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    America’s “Small Wars”

    April 16, 2026 by Will Morrisey

    Max Boot: The Savage Wars of Peace: Small Wars and the Rise of American Power. New York: Basic Books, 2002.

     

    Max Boot counts 180 landings U.S. Marine landings between 1800 and 1934, with “the army and navy add[ing] a few small-scale engagements of their own.” In victory or defeat, “most of these campaigns were fought by a relatively small number of professional soldiers pursuing limited objectives with limited means,” sometimes punitive, sometimes protective, sometimes pacifying, sometimes profiteering, and at times a combination of two or more of these objectives. In America’s first century, in its overseas conflicts the United States often worked as “a junior constable” for Britain, “the world’s policeman,” defending “freedom of the seas and open markets in China, Japan, and elsewhere,” occasionally targeting the slave trade. In the next half-century, up to the Second World War, America began to rival Britain for its dominance of the seas, remaining active in Asia but also “establish[ing] itself as a hegemon” in Latin America—as effectively announced by President Theodore Roosevelt, when he issued his “Corollary” to the Monroe Doctrine, asserting a right to foreclose any European intervention in the New World if a country proved delinquent in its debt payments to Old World governments or banks. America made that policy credible in the Spanish-American War, in which it acquired Puerto Rico, the Panama Canal Zone, the Philippines, and the Virgin Islands and turned Cuba into an American protectorate. This policy included regime change in Mexico, Haiti, and the Dominican Republic during the Wilson Administration. During and after the Second World War, America’s status as the world’s preeminent military power gave it responsibilities throughout the world, typically in opposition to the predominant tyrannies of the time—first, the Axis Powers, then the several Communist regimes, including the members of the Warsaw Pact. The World War was of course no small one, the Cold War no short one, but most of the wars during that time were short and, except for the war in Vietnam, not prolonged.

    The first hundred years after the Constitution was ratified saw small overseas wars aimed, typically, at protecting the commercial interests of the new commercial republic. That is, these wars derived primarily from the character of the regime. Boot begins with the Barbary Wars, fought between 1801 and 1805, then again in 1815. The enemies were Morocco, ruled by the Alawite Dynasty, Algiers, Tripoli, and Tunis, which were largely self-governing entities within the Ottoman Empire. These governments preferred not to tax their merchants, seeking revenues by capturing ships sailing in the Mediterranean, taking the cargo and selling the captives into slavery or ransoming them. Initially, the United States preferred to bribe the Barbary states into leaving its ships alone (John Adams calculated that this was cheaper than building a navy, inasmuch as “We ought not to fight them at all unless we determine to fight them forever”). Congress inclined to agree with Adams, but “this policy of appeasement, far from sating the demands of the North African rulers, only whetted their appetite for more.” Thomas Jefferson took the bellicose view, asserting “that nothing will stop the eternal increase of demands from these pirates but the presence of an armed force, and it will be more economical and more honorable to use the same means at once for suppressing the insolencies.” Although Congress refused to declare war, it did authorize the president to “use all necessary force to protect American shipping overseas.” 

    Army officer and Consul General to Tunis William Eaton had come to the same conclusion. The pasha had come to power by murdering his predecessor, his older brother; Eaton met with a younger brother of the despot, planning a coup d’état. This made Eaton unwelcome to the Tunisian government, but upon his return to Washington the Jefferson Administration backed his strategy—the “first of many times that an American president would plot to overthrow a foreign government.” As Jefferson explained to his Secretary of State, James Madison, “although it does not accord with the general sentiments of views of the United States to intermeddle in the domestic contests of other countries, it cannot be unfair, in the prosecution of a just war, or the accomplishment of a reasonable peace, to turn to their advantage, the enmity and pretensions of others against a common foe.”

    Eaton set up a joint base of operations in Egypt, from which he led an expeditionary force of about 600. They took the city of Derna, only to learn that Jefferson’s special envoy, Tobias Lear, had negotiated a peace treaty with the regnant pasha, who had been alarmed at American battlefield success. “Eaton boiled over with anger at what he viewed as a sellout of his men and America’s allies,” but could do nothing. 

    Hostilities resumed in 1815, as Algiers sided with Britain in the War of 1812. This time, Commodore Stephen Decatur won favorable terms from the Barbary states after several successful naval skirmishes. “The naval operations had established an important principle—freedom of the seas—and helped end for all time the threat to commercial shipping from the [Barbary] corsairs,” although the decisive act occurred when France finally took control of Algiers, adding it to its empire in 1830. “Tripoli would not become a threat to international order again until the 1970s,” when it was ruled by the notorious and now late Muammar Gadhafi.

    In subsequent decades, “even if the U.S. eschewed overseas colonialism” during the Europeans’ ‘scramble for empire,’ “that hardly means the country was isolationist, as the popular myth has it”; “where commercial interests advanced, armed forces were seldom far behind,” as “the flag usually follows trade, not the other way around.” Indeed, “throughout the nineteenth century, American influence kept expanding abroad, especially in the Pacific and Caribbean.” While the army fought the Indians in North America, the navy and the very small Marine Corps defended the commercial shipping. The composition of the navy was sharply divided between the officers, culled from the gentry class—many of them “imperious, hot-blooded, quick to take offense, and above all brave, sometimes suicidally so”—and the enlisted men—for the most part uneducated and impoverished, “the dregs of the waterfront,” usually foreign-born and non-citizens, fighting alongside black freemen. The enlisted men “would not be missed overmuch if a few died in action.” The Marines acted as guards to protect the aristocrats on the upper deck from an incursion from “the lower deck rabble.” 

    Their missions included chasing pirates in the Caribbean in the 1820s and off Sumatra in the early 1830s. Under orders from the Jackson Administration, the navy also bombarded Argentinian forces on the Falkland Islands, where American seal-hunting vessels had been seized. After Congress outlawed slave importation in 1807, the navy played a relatively minor role in assisting the British Royal Navy in its interception of slavers who operated out of west Africa, although the Southerners who often ran the Department of the Navy kept such activities to a minimum. The navy also gave minor assistance to Britain in its successful opening of Chinese ports to trade. “No matter how tiny, the navy had little trouble overawing various pirates and tribesmen with its vastly superior technology and training.” As a result, U. S. exports multiplied more than sixteen-fold between 1789 and 1860. This “empire of the seas,” as Lincoln’s Secretary of State William Henry Seward called it, was not the overseas empire of Britain, and so could be maintained at vastly smaller cost.

    Americans rolled back that empire after the Civil War, preferring to have their manufactures and farm produce shipped under foreign flags. The second half of the century saw a small and futile action intended to open Korea to American trade and nearly twenty expeditions in Central and South America, usually as a response to a revolution that threatened U.S. diplomats and merchants. The year 1885 saw a more serious conflict, when President Cleveland sent troops to Panama in order to defend the Panama Railroad from a local strongman. In general, by the 1880s, the U.S. navy was “a joke” compared to the Europeans, ranking twelfth in the world in number of ships—behind the likes of Turkey (the ‘Sick Man of Europe’) and Sweden. But in 1890, Alfred Thayer Mahan published The Influence of Sea Power upon History, “a work that would define the age.” Mahan urged his fellow countrymen to build a real navy, one that could match the European powers. Theodore Roosevelt built his career in national politics on that, and he had no shortage of allies in Congress. “The result was the first major peacetime arms buildup in the nation’s history, a buildup that gave America a navy capable of sinking the Spanish fleet in 1898.” And, given the steam-powered ships’ need for fuel, America needed to acquire not an overseas empire but secure overseas coaling stations. Many attempts to purchase land for that purpose failed, but the mid-1890s Hawaii had been taken, after American residents overthrew the native ruler, and by 1899 the United States had secured a portion of Samoa in an agreement reached with Britain and Germany. 

    Boot marks America’s ascendency to “great power” status by its response to the 1900 Boxer Uprising in China. The so-called Boxers (called that in recognition of their knowledge of martial arts), more properly called the I-ho ch’üan or “Righteous and Harmonious Fists,” detested the incursions of modernizing Western influences, which included Christian missionaries. They made the mistake of threatening foreign embassies, attracting the military attention of Britain, the United States, Germany, Russia, and Japan. For their part, the invading forces behaved badly, looting Beijing extensively and, in some cases raping and murdering Chinese women. The Germans were especially ruthless, having been ordered by Kaiser Wilhelm II to act “just as the Huns a thousand years ago” had done. By 1912, the monarchic regime collapsed and China became a republic. America had had cooperated in an important overseas land operation with other major powers for the first time. 

