Matt Fradd
Spirituality/Belief • Books • Writing
This PWA community exists to facilitate an online community of PWA listeners and all lovers of philosophy and theology.
Interested? Want to learn more about the community?

Pop-Cultured Catholic #5: The Atomic Bomb, Godzilla’s Debut Film, and Just War Doctrine

This week has marked 79 years since the tragic and controversial bombings of Hiroshima and Nagasaki, leading up to the long awaited “Victory over Japan Day” of World War II. Given that, I figured I would delve into my favorite foreign film, 1954’s “Gojira”/“Godzilla” (the original Japanese cut). That is, while attempting to tread delicately into the sensitive subject matter which inspired it, from a Catholic perspective.

Far from the campy and escapist entertainment that many later Godzilla movies would be known for, the original 1954 film is a haunting anti-war allegory, about the horrors of nuclear warfare and other weapons of mass destruction the future might yield. To sum up the plot as briefly as possible, an ancient fire-breathing sea monster named Godzilla has been unknowingly caught in the blast of a Hydrogen bomb test. The now scarred and irradiated beast turns hostile, destroying numerous ships, terrorizing islanders, and eventually making landfall on Tokyo itself. No amount of conventional weapons like artillery and tanks can reliably repel Godzilla, and Tokyo is reduced to a burning radioactive wasteland, littered with the dead and dying. With the threat of Godzilla moving on to destroy other cities around the world, the only available solution lies in a scientist’s no-win dilemma.

One character named Dr. Daisuke Serizawa is burdened by this dilemma, having accidentally invented a new super-weapon, which is even more brutally efficient than the atomic bomb and may be the only means to kill Godzilla. Dr. Serizawa’s new weapon is barely explained, allowing it to stand in for any possible future weapon which could rival or even supersede the atomic bomb. The only clue given is that the weapon disintegrates living things around it flesh-and-all, and a crucial step of its process involves the breakdown of oxygen atoms. Given the Cold War that has begun to brew, Dr. Serizawa is terrified that the world’s regimes will seek to replicate and mass-produce his “Oxygen Destroyer”, if he reveals it. In the end, Serizawa chooses to use his weapon once and then take its secrets to his grave, by destroying all records of his research and allowing himself to die with Godzilla in the Oxygen Destroyer’s detonation. The film ends on a foreboding line, “I can't believe that Godzilla was the last of his species. If nuclear testing continues, then someday, somewhere in the world, another Godzilla may appear”.

The film’s atmosphere, spectacle, Japanese performances, and timeless messages hold up surprisingly well, and I am unashamed to say that this is one of the few movies which can still make me cry almost on command. When I revisited that film in its proper Japanese cut, while also fully understanding its subtext for the first time, it really got to me emotionally. It is one thing to simply read that people felt existential dread during the Cold War era, once the Pandora’s Box of nuclear warfare has been forever opened. It is another to actually see a work of art, which effectively conveys what that dread must have felt like, especially from the perspective of civilians who witnessed and experienced its devastating power firsthand. This kaiju monster flick puts more focus on the civilian tragedies, such as one scene of a mother facing certain death and telling the children in her arms that they will all be joining their father soon. What especially gets me a lot are its scenes which show the aftermath of Tokyo‘s destruction, the hospitals overflowing with Godzilla’s victims (including irradiated children and their dead parents), and the choir of schoolgirls singing a “Prayer for Peace”. The first two evoke much of the imagery surrounding Hiroshima and Nagasaki’s aftermath, and the third is what finally persuades Dr. Serizawa to use his weapon. Godzilla’s fury and nigh-invulnerability echo the devastation of a nuclear attack and a conventional army’s inability to protect against it. And Serizawa’s dilemma illustrates how simply having our own weapons of mass destruction to retaliate with is not enough to truly ensure peace. Paragraph #2315 of the Catechism even makes this very point.

If we as Catholics are to look back and morally evaluate the bombings of Hiroshima and Nagasaki, plus look onwards to hypothetical future uses of such weapons, it may help to first consult Catholicism’s doctrines of Just War. Paragraph #2309 of the Catechism outlines four requirements for the entering of a war to be just, one of which is that “the use of arms must not produce evils and disorders graver than the evil to be eliminated. The power of modern means of destruction weighs very heavily in evaluating this condition”. Onwards, “The Church and human reason assert the permanent validity of the moral law during armed conflicts. ‘The mere fact that war has regrettably broken out does not mean that everything becomes licit between the warring parties.’ Non-combatants, wounded soldiers, and prisoners must be respected and treated humanely. Practices deliberately contrary to the law of nations and to its universal principles are crimes”. In other words, besides having just grounds to declare a war, every individual act committed during said war must be morally sound and attempt to distinguish between threats and non-threats. Even if one’s actions and intents are much better compared to the enemy’s atrocities, God’s law is still the standard to abide by.

