The HMT Rohna was struck by a HS-293 guided bomb and sank, killing 481 officers men in the initial explosion and 534 who subsequently drowned. Details of the death of the 1,015 men off of the coast of North Africa were not released until after the war.
HMT Rohna.
Yank published "Jungle Mop Up" in its November 26, 1943 edition, with photographs of combat on the Islands of Arundel and Sagekasa in the New Georgia Group.
Wounded, now dead, Japanese soldier left by withdrawing comrades
.
Company commander spotting artillery fire on mortar fire.
U.S. machine gun crew with M1919 machine gun.
The Red Army took Gomel, Belarus.
Medal of Honor winner and the Navy's first ace of World War Two, Lieutenant Commander Edward Henry O'Hare, failed to return from a combat mission, being a casualty of it.
A 7.2 magnitude earthquake resulted in the deaths of nearly 3,000 people in Turkey.
The MGM hit musical comedy Girl Crazy was released.
Famous for his writings and the creation of "The Land Ethic", Leopold came to his views on nature and philosophy because he was an avid lifelong hunter.
Famous for his writings and the creation of "The Land Ethic", Leopold came to his views on nature and philosophy because he was an avid lifelong hunter.
President Lyndon B. Johnson proclaimed November 25, 1963, a day of national mourning for the death of John F. Kennedy. His body was laid to rest at
arlington National Cemetery and his wido Jacqueline lit the "eternal flame" at the location.
Rarely noted, services were also held for Lee Havey Oswald and Dallas policeman J. D. Tippit. The attendance at the Tippit funeral was enormous, but the Oswald one was private by orers of the Federal Government.
Telephone service across the US was halted for one minute at noon, Eastern Time. Las Vegas closed its casinos for the third time in its history, the other two being for Good Friday (March 22) in 1940, and on April 12, 1945, after President Franklin D. Roosevelt died.
A suburb of Algiers was renamed for the late President on this day, as was the Rudolf-Wilde-Platz in Berlin.
Abraham Zapruder sold the rights to his 8mm film of the Kennedy assassination to LIFE Magazine for $150,000. It was paid in installments, and the first $25,000 was donated by Zapruder to Tippit's widow.
It was Thanksgiving Day in the United States. The proclamation for the day had been issued on November 11, before President Roosevelt left for Cairo.
Proclamation 2600—Thanksgiving Day, 1943
November 11, 1943
By the President of the United States of America
A Proclamation
God’s help to us has been great in this year of march towards world-wide liberty. In brotherhood with warriors of other United Nations our gallant men have won victories, have freed our homes from fear, have made tyranny tremble, and have laid the foundation for freedom of life in a world which will be free.
Our forges and hearths and mills have wrought well; and our weapons have not failed. Our farmers, victory gardeners, and crop volunteers have gathered and stored a heavy harvest in the barns and bins and cellars. Our total food production for the year is the greatest in the annals of our country.
For all these things we are devoutly thankful, knowing also that so great mercies exact from us the greatest measure of sacrifice and service.
Now, Therefore, I, Franklin D. Roosevelt, President of the United States of America, do hereby designate Thursday, November 25, 1943, as a day for expressing our thanks to God for His blessings. November having been set aside as "Food Fights for Freedom" month, it is fitting that Thanksgiving Day be made the culmination of the observance of the month by a high resolve on the part of all to produce and save food and to "share and play square" with food.
May we on Thanksgiving Day and on every day express our gratitude and zealously devote ourselves to our duties as individuals and as a nation. May each of us dedicate his utmost efforts to speeding the victory which will bring new opportunities for peace and brotherhood among men.
In Witness Whereof, I have hereunto set my hand and caused the seal of the United States of America to be affixed.
DONE at the City of Washington this 11th day of November, in the year of our Lord nineteen hundred and forty-three, and of the Independence of the United States of America the one hundred and sixty-eighth.
Signature of Franklin D. Roosevelt
My father and his family no doubt enjoyed a traditional Thanksgiving meal. My father and his siblings would have been on the Thanksgiving holiday.
In Cairo, the conference regarding the Far East concluded.
The Battle of Cape St. George was fought between the U.S. Navy and the Imperial Japanese Navy between Buka and New Ireland in the Solomons. The battle ensured as part of a Japanese effort to reinforce Buka whiel also removing air technicians. Three of the five Japanese ships, the Ōnami, the Makinami, and the Yūgiri, were sunk, bringing nighttime resupply efforts by the Japanese to an end.
The Australian Army prevailed over the Japanese at the Battle of Sattelberg.
Bombers of the US 14th Air Force hit Formosa (Taiwan) for the first time in a raid on the airbase at Shinchiku. Forty-two Japanese aircraft were destroyed. Formosa had been part of the Japanese Empire since 1895.
RAF Bomber Command Chief Sir Arthur Harris declared that Berlin would be bombed "until the heart of Nazi Germany ceases to beat."
The I-9 was sunk by the USS Radford off of Makin Island. The U-600 and &-849 were sunk in the Atlantic.
The USS Liscome Bay was torpedoed at 05:10 by the Japanese submarine I-175. 644 men were killed in the initial explosion or the rapid 23 minute sinking. The aircraft carrier had been supporting the landings on Makin Island in the Gilberts. The losses due to the attack far outstripped the US losses in the ground operation.
Burial at sea for two of the Liscome Bay's crew, as surviving crewmates look on.
Most of the naval task force supporting the landing had withdrawn, as the operation had successfully completed, but the Liscome Bay had remained in support of ongoing operations. Japanese submarines had been rushed to the area, withdrawn from other areas of the Pacific, in a near panic by the Japanese Navy, which had been caught off guard by the landings. Included amongst those losses were the commander of the ship and Navy Cross winner Doris Miller. It was the deadliest attack on an aircraft carrier in the history of the U.S. Navy.
