothing. We must sound appropriate warnings or support appropriate preventive efforts while there is still time.

        This, dear readers, is the essence of justified preemptive war. I’ve been accused of being a warmongering, insane, deranged anti-Christ and war criminal with a stench of death for espousing these views.  All I want is for people to be safe and exercise their God given rights to defense. Now I find this view espoused by President Oaks.

        This principle has one more ironic note. Dallin H. Oaks is often quoted by peace advocates for his story about stopping a mugging by expressing tenderly, fatherly care.[1] The lesson gathered is somewhat misplaced, since an approaching bus distracted the mugger and seemed to have at least as much dissuasive power as Oak’s expressions of “assertive love.” On top of that, it’s rather condescending of pacifists to take one story and make it a general rule that should apply to everyone. Moreover, Dallin Oaks himself recognizes the need for preemptive action or else he wouldn’t have shared the parable of the squirrel years later.

        There is a great deal more evidence for preemptive war than many people realize. It has a strong theoretical basis based on solid reasons. The concept has implied scriptural support through Alma 48:14 and numerous other scriptures or stories. This includes Mosiah 9:1, the events after Alma 26:25, Helaman 1, Helaman 2, and even a careful reading of supposedly disqualifying verses like 3rd Nephi 3:21 or Mormon 4:4 support the practice. It works in the practical world ranging from the subway to missiles and it’s been practiced by everyone from Epaminondas to Moroni. Finally, its fundamental truth is explained by a supportive Dallin Oaks. We must ask where something will lead. When the cost of inaction is too dangerous, we are not only allowed, but commanded to take appropriate preemptive action.

Thanks for reading! If you found value in this work please consider donating using the paypal button at the bottom of the page. Or you maybe purchase one of my books in the top left. 
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[1] Patrick Mason and David Pulsipher, Proclaim Peace: The Restoration’s Answer to an Age of Conflict, Maxwell Institute, Deseret Book, 2021) 109-113.

Thursday, May 1, 2025

Why is Visions of Glory Killing People?

 


         Visions of Glory is a controversial book that details the near-death experiences of a man named Spencer. The controversy comes from how people like doomsday mommy Lori Vallow Daybell relied, at least in part, on books like this to justify murder. The cousin of Lori Vallow, Megan Conner even said, “my family members are dead because of Visions of Glory, how is that okay?”

        I just happen to specialize in military history and ethics. To answer the question the book contributes to deaths because it provide a blueprint for a community of those who have near death experiences and arrogantly claim they have special spiritual powers, they can see the righteousness of people around them and the demonic forces influencing them, and then the book used opaque language that minimized killing in the name of God. The result is a perversion of spiritual language and ideas to justify murder.

        The general tone of this book reeked of arrogance. This person claimed that he was an elite member of a small group within the church. A member of the 144,000 mentioned in the Book of Revelation, he called himself a first citizen of Zion that received personal missions from the Lord from his office in the temple (194-195). These descriptions refer to a future event after he is translated and before the millennium, but as with everything discussed in this review, if someone believes they are eventually the first citizen of Zion with an office in the temple and ability to see the souls of those around them (161), it’s easy to feel a sense of superiority now. In addition to seeing the souls, he discussed how translated being used the portal that let them travel from Zion, healed the sick, and raised the dead. These gifts only worked according to the faith of those wielding them. Miracles based on faith is a safe Biblical principle, but the way Spencer was better at it, discussing the shortcomings of other translated beings reinforced a feeling of superiority I found emanating from him.

        His visions included seeing dark spirits roaming among the people of the world tempting them (23). The most dramatic moment was watching a young man view pornography and the misshapen minions and spirits working him into a frenzy of desire that Spencer likened to dogs fighting over a carcass (94). This incident left me questions. If he were in the room, and knew the individual was following the suggestion of the minions to look up more and more scintillating material, wouldn’t Spencer have scene pornography as well? Did his vision include special pixelating software? Wouldn’t seeing a man in a sexual act also have been porn? But that’s using critical thinking. I’m supposed to be impressed with his spirituality and anti porn crusade. Most importantly, given the way that convicted child abusers Ruby Franke and Jodi Hildebrandt created pornography groups that castigated men, and abused children in the name of fighting demons, this vision of pornography use seems more like an excuse to abuse porn users than a warning against evil spirits. 