    Simultaneously, America fought against guerrillas in the Philippines, where the people were no more delighted with American rule than they had been under the rule of Spain. Americans didn’t actually want to rule the country, preferring to establish a naval base at Manila as a counterpart to the British base at Hong Kong. A base at Manila would deter German and Japanese ambitions there. This policy was opposed by a distinguished group of American anti-imperialists which included former president Cleveland, frequent presidential candidate William Jennings Bryan, industrialist Andrew Carnegie, labor union leader Samuel Gompers, the philosopher William James, the social worker Jane Addams, and Mark Twain. In the war itself, the disorganized and poorly-armed Filipinos were no match for American troops, but disease and heat exhaustion often overmatched the Americans. If Napoleon’s army had foundered against Russia’s ‘General Winter,’ Americans faced ‘General Tropics.’ Nonetheless, Americans rallied behind the McKinley-Roosevelt ticket and the United States Supreme Court’s decision in the Insular Cases, holding that the United States need not grant citizenship to conquered peoples reassured those who feared economic competition from low-wage workers. Colonial governor William Howard Taft and General Arthur McArthur oversaw the construction of schools, vaccination programs, sanitation, and worked to stand Filipinos up for eventual self-government by establishing courts with Filipino judges, and introducing municipal elections. Along with these policies of “attraction,” McArthur did not neglect to pursue military action, called “chastisement,” against the insurgents, some of them harsh—notably, the concentration camps in southern Luzon, where 11,000 Filipinos died of disease and malnutrition. By July 1902, President Roosevelt could declare victory, although the Muslim Moros on the islands of Mindanao and Jolo held out and indeed continue to menace foreigners and non-Muslim Filipinos alike, to this day. In 1907, Filipinos established the first national legislature in Asia; in 1935, the Philippines achieved full control of its domestic policies, and in 1946 it was granted full independence. “Among the institutions bequeathed to the Filipinos by the Americans were public schools, a free press, an independent judiciary, a modern bureaucracy, democratic government, and separation of church and state. Unlike the Dutch in the East Indies, the British in Malaya, or the French in Indochina, the Americans left virtually no legacy of economic exploitation; Congress was so concerned about protecting the Filipinos that it barred large landholdings by American individuals or corporations.” Pacification at the turn of the century had come at the expense of more than 4,200 Americans and 16,000 Filipinos killed, along with 200,000 civilian dead, “victims of disease and famine and the cruelties of both sides.” But the policy of attraction and chastisement worked, the Philippines eventually achieved independence, and America retained its naval base at Manila Bay. One key element of strategy, forgotten by the time America intervened in the war against the Vietnamese Communists, was the practice of placing army garrisons in the countryside, where they could live among the people, reduce civilian assistance to the guerrillas, and become fully familiar with the lay of the land. Boot observes that “the army’s success may be ascribed in some degree to the invaluable experience its top commanders had gained in fighting Indians” in the American West—the “finest irregular warriors in the world.” Twenty-six of the thirty American generals who sought in the Philippines from 1898 to 1902 had previous fought in the Indian Wars. And finally, the U. S. Navy blockaded the Philippines, preventing the insurgents from receiving foreign assistance and from moving men and supplies easily along the extensive coastline. And, it might be added, there was no equivalent of North Vietnam, backed by the equivalent of the Soviet Union.

    In the years between the Spanish-American War and World War One, the United States established a true Pax Americana in the New World. “No longer would U.S. sailors and marines land for a few days at a tie to quell a riot” that threatened American lives and property; “now they would stay longer to manage the internal politics of nations.” In Cuba, the American military occupation was brief, with the stipulation that Americans would enjoy long-term leases on naval bases and cede to Americans the right “to intervene at any time to protect life, liberty, and property.” “Havana went along because it had no choice” in becoming an American protectorate. In Panama, the United States formally recognized the Republic of Panama, which regime it had helped Panamanian revolutionaries to install; in return, the new regime granted America sovereignty over the Panama Canal, then under construction, and lands surrounding it. The Canal Zone was potentially vulnerable to foreign attack, but only potentially, since “by 1906 the U.S. Navy was big enough to ensure that no other power would contest control of its own backyard”—second only to Britain, which by now was itself a commercial republic moving into alignment with America against Wilhelmine Germany. Such power was indeed necessary, as German naval officers, commanding a fleet as big as America’s had war plans for “seizing either Puerto Rico or Cuba as a staging area for an attack on the East Coast of the United States.” And of course, during the world war German submarines attacked American shipping in the Atlantic and schemed to ally with Mexico. When the Panamanian tyrant José Santos Zelaya allied with Germany and Japan, hoping to get support for the construction of a rival Central American canal, and schemed to bring the five Central American republics under his rule (he succeeded in overthrowing the government of Honduras), the United States pressured him out of the country in 1909, having found a friendlier replacement. 

    During and after the First World War, Haiti became a problem for Washington. Between 1843 and 1915, the island had seen 102 civil wars, coups d’état, and other revolts. Haiti was ruled by a small, educated minority of mulattos; Catholic and French-speaking, “they regarded themselves as a race apart from, and superior to, the Creole-speaking, voodoo-practicing, darker-skinned Haitian masses.” If this ruling class split, one side would select a presidential candidate, give him a payroll supplied by resident German merchants (who controlled 80% of foreign trade), who would then watch as their man recruited soldiers of fortune and bandits, who would march to the capital and seize control, driving the sitting president into exile. Everyone profited: the merchants would be repaid, with interest; the soldiers would be paid for their trouble, in part with the loot they seized on the way to Port-au-Prince; the exiled president would “tak[e] a portion of the treasury with him,” easing the indignity of his ouster. That is, coups served more or less the same function as elections do in less tumultuous regimes. None of this worried Americans.

    What made the revolution of July 1915 different was the sitting president’s refusal to leave quietly, as per custom, the subsequent bloodletting (200 members of the mulatto elite were arrested, most of them murdered by the police chief), and the concern that Germany might intervene and establish a naval base from which they could prosecute their war aims and interfere with ship traffic to and from the Panama Canal. The Wilson Administration’s Secretary of State, Robert Lansing, wrote that the Marines were ordered to seize control of the island “to terminate the appalling conditions of anarchy, savagery, and oppression which had been prevalent in Haiti for decades” and “to forestall any attempt by a foreign power to obtain a foothold on the territory of an American nation.” The policy had nothing to do with ‘Dollar Diplomacy,’ as Leftist writers often allege, because the minor U.S. business interests in Haiti were never threatened. No general rebellion followed the American occupation because American rule was better for Haitians than mulatto rule had been. Boot notes that Napoleon had failed in his attempt to quell the Haitian revolt of 1802 because he “had been trying to reimpose slavery and had fought a campaign of extermination, whereas, by Haitian standards at least, U.S. tactics were restrained and U.S. rule quite mild” and also because the French had not understood how to counter yellow fever, which “decimated” their troops. The Marines withdrew nine years later, with an elected government in place; the Roosevelt Administration ended U.S. political control ten years after that. The occupation had succeeded: it prevented German military occupation, and U.S. administrators oversaw the construction of 1,000 miles of roads, 210 major bridges, nine major airfields, 82 miles of irrigation canals, a substantial telephone network and a network of medical care. Americans did not succeed in “plant[ing] constitutional government” there, finding that “it would not take root.” FDR nonetheless listened to hand-wringing complaints about American ‘imperialism” and began his “Good Neighbor” policy of refusing to intervene, which meant that Haiti was misruled by tyrants for the next thirty years. “The only thing more unsavory than U.S. intervention, it turned out, was U.S. nonintervention.” In 1994, the Clinton Administration ended the FDR policy by sending in the Marines to reinstall a duly elected Haitian president who had been ousted by a coup that that had imposed a tyranny. Since then, Haiti has seen constitutional government.

    Also during the First World War, the Wilson Administration undertook an invasion of Mexico. The wealthy Francisco Madero had organized revolutionary forces against the tyrant Porfirio Diaz in 1910; a Durango bandit, whose nom de guerre was Pancho Villa, was recruited to lead his forces. Three years later, Madero was in turn overthrown, replaced by General Victoriano Huerta; U.S. President William Howard Taft backed Huerta but his successor, Woodrow Wilson, did not, deeming it “a government of butchers.” Huerta fled to Spain in 1914. Boot identifies three major forces who rebelled against Huerta: “dispossessed peasants in southern Mexico led by Emiliano Zapata”; middle- and upper-class “progressives,” moderates who wanted to end oligarchic rule and to establish a constitutional republic; and Villa’s forces in northern Mexico, which consisted of “poor farmers, miners, cowboys, and Indians” who wanted land reform. Pancho allied with a “new leader of the revolution, Venustiano Carranza, governor of a northern state, Coahuila and founder of the Constitutionalist Party. Villa defeated the Huerta forces in the state of Chihuahua and ran it himself, expropriating big landowners and giving the proceeds to his followers. He left middle-class property owners unmolested. After Huerta departed, “the revolutionaries fell out among themselves setting the stage for the greatest bloodletting of the entire civil war, with Zapata and Villa allying against Carranza. Villa’s side was crushed. During the struggle, Wilson had ordered an American military intervention on the Constitutionalist side, occupying Veracruz. Wilson, who wanted stability in the country, embargoed arms shipments to the anti-Carrancista forces and “extended de facto recognition to the Carranza government” in October 1915. In response, Villa ordered a series of cross-border raids, most of them in Texas. This provoked Wilson to launch the Punitive Expedition in northern Mexico, with strict orders to the soldiers to refrain from looting; officers paid Mexicans for provisions, much to the amazement of the Mexicans. The Americans failed to capture Villa, succeeding only in temporarily scattering his forces. Eventually, it was the Constitutionalist forces that defeated him, in 1920; he was assassinated by government operatives in 1923. In ten years of civil war, some one million Mexicans had died. General John Pershing’s expeditionary force had gain military experience that proved valuable when the United States fought in the First World War, but while the Veracruz seizure had helped the Constitutionalists, the later Punitive Expedition had accomplished nothing lasting.