The Liscome Bay's use at Makin demonstrates something that was to become common in the Pacific, it was being used as an operational carrier. Indeed, it was the flagship of the operation, with the other two carriers also being escort carriers.
The shock of Tarawa and Makin was in part because the US had simply chosen to leap up into the Central Pacific without completing operations in the Southern Pacific. Indeed, operations on Bougainville, where the Japanese mounted a small counter-attack on this day, never concluded.
In San Francisco, Leopold Stokowski conducted an all-Russian concert with the San Francisco Symphony.
1578 with Marin Frobisher and his men holding a Thanksgiving feast, somewhere in North America, thankful for not dying crossing the Atlantic. It might have been in Newfoundland, or maybe on the Canadian Atlantic Arctic, or maybe somewhere else on the Canadian Atlantic coast.
Frobisher was an explorer and privateer and, interestingly enough, died in the manner depicted as a danger in Master and Commander. I.e, he was shot in an engagement with the Spanish and the surgeon extracted the ball, but not the patching, which infected.
Doesn't county? Well, some 39 years later, Samuel de Champlain held one in Quebec with the Québécois, probably not called that yet, and the Mi'kmaq. Cranberries were served. I don't know about turkey, but could be. Quebec is within the historic range of turkeys.
But wait, Don Pedro Menéndez de Avilés had a Mass of Thanksgiving celebrated on September 8, 1565 upon his landing in Florida. That beats out Frobisher by over a decade. And if that doesn't count, coming after Frobisher, but before Champlain, was Juan de Oñate in 1598, who led an expedition of 500 people, and 7,000 head of livestock through the harsh Chihuahua to a location that is now El Paso and, on April 30, 1598 dedicated a day of Thanksgiving.
What does all this tell us? Well, what we've noted before. Thanksgivings are a common thing in Christian cultures. The "first" Thanksgiving really wasn't, and it wasn't particularly unique.
I should note, if you look at the items linked in on this site, over on the right, in the general interest category, there are things from the right and the left. If you only looked at some of my posts, you would assume that I'm a flaming liberal, maybe even a progressive. If you look at others, you'd assume I'm a conservative (you wouldn't assume I'm a populist, and I'm not). That probably means that I'm something else entirely, and indeed my views span right and left.
A full reader of this blog would know that I'm a Catholic, however.
One thing that I think is obvious to serious observant Catholics, and likely observant Orthodox, is that this is a Protestant Country. It really is. That's different from a "Christian Country". It's Protestant. Even people who like to spout off that this country doesn't have a religious founding of some sort are, actually, some sort of cultural Protestant, by and large. It's pretty obvious if you are a dedicated member of one of the minority religions, Catholic, Orthodox, Jewish, Muslim, etc. As Protestants live in a Protestant culture, they don't realize that the culture is Protestant. Indeed, one of the charming things about Americans in general is the belief that everyone all over the globe thinks just like we do.
To take it a step further, quite a few sort of adherent members of other faiths, or maybe just not really well-informed members of other faiths, are heavily Protestantized. So you'll find Catholics that have heavily Protestant views, for example.
The deeply Protestant culture of the country impacts almost everything about it, from our economics to our foreign policy. It may not be at all evident to average people, but an example of that can be found in the country's overall reaction to the two major ongoing wars being fought right now.
I've supported, as people here would note, the Israeli war against Hamas, which Hamas started. But to be brutally honest, a lot of American support for Israel comes from two sources. One is the country's Jewish population, which is actually quite small, but which has been historically influential since some point in the mid 20th Century. The other is due to Evangelical Christians who see the creation of the Jewish state in 1948 as a fulfillment of a promise in the book of Revelation, although they aren't the only Christian's, or perhaps individual Christians, to see that, that way. Evangelical Christians, however, tend to see Israel in absolutist terms and many see supporting Israel as a way to directly bring about the Second Coming. For its part, the Israeli government, which actually tends to be highly secular, has worked that pretty heavily over the years.
Catholics and the Orthodox have a much more nuanced view of this topic, however, as their relationship with the region goes all the way back. Apostolic Christians were present in the region since day one. Early on, Apostolic Christianity won many converts of the Jews in the region, but also of Arabs and other regional populations. Christianity, and by that we mean Apostolic Christianity, largely converted the entire region before the Arab conquests of the 5th and 6th Century brought in Islam, but even then huge populations of Christians, and again we mean Apostolic Christians, as that is all that there were, remained. What Protestants, not Apostolic Christians, termed the Crusade when they began to falsify history came about originally to try to protect the pilgrimage routes to the very region that is now being fought over. At least up until fairly recently, 10% of the Palestinian population remained Catholic, and to the north, Lebanon was, up until fairly recently, predominately so. Large populations of Orthodox Christians were also to be found. Israel, in its relationship with out of the region Christians, however, reaches out mostly to Evangelical Christians who are pretty much completely foreign to the region.
The English Colonies were of course colonized by residents of Great Britain, who were, at the time they began to do that, Protestants. They were not all members of the Church of England or the Church of Scotland, however, and that very much has its ongoing impact today. Dissenters from the Protestant state churches, such as the "Pilgrims", took refuge in North America from whichever Protestant church was in control at the time, which was usually the Anglican Church in England, and the Presbyterian Church of Scotland in Scotland. Immigrants from minority Protestant faiths didn't tend to have a concept of extending religious liberty in the New World, but rather escaping oppression for their minority views in the Old. Once in North America, they tended to be just as intolerant as the established churches they had escaped from. The one thing they could all agree on, however, is that they hated Catholics.