        The final ingredient for murder is the casual way he talks about killings. As a translated being fully knowing the will of the Lord he felt “free to deliver men from mortality” (199). He said that “death was a divine blessing” because the wicked men “no longer added iniquity to their divine ledger.” Even though the Book of Mormon directly disagrees when it said that the Nephites were “sorry” top send “so many of their brethren out of this world into an eternal world, unprepared to meet their God” (Alma 48:23). Spencer said “they were rarely consumed by fire” (thanks?), the translated beings simply “started them on their immortal journey”… and they “just fell to the ground and slipped into the eternities.”

        That is an astounding use of language to minimize killing. This is where arrogance becomes important. It’s one thing to meet a Loran Blood type person online who judgmentally lectures you about judgment. Its another when you combine that arrogance, with a sense that you’re already the elect, who also has the (eventual) power to let people “slip into eternity.” Like I said, what originally becomes a promised power is warped into current power by the spiritually arrogant who share the near death experiences of Spencer.

        Lori Vallow had similar near death experiences to the person in this book that convinced her she had a connection to the spirit world, and ability to see spirits.[1] Chad Daybell, whom she married and in whose yard she buried her murdered children, said they were part of the 144,000, just like Spencer. Also like Spencer, Lori claimed she could see dark spirits in her children, and if she was already translated as she claimed, she likely felt enabled to “let the slip into eternity” lest they “add iniquity to their ledger.”

        So you take someone who is spiritually arrogant, claims a special connection to God and power to see the wicked, and then claims a license to KILL the wicked, while minimizing death, and it seems pretty obvious how Visions of Glory kills people. It’s not the book itself. The book was a fairly informative read that read like a mix between an extremely detailed dream and the Mormon version of The Stand. But the creepy deaths come this radical subculture of those who claim near death experiences and then arrogantly assert special powers as they murder those around them.

        A general rule to remember is that the scriptures should challenge our beliefs. As I said in the last chapter of my latest book, we might see the principled right of just war but should be wary of certainty and look for ways to avoid asserting the right to use force. The theorist Grotius pointed out that if a person can avail themselves of the legal system, then they still have recourse short of war or violence.[2] In other words, if we can rely on court orders, the legal system, and the police, we can safely abandon the need for force. And while Nephi relied on the word of the Lord to behead Laban. We are not Nephi, we’re unlikely to ever face such an exceptional event, and unlikely to ever hear the word of the Lord that requires us to abandon conventional morality. As a result, beware of those like Lori Vallow Daybell or Spencer form Visions of Glory, who claim such special insight and authority while using minimizing language around killing.

Thanks for reading. If you found value in this work please consider donating using the paypal button below or purchase one of my books linked in the top left. 

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[1] Did the article really have to quote Patrick Mason in four paragraphs? What special qualifications does he have besides being first on the reporter’s rolodex?

[2] if the attackers “formed a plot, prepar[ed] an ambuscade, poisoning, or readied a false accusation [the planner] cannot lawfully be killed either if the danger can in any other way be avoided, or if [the ruler] thought delays could afford remedies.” Hugo Grotius, On the Law of War and Peace, Stephen Neff trans., (Cambridge University Press, 2012), 83-84.

Tuesday, September 3, 2024

Book Review: How to Read the Bible and Still Be a Christian

        


        Domonic Crossan is the expert on the “historical Jesus” but wrote a book that was severely flawed. Dominic Crosson’s book relies on several false dichotomies (types of justice, radical nonviolent God verses normal civilized God), dubious historical reconstructions, lops off large segments of scripture and fails to truly study the character of God. Instead, like pacifist LDS writers he uses his own ideology to create a God in his own image.

The Historical Jesus

        The foundation of his argument is the nonviolent teachings of the historical Jesus. But his interpretation rests on a house of cards. He points to a general historical trend in the first two centuries AD that he calls “the matrix,” or general cultural and societal attitudes within Jewish society. Yet these attitudes are selectively chosen and amplified. For example, he points to the attempt of Caligula to install a pagan statue in the temple (146-148). In response, a crowd of Jews not carrying weapons gathered in the square to oppose the action. This is supposedly an example of nonviolent resistance but doesn’t account for how militant they seemed simply using the power of an angry crowd. These Jewish people weren’t calmly nonviolent resisters proudly bandied about by modern pacifists. They were militant agitators, that even without weapons were on the verge of a violent and deadly riot. The unarmed Lamanite prisoners, for example, were so violent the Nephites were forced to slay 2,000 of them (Alma 57:13-14). Yet Crossan massages the incident to make readers assume the example supports a nonviolent ideology. (For someone who builds their case on the “historical” Jesus this sloppy understanding of history is especially egregious.)