    In the aftermath of the Great War, Wilson joined with allies Britain and France to intervene against the newly formed Soviet Union. Wilson had been buoyed by reports of the March 1917 Russian Revolution against the czarist regime (Russia has “always been in fact democratic at heart,” he exulted, without evidence), then dismayed by the Bolshevik Revolution of November. The Allies were incensed with the separate peace the Bolsheviks signed with Germany, ceding the Baltics, Ukraine, and southern Russia to Germany, enabling the enemy to “transfer a million soldiers to throw against their exhausted amies on the Western Front.” This prompted the British to intervene, sending a small group of Royal Marines to the port city of Murmansk. Wilson hesitated to comply with the British request for reinforcements but finally agreed in order to protect the Czechoslovak Legion, some 70,000 defectors from Austria-Hungary who had volunteered to fight with the Allies when the czarist regime was still in power. Now that the Soviets had taken Russia out of the war, the legionnaires intended to get over to the Western Front; they couldn’t use any of the blockaded western ports, so they began to march across Siberia to Vladivostok on the Pacific, from which port they would sail for France. The Bolsheviks initially approved this mission but, fearing an alliance between the legionnaires and the pro-czarist elements in the Russian army, demanded that they disarm. When the Czechs refused to do so, fighting broke out and “the Allies, including the U.S., felt a moral responsibility to safeguard the legion.” 

    The American forces were led by Major General William S. Graves, who “interpreted his vague orders to mean that his men should remain neutral in the Russian Civil War” and “refused to engage in an offensive against the Bolsheviks, or event to confiscate weapons from suspected Communists.” Disgusted by atrocities committed by the anti-Communist “Whites,” he evidently knew nothing of worse atrocities committed by the “Reds.” Meanwhile, another segment of the U.S. Army did fight the Communists, although its efforts were soon curtailed by the characteristically brutal Russian winter. At the Versailles Peace Conference in 1919, President Wilson and British Prime Minister David Lloyd George agreed to withdraw the troops, as “they did not think foreigners could suppress a revolution, even though Britain and American had successfully suppressed revolutions from India to the Philippines.” They assumed, without much warrant, that the Bolsheviks must be enjoying the support of the Russian people. “It did not occur to them that the Communists’ success might be due, as it largely was, to purely military factors—the Reds had better and more unified leadership, more materiel and men, and greater willingness to brutalize the population into acquiescence than the Whites did,” and that, moreover, “although many of the White leaders were hardly democrats, the Reds were imposing upon the Russian people a regime that would make Ivan the Terrible’s look almost benign by comparison.” Despite Winston Churchill’s vehement protestations to the contrary, Lloyd George imagined that “Bolsheviks would not wish to maintain an army, as their creed was fundamentally anti-militarist.” In the United States, the Senate nearly passed a resolution to recall the troops; the Wilson Administration finally gave in, in the early weeks of 1920. Boot estimates that with two or three divisions (i.e., 24,000 to 36,000 troops), the Allies would have tipped the scales against the Bolsheviks, likely saving the millions of lives lost to Communist in the subsequent decades of the twentieth century.

    A few years later, the Coolidge and Hoover administrations fought a small war closer to home. Nicaragua was still occupied by a 100-man contingent of Marines. In 1924, a coalition government of Liberal and Conservative party members was elected, only to be overthrown by the Conservative Emiliano Chamorro. The United States didn’t recognize the new regime, and civil war broke out in May 1926. Mexico backed the rebels, while the United States successfully supported the election of Adolfo Diaz, that November. As a U.S.-brokered peace treaty between the new government and the Liberal Party rebels was not accepted by one Liberal commander: Augusto Sandinò, an anti-American nationalist backed by Mexico and the Soviet Union. Sandinò demanded a new election; Washington demurred. Although he accepted Communist support, he was not himself a Communist; he knew what he wanted—American withdrawal from Nicaragua and from Latin America generally—but “he lacked a well-thought-out political agenda” beyond that. The war ended when newly-elected President Roosevelt withdrew American troops in 1933; Sandinò was arrested and executed and the Sandinistas crushed in the following year. Although Communists and their dupes ever after charged the Roosevelt Administration with complicity in these actions, Boot reports that “the evidence does not support this contention.” The coup organized by a former war minister, Anastasio Somoza, who established a tyranny, found his opportunity only after the Marines left. “Dictatorship was indigenous; democracy was a foreign transplant that did not take, in part because America would not stick around long enough to cultivate it.”

    Prior to the Second World War, the Marines issued The Small Wars Manual, summarizing lessons learned in such conflicts. The Manual defined the American understanding of small wars as “operations undertaken under executive authority”—that it, without a declaration of war by Congress [1]—wherein “military force is combined with diplomatic pressure in the internal or external affairs of another state whose government is unstable, inadequate, or unsatisfactory for the preservation of life and of such interests as are determined by the foreign policy of our Nation.” The army is better adapted to fighting big wars, the Marines for small wars. Big wars aim at “the defeat and destruction of the hostile forces,” but American military forces in small wars aim “to establish and maintain law and order by supporting or replacing the civil government in countries or areas in which the interests of the United States have been placed in jeopardy.” For that reason, “hatred of the enemy,” encouraged during the Great War and soon to be revived during World War II, should be eschewed; “sympathy and kindness should be the keynote to our relationship with the mass of the population,” since the enemy is a much smaller group: either revolutionary insurgents or a bad regime. When undertaking such a war, the military must understand that “in small wars no defined battle front exists and the theater of operations may be the whole length and breadth of the land,” in which soldiers will face enemies who “will suddenly become innocent peasant workers when it suits their fancy and convenience.” They will know the countryside better than Americans do. “It will be difficult and hazardous to wage war successfully under such circumstances”; consequently, the war may be long and the outcome unclear. Perhaps in recognition of these difficulties, in the 1950s President Eisenhower downplayed the use of small wars in countering Communist military threats, preferring to follow a policy of escalation, up to and including the use of nuclear weapons, “an area,” Boot remarks, “in which the U.S. then had a preponderance of power.”

    But this policy of escalation simply did not fit all military circumstances, as American strategists failed to see when they planned the war in Vietnam. From 1959 to 1963, American forces helped to defend non-Communist South Vietnam from the Communist regime in the north. These forces were called “advisers,” a term left over from American policy in the aftermath of previous small wars, when the Marines trained and reinforced police forces, emphasizing “internal defense.” “In Vietnam, by contrast, U.S. advisers organized a miniature version of their own armed forces complete with heavy armor, artillery, air force, navy, marines, rangers” in preparation for an invasion from the north, as had been seen in Korea. But instead of fighting such a conventional war, the North Vietnamese supported a guerrilla war. “American advisers did not prepare the South Vietnamese soldiers for this challenge.” Moreover, unlike Korea, the South Vietnamese military was not under the command of American officers. And again unlike Korea, the Johnson Administration refused to attack targets in North Vietnam, notably the capital city of Hanoi, the major harbor of Haiphong, supply routes from China, and the Red River dikes; “U.S. warplanes in the Korean War had destroyed North Korea’s dike system, with devastating results.” The Communists “rightly” regarded the frequent pauses in the limited bombing campaign as “a sign of the Johnson administration’s weakness and irresolution.” Johnson wanted no escalation of the war because he feared Chinese intervention (again, as in Korea), preferring to invest in his domestic ‘War on Poverty.’ And so, the problem was that Americans stuck themselves in between a big-war strategy and a small-war strategy. “Thus the really hard, vital work of keeping the Vietcong out of the South’s population centers was left for the most part to the ill-equipped, ill-trained South Vietnamese militia, who did not even have access to modern rifles.”

    No better strategy could have been conceived to hand the advantage to the enemy. Rather than meet American military strength, North Vietnamese General Vo Nguyen Giap took up Chairman Mao’s strategy of a “people’s war”; propagandize the peasants in order to establish “a protective belt of sympathizers willing to supply food, recruits, and information”; fight “a protracted guerrilla struggle” aiming in part to kill not just the foreigners but as many pro-American, anti-Communist Vietnamese as possible; and finally, having weakened the enemy, form conventional armies “that, in conjunction with a general popular uprising, will finish off the enemy” and change the regime into a ‘people’s republic.’ The Vietcong—the South Vietnamese Communist guerrillas—needed only minimal supplies from the North, simply taking supplies and manpower from the peasants, whether the peasants were collaborators or not. Although North Vietnamese troops were infiltrating South Vietnam in the mid-1960s, they did not become the preponderant force there until 1968, and even then, they engaged in guerrilla-style “hit-and-run tactics.” 