That was in large part because the English Protestant churches of all types had to rely on myths to justify their existence. The Church of England hadn't even really intended to separate long from the Catholic Church at first, but once things got rolling, it was hard to go back. This was for a variety of reasons, and to at least some degree the Church of England remains uncomfortable with its separation. It's made several attempts towards reversing it, and some significant sections of it basically pretend it didn't occur to a certain degree. But an early feature of it was an attempt to justify what it had done, which it never really came up with a good thesis for. Part of that simply devolved to creating a mythical history of Medieval Catholicism, a different approach than that taken by the norther European principalities that followed Luther, who also didn't mean to really separate at first.
Over time, the mythical history of the Medieval Church that the English created passed away in the UK itself. Brave Catholic remnants hung on, and the fact that Ireland was part of the United Kingdom always meant that the fables had objections to them. But in the English colonial experiments in North America, this was largely untrue. Immigrants to the colonies were overwhelmingly Protestant, if in some areas not overwhelmingly Anglican. Fables developed during the Reformation were carried over and instituted into the telling of American history and into American culture, which is why even now students at higher levels will hear stories of bloody Inquisitions and naked aggression in the Middle East that are simply untrue.
Part of the fable is that the country has always been supportive of "freedom of religion" and even that this is enshrined in the Constitution. It isn't, and it hasn't been.
At the time of the Revolution, almost all American colonist were Protestants. Certainly exceptions existed, but Catholics were a distinct minority and members of other religions, such as Judaism, were nearly non-existent. A significant exception had been Africans brought over as slaves prior to the 1700s, but during the 1700s they largely converted to Protestant faiths, reflecting the religion of where they were held, although often not the same varieties, exactly, of Protestantism of those who held them in bondage. Certainly slaves when first brought over, which was still occurring at the time of the Revolution irrespective of its illegality, were members of African animist religions by and large. About 1/3d were Muslim, however, and a few were Catholic. In terms of cultural myth, this is interesting in that it's commonly forgotten that most African slaves were animists at the time of their enslavement and also that the common excuse at the time that they would be introduced to Christianity actually wasn't true for all of them, some already being Christians. Be all of that as it may, the legacy of pre enslavement religions dissipated relatively rapidly, although some remnant of it remains even today in terms of folk beliefs.1
In 1776 when the nation rebelled against its Anglican monarch, King George III, most of the rebellious leaders in the Continental Congress were solidly Protestant. Indeed, one of the Intolerable Acts they passed as causi belli was the Quebec Act, which allowed the Québécois to remain Catholic, which says volumes about just how anti-Catholic the country was. A popular myth had developed that the founders of the republic and its constitution were largely non-Christian theists, but it's largely baloney. The article linked in above sort of adopts that view, without really fully expressing it, in order to avoid, most likely, that the Founders founded a Christian nation, or a Protestant one.
That aside, they certainly did found a theistic republic, and their early thoughts and documents are shot through with it. Nearly all of them, if not in fact all of them, believed in "natural law" which, as the article notes shows up in the Declaration of Independence, which states:
The unanimous Declaration of the thirteen united States of America, When in the Course of human events, it becomes necessary for one people to dissolve the political bands which have connected them with another, and to assume among the powers of the earth, the separate and equal station to which the Laws of Nature and of Nature's God entitle them, a decent respect to the opinions of mankind requires that they should declare the causes which impel them to the separation.
And it goes on from there.
Okay, well so what?
Part of this is just historical. It's important to be accurate about a nation's history, and frankly the country was founded as a Protestant republic in which everyone, almost, was a Protestant. That was its culture, and to an enormous degree, it remains its culture today. Countries always have a culture, and beyond that, they deserve one.
But (and there's always a but), this also raises some important cultural, let alone, religious topics.
As to Protestants, one thing to keep in mind that while various Protestant denominations made up the majority of practice for Americans, there was not one single Protestant church and as the nation grew, this very much became the case. At the time of the Revolution, it would have been highly likely that almost everyone in a community in which any one person lived was the same type of Protestant. In Appalachians regions, for example, most were some type of Protestant. In New England, most were (although not all0 were likely Anglicans. There were Quakers and other sects of course, but people largely lived in a community in which everyone was a member of that sect, unless you were of a distinct minority community like Catholics and Jews.
As the country expanded, however, this began to change, a fact aided by the separation from the United Kingdom which now meant that immigrants from Norther Europe in general, rather than Great Britain in particular, were widely accepted.. European Protestant faiths that had not been in the country in large numbers began to come in, with no real opposition to that. Lutherans became very common in areas with large communities of Germans. Various Anabaptist groups, always present, likewise expanded and became very influential in some regions of the country, particularly the American South.
And into this distinctly American brands of Protestantism developed, something that Americans seem particularly ignorant of today. The "village preacher" or the church that was only loosely affiliated with a denomination became common.
Gather at the River in eight different John Ford films. Ford was a devout Catholic, and obviously saw this song as emblematic of American, and Protestant, Christianity. I've heard it in a Catholic Mass exactly once, in Pennsylvania.
This in fact became a feature of American life. Well into the 1980s, of course, most American towns were heavily represented by a wide variety of American Protestant churches, but almost all of them had what is now called "non-denominational" church headed up by a pastor who likely also worked five days out of seven in something else. That figure became such an iconic American that such pastors are portrayed again and again in American films, such as those noted above, but even in much more recent ones.
