Though Christianity began as a religion of peace, it soon became a cloak for genocidal violence, such as the incineration of defenseless civilians in Nagasaki, including many Japanese Christians, 71 years ago, writes Gary G. Kohls.
The ruins of the Urakami Christian church in Nagasaki, Japan, as shown in a photograph dated Jan. 7, 1946.
Seventy-one years ago, on Aug. 9, 1945, an all-Christian bomber crew dropped a plutonium bomb on Nagasaki City, Japan, instantly vaporizing, incinerating, irradiating and otherwise annihilating tens of thousands of innocent civilians, men, women and children. Very few Japanese soldiers were affected.
In a nation whose citizens are historically non-Christian (Shintoism or Buddhism are the major religions), a disproportionately large number of the Nagasaki victims were Christian (see below for the history of that reality). The bomb mortally wounded uncountable thousands of other victims who succumbed to the blast trauma, the heat trauma and/or the radiation trauma.
In 1945, the U.S. was regarded as the most Christian nation in the world. The bomber crew, as were the two Christian military chaplains of the Hiroshima and Nagasaki crews, were products of the type of Christianity that failed to teach what Jesus taught concerning violence (that it was forbidden to his followers) – which has been the case for the vast majority of Christians, both clergy and laity, for the past 1,700 years. For the first three centuries of its existence, Christianity was a pacifist religion.
Ironically, 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.
Those Christian airmen, following their wartime orders to the letter, did their job, and they accomplished the mission with military pride. Most Christian Americans would have done what they did if they had been in the shoes of the crew.
And, if those Christians had never seen, heard or smelled the suffering humanity that the bomb caused on the ground, most of them would not have experienced any remorse for their participation in the atrocity – especially if they had been blindly treated as heroes in the aftermath.
Some of the crew did admit that they had had some doubts about what they had participated in afterwards. But none of them actually witnessed the horrific suffering of the tens of thousands of victims up close and personal.
“Orders are orders” and must be obeyed, and disobedience in wartime was known to be severely punishable, even by summary execution. So the bomber crew had no alternative but to obey the orders. Even the two chaplains had no doubts before they finally understood what they had participated in.
It had been only three days since the August 6th bomb had incinerated Hiroshima. The Nagasaki bomb was dropped amidst massive chaos and confusion in Tokyo, where the fascist military command was meeting with the Emperor Hirohito to discuss how to surrender with honor. The military leadership of both nations had known for months that Japan had already lost the war.
The USSR had declared war against Japan the day before (Aug. 8), hoping to regain territories lost to Japan in the humiliating (for Russia) Russo-Japanese War 40 years earlier, and Stalin’s army was advancing across Manchuria. Russia’s entry into the war had been encouraged by President Harry Truman before he knew of the success of the atom bomb test in New Mexico on July 16.The only obstacle to ending the war had been the Allied Powers insistence on unconditional surrender (which meant that Hirohito would have been removed from his figurehead position in Japan and perhaps even subjected to war crime trials). That demand was intolerable for the Japanese, who regarded the Emperor as a deity.
But now, Truman and his strategists knew that the bomb could elicit Japan’s surrender without Stalin’s help. So, not wanting to divide any of the spoils of war with the USSR, and because the U.S. wanted to send an early Cold War message to Russia (that the U.S. was the new planetary superpower), Truman ordered bomber command to proceed with using the atomic bombs against a handful of targets as weather permitted and as atomic bombs became available (although no more fissionable material was actually available to make another bomb after Nagasaki).
Aug. 1, 1945, was the earliest deployment date for the Japanese atom bombing missions, and the Target Committee in Washington, D.C. had already developed a short list of relatively un-damaged Japanese cities that were to be excluded from the conventional USAAF (US Army Air Force) fire-bombing campaigns (that, during the first half of 1945, had used napalm, augmented by high explosives, to burn to the ground over 60 essentially defenseless Japanese cities).
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.
Trinity had produced large amounts of an entirely new type of rock that was later called “Trinitite.” Trinitite was a “man-made” radioactive molten lava rock that had been created from the intense heat that was twice the temperature of the sun. Samples of it still exist in the desert at Alamogordo.
At 3 a.m. on the morning of Aug. 9, 1945, a B-29 Superfortress bomber (that had been “christened” Bock’s Car) took off from Tinian Island in the South Pacific, with the prayers and blessings of the crew’s two chaplains. Barely making it off the runway just yards before the heavily loaded plane could have gone into the ocean (the bomb weighed 10,000 pounds), it headed north for Kokura, the primary target.
Bock’s Car’s bomb was code-named “Fat Man,” partly because of its shape and partly to honor the rotund Winston Churchill. “Little Boy,” first called “Thin Man” (after President Franklin Roosevelt), was the code name of the uranium bomb that had been dropped on Hiroshima three days earlier.
Japan’s Supreme War Council in Tokyo, scheduled to convene their next meeting at 11 a.m. on Aug. 9, had absolutely no comprehension of what had really happened at Hiroshima. So the members had no heightened sense of urgency. The council was mostly concerned about Russia’s declaration of war.
But it was already too late, because by the time the War Council members were arising and heading to the meeting with the emperor, there was no chance to alter the course of history. Bock’s Car – flying under radio silence – was already approaching the southern islands of Japan, heading for Kokura, the primary target. The crew was hoping to beat an anticipated typhoon and the approaching clouds that would have delayed the mission.
The Bock’s Car crew had instructions to drop the bomb only on visual sighting. But Kokura was clouded over. After making three failed bomb runs over the clouded-over city and then experiencing engine trouble on one of the four engines (using up valuable fuel all the while) the plane headed for its secondary target, Nagasaki.