        His use of the Q source is even more dubious. This is the name of the anonymous source that may have inspired Matthew, Mark, and Luke. Because Matthew and Luke both contain polished expansions of Markan material using the same wording, many scholars conclude that Matthew and Luke relied on the Gospel of Mark and a second, unknown, or Q source (Matthew 6:24 = Luke 16:13; Matthew 7:7–8 = Luke 11:9-10). Yet some scholars argue that maybe Q didn’t exist at all. Others think that perhaps Mark was first to write his gospel but relied on some of Jesus’ unpolished sayings written in Aramaic, that may have been from an earlier Q source and polished by Matthew and Luke. Others think Mark was a later and abbreviated “summary” gospel. There is so much disagreement among scholars concerning which source inspired what and when each was written that it usually needs a chart to explain it. See the chart on this page for example.

        It’s all as plain as the sun in the sky!! Crossan takes this ~settled~ debate and looks at Jesus’ militant statements recorded by Matthew and Luke deriving from Q. Combined with the idea that Matthew and Luke use Q to “update” the original Jesus of Mark with militant statements he concludes that Q had the unsanitized version of the radical nonviolence of Jesus that was changed to the normalcy of violent civilization by Matthew and Luke (see 174-179 for example). The previous sentence sure is a mouthful, but simply stated without Crossan’s buzz words, he claims the historical Jesus was corrupted with bad theology derived from cultural attitudes of later writers. Crosson’s over reliance on Q to try and separate a pure Jesus from a corrupted one within the gospels is unsatisfying from an evidentiary standpoint.

Selective Theology

        It is even weaker from a theological standpoint. His weak arguments that reconstruct the so called, “historical Jesus” are used an excuse to lop off entire segments of the Bible. He somewhat admits this problem when he contends that Christians follow Jesus, not the Bible. Yet outside of living prophets that add living eye witness testimonies, the holy texts that describes God’s dealing with His people are the only information we have about God. So Crosson claims to follow Jesus, while he picks and chooses among the texts that authoritatively describe Jesus.

        For example, he talks a great deal about distributive justice. He doesn’t account for the injustice that derives from nonviolent impulses. If people stand idly by because of their vision of the historical, nonviolent, redistributive Jesus, then their innocent “wives and…children should be massacred by the barbarous cruelty of those who were once their brethren” (Alma 48:24). Moreover, it’s immoral to have a personal choice by individuals impose unjust and immoral consequences on others. For example, Patrick Mason and David Pulispher used the example of Dallin Oaks talking down a mugger holding a gun as evidence that people should adopt their non violent proposals. This is a heartwarming story and I’m glad Elder Oaks didn’t need to use violence. Having someone hold a gun on innocent family members and relying on a speech to save them from gunfire is not a reasonable or safe standard for families. But pacifists expect their passive standards from a selective reading of scripture to guide other’s foreign policy and personal safety with innocent victims at stake.

        Instead of acknowledging that different parts of the Bible reflect different attributes of the same God, Crosson refers to “parallel tracks” of a “bipolar” and “schizophrenic” God (71). At one disgusting point he calls the God of the flood a “terrorist” (71).[1] He claims that God was “sucked into” the escalatory violence of the world (71-72), as though God isn’t in charge, he is simply led around by the nose and provoked by His creations.

How Weak a Foundation

        Unfortunately, Crosson’s attitude that judges God based on his concept of nonviolence reminds me of LDS scripture and pacifists. They are so interested in seeing a “God made in their own image” that they minimize and misunderstand God (D&C 1:16). One LDS writer, David Pulsipher, complained that God and His prophets lacked the “moral imagination” that the writer and his favorite pacifists had.[2] It is our job to understand the divine, not try to limit or diminish God because he doesn’t have our “imagination.” (Also, see Helaman 16:22.)

        In another instance, Pulispher and Patrick Mason suggest that we use modern scholarship to dispute the historical accuracy of the Bible, thus “eroding any moral authority that might be gleaned from scriptures that endorse human violence.”[3] Unsurprisingly, just a few pages earlier the same authors cited Dominic Crosson,[4] who not only undermines any moral authority for violence but doubts the character of God to such a degree that he calls him a genocidal terrorist. That is putting the cart before the horse. It uses modern tools of scholarship, themselves a reflection of cultural concerns, to dispute God, who commands us to put aside small-minded cultural attitudes and follow Him.