The fact that American Christianity became sufficiently separate from European Christianity mean that a sort of do it yourself Christianity took particularly strong root in the US, and also in Canada, in a way that it didn't elsewhere. Those who separated, for example, from the Russian Orthodox Church in Imperial Russia tended to become Old Believers, or even Catholics, although populations of refugee Anabaptists came into the country as well. You don't find big populations of minority in Protestant religions anywhere else, however, in North America, save for areas that American Protestants have sought to proselytize in, some of which are areas that are already heavily Catholic or Orthodox. Unique nearly wholly American strains of Protestantism, or religions that came out of Christianity, developed.
As this occured, it had an impact on the culture noted above, and still very much does. Demographers have wondered about the rise of the "nones", but in fact they've always been there. Rank and file Protestants have often not worried much about pew hopping. People baptized in a Baptist Church will go to an Assemblies of God Church, and not think much about it. Beyond that, a fairly large group of Americans feels that they are really God-fearing Christians, even though they very rarely go to Church. I've heard people who never darken the door of a church save for a funeral or wedding discuss in earnest terms how the country needs to turn back to its Christian values, and in fairness, some do in fact practice Christian virtues fairly notably.
As the same time, however, people who claim this sort of loose ill-defined American Christianity often have completely jettisoned huge tenants of actual Christianity. People will live together without being married or otherwise engage in conduct that any conventional strain of Christianity regards as gravely sinful. Divorce, specifically prohibited by Christ, is widely practiced by American Protestants who don't give it a second thought. In some ways, the easy practice of the very loose American Protestantism ranges from religion made very, very easy, to those denominations which have very strict rules that never actually appear in the New Testament, or Old, at all.
The Pine Tree Flag, one of the flags used by American revolutionaries during the war for independence. People can say what they like, but a rebel army flying a flag like this is not battling for a secular republic. Currently, this flag is associated with a group of far right wing Evangelicals of the New Apostolic Reformation who are inaccurately defined as Christian Nationalist, but who do share significant amounts of their goals including the restoration or imposition of a Christian, by which they really mean Evangelical Protestant superstructure on the country.
Into this mix, however, we now have the New Apostolic Reformation, a Protestant movement that is confused by commentators with Christian Nationalism and even sometimes confused at to its American Protestant status.
The New Apostolic Reformation comes out of that branch of American Protestantism that has the concept that the United States itself has a particular Devine mission. This sort of thinking has roots in American Protestantism that go fairly far back in the 19th Century, and it still is particularly strong in some branches of non-mainline, if that is a word, Protestantism, and also in Great Awakening religions that came out of Protestantism. The followers of such thoughts tend to believe, for example, that certain figures (often George Washington) were charged by a Devine mission at the time of the Revolution, and also tend to believe that the U.S. Constitution was divinely inspired. You can find such thoughts today amongst various American Protestant religions outside of those which have retained strongly European roots, and also, as noted, as offshoots from Christianity. For example, you will sometimes hear the words common to the belief quoted by some Mormons, although it is not a tenant of the Mormon faith itself.
It was partially this line of thought that gave rise to the Manifest Destiny belief that many Americans held in the 19th Century, but it carried on until the 20th Century. Consider, for example, this 1900 statement after the US had taken the Philippines during the Spanish American War:
Mr. President, the times call for candor. The Philippines are ours forever, "territory belonging to the United States," as the Constitrltion calls them. And just beyond the Philippines are China's illimitable markets. We will not retreat from either. We will not repudiate our duty in the archipelago. We will not abandon our opportunity in the Orient. We will not renounce our part in the mission of our race, trustee, under God, of the civilization of the world. And we will move forward to our work, not howling out regrets like slaves whipped to their burdens, but with gratitude for a task worthy of our strength, and thanksgiving to Almighty God that He has marked us as His chosen people, henceforth to lead in the regeneration of the world.
* * *
Mr. President, this question is deeper than any question of party politics: deeper than any question of the isolated policy of our country even; deeper even than any question of constitutional power. It is elemental. It is racial. God has not been preparing the English-speaking and Teutonic peoples for a thousand years for nothing hut vain and idle self-contemplation and self-admiration. No! He has made us the master organizers of the world to establish system where chaos reigns. He has given its the spirit of progress to overwhelm the forces of reaction throughout the earth. He has made us adepts in government that we may administer government among savage and senile peoples. Were it not for such a force as this the world would relapse into barbarism and night. And of all our race He has marked the American people as His chosen nation to finally lead in the regeneration of the world. This is the divine mission of America, and it holds for us all the profit, all the glory, all the happiness possible to man. We are trustees of the world's progress, guardians of its righteous peace. The judgment of the Master is upon us: "Ye have been faithful over a few things; I will make you ruler over many thing."
From Congressional Record(56th Cong., 1st Session) Vol XXXIII, pp.705, 711.
The concept of the US as a New Testament "chosen people" remains surprisingly strong in some quarters of American Protestantism.
The New Apostolic Reformation, faced with a United States of the early 21st Century in which the openly strong Protestant connections are now highly muted in many places, have taken this one step further than most did in the past and openly seek to establish a new wing of Protestantism which advocates for the "restoration" of perceived "lost offices" of what they conceive to have been, inaccurately, in the early Church, such as prophet and apostle. There were indeed, of course, prophets in Judaism. And there were apostles during the Apostolic Age. Indeed, as a distinctly Protestant movement, it ironically fails to grasp that the Catholic and Orthodox Churches are true Apostolic Churches, and they were founded by the apostles. Restoring the "office" of apostle is not possible, as the Apostolic Age is over and Apostolic revelation fixed, something acknowledged not only by the Apostolic Churches, but also those churches of the Protestant Reformation which arose during the Reformation, the latter of which differ on that point from the Apostolic Churches only in regard to their relationship to the Apostles.
