Discussing history is a surprisingly contentious activity because to a great extent we define who we are (and what our institutions are) by our past actions. Thus, it is perhaps not surprising that when Chris Blosser posted the fascinating (to me at any rate) story of Mitsuo Fuchida, who went from living the samuri-derived Bushido code of behavior to becoming a Christian missionary as the result of seeing the lived-out Christianity of Westerners after World War II, one of the first comments was:
And yet how many of you would still defend the dropping of the bomb on Hiroshima and Nagasaki? Not to mention the bombs he have dropped repeatedly on Iraq?
This is, I think, indicative of a certain approach to discussing history, one in which discussing historical events must always involve ritual denunciations of specific wrongs, or perceived wrongs. Thus, for instance, a discussion of America’s founding documents must, according to this school of thought, always include a statement that, “Of course, this was written in the context of minorities and women having no rights at all.” Any discussion of WW2 where the Allies are treated as having been better than the Axis must result in a denunciation of Hiroshima, Nagasaki, and the firebombings of Tokyo and Dresden. Any discussion of the medieval Church must be accompanied with denunciations of the crusades, clerical corruption and anti-semitism. And on, and on.
While it is certainly important to bring our sense of moral judgement to our understanding of the past