Civil and Military Leadership in 1945 Japan

In the previous post we reviewed the legacy of battle as 1944 came to a close and noted the lethal legacy of Japanese military choices and led to one loss after another. The once powerful Combined Fleet of the Imperial Navy was but a memory. They had once roamed the western Pacific at will; now they were limited to coastal water and home island ports. The Imperial Army fared no better losing garrison after garrison, sacrificing their most experienced battlefield leaders and soldiers to death. There was no surrender. Japan wanted a “decisive victory” conclusion to conflict. What they started was a war of attrition they had no hope of winning. All the while war draws closer to the home islands. At this point one has to ask about civil and military leadership at the start of 1945.

Here is an overview of leadership dynamics and structures in January 1945 (as it had been through out the war):

  • Real decision-making power rested with the military, particularly the Army, as it had since the 1930s 
  • The civilian government had limited independence, often subordinate to military interests.
  • The Emperor held ultimate constitutional authority, but his actual role in daily governance and war policy remained ambiguous. Many war decisions were “approved” by his silence. That strikes us as strange, but that was the operative culture of governance.
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Humility

The gospel for the upcoming Sunday is taken from the Gospel of Luke describing an encounter with the Pharisees at a banquet. A key theme from this text is “humility.” This word comes into our language from the Middle English, via Anglo-French, from Latin humilis low, humble, from “humus” the word for earth. Webster’s offers this as a definition

  1. not proud or haughty: not arrogant or assertive
  2. reflecting, expressing, or offered in a spirit of deference or submission
  3. ranking low in a hierarchy or scale: insignificant, unpretentious –or  : not costly or luxurious 

Does this capture the biblical sense of “humility?” Humility comes from the Greek tapeinoō (make low, humble; EDNT 3:334). In its verbal and noun forms, the word occurs 18 times in the NT and describes appropriate human conduct before God. And yet the use of the word often has a passive aspect to it.  For example, John the Baptist challenges his listeners to ready themselves for God’s salvation by preparing the way of the Lord and making his paths straight. The decisive feature, however, must be performed by God himself, for every valley will be filled (by him) and every mountain made low (by him), i.e., leveled.  The salvific action begins with God’s own actions. In this we are to humbly await actions from the Lord.

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