        Of course, the Bible isn’t a clear manual about God and mankind’s concept of deity is often misunderstood and used to commit awful acts of violence. Still though, Latter Day Saints should be especially wary of a methodology that diminishes God’s character that reduces him to a figure head for an ideology. And an ideology that forbids the use of force actually perpetuates injustice. Rather than showing a schizophrenic God, the Book of Mormon’s account of the destruction immediately preceding His ministry and Christ’s teaching reveal a consistently loving God that recognizes the need to use force. Right before Jesus’s personal ministry among the Nephites he violently destroyed many cities (3 Nephi 9:3-12). Then he lamented that His people didn’t listen to him (3 Nephi 9:13), and he offered a tender example of how he would gather them as a hen gathered her chickens before offering the Sermon on the Mount and turn the other cheek (3 Nephi 10:4-6; 3 Nephi 12:39). Then he finished by reminding his audience of Isaiah's violent prophecies of a militant God executing his “vengeance” (3 Nephi 21:14-21).

        One version of God shouldn’t be believed over the other. Both versions ARE GOD and worthy of study. We are reading about different aspects of his personality, that is just, merciful and loving while God recognizes the need to use violence, often as punishment that compels men to be humble (Alma 32:13), and lead them to repentance and redemption (3 Nephi 9:17).

        Dominic Crosson’s book relies on several false dichotomies, dubious historical reconstructions, lops off large segments of scripture and fails to truly study the character of God. Instead, like pacifist LDS writers he uses his own ideology to create a God in his own image. I can’t recommend his book unless you want to see the “playbook” that LDS pacifists attempt to run on scripture.

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Thanks for reading. If you found value in this work please consider donating using the paypal link below or by purchasing one of my books linked in the top left. My latest, is a book length treatment of the above ideas. 

[1] I was seriously tempted to stop reading at that point. Terrorist is an overwrought, emotional term and directed towards God it revealed a great deal of Crosson’s character. I no longer wondered why he was a disgraced ex priest.

[2] Pulsipher, J. David (2021) "Defend Your Families and Love Your Enemies: A New Look at the Book of Mormon’s Patterns of Protection," BYU Studies Quarterly: Vol. 60: Iss. 2, Article 6. (179-182)

[3] Patrick Mason, David Pulsipher, Proclaim Peace: The Restoration’s Ancer to an Age of Conflict, (Deseret Book, 2021), 167-168.

[4] Ibid., 150 fn 7.

Monday, August 5, 2024

Moral Clarity on the Atomic Bombing

 


    August 6th marks the dubious day in 1945 where America became the only power to use a nuclear bomb. This continues to spark controversy. From 1945 to 2005 American approval of the bombings has dropped from 85 to 57 percent. And a record low number of Americans are proud of their country. This is somewhat understandable as societal attitudes change and there is a great deal to critique over the decision. But it might also be what the editors at the National Review recently pointed out is part of the crisis of self-doubt gaining traction in America and what Wilfred McClay called a deeply unserious country that doesn’t believe in itself. Yet a proper study of the history surrounding the decision to drop the bombs and an examination of ethics finds the bombing was both justified and necessary.

    During the war both sides held a great deal of racial animus towards one another, which suggests the bomb might have been more willingly used because of racism.[1] Though, the bomb wasn’t ready in time to end the war against Germany so that is hard to gauge. Using an area effect weapon that didn’t distinguish between civilians and military targets invites condemnation.[2] The lack of military targets in Hiroshima and the dubious effectiveness of the bomb makes some people say this was terrorism.[3] After all, the Strategic Bombing survey revealed that the trains ran normally a mere two days later and this was often considered a way to stun the Japanese into surrendering and impress the Russians with the viability of the program.[4] (Though it should be noted that both cities had important military components. Both cities house important military garrisons as well as critical war industries, and Nagasaki was a foremost military shipping depot, and thus remained valid military targets.) Plus, there were supposedly peace feelers from the Japanese that made this completely unnecessary.

    As I will show below, these are all extremely flawed arguments that don’t accurately reflect the historical context and seem like excuses to blame American and undermine moral confidence today, instead of understanding the tragic but justified decisions of the past.

