Atomic Bomb Aftermath: Public, Moral, and Religious Views

Introduction: TNT, Civil Engineering, and the Atomic Age

Following the invention of TNT by Alfred Nobel in 1863, civil engineering was transformed from a pick-and-shovel industry into a highly efficient one—an outcome that contributed to the successful completion of the Panama Canal in 1914. Based on the impact that TNT had on the industry, it is reasonable to suggest that following the introduction of the atomic bomb in 1945, civil engineers were likewise excited to have an even more powerful tool at their disposal. It is therefore not surprising that one of the most prominent ideas to emerge during the mid-20th century was the notion that atomic bombs could be used to good effect to excavate new canals—either supplementing or replacing existing major canals around the world—in an initiative known as "Project Plowshare," launched in 1957 (Miller 2016).

Project Plowshare: Peaceful Uses of Atomic Explosions

Although Project Plowshare also investigated other potential applications of atomic explosions for peaceful purposes, the main focus of research by the scientific community at the time concerned its potential use for excavating new canals, most especially a replacement or supplement to the Panama Canal (Kaufman 2018). The concept of using atomic bombs for these types of peaceful applications was the brainchild of then-President Dwight D. Eisenhower (The Plowshare Program 2022). The project's name was taken from Isaiah 2:4, which records that "they will beat their swords into plowshares."

This notion received significant support from the "father of the atomic bomb," Edward Teller, who was featured in a promotional film produced by the Lawrence Livermore Radiation Lab (currently known as the Lawrence Livermore National Laboratory). In the film, Teller claimed that "We can move with such explosions great amounts of earth, very cheaply" (as cited in Miller 2016: 3). This boast was supported by the rigorous testing of atomic weapons during the post-World War II period and by ongoing intensive research at the Livermore Laboratory (Miller). The new focus on developing peaceful applications of atomic energy was welcome news to tens of millions of war-weary Americans who were still begetting the Baby Boomer "duck and cover" generation, and this sentiment was reinforced by the mainstream media (Boyer 1994).

Nuclear Non-Proliferation and the End of Project Plowshare

Harnessing the power of the atom for civil engineering purposes proved far more challenging than expected. Despite its potential for carving out huge sections of earth, the use of atomic bombs for excavation was essentially ended when the Treaty on the Non-Proliferation of Nuclear Weapons was approved by the United States in 1968 (Kaufman 2018). By 1970, the proposed Project Plowshare initiatives—including those focused on building new canals—were formally halted. Nevertheless, the idea of using atomic bombs for purposes other than as weapons of mass destruction remained firmly in place despite the significant challenges associated with such an enterprise (Kaufman).

Judeo-Christian Morality and the Atomic Bomb

It would seem that humankind has always aspired to godhood, and the rise of numerous historical figures who made that claim proves that some individuals took the aspiration seriously. Even the most ambitious and bloodthirsty conquerors of the past, however, were unable to destroy the entire world—until that possibility became real when the atomic age was born in 1945. The advent of the atomic bomb was met with profoundly mixed views shaped by the diverse belief systems of the American public.

Even within the same religions, opinions about the use of the atomic bomb differed dramatically. Given that entry into World War II was essentially forced upon the United States by Japan's attack on Pearl Harbor and Germany's declaration of war on America in 1941, many people considered the use of the atomic bomb not only justified but also potentially life-saving: the bombings of Hiroshima and Nagasaki may have prevented millions of Japanese and hundreds of thousands of American casualties by making a full invasion of the Japanese homeland unnecessary to compel Japan's unconditional surrender under the terms of the Potsdam Declaration. In sharp contrast to this "life-saving" rationale, however, there was also significant religious and moral opposition to the use of atomic weapons (Boyer 1994).

Conclusion: Nuclear Anxiety and American Social Consciousness

The impact that these high-profile events had on the moral and religious views of Americans was therefore also mixed. Boyer emphasizes that after the initial shock had worn off, most Americans simply recovered and accepted the atomic bomb as the new normal, despite the ever-present looming threat of global destruction. While most Americans seemed to take the atom bomb in stride, Boyer also points out that just beneath this sense of normalcy lay a growing concern over the future; the 15-minute warnings that represented the best-case scenario in a nuclear attack meant that life was more precious than ever. It is reasonable to suggest that this moral mindset contributed to many of the social movements that characterized the 1960s and 1970s—events which continue to shape the American consciousness today.