The NAR has been particularly associated with current strains of Trumpist populism, and in a vague sort of way helps to explain what is going on. As American Protestantism outside the mainline Protestant churches has always had sort of a "do it yourself" aspect to it, it's free to conceive of a mission like the NAR's while also free to ignore vast tracks of actual Christian doctrine. Looked at that way, the NAR doesn't, at least for the time being, need to worry itself about divorce and remarriage as antithetical to Christianity, or even the requirement that Christians be their brother's keeper. Rather, the thought is, that is, by some, that political success can be achieved, after which a society modeled in their view of Christianity can be imposed from the top down.
In this fashion, the life of a figure like Donald Trump can be flat out ignored in pursuit of what is imagined to be a greater goal, which is distinctly different from the view of some other Christians that they must vote for Trump as they have no other moral choice. Looked at this way, Trump becomes some sort of latter day Cyrus the Great, a non congregant being used by God to achieve a greater goal. It's a radical belief, but it is out there.
Speaker of the House Johnson flies the Pine Tree flag outside of his Congressional office.
The flag of Vatican City. This flag can occasionally be found in Catholic Churches. I can recall at one time a point at which American flags, which also occasionally could be found in Catholic Churches in the US, were removed.
An oddity in the US is that the largest single religion in the United States is a minority religion, that being Catholicism. Most Americans are Protestants, but the single biggest faith is the Catholic faith. And contrary to what some like to suggest, not only are Catholic numbers holding their own, but they're growing. At the same time this is occurring, moreover, the second "lung" of the Church, Orthodoxy, is expanding as well.
Because this is such a Protestant country in culture and outlook, one of the things about at least a lot of Catholics in the US is that they were heavily Protestantized, something that really took off once JFK told the country he could be a Catholic on Sundays, but the country didn't really need to worry about that for the rest of the week. A disaster for Catholics, Catholics rushed to acclimate and went from being seen as vaguely strange and threatening to the rest of the country to being just one denomination. At the same time that this occured, actual reforms in the Church, combined with the "Spirit of Vatican Two" in fact made Catholics seem that way to many "main line" Protestants and also to many rank and file Catholics. Many distinctly Catholic practices that had deeply inserted themselves into Catholic culture disappeared. Catholics Masses were now in English (most places) or Spanish in some. Catholics no longer were bound to eating fish as a penitential observance on Fridays outside of Lent. Distinctive female head coverings started to disappear (prior to Vatican II, we'd note). Unique accordance of respect in a formal way towards Priests ended. A fairly uniform Catholic education ended (one that I hadn't participated in, nor had my father). A weak 1970 Catechetical set of instruction came in, leading to an entire generation, of which I am part, hardly knowing the ins and outs of their Faith by the time they passed through it.
By the 80s and 90s, members of the Church who would never have thought of marrying in a Protestant Church or church shopping were doing so. Divorce and remarriage, something long common in the Protestant churches, also came in.
In some ways, it's now easy, retrospectively, to see how this came about. A lot of this was due to what might be regarded as cultural shell shock, or as one sociologist put it in a different context, "future shock". A generally disdained people for the most part, in much of the country Catholics kept to themselves and lived in "Catholic Ghettos" where their cultural uniqueness wasn't open to the rest of the world up through the middle of the 20th Century. This was never wholly the case, of course, and there were always notable converts to Catholics who were out in the world. In the West, which always tended to break down distinctions, this was much less the case once people were outside of big cities, like Denver and Salt Lake.
Still, in that time period, most Catholics were also blue collar workers and very few, save for some in certain professional occupations, had attended university. Those that did often tried to attend a Catholic university, which in those days were really Catholic. So, in much of the country they worked blue collar jobs, if they were professional their clientele was Catholic as a rule, and they tended to live in Catholic Communities. This was true for the Orthodox as well. And it was also true for Jews. Indeed, in some ways, the overall situation of these communities resembled that of African Americans, all of whom were disdained by the Ku Klux Klan and other nativists.
World War Two started to massively erode this. For the first time large numbers of Catholics attended university and after the war, for the same reason, this continued on due to the GI Bill. The walls of the Catholic (and Orthodox) Ghettos began to come down. Vatican II came along and made institutional changes in the church. Separately, the Vatican change the liturgy to its current form, a definite improvement, and provided that it could be said in the vernacular. Bishops and Priests who assumed a certain directly from this began to expand on it, and a Catholic President came in and told Americans that Catholics were just like everyone else, something a lot of Americans rapidly embraced. Similar developments happened north of the border where the Church itself started the process of dismantling institutional control of large areas of Quebec society, which in turn developed into the Quiet Revolution.
Looking back now, lots of younger Catholics wonder why their grandparents allowed so much to erode. Why did they allow the incidents of Catholic culture to fade? Why did they put up with taking out the altar rails? Why wasn't some Latin retained? Why did the parishioners not balk when the Bishops lift year around penitential meatless Fridays? The shock of it all seems like a likely answer. Having gone from heavily Irish, or German, or Italian communities and practicing a religion that practically had its own language, and that meaning that your future in the larger, Protestant, American society was at least partially laid out for you, and limited, to one in which they were told that they were fully part of the larger consumerist limitless American society where the rules only loosely applied, and then having part of the old culture simply destroyed, they were shell shocked.
Try as the American Church of hte 70s might, the fact of the matter is that CAtholic's remain stubbornly subject to the letter to Diogentus:
Christians are indistinguishable from other men either by nationality, language or customs. They do not inhabit separate cities of their own, or speak a strange dialect, or follow some outlandish way of life. Their teaching is not based upon reveries inspired by the curiosity of men. Unlike some other people, they champion no purely human doctrine. With regard to dress, food and manner of life in general, they follow the customs of whatever city they happen to be living in, whether it is Greek or foreign.