I will attempt to relay some reasons why the Catholic Church’s consensus nowadays is that the bombings of Hiroshima and Nagasaki were unjustified acts (while also being fair by acknowledging at least two arguments from the opposing viewpoint afterwards). Given the importance of distinguishing combatants and civilians, plus the intrinsically evil nature of murdering innocents, many apologists like Trent Horn have argued that the atomic bombings are a prime example of seeking a good end through evil means. They appear to have helped end the war sooner, seemingly leading to a lower number of American and Japanese deaths. However, those bombings were not aimed at strictly military targets. And if the method of ending the war is specifically contingent on the deaths of civilians (versus some civilians dying as an unwanted byproduct), then it sets a harmful precedent for the sanctity of innocent life and arguably becomes tantamount to terrorism. This observation seems to have influenced the Catechism’s Paragraph #2314, “‘Every act of war directed to the indiscriminate destruction of whole cities or vast areas with their inhabitants is a crime against God and man, which merits firm and unequivocal condemnation.’ A danger of modem warfare is that it provides the opportunity to those who possess modern scientific weapons - especially atomic, biological, or chemical weapons - to commit such crimes…”.

However, there are complicating circumstances to acknowledge, which may encourage us to harbor some understanding and mercy towards our forefathers, even if we find their actions to be mistaken and seek to not repeat them. Obviously, the Japanese military during WWII was infamous for idolizing Emperor Hirohito like a god, refusing to surrender, and preferring to die for their government in the name of honor. Besides the notorious kamikaze tactics, there was even a time when Hirohito did finally choose surrender, and one Japanese faction responded by attempting a coup to continue the war. It has been argued that Hirohito’s cultish hold extended to many civilians as well, who may have been willing to join in fighting American troops. If so, then perhaps it made the line between “Japanese civilians” and “Japanese combatants” appear blurrier in the eyes of America’s leaders. Though, that still does not warrant assuming all Japanese civilians are now enemies. Due to the earlier evangelization of Saint Maximilian Kolbe, for example, there was even a Catholic population in Nagasaki leading up to its bombing. Also, it is commonly brought up that some leaflets were reportedly dropped in those cities, warning people of the incoming attacks. Small as it may be, people have cited that as an attempt to at least reduce the death tolls. Other factors include similarly questionable tactics still being normalized for the time, like carpet bombing Berlin or firebombing Tokyo. Not to mention the conflicting evaluations over how many American troops were projected to die in a conventional invasion, whether Japan might have surrendered without Nagasaki’s bombing, whether the threat of Russia’s invasion could have made Hirohito surrender to America independently of the atomic bombings altogether, etc. These complicating factors, combined with someone lacking the benefit of hindsight, can contribute to the right choice being less easy to recognize and choose in the immediate time.

To end this analysis, I find the original 1954 Godzilla film to be a masterpiece, whose quality and commentary have not been matched until last year’s “Godzilla Minus One”. In each their own ways, both of these films by Toho are a reminder of how our responsibility to wage war ethically and value human life on all sides has only grown, with the new arsenals we have today. And given the current events unfolding, the world could still use another global “Prayer for Peace”.

For anyone who may want even more info, I would like to share some links to this really neat YouTube essay on the 1954 film by Steve Reviews, Apologist Trent Horn’s commentary on whether the atomic bombings were justified, the 1954 Godzilla film’s full Japanese cut on YouTube for free (for anyone using a desktop), two clips from the film, and two recordings of the “Prayer for Peace” soundtrack I love.

“Steve Reviews: Godzilla 1954 (The Original)”
https://www.youtube.com/watch?v=QwMgj8I3b2Y

Trent Horn’s “Were the Hiroshima and Nagasaki Bombings War Crimes?”
https://www.youtube.com/watch?v=6amuetZv-eM

The Full Japanese Cut of Godzilla 1954 on YouTube For Free (Requires Desktop Device)
https://www.youtube.com/watch?v=nn-Wg1NU32I

Short Segment of Godzilla’s Rampage in Tokyo
https://www.youtube.com/watch?v=EjNYWCH-fJw

Back-to-Back Clips of the Distressed Mother, Ruined Tokyo, and Overflowing Hospitals
https://www.youtube.com/watch?v=xDDf7bnj_KM

Akira Ifukube’s “Prayer For Peace” (Original Recording for the Film)
https://www.youtube.com/watch?v=njDSd8e6o70

“Prayer For Peace” (Kaoru Wanda’s Higher Quality Re-Recording With Added English Translations)
https://www.youtube.com/watch?v=SowvXSmiIXo

Interested? Want to learn more about the community?
What else you may like…
Videos
Podcasts
Posts
Articles
The Practice of the Presence of God - Fr. Gregory Pine, O.P.