    One Marine commander, Major General Victor H. Krulak, advocated a strategy based on the small-war lessons he had learned from his commanding officers as a young Marine in the 1930s. What he called a “spreading inkblot” strategy would have “expand[ed] American control slowly from the seacoast by pacifying one hamlet after another, as the U.S. had done in the Philippines six decades earlier.” Since eighty percent of South Vietnamese lived in ten percent of the country, the aim would have been to prevent the Vietcong from infiltrating the population centers by providing security for the villagers. There was no point in attempting to search for enemy forces in the jungles, where they could hide successfully, “but if the U.S. could cut them off from the civilian population, they would wither away,” separated from their sources of supply and recruitment. Krulak’s recommendation did not prevail, and while “U.S. soldiers never lost a battle…neither did they manage to pin down enough of the enemy so that a victory meant something.” They were reacting to enemy attacks, attacks launched when the enemy chose to attack. And the American soldiers had no training in counterinsurgency; once ‘in country,’ they learned soon enough, but in the conscript army of that time they were quickly rotated out and replaced by new and inexperienced men. Meanwhile, the famous “hearts and minds” campaign by a variety of nonmilitary American agencies lacked a serious military component. The military side of American operations—called “search-and-destroy”—and the civilian side—called “pacification”—were disjunct. The main exception to this policy was the Combined Action Program, in which Marine rifle squads were paired with South Vietnam Popular Forces militia (“about 30 men from the local community”) who successfully took and held villages, with much lower casualties than the search-and-destroy missions. But at its peak, fewer than 2,500 Marines participated in the program.

    In terms of politics, General William Westmoreland did not understand the character of the Communist regime. Both the Soviet Union and Communist China had proved themselves capable of absorbing enormous losses, both in war and in peacetime ‘purges.’ Similarly, “North Vietnam was ruled by a dictatorship impervious to the pressure of popular opinion,” its leaders “tolerat[ing] staggering causalities with equanimity”: 1.1. million dead, 300,000 missing from a population of 20 million. That is, the Vietnamese civil war saw many more times the number of casualties than the Union did in the American civil war. And in Vietnam, American casualties of 58,000—comparable, Boot observes, to the annual number of traffic deaths, at that time—turned Americans against the war. By 1968, North Vietnam’s New Year offensive, violating a truce arranged for the holiday, resulted in 50,000 Communist dead against 2,000 Americans, was reported as a serious American setback in the American news media. President Johnson quickly announced that he would not seek re-election.

    At this, the Army generals finally changed toward a pacification strategy, Operation Phoenix, which was highly effective. On the civilian side, South Vietnamese president Nguyen Van Thieu ordained land reform, giving farmers legal title to the fields they worked—a powerful incentive against Communist propaganda and a reason to defend local territories against would-be expropriators. After one last failed offensive in March 1972, the Communists came to the bargaining table with the Nixon administration. After the agreement, South Vietnam couldn’t defend itself any more than West Germany could have done after the Second World War or South Korea could have done after that war. In the latter two cases, however, American troops stayed in place. In 1975, Congress cut aid to South Vietnam. The North took that as a signal to strike, this time successfully. 

    The lessons American politicians learned from the Vietnam War were, first, to replace conscripts with professional soldiers and, second, to prefer “sanitized, high-tech warfare” to the commitment of ground troops. This tends to miss the point: while Americans of course want no casualties of any kind, their main concern is victory—that soldiers “not die ‘in vain.'” The later interventions in Lebanon and Somalia confirm this. As to regime change, “the American track record of imposing liberal, democratic regimes by force is mixed”: successful in the Philippines, Japan, Germany, and Italy, not so in Russia, Nicaragua, Haiti, or (later) Afghanistan. Boot does not overlook the costs of non-intervention and short-term intervention, notably in Russia after the Bolshevik Revolution. He hopes that the United Nations might sanction international efforts to restore governance in failed states—typically, a wan hope. This notwithstanding, “American should not be afraid to fight ‘the savage wars of peace’ if necessary to enlarge the ’empire of liberty.’ It has done it before.”

     

    Note

    1. “Declarations of war—voted against Britain in 1812, Mexico in 1846, Spain in 1898, the Central Powers in 1917, the Axis in 1941—were the exception, not the norm” throughout American history.

     

    Filed Under: American Politics

    Theosis

    April 8, 2026 by Will Morrisey

    Archimandrite George Kapsanis: Theosis: The True Purpose of Human Life. Anonymous translation. Mount Athos: Holy Monastery of Saint Gregorius, 2023.

     

    The translator defies theosis as “personal communication with God ‘face to face.'” Such communication can only come with godliness, perfection, righteousness, since no merely human being can look upon the Lord and live. A human being can attain such spiritual elevation through membership in the Christian Church, the New Israel, the spiritual Israel, a Church in which “all humanity” can and should find welcome. “The Orthodox Church has retained this original message of Christ unchanged.” Against the sola Scriptura claim of Protestantism, the Orthodox Church maintains that “Christ’s teachings could not be arrived at from the Holy Bible alone; we would simply project our modern concepts onto the early Church” if we struggled to understand Scripture without the interpretive guidance of the early Fathers of the Church as faithfully transmitted from those centuries to our own. “Theosis stems from this tradition in which the early Church, Traditional Christianity, and Orthodoxy are identical.” The early Church Synods, notably “the seven Oecumenical Synods, the Synod of S. Photios of 867 and the Palamite Synods of the fourteenth century,” expressed doctrines already “fully present within the Church from the day of Pentecost” and, crucially, determined which books now recognized by Christians as the New Testament. Thus, “the dual task of Orthodox Theology is to define and also to protect from human distortion the teachings of Jesus Christ,” teaching not merely ‘academic,’ a matter of intellectual apprehension, but of whole-souled “living faith,” a way of life. The translator denies that Western Christianity fully believes and practices original Christianity because “over one thousand years separate it from this tradition”—the centuries since the Great Schism.

    Theosis is central to Orthodox Christian doctrine; it is the telos, the purpose, of human life. “Theosis is the Pearl of Great Price alluded to by Christ” and it “can become a present reality for those who are willing to tread the path, and so it is not exclusively an after-death experience.” The Apostle Paul expresses this experience in saying “it is no longer I who live, but Christ who lives in me,” victory over death.

    In his book, Theosis, George Kapsanis, Archimandrite of the Holy Monastery of Saint Gregorious at Mount Athos, provides a succinct explanation of this overarching purpose that God has set down for His human creatures. Archon means ruler; mandra means enclosure: an archimandrite rules a large monastery or group of monasteries; the human ruler thus writes of the ruling purpose of human life. Archimandrite George lists seven purposes in writing his book: to identify “the highest and ultimate purpose of our life; that for which we were created”; to uphold is conviction that “the only truly Orthodox form of pastoral guidance is that which is intended to lead to Theosis,” to “quench the depth of the psyche’s thirst for the Absolute, the Triune God” [1]; to prompt readers to “overflow with gratitude toward our Maker and Creator for His great gift to us, Theosis by Grace”; to have us “realize the irreplaceability of our Holy Church as the only community of Theosis on earth”; to reveal “the magnificence and truth of our Orthodox Faith…as the only faith that teaches and provides Theosis to its members”; and finally, to console our psyches, “for regardless of the degree to which they have been poisoned and darkened by sin, they yearn for the light of Christ’s face.”

    Theosis is the purpose for which we were “placed on earth.” In the words of St Gregory the Theologian, a human being is an animal “in the process of Theosis.” Man is the “only one which can become a god” because he is the only animal created “in His image.” God’s image means “the gifts which God gave only to man in order to complete him as an icon of God,” namely, nous, conscience, and “individual sovereignty” (“freedom, creativity, eros, and the yearning for the absolute and for God”); self-awareness—in sum “everything that makes man a person.” The Archimandrite defines nous as “man’s highest faculty,” both the “eye” and the “energy” of the psyche, both what enables the psyche to perceive God’s teachings and commands (it is “cognitive, visionary, and intuitive,” capable of “perceiv[ing] God and the spiritual principles that underlie creation”) and to act in obedience to them. Man’s “fall,” resulting from his first sinful act, fragmented his psyche, causing the nous to “identify itself with the mind, the imagination, the senses, or even the body,” preventing man from achieving “a personal union with his Creator.” Philosophies and “psychological systems” thus fail to “correspond to man’s great yearning for something very great and true in his life.” 