    The strongest criticism seems to be the peace overtures. Who doesn’t want the war to end early? This theory argues that the Japanese were ready for peace and only block headed, blood thirsty, and maybe even racist generals kept the war going. These were detailed by a revisionist historian, Gar Alperovitz and thus come long after the fact when it became more fashionable to search and promulgate these theories.[5] More importantly, this theory cherry picks some information and leave out much more important events that shows these peace feelers were completely impotent and U.S. officials were correct when they disregarded them.

    The best evidence against this theory comes after the Japanese emperor’s decision to surrender. After America dropped the bombs and the emperor wanted peace army leaders challenged and almost reversed the decision through a military coup. Up until the dropping of the second bomb Japanese officials thought a defense of Japan could produce favorable peace terms that at times included conditional surrender, voluntary reduction (but not elimination) of their military, and protections from war crimes tribunals.[6] The peace overtures before the dropping of the bomb were impotent, and dropping the required of unconditional surrender ignores the many other conditions that Japanese officials favored until the second atomic bombing.

    Let me stress, even AFTER America dropped atomic bombs significant factions in Japan wanted to keep fighting. Peace was not possible before the bombs were dropped. The idea is an ahistorical fantasy used by modern pundits to attack America. Moreover, American willingness to negotiate before the bombs dropped would have emboldened the Japanese and aggressive army generals to think that more fighting would have gotten them more concessions.

    Other critics quote leaders who sound authoritative but really aren’t. Many of these quotes also ignore historical context. One example comes from Eisenhower who said: [I believe] that Japan was already defeated and that dropping the bomb was completely unnecessary…[7]

    With all due respect to Eisenhower and other leaders cherry picked for opposing nuclear weapons, he was thousands of miles and away and was not privy to the intelligence and decision-making councils that led to it. It would be like Admiral Nimitz second guessing Eisenhower’s decision to stop at the Elbe. Eisenhower is a particularly odd choice for opposing nuclear weapons since his New Look military relied so heavily on nukes and spooks.[8] Those that blanche at the use of nuclear weapons and hate the national security state should probably avoid quoting a general that as president, threatened to use nuclear weapons in the Taiwan Strait crises, and unleashed CIA sponsored coups on democratically elected governments in Iran and Guatemala that still reverberate today.

    Other military critics were vocal against nuclear weapons not because of moral principles, but because of parochial rivalries. The bombs were delivered by bombers, and this helped Curtis LeMay argue for the creation of an independent Airforce. In turn, this would take resources and prestige away from the Navy and Army chiefs, who were incredibly territorial, had differing strategies and demands, and wanted the air corps assets divided between them.[9] Thus it isn’t surprising to find that admirals would elevate the role of commerce raiding in the defeat of Japan and minimize the “barbaric” “toy” dropped by the budding air corps. Their opposition had little to do with the moral concerns of the time and are especially dissimilar from modern antiwar sentiments. In fact, the admirals preferred a blockade of the Japan that would have slowly killed millions, and the army preferred an invasion that would have also killed millions (see below.)

    The sad truth is that the Japanese would not surrender without the atomic bomb dropping or millions (of Americans, Japanese, and Chinese) dying from an invasion. The East Asian victims of Japanese aggression are often forgotten in Western centric debates over the war. But the Japanese launched the Ichigo offensive in late 1944 which was comparable in size and scope to the German invasion of the Soviet Union.[10] Nationalist Chinese leader Kiang Chai Shek had seen a great deal of bloodshed but called this period the worst of his entire life. An estimated two hundred thousand Chinese a month were dying at this point in the war. An invasion by American forces on the Japanese homeland would have skyrocketed those figures. General Marshall estimated 300,000 to 1,000,000 casualties (later updated to 1.2 million). Secretary of War Stimson estimated that 400,000 to 800,000 Americans would have died, (including 100,000 prisoners of war that were set to be executed upon invasion), and 5 to 10 million Japanese would have died from an invasion.[11]

    There was the option not to fight which would have left China and much of Asia in the hands of a regime as bad as Hitler’s. Yet one has to wonder how long the imperial Japanese would have felt comfortable with the U.S. in Hawaii so they would probably have attacked America again anyway. The U.S. could have continued to bomb them. The firebombing of Tokyo and conventional attacks actually caused more deaths than the nuclear bombs so that couldn’t have been a better option.