There are various different prayer practices that people have used in the tradition as a way of remaining in the presence of God--the practice of the presence of God (or recollection) is just one. In this video, I explain a little how it helps us to connect the dots between earthly life and heavenly realities.

00:19:43
Life on the Struggle Bus - Fr. Gregory Pine, O.P.

These past two months have been a bit brutal : ) Sleep, in which I typically indulge sparingly (not by choice), has been practically impossible. At a certain point, it's like: "What's going on?" This video narrates my attempt to make sense of a stressful time. . . . Where is the Lord in the midst of anxiety?

00:21:02
Jesus, Our Refuge
00:03:39
Simple NEW Lofi Song

Working on an entire album of lofi music. Here's one of those songs. Album should drop next week. THEN, a couple of weeks after that we hope to have our 24/7 stream up and running.

Simple NEW Lofi Song
December 01, 2022
Day 5 of Advent

THE ERROR OF ARIUS ABOUT THE INCARNATION

In their eagerness to proclaim the unity of God and man in Christ, some heretics went to the opposite extreme and taught that not only was there one person, but also a single nature, in God and man. This error took its rise from Arius. To defend his position that those scriptural passages where Christ is represented as being inferior to the Father, must refer to the Son of God Himself, regarded in His assuming nature, Arius taught that in Christ there is no other soul than the Word of God who, he maintained, took the place of the soul in Christ’s body. Thus when Christ says, in John 14:28, “The Father is greater than I,” or when He is introduced as praying or as being sad, such matters are to be referred to the very nature of the Son of God. If this were so, the union of God’s Son with man would be effected not only in the person, but also in the nature. For, as we know, the unity of human nature arises from the union of soul and body.

The...

Day 5 of Advent
November 27, 2022
Day 1 of Advent

RESTORATION OF MAN BY GOD THROUGH THE INCARNATION

We indicated above that the reparation of human nature could not be effected either by Adam or by any other purely human being. For no individual man ever occupied a position of pre-eminence over the whole of nature; nor can any mere man be the cause of grace. The same reasoning shows that not even an angel could be the author of man’s restoration. An angel cannot be the cause of grace, just as he cannot be man’s recompense with regard to the ultimate perfection of beatitude, to which man was to be recalled. In this matter of beatitude angels and men are on a footing of equality. Nothing remains, therefore, but that such restoration could be effected by God alone.

But if God had decided to restore man solely by an act of His will and power, the order of divine justice would not have been observed. justice demands satisfaction for sin. But God cannot render satisfaction, just as He cannot merit. Such a service pertains to one who ...

Day 1 of Advent

Hello, all! New here and wanted to introduce myself. I'm Amy Grey, a wife (10 years in) and mom of four kids in the midwest USA. I converted from an Anabaptist (Mennonite) background when I was 13 years old. It's hard to describe how much I love theology and philosophy. A little intense for most! Happy to be here. Any other Mennonite to Catholic converts? There's not too many of us out there!

4 hours ago

I tell you, there is something different about current teenagers. On one hand we see all these confused blue haired non-gendered angry promiscous youth.
On the other hand there are very traditional and Godly teens.
Recently, after some months of my teen daughter meeting this boy, he called my husband to ask him for permission to officially ask my daughter to be his girlfriend.
Then my other daughter started to meet with this boy who after a few weeks told her than they should meet with their spiritual leader, pastor (he is Lutheran) and our priest to ask them for advise how to have a Christ centered relationship.
They are 16-18 years old.
My mind is blown.

I come from supposedly very Catholic country - Poland. Unfortunately communism made it very secular and even Catholics don't ever talk about God and Godly life, not in public, not among themselves.

I am very hopeful that something is changing.

Meme Monday!