And yet there is something extraordinary about their lives. They live in their own countries as though they were only passing through. They play their full role as citizens, but labor under all the disabilities of aliens. Any country can be their homeland, but for them their homeland, wherever it may be, is a foreign country. Like others, they marry and have children, but they do not expose them. They share their meals, but not their wives.
They live in the flesh, but they are not governed by the desires of the flesh. They pass their days upon earth, but they are citizens of heaven. Obedient to the laws, they yet live on a level that transcends the law. Christians love all men, but all men persecute them. Condemned because they are not understood, they are put to death, but raised to life again. They live in poverty, but enrich many; they are totally destitute, but possess an abundance of everything. They suffer dishonor, but that is their glory. They are defamed, but vindicated. A blessing is their answer to abuse, deference their response to insult. For the good they do they receive the punishment of malefactors, but even then they, rejoice, as though receiving the gift of life. They are attacked by the Jews as aliens, they are persecuted by the Greeks, yet no one can explain the reason for this hatred.
To speak in general terms, we may say that the Christian is to the world what the soul is to the body. As the soul is present in every part of the body, while remaining distinct from it, so Christians are found in all the cities of the world, but cannot be identified with the world. As the visible body contains the invisible soul, so Christians are seen living in the world, but their religious life remains unseen. The body hates the soul and wars against it, not because of any injury the soul has done it, but because of the restriction the soul places on its pleasures. Similarly, the world hates the Christians, not because they have done it any wrong, but because they are opposed to its enjoyments.
Christians love those who hate them just as the soul loves the body and all its members despite the body's hatred. It is by the soul, enclosed within the body, that the body is held together, and similarly, it is by the Christians, detained in the world as in a prison, that the world is held together. The soul, though immortal, has a mortal dwelling place; and Christians also live for a time amidst perishable things, while awaiting the freedom from change and decay that will be theirs in heaven. As the soul benefits from the deprivation of food and drink, so Christians flourish under persecution. Such is the Christian’s lofty and divinely appointed function, from which he is not permitted to excuse himself.
In other words, Catholics that came up after the 80s looked at what the World had given to accommodating Catholics of the late 60s, 70s, and 80s, and found it wholly wanting. Like topics, we're otherwise writing on in slow motion, tradition, which turns out to be grounded in something real, and there's an effort to take it back. As that's being done, it's the case that the reforms that came in are being rejected, sometimes a little, sometimes a lot.
Trad girls in conservative skirts and wearing chapel veils, young men fairly conservatively dressed, parishioners attempting to secure Latin Masses, or going to Easter Rite Devine Liturgy, aren't seeking to reform the reform, which up until recently was the vanguard of a return to tradition. They're seeking to wholesale bring the incidents of Catholicism back in. In doing that, they're making it plain that they're not just another denomination, and they don't want to really be part of the American religious scene. Whether they're applying the Benedict Option or the Constantine one, they're not only not melting in, they're returning to wholesale different. And that different doesn't look back to 1776, it looks all the way back.
So why does any of this matter?
Cyrus the Great. Some far right Evangelicals tend to see Trump as a sort of Cyrus figure. Cyrus was not Jewish, but his proclimations favored the Jewish faith in an existential sense.
Now in the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be accomplished, the LORD stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying: 'Thus saith Cyrus king of Persia: All the kingdoms of the earth hath the LORD, the God of heaven, given me; and He hath charged me to build Him a house in Jerusalem, which is in Judah. Whosoever there is among you of all His people—his God be with him—let him go up to Jerusalem, which is in Judah, and build the house of the LORD, the God of Israel, He is the God who is in Jerusalem. And whosoever is left, in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill-offering for the house of God which is in Jerusalem.'
Ezra 1:1–4
Well, it does, for a variety of reasons, some mild, and some a bit scary.
One thing is this. It used to be particularly noted by some that the English-speaking world was particularly given to democracy, which it was. Those with a limited horizon tended to associate this solely with the United States, but that was in fact extremely inaccurate. The United Kingdom had a functioning parliament in 1776 when we abandoned the UK's overlordship, and in fact that is part of the reason that we did that. They had a Parliament, and they weren't letting us in.
A person can say what they want about that and try to disassociate it somehow from something particularly English, but it is there. France, in 1776, wasn't democratic. Spain wasn't either. You can't really find another major power that was. And all of England's progeny took this path for a long time. Canada never had a non-democratic moment. Nor did New Zealand, or Australia.
Now, English democracy was not perfect, and the franchise was not even particularly large. Major classes were completely excluded based on economic, and also in the case of Catholics, religion. But it was there and that heritage was conveyed. Moreover, when it took root in North America, it expanded beyond what it had been in the UK pretty rapidly.
Which leads us to a more radical proposition.
What was also conveyed early on was a certain culture, and part of that was a political culture. The overall culture, however, was Protestant. And it remains so. It's so Protestant that even the atheists are culturally Protestant.
An essential element of that American Protestantism is the concept of "I can make up my mind for myself and nobody can tell me what to do". Lots of religious "reformers" in the US have done that, but that's a Protestant thing. To Protestants, it's not strange to hop from one Protestant denomination to another, and to even include denominations that claim to have no denomination, even though the they do. Catholics and Jews, on the other hand, are part of one, big, global, faith. Moving from parish to parish, for Catholics, is no big deal, as Catholicism is the Church. But going to another denomination is an extraordinarily radical move and an act of rebellion.