Nagasaki is famous in the history of Japanese Christianity. The city had the largest concentration of Christians in all of Japan. St. Mary’s Urakami Cathedral was the megachurch of its time, with 12,000 baptized members.
Nagasaki was the community where the legendary Jesuit missionary Francis Xavier planted a mission church in 1549. The Catholic community at Nagasaki grew and eventually prospered over the next several generations. However it eventually became clear to the Japanese that the (Catholic) Portuguese and Spanish commercial interests were exploiting Japan. It didn’t take very long before all Europeans – and their very foreign religion – were expelled from the country.
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.
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.
In Daniel Hallock’s important book, Hell, Healing and Resistance, the author described a 1997 Buddhist retreat that was led by the Buddhist monk Thich Nhat Hanh. The retreat involved a number of combat-traumatized Vietnam War veterans who had left the Christianity of their birth.
The veterans had responded positively to Nhat Hanh’s ministrations. Hallock wrote, “Clearly, Buddhism offers something that cannot be found in institutional Christianity. But then why should veterans embrace a religion that has blessed the wars that ruined their souls? It is no wonder that they turn to a gentle Buddhist monk to hear what are, in large part, the truths of Christ.”
Hallock’s comment should be a sobering wake-up call to Christian leaders who seem to regard as important both the recruitment of new members and the retention of old ones. The fact that the U.S. is a highly militarized nation makes the truths of gospel nonviolence difficult to teach and preach, especially to military veterans (particularly the homeless, psychologically tormented, spiritually-depleted, malnourished, over-diagnosed, over-medicated, over-vaccinated, homicidal and suicidal ones) who may have lost their faith because of horrors experienced on the battlefield.
I am a retired physician who has dealt with hundreds of psychologically traumatized patients (including combat-traumatized war veterans), and I know that violence, in all its forms, can irretrievably damage the mind, body, brain and spirit. But the fact that the combat-traumatized type is totally preventable – and oftentimes impossible to cure – makes prevention work really important.
An ounce of prevention is indeed worth a pound of cure when it comes to combat-induced PTSD. And where Christian churches should and could be instrumental in the prevention of the soul-destroying combat-type PTSD is by counseling their members to not participate in it (which should be obvious when considering the ethical message of the nonviolent Jesus, a message that guided the pacifist church in the first three centuries of its existence)
Experiencing violence, whether as victimizer or victim, can be deadly, and it can run through families like a contagion. I have seen violence, neglect, abuse and the resultant traumatic psychological and neurological illnesses spread through both military and non-military families – even involving the third and fourth generations after the initial victimizations.
And that has been the experience of the hibakusha (the long-suffering atomic bomb survivors of Hiroshima and Nagasaki), whose progeny continue to suffer disease – which has likewise been the experience of many of the progeny of the warrior-perpetrators who participated in the act of killing in every war.
Years ago I saw an unpublished Veteran’s Administration study that showed that, whereas most Vietnam War-era soldiers were active members of Christian churches before they went off to war, if they came home with PTSD, the percentage returning to their faith community approached zero. Daniel Hallock’s sobering message above helps explain why that is so.
Therefore the church – at least by its silence on the critical issues of war and war preparation – seems to be actually promoting (rather than forbidding) homicidal violence, contrary to the ethical teachings of Jesus, by failing to teach what the primitive church understood was one of the core teachings of Jesus, who preached, in effect, that “violence is forbidden for those who wish to follow me.”
Therefore, by refraining from warning their adolescent members about the faith- and soul-destroying realities of war, the church is directly undermining the “retention” strategies in which all churches engage. The hidden history of Nagasaki thus has valuable lessons for American Christianity.
The members of the Bock’s Car bomber crew, like conscripted or enlisted men in any war, were at the bottom of a long, complex and very anonymous chain of command whose superiors demand unconditional obedience from those below them in the chain.
The Bock’s Car crew had been ordered to “pull the trigger” of the lethal weapon that had been conceptualized, designed, funded, manufactured and armed by any number of other entities, none of which would feel morally responsible for doing the dirty deed because they didn’t have literal blood on their hands.
As is true in all wars, soldier trigger-pullers are often the ones unjustly singled out and blamed for the killing in the combat zone, and therefore they often have the worst post-war guilt and shame that is often the most lethal part of combat-induced PTSD (other than the suicide and violence-inducing aspects of many psychiatric drugs and the chronic illness-stimulating aspects of the over-vaccination schedules to which all military recruits are subjected).
However, the religious chaplains that are responsible for their spiritual lives of their soldiers, are also at the bottom of the chain of command and may share their guilt feelings. Neither group usually knows the real reasons their commanders are ordering them to kill or participate in the killing operations.
The early church leaders, who knew the teachings and actions of Jesus best, rejected the nationalist, racist and militarist agendas of whatever passed for nationalism 2,000 years ago.
And by following the Sermon on the Mount, true Christians of today similarly reject the homicidal agendas of the national security state, the military-industrial-congressional complex, the war-profiteering corporations, the mesmerizing major media, and the eye-for-an-eye retaliation church doctrines that have, over the past 1,700 years, enabled baptized and confirmed Christians to, if ordered to do so, willingly kill other humans in the name of Christ.
Gary G. Kohls is a retired physician from Duluth, MN, USA. He writes a weekly column for the Reader, Duluth’s alternative newsweekly magazine. His columns mostly deal with the dangers of American fascism, corporatism, militarism, racism, malnutrition, psychiatric drugging, over-vaccination regimens, Big Pharma and other movements that threaten the environment or America’s health, democracy, civility and longevity. Many of his columns are archived here.
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