    The U.S. could have blockaded the country. The admirals at the time and later scholars argued that the U.S. had already destroyed much of Japanese shipping and merchant marine by August 1945,[12] and this may have been what Eisenhower meant by already defeating Japan, but then America would have to wait for the country to starve to death. That would have caused more deaths and in a slow manner arguably worse than two nuclear bombings. Its effects would have been unevenly felt across the population. With the elites that caused the war suffering far less than the population that fought it. It also would have given the Japanese army in China more time in their genocidal war against China. So between deaths from famine and deaths from the Greater East Asian War that option would have killed millions more than the bombings. Even then, any peace offering from the emperor would have likely faced a coup just like the surrender after the atomic bombings. Keep in mind that the admirals who argued for this possibly unjust and criminal course are the same admirals being quoted out of context today for entirely different reasons than the military leaders originally intended.  

    Dropping the atomic bomb quickly ended the war which prevented the Soviets from invading as well. The first atomic bomb was dropped literally the day after Stalin finalized plans to invade Japan and he invaded a day after the second bombing. The Soviets treated Eastern Europeans to show trials, mass deportations to the gulags, the Soviet army’s refusal to help the free Poles in the Battle of Warsaw etc., so it was a good option to end the war quickly and prevent the negative effects of Communist rule seen in East Germany and Eastern Europe even today. You can easily argue that the Japanese Constitution and rebuilding under MacArthur was far preferable to Soviet occupation.

    After looking at the other options and strategic context in late 1945, the decision to drop the bomb was moral and justified. In fact, ending the war for mere hundreds of thousands compared to the abject blood bath and millions of deaths that awaited all sides is the reason why the allied leaders considered this weapon a godsend. Even though Michael Walzer opposed nuclear weapons, he also said that ending a war swiftly with a minimum of causalities is the greatest kindness a leader could offer.[13]  Secretary of State Henry Stimson exemplified the latter idea when he said: My chief purpose was to end the war in victory with the least possible cost in the lives of the men in the armies which I had helped to raise. In the light of the alternatives which, on a fair estimate, were open to us I believe that no man, in our position and subject to our responsibilities, holding in his hands a weapon of such possibilities for accomplishing this purpose and saving those lives, could have failed to use it and afterwards looked his countrymen in the face.[14]

    In short, every other option than using nuclear weapons was worse. Taken in vacuum nuclear weapons are horrific, but that weapon wasn’t used in a vacuum and its incredibly unfair to blame America for being barbarians while ignoring the context that justified and compelled their use. This is probably because few have studied military ethics in depth, they simply think that some things are “bad.” But again, considering every option and the context of their war the dropping of atomic weapons was justified and necessary. The war was ended more quickly, saving lives, including millions of Asian lives.

    Americans and members of the church must rightly hope to avoid the tragedy of any having any conflict. But Vladimir Putin’s invasion of Ukraine sadly reminds us that the specter of war can never be vanquished with hopeful thoughts. Americans can recognize that war, particularly defending life against the most genocidal regimes of the 20th century, was necessary, and the atomic bombings were a necessary and justified choice in World War II.  And every American should strive to have the knowledge and tools to properly judge the morality of the past, which in turn provides the moral confidence to justly proceed in the present.

Thanks for reading. If you found value in this work please consider donating using the paypal button below or buy one of my books linked in the top left. If you're attacking me somewhere online about this post, please use the code word: war plan orange, to let me know you've actually read my argument. 

*****


[1] For a good overview, see John Lynn, Battle: A History of Combat and Culture, (New York: Basic Books, 2009), chapter 7.

[2] Micheal Walzer, Just and Unjust Wars, (New York, Basic Books, 2015), 250-260.

[3] Howard Zinn, “Breaking the Silence.” ND. (https://web.archive.org/web/20071201172331/http://polymer.bu.edu/~amaral/Personal/zinn.html Accessed August 6th, 2021.)

[4] The United States Strategic Bombing Survey: Summary Report: 24.  The United States Strategic Bombing Survey: The Effect of the Atomic Bombs on Hiroshima and Nagasaki, 6.  https://docs.rwu.edu/cgi/viewcontent.cgi?article=1000&context=rwu_ebooks

[5] Gar Alperovitz, The Decision to Use the Atomic Bomb, (Vintage Books: 2010). https://mises.org/library/hiroshima-myth

[6] Richard Frank. Downfall: The End of the Japanese Empire, (Random House, 2001), 97.

[7] Julian Borger, “Hiroshima at 75: Bitter Row Persists Over US Decision to Drop the Bomb, The Guardian, August 5th, 2020, (https://www.theguardian.com/world/2020/aug/04/hiroshima-atomic-bomb-us-japan-history (Accessed August 6th 2021.)