    What is this psyche, which yearns for God while no longer knowing how to reach him? The Archimandrite calls it “the most important and least understood of all Biblical words.” Orthodox Christians define it as “a pure unalloyed essence which animates the body and gives it life; it is our immaterial nature, created yet eternal, comprising our cognitive, conative, and affective aspects, including both the conscious and the unconscious.” This implies that “psychic health precedes salvation”; theosis requires continual and victorious spiritual warfare, not mere conversion and baptism. Psyche encompasses “the meanings of five English words: ‘soul,’ ‘life,’ ‘breath,’ ‘psyche’ (“as in modern psychology”), and ‘mind.'” In the West, soul, life, and breath have become estranged from psyche and mind, as in such locutions as the ‘mind/body problem’ in philosophy. “This dislocation is indicative of a deep spiritual malady in Western man” or, more precisely, in Western man following Greek antiquity. The Archimandrite asserts, implausibly, that the ancient Greek philosophers were “very pious and god-fearing people,” that the “Tradition of the Greeks” is a tradition “of piety and respect for God.” In making this claim, he refers to the Greek “yearning for the unknown God,” the temple noted by the Apostle Paul; one may rather suspect that Paul has alertly turned a Greek inscription to his evangelical purposes. The Archimandrite concurrently demotes the Old Testament, admitting that one “find[s] many jut and virtuous people” there, but no “full union with God.” This could only become possible and could only be achieved “with the incarnation of the Divine Logos” described in the New Testament in the mediating Person of Jesus. 

    By logos, ancient Greek philosophers meant a variety of things, including order, reason, and knowledge. The Archimandrite transforms these nouns into related verbs: think, reckon, speak, perhaps to make them consonant with a Creator-God, a God of action as well as of words. The Apostle John “completes the philosophical truths of the Ancient Greeks by connecting them to the Hebrew Tradition of his day,” in the striking first sentence of his Gospel, “In the beginning was the Logos, and the Logos was with God, and the Logos was God”—Jesus Christ. “It is in the Logos that creation finds its reason, cause, and purpose.” While “the human race could have been taught to become morally better by the philosophers, by the righteous men and teachers, or by the prophets,” moral virtue does not suffice for salvation. That is especially true since Adam and Eve “desired to become gods not through humility, obedience, or love but through their own power, their own willfulness—egotistically and autonomously.” This led to knowledge of Good and Evil, to the foundation of moral thought, but not to God. On the contrary, the first humans separated themselves from God, suffering not only physical death but “spiritual death.” There was now “a need for a new root for humanity,” for “a new man, who will be healthy and able to redirect the freedom of man towards God.” Jesus met that need as the embodied Logos. “The God-Man Christ, the Son and Logos of God the Father, has two perfect natures: divine and human,” joined, in the words of the Fourth Holy Ecumenical Synod at Chalcedon, “without change, without confusion, without separation, and without division.” “This definition forms the whole theological armory of our Orthodox Church against Christological heresies of all kinds throughout all ages.” With Jesus, “human nature is irrevocably unified with the divine nature because Christ is eternally God-Man”; “human nature is now enthroned in the bosom of the Holy Trinity,” where nothing can “cut human nature off from God.” Individual human beings can “unite again with God” if the repent of the sins that separate them from Him. Sin is “estrangement from Life,” from the Creator-God. Repentance is a “change of nous aiming at “clearing the nous and the heart from sin.” Because sin is so stubborn, now engrained in our nature, repentance and redirection must be continual. The prayer, “Lord Jesus Christ, Son of God, have mercy on me, a sinner” is no one-time-spoken thing. As Lord, as supreme ruler or King of Kings, Jesus can grant mercy not only because He is omnipotent but because He sacrificed Himself for human beings, taking on their sins and dying on their account for us. 

    Jesus enables theosis without being the only person enabling it. He could not be fully human without being born of a woman, “the new Eve, the Panagia” or All-Holy One, “who put right the wrong done by the old Eve by becoming the Theotokos or God-birthgiver,” a person “necessary and irreplaceable” to human salvation. Jesus “would not have been able to incarnate if there had not been such a pure, all-holy, immaculate psyche as the Theotokos, who would offer her freedom, her will, all of herself totally to God so as to draw Him towards herself and towards us.” In an Orthodox Christian Church, the picture of the Theotokos is placed in the apse of the altar “to show that God comes to earth and to men through her” as “the bridge by which God descended” and the one “who conducts those of earth to Heaven.” Similarly, although not so exalted, the depictions of Christian saints placed around Jesus the Pantocrator, the All-Ruler, show congregants “the results of God’s incarnation,” namely, “deified men.” The Church is “the place of man’s theosis,” the “body of Christ,” a union not with the divine essence—God’s essence (ousia) is His own, alone, as the one God, “inaccessible and unknowable to us,” an eternal mystery—but “with the deified human nature of Christ.” What we can know, what Christians mean when they say the ‘know God,” are “His energies,” the energies of a Person with whom we can “achieve intimate and personal communion.”

    As members of Christ’s body, His Church, through baptism, through being ‘born again,’ “we are not followers of Christ in the way that one might perhaps follow of philosopher or teacher.” This is much more than being “followers of a code of morality,” although it is also that. As a Christian, your spiritual condition determines whether you are a living or a dead member of Christ’s body; “even as dead members, we still do not cease to be members of Christ’s body.” To revive, one needs to do what one did in becoming a member: to repent. “We could not be deified if Christ did not make us members of His body; we could not be saved if the Holy Mysteries of the Church did not exist.” And “if man did not have the image of God in himself, he would not be able to seek its prototype.” This makes the Church different from other organizations. True, like them it has a regime, a ruling order—a Ruler, a set of ruling institutions, a way of life, a telos or purpose. But no other order can bring us to theosis. “Only within the Church can man become a god, and nowhere else.” Of course, as a regime consisting of human beings not yet fully cleansed of sin, “it is possible for scandals to happen in the bosom of the Church.” “We are becoming gods, but not yet.” Scandal is evil but does not excuse any Christian from remaining a member of the Church. God being both essence and energy, and the Church being the living, ‘energetic’ Body of Christ, it is there that human beings can partake of eternal life, preliminarily. If, per impossibile, a human being could see God’s essence, he would die, just as he would die if he touched a bare electric wire, “but if we connect a lamp to the same wire, we are illuminated”; “let us say that something similar happens with the uncreated energy of God.” We will never become gods in essence, only through Christ’s energies in His Church. Pantheistic religions claim the opposite, that God pervades the world not as its Creator, essentially separate from the beings created by Him, but as immanent in all things. And complementarily, if God had only essence and not energies, “He would remain a self-sufficient God, closed within himself and unable to communicate with his creatures.” “God comes out of Himself and seeks to unite” with His human creatures via His uncreated energies; his grace is among those uncreated energies. By those energies he has created and preserved the cosmos, illuminates, sanctifies, and finally deifies man in the limited way described. Because God “has the divine energies, and unites with us by these energies, we are able to commune with Him and to unite with His Grace without becoming identical with God, as would happen if we united with His essence.” “This is the mystery of our Orthodox faith and life.” The Archimandrite insists that the “Western heretics” reject the distinction between God’s essence and His energies and thus “cannot speak about man’s Theosis.” That this is not the case may be seen in the writings of (for example) Pascal. But again, a reader might not come to the Archimandrite when seeking understanding of the teachings of the ‘Western’ churches.

    And so, “a Christian is not a Christian simply because he is able to talk about God. He is a Christian because he is able to have experience of God.” This requires desire, struggle, preparation, which make us “worthy, capable, and receptive enough to accept and guard this great gift from God, since God does not wish to do anything to us without our freedom.” The Archimandrite lists three qualities that Christians must cooperate with God in order to enhance their spirituality, to bring them farther along the path to theosis. The first is humility. “Without humility, how will you acknowledge that the purpose of your life is outside yourself, that it is in God?” For some reason, he claims that Roman Catholicism and Protestantism are man-centered, not God-centered, a charge that might correctly be leveled at Aristotle, who considers eudaimonia or happiness of a well-ordered psyche in a well-ordered polis as the purpose of human life. For Christians, however, God must be central because only His grace enables us to continue on the right path, the right regime, the way of life of the Kingdom of God.

    The second needed quality is asceticism. “You cannot receive the Holy Spirit if you do not give the blood of your heart in the struggle to cleanse yourself from the passions,” to repent fully, “acquir[ing] the virtues” by giving up your passions. What, then, is the “heart”? It is not, or not simply, “an emotional center,” much less a physical organ of the body. It is “a receptacle for all good and evil,” man’s “psychosomatic center, the deepest and most profound part of our being,” our “inner man,” closely related to but distinct from the nous and the psyche. The heart motivates the man, serving as the battleground of the spiritual warfare between God and Satan, angels and demons. The psyche, in closely related contrast, consists of reasoning powers, the passions, and the appetites—rather as in Plato’s logos, thumos, and epithumia. To walk the path towards theosis, we must will to cleanse our reason by watchfulness, “the continuous guarding of the nous from evil thoughts, cleanse our passionate part by love, cleanse the appetitive part by “self-control,” by moderation.