Go! Go! Go!

post photo preview
post photo preview
Big Chesterton Cigars Event! (Fri 25 April - Sun 27 April)

Join us for an unforgettable weekend of cigars, conversation, music, and meaningful reflection at Chesterton’s Cigars, April 25–27 in Steubenville, OH. From live bands and inspiring lectures to a guided cigar tasting, this event will be a celebration of friendship, faith, and relaxation. I’ll be there, along with Dr. Scott Hahn and other special guests. Whether you come for the theology, the tobacco, or the camaraderie, there’ll be something for everyone. Come raise a glass—and a cigar—with us.

 

Friday, April 25th, 2025

 
6:00 PM – Evening Opening Prayer
Fr. Damian Ference will begin the evening with an opening prayer.
6:15 PM – Kickoff Speech by John Walker
John Walker will officially open the event with a speech, reflecting on the spirit of Chesterton’s and the significance of this cigar launch.
6:45 PM - 8:00 PM – Mingling & Cigars
Enjoy an evening of conversation, cigars, and great company as we kick off the weekend.
8:00 PM - 10:00 PM – Jazz Night
A performance by Chesterton’s “House” Jazz Band that performs here on a weekly basis for our popular Jazz Nights. Comprised of all local musicians
10:00 PM - 11:00 PM – Live Music by Emma & David Kruise
A live performance from Emma and David Kruise
11:00 PM - 1:00 AM – open mic/mingling until close
 

Saturday, April 26th, 2025

 
8:00 AM – Mass at St. Peter’s
425 N 4th St, Steubenville, OH
9:00 AM – Breakfast, Coffee & Cigars
Featuring the Chesterton Cigar and Coffee from Leonardo’s Coffee House in Steubenville
11:30 AM – Pipe Tobacco & Tin Fish Luncheon
Tins and tins! Enjoy conversation over a pipe and some tinned fish w/ accoutrements
12:30 PM - 3:00 PM - lectures and discussion
Lectures and readings from special guests of Chesterton’s including Joe Grabowski, VP of Evangelization and Mission at the Chesterton Society, John Walker
3:00 PM - 5:00 PM - break
5:00 PM - 7:00 PM – Dinner
Dine at one of Steubenville’s local favorites before the evening’s festivities.
7:00 PM – Evening Prayer and kick-off
7:15 PM - Special guest appearance
7:30 PM – Panel & Tasting Event
A slot dedicated to the story of Chesterton’s founding, the inspiration behind the Pints with Aquinas and Chesterton’s Cigar, and a guided cigar tasting.
 

Sunday, April 27th, 2025

 
10:00 AM – Mass at St. Peter’s
Close the weekend with Sunday Mass at St. Peter’s Catholic Church.
11:00 AM - 3:00 PM – Brunch & Farewell Gathering
A grand finale to the weekend—join us for raw oysters, Bloody Marys, and other delectable brunch offerings to wrap up the weekend.
Read full Article
post photo preview
The Queen and The Witch (A Fairy Tale)

I read fairy tales to my kids all the time, so I figured I’d try writing one myself. I’m a bit embarrassed to share it—I really want it to be good (or at least decent), but I’m not sure it is.

Here’s what I do know: if I don’t post it now, it’ll probably sit in my drafts until I forget it even exists. But if I share it publicly, I’ll have to own it—and that makes it way more likely I’ll keep editing until I’m happy with it, maybe even write more.

So if you’re up for it, I’d love your feedback. Critiques, suggestions, or just letting me know what you liked—it all helps. Thanks for reading.


In a certain kingdom, in a certain land, there lived a boy named Peter. Though the world called him a prince, he cared more for mud puddles and beetles than for gold or grandeur. Each day, he wandered the royal gardens, collecting feathers, following ant trails, and speaking with birds in a language that only he and they knew.

One morning, his mother—the Queen—kissed his brow and knelt to look him in the eyes. She wore her cloak of sapphire and silver, and her voice was steady but kind. “I must go away for three days, my love,” she said. “There are matters in the outer provinces that need my attention. While I’m gone, stay within the garden walls. Speak only with the wind, the birds, and those who belong here. Everything you need is here at home. And above all, do not wander into the dark wood.”

Then she rose, mounted her horse, and rode out through the castle gates, her cloak trailing like a ribbon of blue light.

That first morning, after the Queen had left, Peter found himself near the edge of the royal gardens. The trees of the dark woods stood just beyond the wall, tall and still, their trunks fading into shadow.

He knew he shouldn’t. He could almost hear his mother’s voice: Stay within the garden walls, my love... But the air felt different—cooler, quieter. And then, on the breeze, he heard it: a female voice, low and lilting, like a lullaby she was singing to herself, not meant for anyone to hear.

“Give me your eyes, and I’ll show you the stars.
Give me your heart, and I’ll sing you to sleep.
Give me your name, and you’ll never be hungry again.”