[8] Gordon H. Change, He Di, “Eisenhower’s Reckless Nuclear Gamble over the Taiwan Strait,” American Historical Review 98 (December 1993), 1502-1523.

[9] Keith McFarland, "The 1949 Revolt of the Admirals" Parameters: Journal of the US Army War College Quarterly. XI (2): 53–63.

[10] Morgan Deane, Decisive Battles in Chinese History, (Westholme Press, 2017), chapter 12.  

[11] Frank, Downfall, 340.

[12] Strategic Bombing Survey: Summary Report, 11.

[13] Michael Walzer, Just Wars, quoting Moltke the Elder, 47.  

[14] Henry L. Stimson, as quoted in The Great Decision: The Secret History of the Atomic Bomb (1959) by Michael Amrine, p. 197

 

Monday, July 1, 2024

Newest Book on Just War Released, Ten Year Anniversary of my First Book!

 


    I’m excited to announce that my new book, To Stop a Slaughter: Just War in the Book of Mormon is published and available on Amazon! Those of you that read this blog already have a good sense of the material that is in it. You might remember posts about the importance ofthe heart, preemptive war, and the Nephite wars at the end of their nation. Here is the back cover blurb:

    In a world filled with what seems like "one continual round of bloodshed and murder" (Mormon 8:8) the debates in how to stop that slaughter are filled with partisan talking points, competing vociferous voices, unexamined assumptions about the use of force, fearful hot takes, and self-serving politicians and media narratives that only serve to increase the tension.

    In this the war of words and tumult of opinions (JS History 1:10) acclaimed military historian Morgan Deane applies a Hugh Nibley like command of numerous Christian and Chinese philosophers to engage the rich, intellectual debates from history, and apply them to the ethics of war and peace within the Book of Mormon. The result shows that Book of Mormon offers robust comments on such pertinent topics as the paramount importance of the heart, when and how a nation should use force, the limits of the word and the sword, the intent of people making war, preemptive war, insurgency, and a resolution between, instead of cross talk and proof text citations of oft cited pacifist and isolationist verses and those that support the use of force. This book amplifies the clarion call of the Book of Mormon to love your neighbor enough to be like the Nephites, reluctantly compelled to use arms to stop their slaughter (Alma 48:21-23).

    I’ve sent the book out for reviews, and if you’re interested in a review copy feel free to send me a message. 

    My first book, Bleached Bones and Wicked Serpents: Ancient Warfare in the Book of Mormon has reached its ten year anniversary! I just received a message the other day about how it has helped strengthen testimonies. As I wait for new reviews to come in, here are some more over the years:

    Deane’s work is well-written and thought provoking, required reading for those interested in warfare in the Book of Mormon as warfare, rather than just spiritual analogy. David Spencer, author of Captain Moroni’s Command.

    Hugh Nibley’s understudy. …an absolute must for anyone studying the Book of Mormon... [ties] wide ranging examples from the ancient world in remarkable efficiency. Deane's personal experience also gives a strong eye to military aspects so often neglected... This is a book that will be talked about for years to come by any serious student of the Book of Mormon...” David West, award winning author of Heroes of the Fallen

    Deane is an excellent scholar with fresh ideas and is always worth reading. Matthew Roper, Scripture Central.

    [Deane helps provide analysis] equal of any rabbinical quarrel or Jesuitical casuistry…[and] a fitting springboard for robust and lively debates.” Robert Wood, Chester M. Nimitz Chair Emeritus, U.S. Naval War College.

    The book successfully uses the battles as a means to understand the evolution of Chinese military culture, doctrine, and tactics. The battle maps are well drawn and helpful for those who are not familiar with China’s geography and history. The author has designed the book for general readers, including high school seniors and college freshman, so they can quickly grasp the complex security concerns and strategic calculations often underlying China’s decision-making process. Li Xiaobing, Journal of Chinese Military History

    China’s increased presence on the global stage has attracted greater interest in its long military history. With five millennia behind it, East Asia’s dominant power is certainly no stranger to armed conflict. While that immense scope may seem daunting, author Morgan Deane offers a highly accessible survey with Decisive Battles in Chinese History. Army History

    This astute history clearly reveals the development of China’s military and martial spirit. Military Officer

    I look forward to reading more positive reviews of my latest book and I’ll share them as they come in.