Democracy, of course, as a movement has spread well beyond the English-speaking world and indeed, there were democracies that spring up in various places in the non Protestant world, as for in example Italian city states. Antiquarians will point out the example of ancient Athens, or even Germanic and Nordic raiding bands. On the last item, all people are democratic at the tribal level, pretty much. None of this really counters the point, however.
This brings us to the next reason this is important. The most recent movement, which is threading through American Evangelicalism, is radically exclusionary in a way, and this too is part of the North American religious heritage.
It wasn't until after the Civil War that American society really started to view Catholics as suitable citizens,a and then only reluctantly. The huge Irish and German immigrant populations that fought in the war made Catholics impossible to really ignore. Jewish Americans were really small in number, but they started to be accepted, very reluctantly, about the same time. As this occured the word "Judeo-Christian" was invented to include everyone then in the country in a singular larger American Christian sort of world. But the fact remains that hostility towards both religions, and more recently Islam, has been an ongoing feature of American life.
Catholics, and if there are any, Jews and Muslims (the latter two unlikely in any numbers) flirting with the new concepts of Christian Nationalism and National Conservatism really need to do so at their caution. The New Apostolic Reformation forces may have a similar view on moral matters as mainstream and conservative Catholics do, but the NAR is definitely not Catholic. And the history for Americans of general of politics and religion being welded together, and indeed coopting each other, is not a comfortable one at all. Put another way, Donald Trump is not a deeply religious, or even moral, man, and there's no real reason to believe that he's some sort of Cyrus the Great.
But some clearly see him that way, explaining their actions, and even some of the odd propoganda in the Trumpist camp.
None of this is to say that faith shouldn't inform a person's politics. It should. But they are not the same thing.
Footnotes:
1. Native Americans of course had their own religions, but what was different about their history, up until the early 20th Century, is that unless highly assimilated, they weren't "Americans" at all. It wasn't until 1924, a date which our 100 year retrospective posts haven't even yet reached, that all Native Americans were granted U.S. citizenship.
Unit patch of the 2nd Marine Division. Only during World War Two did the Marine Corps ultimately adopt divisional patches.
The Battle of Tarawa concluded at 1:00 p.m., local time, after 77 hours of combat. The Battle of Makin also concluded.
U.S. Army 27th Infantry Division unit patch.
FWIW, there are 138 miles between the two islands.
Tarawa would add to the status of the Marines that Guadalcanal had already conveyed. The fighting was horrific. The public, however, was stunned by the level of US losses.
The Deutsche Opernhause in Berlin was destroyed in a British air raid, as was the Berlin Zoo, which resulted in the loss of most of its 4,000 animals. Over the week Berlin would further lose the German National Theatre, the National Gallery, the Invalidenstrasse Museum, the Hotel Bristol, the Charite Hospital, the City Hospital, the Schulstrasse Maternity Hospital, the Lichterfelde-East Rail Station, and the embassies of France, Sweden, Turkey, Iran and Slovakia.
Hitler witnessed a demonstration of the ME262. Perhaps because of events like that described above, he ordered that the jet fighter be redesigned to carry bombs, thereby delaying production of the aircraft.
The extent to which people like to satirical claim that "Hitler was the best general the Allies had" has been overdone. Frankly, quite a few of his strategic and even tactical decisions during the war were correct over the opposition of his general. By this point, however, he was starting to make really significant blunders, of which this was one. Germany's task at this point, from the position of its airspace, was to defend it, which the ME262 would prove quite able at. The resulting delay was accordingly significant.
German forces landed on Samos in the Aegean.
Roosevelt, at the Cairo Conference, sent a message to Congress regarding the post-war return of servicemen.
Message to Congress on the Return of Service Personnel
to Civilian Life
November 23 , 1943
To the Congress:
All of us are concentrating now on the one primary objective of winning this war. But even as we devote our energy and resources to that purpose, we cannot neglect to plan for things to come after victory is won.
The problem of reconverting wartime America to a peacetime basis is one for which we are now laying plans to be submitted to the Congress for action. As I said last July:
"The returning soldier and sailor and marine are a part of the problem of demobilizing the rest of the millions of Americans who have been working and living in a war economy since 1941. . . . But the members of the armed forces have been compelled to make greater economic sacrifice and every other kind of sacrifice than the rest of us, and they are entitled to definite action to help take care of their special problems."
At that time I outlined what seemed to me to be a minimum of action to which the members of our armed forces are entitled over and above that taken for other citizens.
What our service men and women want, more than anything else, is the assurance of satisfactory employment upon their return to civil life. The first task after the war is to provide employment for them and for our demobilized war workers.
There were skeptics who said that our wartime production goals would never be attained. There will also be skeptics who will question our ability to make the necessary plans to meet the problems of unemployment and want after the war. But, I am confident that if industry and labor and Government tackle the problems of economic readjustment after the war with the same unity of purpose and with the same ingenuity, resourcefulness, and boldness that they have employed to such advantage in wartime production, they can solve them.
We must not lower our sights to prewar levels. The goal after the war should be the maximum utilization of our human and material resources. This is the way to rout the forces of insecurity and unemployment at home, as completely as we shall have defeated the forces of tyranny and oppression on the fields of battle.
There are, however, certain measures which merit the immediate attention of the Congress to round out the program already commenced for the special protection of the members of the armed forces.
The Congress has already enacted a generous program of benefits for service men and for the widows and dependents of those killed in action.
For example:
(1) Under the National Service Life Insurance Act, life insurance at low premium rates is now available to members of the armed forces in amounts not less than $1,000 and not more than $10,000 per person. A total of nearly $90,000,000,000 of insurance has already been applied for.