    The third and final needed quality is the willingness to partake of Christ’s “Holy Mysteries,” which are “Holy Baptism, Chrismation, Holy Confession, and the Divine Eucharist.” All of these are necessary because “the passions cover Divine Grace as ashes bury a spark,” and the Mysteries brush the ashes away. So does prayer. The Jesus Prayer, for example, “helps us to concentrate our nous more easily,” enabling the Christian to get a taste of “the sweetness of communion with God,” who is “not an idea, something that we think about, that we discuss or read about” only “but a Person with Whom we come into living and personal communion.” In walking along the way of life of the Christian regime, with the Person who is Christ, we “receive experience” from Him, rather than from those we might otherwise walk with—typically, the wrong crowd. The religions of the Far East—Hinduism, Buddhism, and the like, with their practices of meditation and yoga—can undoubtedly lead the nous away from “the various considerations of the material world,” but they do not lead us to “a dialogue with God.” Without that dialogue, the soul remains trapped in its anthropocentrism, even as it imagines itself to be freed from it.

    “Experiences of theosis are proportioned to the purity of man.” This can be achieved gradually, by stages. After tears of repentance for sins, the nous is illuminated by God, now “see[ing] things, the world, and man with another grace.” Tears of love for God result in “theoria,” “in the course of which [stage] man, having already been cleansed from the passions, is illumined by the Holy Spirit,” resulting in theosis, “the vision of the uncreated light of God.” “Those who are very advanced in Theosis see this light, very few in each generation”; such persons are depicted iconographically by halos. “The Grace of Theosis preserves the bodies of the Saints incorruptible, and these are the holy relics which exude myrrh and work miracles,” relics and also icons, graves, and the Churches of the Saints which Orthodox Christians venerated (but do not worship) because they “have something of the Grace of God which the Saint had in his psyche because of his union with God.” 

    Such experiences obviously must never be confused with demonic or merely psychological ones, by which “many people have been deluded.” Orthodox Christians should consult their Spiritual Father, who “will discern whether these experiences are genuine or not, and…give appropriate direction to the psyche who is confessing.” Indeed, “our obedience to the Spiritual Father is one of the most basic points of our spiritual path,” the path along which “we acquire an ecclesiastical spirit of discipleship.” “Within the Church we are not isolated members but a unity, a brotherhood, a fraternal community—not only among ourselves, but also with the Saints of God, those who are living on earth today and those who have passed away.” And of course “the head of this body is Christ Himself.”

    “Our holy God molded us for Theosis, so if we are not deified, our whole life is a failure.” Causes of such failure include attachment to “the basic cares of life,” including too much time “learning, studying, reading,” working, and socializing, with no time to “pray, to go to Church, or to confess and take Holy Communion.” Such activities “have real and substantial value when undertaken with the Grace of God,” aiming at His glory. “Only when we continue to desire Theosis as well” do “all these find their real meaning in an eternal perspective” and prove “of benefit to us.” Moralism is another snare. “Guidance that only aims for moral improvement is anthropocentric,” making it seem “as if it is our own morality that saves us, and not the Grace of God.” But even an atheist can be moral. Speaking of which, some are blocked from theosis by adopting false doctrines such as anthropocentric humanism, “a socio-philosophical system which is separated from and made independent of God,” leading “contemporary man to a civilization based on selfishness.” Not egocentricity, not ‘class consciousness’ or ‘race-consciousness’ or ‘gender-consciousness,’ not nationalism or even humanitarianism but only ‘theocentrism’ can bring human persons to theosis. It “brings great joy into our life when we know what a great destiny we have, and what blessedness awaits us.” More, “as long as we are closed within ourselves—within our ego—we are individuals but not persons.” “That is to say that when our ego encounters the Thou of God, and the ‘you’ of our brother, ten we begin to find our lost self.” The Divine Liturgy within the Orthodox Christian Church teaches human beings “to overcome the narrow, atomistic interest in which the devil, our sins, and our passions compel us, and instead learn to open up to a communion of sacrifice and love in Christ.” The Archimandrite deplores “the tolerance of the state,” earthly regimes, wherein demi-citizens “squander the precious time of their lives, as well as the powers which God gave them for the purpose of achieving Theosis, in hunting for pleasure and carnal worship.” Archimandrite George is no enthusiast of Church-State separation, although it must be said that Church Establishment carries its own dangers, as contemporary Russia has so tellingly demonstrated.

     

    Note

    1. Oddly, the Archimandrite claims that “Western Christianity” in both its Roman Catholic and Protestant forms, “aimed at a moral perfection for man which does not depend on God’s Grace.” He is mistaken, but one does not read his book to gain knowledge of Western Christianity.

    Filed Under: Bible Notes

    Pascal on Christ and His Offer of Salvation

    April 1, 2026 by Will Morrisey

    Pierre Manent: Pascal’s Defense of the Christian Proposition. Paul Seaton translation. Introduction by Daniel J. Mahoney. Notre Dame: Notre Dame University Press, 2025.

     

    In contemporary life, men have pushed Christianity “to the margins of collective life,” largely “by commanding that we no longer think about it.” Yet we continue to do so, as obedience to such a command “does not suit the thinking animal,” even if he is only a weak, “thinking reed.” Jesus himself was an obscure figure in the eyes of Roman and Jewish historians—or, perhaps more accurately, they deliberately obscured him: since Jesus existed and “his religion made a great stir,” Pascal considers that they must have “concealed it on purpose,” unless their histories were altered (#746). Or perhaps they ignored Him because He was not the militant, political Messiah they would have made more of, as political historians. As Manent writes, “the only thing that was splendid in their eyes is what pertains directly or indirectly to force, because such is the human order, the order of force, the order of the flesh,” while Jesus’ splendor manifested itself, in Pascal’s words, only to the “eyes of the heart” (#308). Jesus avoided ‘carnal’ splendor so as better to concentrate men’s attention on the things of the spirit. Things of the spirit not only subordinate human opinion, they subordinate human nature in the sense that the moral virtues, discernible by human reason (as in Aristotle’s eminently sensible ‘mean between two extremes’) do not “affect what theology calls the ‘theological virtues’—faith, hope, and charity—which can always be greater, or whose measure is to be ‘without measure,'” beyond means and extremes. Nor does reason commend humility, neither a theological nor a natural virtue, but nonetheless stands as “the Christian virtue par excellence, precisely in that it is the specific virtue by which the Christian imitates Christ.” (And not only Christianity; Moses is described as the most anav, the most humble man, of his time—in Christian terms, a ‘type’ or ‘figure,’ a prefiguration, of Christ.) Christ’s glory, after death, “has been of use to us, to enable us to recognize him and he had none of it for himself” (#499).

    Jesus is undoubtedly the most anav man of His time, of any time. Citing Pascal’s fragment, “The Mystery of Jesus,” Manent observes that at Gethsemane, in his “agony,” Jesus complains, for the only time in His life, “his person…turned entirely to the Father.” He wishes He could be exempted not from a physically excruciating death but from the even more crushing weight of taking on all the sins of human beings. “To see in the fear of death the wellspring of Jesus’s distress and torment in the garden of olives is to give a psychological interpretation, a human interpretation, of a trial whose meaning resides entirely in the divine mission of Jesus, in his highest activity, and not in the passivity of his human nature. It is to banalize, it is to humanize, the ‘cup’ and the ‘hour,’ which belong to him exclusively.” “This punishment is inflicted by no human, but an almighty hand, and only he that is almighty can bear it” (#919). “Jesus is in a garden, not of delight, like the first Adam, who there fell and took with him all mankind, but of agony, where he saved himself and all mankind” (#919).

    This agony should not be confused with His “passion,” his suffering on the Cross, when, “far from being reduced to the final impotence of a dying person, he is capable of exercising his all-powerful goodness,” promising salvation to the believing thief and commending His spirit into His Father’s hands. Jesus died “not by natural necessity but by his own will,” having suffered the natural pain of crucifixion but “retain[ing] entire mastery over his death itself.” By giving up his human nature to the designs of men inspired by Satan and more, by allowing Satan a victory, however temporarily, and by “verify[ing] with his Father that the design of God for human beings, that the ‘divine philanthropy,’ includes or requires this ‘laissez-faire’ to sinners,” Jesus “pardons sins” by “being ‘made sin’ in order to be delivered into the hands of sinners, and thus to become a ‘ransom for many,'” as the Gospel writers and the Apostle Paul testify. “By delivering himself into the hands of sinners, he gives license to human liberty to oppose itself to redemption.” At the same time, the Ecclesia, the Assembly, the Church Jesus founds receives the ceremony of the eucharistic sacrifice, the picture of His pardoning sacrifice.  “The sacrifice of Christ allows the Christian to do what was impossible for the disciples in the garden,” who fell asleep: “to keep watch and pray with Jesus.” As a result, “the Christian lives neither in time nor in eternity; he lives in this tension and suspense when the infirmity of the human will is constantly overcome by the grace of Christ.”