Peter stopped. The voice was soft, but close.

“Who’s there?” he whispered. No one answered. Only the leaves stirred.

His feet moved before he realized—one step, then another, as if the trees were pulling him forward. The garden wall faded behind him. The light dimmed. Shadows thickened. And then, between two trunks, he saw her. Cloaked in sapphire and silver, her face just visible in the dappled gloom. It was her—it had to be. His mother.

“Mother?” he called, relief blooming in his chest. He ran toward her.

She turned and smiled. Her voice was soft and sweet, but it clung to him, sticky and strange.

“Dearest,” she said, bending low, “give me your eyes, and I’ll show you the stars. The world is so dark, and you deserve to see its wonders as I do.”

For a moment, Peter wanted to believe her. But something in her face didn’t sit right, like a song played with one wrong note. Her shadow stretched the wrong way, and her breath smelled of rust.

He froze. The warmth draining from his body.

“You are not my Mother,” he said slowly. “And my Father is the King”

Her face began to blur, like the surface of a pond just after something moved through it. The blue of her cloak faded to dull gray, and her eyes lost their shine, darkening to something flat and cold. Then, without a word, she turned and slipped away into the wind, as if she had never been there at all.

The next morning, Peter sat beneath the old maple tree at the center of the garden, staring at the grass, twisting a fallen leaf between his fingers. “Did I dream it?” he asked aloud. “Did I imagine the woods? The Woman? The song?” The garden made no reply. Maybe he had fallen asleep by the wall. Maybe it had all been a strange sort of dream. He was just starting to believe that—when he heard it again. The same strange tune, drifting from the trees.

“Give me your eyes, and I’ll show you the stars.
Give me your heart, and I’ll sing you to sleep.
Give me your name, and you’ll never be hungry again.”

Before he realized it, Peter had stepped beyond the garden wall, drawn deep into the dark wood—as though his feet belonged to someone else, as though another will entirely guided his steps—until he found himself standing beneath the crooked elm, where she waited. Her silver robe hung limp and wet, her hair tangled with leaf and moss. Her hands were folded, and her voice, when she spoke, was barely more than a breath.

“Poor boy,” she murmured, not looking at him. “Give me your heart, and I’ll sing you to sleep.”

Peter felt drowsiness wash over him, tempting him to surrender—but then he shook himself awake, eyes clearing.

“You are not my mother,” he said firmly, “and my Father is the King.”

The witch's gentle expression twisted into a disappointed frown, and without another word, she faded into the shadows, leaving only silence behind.

On the third day, the witch returned, her enchanting song luring Peter back into the dark forest.

“Give me your eyes, and I’ll show you the stars.
Give me your heart, and I’ll sing you to sleep.
Give me your name, and you’ll never be hungry again.”

Only for Supporters
To read the rest of this article and access other paid content, you must be a supporter
Read full Article
post photo preview
What the Heck Is Antisemitism, Anyway?
(A Socratic Dialogue)

I recently posted this quotation from Pope Paul VI to Youtube:

“Furthermore, in her rejection of every persecution against any man, the Church, mindful of the patrimony she shares with the Jews and moved not by political reasons but by the Gospel's spiritual love, decries hatred, persecutions, displays of anti-Semitism, directed against Jews at any time and by anyone.”

And, oh man, was the feedback fun. Within minutes, I was accused of everything from cozying up to The Daily Wire to desperately chasing subscribers to—and maybe I shouldn’t be surprised—being under the influence of Jewish money.

But one question kept coming up: What is antisemitism? One commenter put it this way:

“How about having a clear definition of what the word means? Is that too much to ask? Because quite frankly, every time I look it up, it's never really clear. Words have meaning. Or at least they should. If the M word for taking a life was used, and someone is accused of it, everyone knows what it means. But imagine it's not clear what it means. And someone out of nowhere accused someone of it, but the definition keeps changing or is not clear—what then?”

Fair enough. So, to help clarify, I’ve written a Socratic dialogue exploring what I antisemitism is—and what it isn’t.

One quick note before you read on—I assure you, I’m writing this in good faith. I know this topic is deeply important to many people, including my fellow Catholics. This article is simply my attempt to articulate what seems obvious to me, not a middle finger at those who disagree.

Only for Supporters
To read the rest of this article and access other paid content, you must be a supporter
Read full Article
See More
Available on mobile and TV devices
google store google store app store app store
google store google store app tv store app tv store amazon store amazon store roku store roku store
Powered by Locals