(2) In addition, provision has been made, under the Soldiers' and Sailors' Relief Act, for the guarantee by the Government of the payment of premiums on commercial policies held by members of the armed forces while in service. Premiums on insurance totaling $135,582,000 have been guaranteed, as a result of 56,276 applications by service men for such relief.
(3) The Congress has also enacted legislation making provision for the hospitalization and medical care of all veterans of the present war, and for the vocational rehabilitation and training of those suffering from disability incurred in, or aggravated by, military service, when such disability results in a vocational handicap preventing reemployment. Similar provision has been made for the rehabilitation of disabled persons in civil life, who, with proper training, can be equipped to play a useful part in the war effort at home. Men who are rejected for military service because of physical or mental defects, or who are discharged from the armed forces because of a disability existing at the time of induction, are thus eligible for such rehabilitation services and training as may be necessary and feasible in order to fit them for useful and gainful employment.
(4) By recent legislation, our present service men and women have been assured the same pension benefits for death or disability incurred in the line of duty while in active military service as are provided for the veterans of prior wars. The pension rates for the family of those killed in this war were recently increased by the Congress.
The Veterans Administration will, from time to time, request the consideration by the Congress of various amendments of existing laws which will facilitate administration, and which will correct any defects in our present statutory scheme which experience may disclose. I am confident that the Congress, in line with the historic policy of this Government toward its ill, injured, and disabled service men and women, will provide generous appropriations to the Veterans Administration with which to carry out these laws.
(5) Numerous other measures have been adopted for the protection of our service men such as the Soldiers' and Sailors' Civil Relief Act suspending the enforcement of certain obligations against members of the armed forces, the creation of reemployment rights under the Selective Service Act, and the provision for emergency maternity care to the wives and infants of enlisted men.
However, I believe that we must go much further.
We must make provision now to help our returning service men and women bridge the gap from war to peace activity. When the war is over, our men and women in the armed forces will be eager to rejoin their families, get a job, or continue their education, and to pick up the threads of their former lives. They will return at a time when industry will be in the throes of reconversion. Our plans for demobilization of soldiers and sailors must be consistent with our plans for the reconversion of industry and for the creation of employment opportunities for both service men and war workers. Already the armed forces have returned many thousands of service men and women to civil life. The following further steps seem desirable now:
(1) To help service men and women tide over the difficult period of readjustment from military to civilian life, mustering out pay will be needed. It will relieve them of anxiety while they seek private employment or make their personal plans for the future. I therefore recommend to the Congress that it enact legislation and provide funds for the payment of a uniform, reasonable mustering-out pay to all members of the armed forces upon their honorable discharge or transfer to inactive duty. This pay should not be in a lump sum but on a monthly installment basis.
(2) We must anticipate, however, that some members of the armed forces may not be able to obtain employment within a reasonable time after their return to civil life. For them, unemployment allowances should be provided until they can reasonably be absorbed by private industry.
Members of the armed services are not now adequately covered by existing unemployment insurance laws of the States. It is estimated that approximately one-half of them will have no unemployment insurance protection at all when they leave military service. Benefits payable to those who are covered by State law 'are unequal, and will vary greatly among the States because of the wide differences in the provisions of the State laws. The protection in many cases will be inadequate. It is plainly a Federal responsibility to provide for the payment of adequate and equitable allowances to those service men and women who are unable to find employment after their demobilization.
For these reasons, I recommend to the Congress that a uniform system of allowances for unemployed service men and women be established.
I believe that there should be a fixed and uniform rate of benefit for a fixed period of time for all members of the armed forces who, after leaving the service, are unable to find suitable work. In order to qualify for an unemployment allowance each person should 'be obliged to register with the United States Employment Service, and, following the usual practice in unemployment insurance, must be willing to accept available and suitable employment, or to engage in a training course to prepare him for such employment. The protection under this system should be continued for an adequate length of time following the period for which mustering-out payment is made.
At present, persons serving in the merchant marine are not insured under State unemployment insurance laws, primarily because the very nature of their employment carries them beyond the confines of any particular State. I believe that the most effective way of protecting maritime workers against postwar unemployment is to enact without delay a Federal maritime unemployment insurance act. There has been in effect since 1938 a railroad unemployment insurance act, and a similar act for maritime workers is long overdue. Marine workers are, however, insured under the existing Federal old-age and survivors' insurance law.
(3) Members of the armed forces are not receiving credit under the Federal old-age and survivors' insurance law for their period of military service. Credit under the law can be obtained only while a person is engaged in certain specific types of employment. Service in the armed forces is not included in these types. Since the size of the insurance benefits depends upon the total number of years in which credits are obtained, the exclusion of military service will operate to decrease the old-age retirement benefits which will eventually be payable to service men and women. Furthermore, a large number of persons whose dependents were protected by the survivors' insurance benefits at the time they entered the armed forces are losing entirely those insurance rights while they are in service.
I therefore recommend that the Congress enact legislation to make it possible for members of the armed forces to obtain credit under the Federal old-age and survivors' insurance law during their period of military service. The burden of this extension of old-age and survivors' insurance to members of the armed forces should be carried by the Federal Government, and the Federal contributions should be uniform for all members of the armed forces irrespective of their rank.
I have already communicated with the Congress requesting the enactment of legislation to provide educational and training opportunities for the members of the armed forces who desire to pursue their studies after their discharge.
The Congress will agree, I am sure, that, this time, we must have plans and legislation ready for our returning veterans instead of waiting until the last moment. It will give notice to our armed forces that the people back home do not propose to let them down.
It's worth noting the extent to which the Allied leaders in the west were taking the view that victory was simply inevitable.
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