    Would it not take “a very narrow reason, or a quite ungenerous nature, to simply dismiss this personage as a fiction or a myth, or even a mixture of reality and legend—in short as a creation of this god always at hand which is ‘the human mind'”? As Pascal has it, “Jesus said great things so simply that he seems not to have thought about them, and yet so clearly that it is obvious what he thought about them. Such clarity together with such simplicity is wonderful.” (#309). If fear of God is the beginning of wisdom according to the Bible, wonder is the beginning of wisdom according to philosophy. Pascal invites us to wonder at the Son, not only to fear the wrath of the Father. For “all the splendor of greatness lacks luster for those engaged in pursuits of the mind,” whose greatness “is not visible to kings, rich men, captains, who are all great in a carnal sense.” At the same time, wondering at Jesus does not bring true wisdom as “the greatness of wisdom, which is nothing if it does not come from God, is not visible to carnal or intellectual people…. Jesus without wealth or any outward show of knowledge [1] has his own order of holiness. He made no discoveries; he did not reign, but he was humble, patient, thrice holy to God, terrible to devils, and without sin,” great only “in the eyes of the heart, which perceive wisdom!” (#308). The eyes of the rightly-ordered heart are the eyes of agape. “The infinite distance between body and mind symbolizes the infinitely more infinite distance between mind and charity, for charity is supernatural.” Naturally self-centered, we do not love God or neighbor except when granted to power to do so by divine grace. And so, “the style of the Gospels is remarkable in so many ways; among others for never putting in any invective against the executioners and enemies of Christ”—not “against Judas, Pilate or any of the Jews” (#812).

    Understand this about Pascal, Manent urges: “He rejected the temptation to install the mind as sovereign spectator of the natural and human world, exposing the passional roots under whose rule” we attempt to investigate, to comprehend, and finally even to rule nature. “Nature is an infinite sphere whose center is everywhere and circumference nowhere,” the “greatest perceptible mark of God’s omnipotence that our imagination should lose itself in that thought” (#199). This means that it cannot be fully comprehended. Not only God but even His creation should humble us, since “such being as we have conceals from us the knowledge of first principles, which arise from nothingness, and the smallness of our being hides infinity from our sight”; we are “limited in every respect.” Limitation is “our true state,” the human condition (#199). Pascal exempts geometry from this stricture, while stipulating that while it does clearly define some things it does not define everything. Qua geometry, a geometer cannot know God; he cannot know man, the being who practices geometry; one who wields geometry cannot really conquer nature. For certainty, for go to Euclid. For all the other “conditions of existence,” if we stay on the human plane, go to Montaigne, to skepticism, to Pyrrhonism, or Socratic zeteticism. “The temptation of the ‘proud’ philosopher is to seek a path, a ‘method,’ to apply the geometric order to the comprehension of the human world,” as Descartes and Hobbes essay to do. This and other “abstract sciences are not proper to man,” not a way toward understanding man (#687). “However,” Manent comments, for Pascal “there is indeed a third possibility, a third path, what I have called the Christian proposition.”

    “Christianity is not a chapter in a dictionary of religions, one religion among the religions of the world; it places itself directly on the plane of universality that is that of the philosophers as well as the geometers,” while “bring[ing] entirely new elements of orientation concerning our ‘true good’ as well as our ‘true state.'” “Modern reason—philosophy or science—as it took form and force in the seventeenth century, proposes to advance methodically from certainty to certainty, from evidence to evidence, unfolding or deploying before us a fabric of continuous and homogeneous knowledge,” whereas Pascal “invites to negotiate a journey in a broken world whose heterogeneity cannot be overcome by our natural capacity for knowledge.” No ‘leap of faith,’ for him; “he proposes to us a journey of reason that leads us before a choice of the heart, of the knowing heart.” The knowledge Pascal has in mind isn’t so much knowledge of the Bible or of Church doctrine. In this sense, he is neither Protestant nor (typically) Catholic. Nor is this a knowledge of nature, an ‘argument from design,’ or an argument from human nature. He does not propose a civil religion, like the Romans, like Mohammad. [2] He argues instead from the human condition, which is “divided between greatness and misery.” Perhaps most troubling to us, especially to ‘us democrats,’ the human condition encompasses persons that God Himself has blinded to His works, deafened to His Word. 

    That is because, since Eden, human beings are no longer good. They are in a condition of misery, on account of that. “The experience by which one enters into Christianity is that of an impotence of the will to make effective the capacity for good that is in it.” Nothing human beings can do eradicates our self-centeredness. [3] Self-centered but not self-knowing. “Among the most difficult questions to answer is first this one: What does he, what does she, truly will? And also, What do I truly will?” To know ourselves, we need to admit into our precious ‘selves’ the only Being who is all-knowing, yet unknown to ourselves. Divine grace does not force our will to do its bidding; we can reject it, even if it gets our attention forcefully, as it did when God knocked the future apostle, Paul, off his horse. “Grace and liberty can have no meaning unless liberty can refuse grace, or refuse itself to grace.” Desiring God, wishing for God—neither of those suffice. One must will to discover God, will to ally oneself to Him. (Did Nietzsche understand this? Is that why he rejects God by exercising a will not to God but to power?) Those who do not seek Him receive no signs of Him. The Christian’s will “is too weak, or too fragile, not to ask for aid and confirmation by the divine will. To intimately link his own will with the will of God and to pray for that is not to renounce his own will by passively delivering it to a foreign and infinitely superior will; it is to confirm and strengthen his own will at the same time that one rectifies it.” Only then will it know “truly and completely…the good it wants.”

    The matter of salvation implies an answer to the question of ‘Salvation from what?’ Christians are saved from damnation, a teaching that proves a stumbling block for many: Why should the failure to ‘believe in God’ warrant an eternity in Hell? Pascal does not reject such questions out of hand. “One must know when it is right to doubt, to affirm, to submit. Anyone who does otherwise does not understand the force of reason” (#170). Manent suggests that for the Christian soul as understood by Pascal, Hell is not “a scandal or even, properly speaking, an obstacle, but rather…an element of orientation,” “the counterpart logically and spiritually necessary to complete the practical framework in which human choice is inscribed.” God “did not want to damn any human being in particular,” but neither did He want “to save absolutely all human beings.” In His Son, the Father offered salvation to mankind. That means there is “a predestination to salvation, but not to damnation.” This offer was not tendered to each human being separately. “One cannot enter into the understanding of the history of salvation except by seeing that its subject is mankind taken as a whole and in the succession of its states.” The first “state” or condition of mankind was Eden, and there the offer of salvation, the warning against damnation, was indeed necessarily tendered to individuals, for the simple reason that there, mankind consisted of only two persons. After Adam and Eve made the wrong choice, mankind has “live[d] under the regime of concupiscence,” and God deals with us on those terms, unreturned as we are to the condition of free will. “God no longer wants to entrust perseverance in justice to the free will of human beings.” What He does do is to choose us, taking human form and thereby “rejoin[ing] us in our slavery” and offering us “a sort of servitude” or slavery in His justice. Pascal explains, “God’s will has been to redeem men and open the way of salvation to those who seek it, but men have shown themselves so unworthy that it is right for God to refuse to some, for their hardness of heart, what he grants to others by a mercy they have not earned.” In this adventure, “there is enough light for those who desire only to see and enough darkness for those of a contrary disposition.” #149).

    Putting this in ‘American’ terms, the terms of the Declaration of Independence of human equality in the possession of unalienable natural rights, there is a difference in emphasis. “In the Christian perspective”—a perspective shared by many but not all of the Founders—the unity of the human race “does not rest solely on sharing the same nature, but even more on participating in the same adventure, that of the covenant with God, Creator, and Redeemer.” In Pascal’s view as expressed by Manent, “this humano-divine adventure presupposes and produces a human unity that is much closer than that caused by the social and political nature of man, a solidarity between human creatures that is incomprehensible to natural reason because rooted in their eventful relations with the Most High.” In this way, “the most profound determinants of the human condition escape individual choices: involuntary heirs of sin, human beings receive the promise of a filial adoption that they can neither conceive nor will by their own powers.” We are very much inclined to object that we did not, as individuals, eat the fruit of the Tree of Knowledge of Good and Evil, that we, as individuals, deserve no divine condemnation, or at least no eternal punishment. But “our sentiment of injustice comes from a valid, but narrow, idea of justice that would reside entirely in the individual responsibility of the agent,” ignoring “the closeness of the bond that attaches each of us to all other human beings,” our condition of “being the object of the same divine purpose in which each is destined to inscribe himself consciously and willingly.” The “true human history” is “the history of salvation,” the “ever-closer covenant between God and human beings,” God’s ongoing effort” to “overcome the human reluctance to accept his benevolent purpose,” which Manent considers to be His offer of adoption into His family as “Sons of God.” Yes, God is omnipotent, “but it is his all-goodness, not his omnipotence, that is the raison d’être of his design and action.” In the sinner, “bad will does not escape from the power of God, but it flees from his goodness.” In Pascal’s words, “the man who knows what his master wants will be more heavily beaten because of what his knowledge enables him to do” (#538). Christ “made his offer as a man redeeming all those wishing to come to him. If some die on the way, that is their misfortune; for his part, he offered them redemption.” (#911).

    The philosophers have mismeasured the human condition by “inspir[ing] impulses of pure greatness” and “impulses of pure abasement”; neither of these is “the state of man” Rather, “there must be impulses of abasement prompted not by nature but by penitence, not as a lasting state but as a stage towards greatness. There must be impulses of greatness, prompted not by merit but by grace, and after the state of abasement has been passed” (#398). [4] “No religion except our own has taught that man is born sinful, no philosophical sect has said so, so none has told the truth” (#421). Among the religions, only Christianity “teach[es] how to cure pride and concupiscence,” teaches us “our true good, our duties, the weaknesses which lead us astray, the cause of these weaknesses, the treatment that can cure them, and the means of obtaining such treatment.” Only the God of the Bible teaches that “it is I who have made you and I alone can teach you what you are.” (#149). While “philosophers and all the religions and sects in the world have taken natural reason for their guide, Christians alone have been obliged to take their rules from outside themselves and to acquaint themselves with those which Christ left for us with those of old, to be handed down again to the faithful” #769).Your faith in Me is the opposite of blindness.

    Manent concludes with a set of reflections on the Pensées as a whole. He begins with the Christian regime, the Christian way of life: “For Pascal, the Christian life is a life—a distinctive life, with its own and exclusive principles.” A democratic way of life inclines us to toward “an affective disposition quick to recognize and assert human similarity.” Christianity recognizes our shared humanity while insisting that our shared nature does not yield shared ways of life led by similar human types. “In the case of the Christian life—it is particularly important to emphasize this today—the end at which it aims, the criteria that guide it, the motives and sentiment that move it, are absolutely distinct and even exclusive to it.” The Christian regime thus differs from all the other regimes, challenging them without intending violently to change them. “The Christian actively participates in the society of which he is a member and respects its rules, but he draws from elsewhere than this society the deepest motives of his conduct.”

    Christianity does not discover God by means of reason but of revelation. This doesn’t make Christians irrational, persons who engage in a sacrifizio d’intellectio; rather, it means they understand “the limits of reason as an instrument of knowledge.” “There is nothing so consistent with reason as this denial of reason” (#182), the denial of its capacity fully to understand God or even to provide irrefutable proof of His existence. Nor do Christians rightly “interfere in the physical science based on reason and sense experience,” any more than scientists have reason to interfere with Christianity. Pascal identifies “two excesses: to exclude reason, to admit nothing but reason” (183). That both Christians and scientists do get in the others’ way is a fact, but not a necessary fact. It is, however, a danger. Since “reason is the instrument par excellence of man, therefore also the instrument of his self-love,” “reason does not stop trying to gain the upper hand by reducing the highest, most decisive, contents of religion to its measure.” Manent adds, astringently, that “theologians are particularly prone to this temptation.” “Our reason and our will are thick as thieves in us: as soon as one lets them take the initiative, everything is lost! Self-love the ‘I’ that prefers itself to everything gains the upper hand and will stop at nothing to keep it. One must therefore begin with God; one must really attach oneself to God.”

    For example, the mystery of original sin will remain humanly unsolved, “the mystery furthest from our knowledge,” since “nothing is more shocking to our reason than to say that the sin of the first man has made guilty those who, being so far removed from this source, seem incapable of participating in it” (#131). We are “slaves or prisoners of a fault that we did not commit.” How can “a child incapable of will” be eternally damned “for a sin in which he seems to have so little part that it was committed six thousand years before he existed?” (#131). “We cannot conceive Adam’s state of glory, or the nature of his sin, or the way it has been transmitted to us. These are things which took place in a state of nature quite different from our own and which pass our present understanding.” (#431). What Pascal says we can take from this teaching is not an understanding of how it could possibly be just but of how much it explains about us. “All that is important for us to know” in this life “is that we are wretched, corrupt, separated from God but redeemed by Christ” (#560). “The Christians’ God is a God who makes the soul aware that he is its sole good: that in him alone can it find peace; that only in loving him can it find joy: and who at the same time fills it with loathing for the obstacles which hold it back and prevent it from loving God with all its might” (#460). As Manent observes, the depth of our sickness, our sin—which we cannot understand, only experience—finds its remedy only in the height of God’s healing grace. “God heals an injustice in me of which I am ignorant, or of whose depth I am unaware, by a remedy that is beyond all justice or goodness that I can conceive.” Sin can only be cured by God by “rectif[ying] the very direction of the sinner’s being,” by “caus[ing] it to participate in the divine goodness itself.” Both our sin and our salvation stand beyond “the rules of human justice.” “Reason is entirely incapable of understanding what ‘Adam’ mean, just as it is entirely incapable of understanding what ‘Jesus Christ’ means.” As Pascal has it, “the whole of faith consists in Jesus Christ and Adam and the whole of morality is concupiscence and grace” (#226). Faith, not reason. That is, one can only begin to understand our “human condition”—as Pascal calls it, borrowing from Montaigne, who sees it without understanding it—if we first accept the noetic premises of Christianity. If we only accept the noetic premises of sense perception or of some other ‘self-evident’ natural truth, we will remain perplexed without a reliable guide.

    Christianity always goes against the human grain. From age to age, it goes against some new dimension of that grain. The modern dimension of the human grain consists of, among several streaks, egalitarianism—Tocqueville’s ‘democracy.’ Neither Manent nor Pascal identifies Christianity’s origin in Christianity, as Tocqueville does. “Contrary to a widespread opinion, the lane of equality that we presuppose does not result from the ‘influence’ of Christianity, or from its ‘secularization,’ but from the work of the modern state and of modern democracy, which presuppose the prior rejection of the principes of Christianity, or in any case refuse it any role in the formation of the ‘common.’ It is to the work of the modern state and modern democracy that we owe this new being, the human being who is compassionate toward his fellow human being, the kind of human being that all of us have, more or less, become.” Compassion is indeed a passion, a sentiment, but for Christians “the love of neighbor is not a sentiment but a virtue, this virtue is the object of a command, and it is a command because the neighbor is not naturally lovable” and neither am I. Nor is either of us naturally loving in the Christian, agapic rather than erotic, way. “Pity for the unfortunate does not run counter to concupiscence,” Pascal acutely notices; “on the contrary, we are very glad to show such evidence of friendship and thus win a reputation for sympathy without giving anything in return.” And how can a human being possibly love not only his neighbor but his enemy, “someone who is hateful”? Only by “the double mediation of Adam and of Christ,” the recognition of our common sickness, sin, and of the only cure for that sickness. Contra Machiavelli and his epigoni, “this does not prevent the Christian from vigorously fighting this enemy when the common good demands…but it rues out excluding him from the possibility of salvation, excluding him from mankind as it is defined and understood by Christianity.”

    Pascal shares with Orthodox Christianity the conviction that “the religious life of the soul is an activity that obeys rigorous rules and demands constant vigilance, because this activity must imperatively be continuous.” To be sure, grace comes from God, but “its reception demands the action—the cooperation—of the human will.” Manent quotes a letter from Pascal to Gilberte, Pascal’s sister: “One must continually make new efforts to acquire this continual newness of spirit, because one cannot preserve the former grace except by the acquisition of a new grace,” primarily through prayer, whose purpose is “the condition of a constant charity,” a constant agape. That condition, as it were the divine condition correcting the human condition, brings joy to Christians here and now, a prelude to the music to be heard in the coming extension of the Kingdom of God. “We must work ceaselessly to preserve this joy that tempers our fear,” he wrote to a friend, “and to preserve this fear that preserves our joy.” 

     

    Notes

    1. Not quite so. As a child, He displayed his comprehensive knowledge of Scripture in the synagogue, to the astonishment of the learned rabbis.
    2. “While the religion of Muhammad conquered its empire by gratifying some of the most powerful passions of human nature, especially virile nature, the Christian religion acquired its authority by declaring itself the irreconcilable enemy of these same passions”; “the word of Christ does not allow itself to be known, like the sword of Muhammad.”
    3. For example: “It is untrue that we are worthy to be loved by others. It is unfair that we should want such a thing. If we were born reasonable and impartial, with a knowledge of ourselves, and others, we should not give our wills this bias However, we are born with it and so we are born unfair.” (#421).
    4. See also fragment #149: “Man’s greatness and wretchedness are so evident that the true religion that the true religion must necessarily teach us that there is in man some great principle of greatness and some great principle of wretchedness. It must also account for such amazing contradictions.”

     

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