TimeGhost History
Published 30 Nov 2025The Vietnam War didn’t begin with American boots on the ground. It began with a promise — and a break. After the French defeat at Dien Bien Phu in 1954, the Geneva Accords split Vietnam at the 17th parallel. Ho Chi Minh led the North. In the South, Ngo Dinh Diem struggled to hold a fragile new state together while armed sects, crime syndicates, and political rivals challenged his rule. Washington saw Vietnam as the next battleground of the Cold War, and threw its support behind Diem — believing he could stop the spread of communism in Southeast Asia.
But as elections for reunification approached, tensions rose. Diem refused the vote. The North rebuilt. The South descended into repression, unrest, and quiet rebellion. Former Viet Minh fighters slipped into the shadows. Secret networks formed. Targeted killings began. By 1958, the storm clouds of a new war gathered — one the United States could no longer afford to ignore.
This episode explores how the U.S. found itself pulled into Vietnam, how Diem rose to power, why the reunification election collapsed, how American aid reshaped the South, and how the first sparks of insurgency ignited a conflict that would define a generation.
Join us as we trace the origins of a war long before the Marines landed at Da Nang — to understand why Uncle Sam entered the Vietnam War in the first place.
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December 1, 2025
Why Uncle Sam entered the Vietnam War – W2W 055
November 18, 2025
QotD: Echoes of the Thirty Years’ War
It’s much easier to attack cultural institutions than political ones, and because the Church was also a political institution — a big one — it was convenient to attack a guy like Cardinal Wolsey, Tetzel the Indulgence Merchant, and so on. You can always frame it in the traditional medieval way: “The king has been led astray by his evil counsellors”. It’s not a coincidence that Reformed polities were also the most politically efficient; the Prods won the Thirty Years’ War, thanks in no small part to very Catholic France (under Cardinal Richelieu) adopting Protestant attitudes, strategies, and tactics.
The analogy only extends so far, of course. Hillaire Belloc has argued that the dissolution of the monasteries in England kicked out one of the three legs supporting English culture — by putting all that land and money under the State’s direct control (that “Tudor revolution in government” again), the State and the Economy are inextricably merged. It’s proto-fascism (recall that The Servile State was written in 1912). Not only is this true, it doesn’t go nearly far enough. Back in 1912, the Church was still alive as a cultural force. The Media was still at least somewhat capitalist — in competition for eyeballs — and in many cases led The Opposition, which also still existed as a cultural force.
Nowadays, of course, not only are the State and the Economy indistinguishable, they’re also indistinguishable from The Media. There IS no “opposition”; whatever anemic resistance to The State is stage managed like pro wrestling. Real dissidents are in the positions of recusants in Tudor England, except that the Church, instead of sending priests to minister to us in secret, is sending battalions of Inquisitors to help hunt us down.
In short, there’s no entry point for a new “Reformation”. As bad as the Period of the Wars of Religion was, gifted leaders had structural ways to achieve their objectives and keep the peace. Henry of Navarre could proclaim that “Paris is worth a mass”; Cardinal Richelieu could proclaim raison d’etat; the old Peace of Augsburg system — cuius regio; eius religio — could work well enough with a prince who understood his people and chose not to push too hard. “Separation of Church and State” wasn’t articulated as a formal political principle until the 19th century (and only there because it was badly misconstrued), but as a practical solution to politico-cultural problems it works just fine …
… provided you’ve got the structures in place to handle it, and we don’t. The Church, the State, the Economy, the Media, Academia, Technology … who can say where the one ends and the other begins? It’s all Poz, and there’s no aspect of our lives that the Poz doesn’t touch, because instead of separate and often competing socio-governmental structures, they’ve all merged. They’re ALL Poz.
Severian, “Reformation”, Founding Questions, 2022-03-07.
November 8, 2025
QotD: Singing in church
So, this is oriented toward, primarily, Father Erik and Father Tim, who are certainly free to disagree with me, but anyone who attends mass regularly might find it of use. I also do not know if what I see in my church is normal, but suspect it is.
Note: I used to have a good singing voice, not quite commercial quality, IMHO, no, but quite good nonetheless. I loved to sing. I still do, the songs I can still handle, too.
Almost nobody sings reliably in my church. Oh, they can, but they generally do not. The exceptions are hymns everybody knows the tunes to, some of the responsorials, ditto, and, notably, last 4 July, “America the Beautiful”. And, at Christmas, the traditional Christmas songs.
So why those and not the others. Well, the typical hymn in the typical modern church was penned by a couple of nuns from the Order of the Discalced Sisters of Sappho, or priests from the Gay Jesuit Alliance, and printed in the hymnal largely as an exercise in flattery.
Okay, that’s not really true … or not entirely anyway. No, the real problem is that, and I cannot emphasize this enough, NOBODY KNOWS THE BLOODY TUNES, SO OF FREAKING COURSE THEY DON’T SING, WHILE THEY CHANGE THE HYMNS SO OFTEN — WEEKLY, AS A MATTER OF FACT — THAT NOBODY EVER HAS THE CHANCE TO LEARN THE TUNES.
So I propose the following: Pick five hymns — among my recommendations, “The Battle Hymn of the Republic”, “We Gather Together”, “Amazing Grace”, “How Great Thou Art”, “Abide with Me”; but I’m not a fanatic about it — and use only those five for however long it takes for 75% of the congregation to sing all of them. Then change ONE and keep at that until 75% will sing that. And keep doing that until you have a repertoire of 20-25 songs everybody knows and most everybody will sing.
“Make a joyful sound unto the Lord” and see if your parish doesn’t grow and if your parishioners aren’t a lot happier in mass.
Tom Kratman, The social media site formerly known as Twitter, 2025-07-03.
November 6, 2025
QotD: The Reformation
[W]e can thank Henry VIII (really Thomas Cromwell, I suppose, and Thomas Wolsey, and ironically Saint Thomas More) for giving us a good look at how Church administration actually functioned in the late Middle Ages. England was by far the best-governed major polity in Europe, even before the famous “Tudor revolution in government“. Lots of paperwork in Merrie Olde, and so Henry VIII’s little cock-driven temper tantrum gives us a priceless picture of how the Reformation went down.
It’s easy to get lost in this stuff — I had a long bit about Cardinal Wolsey, Thomas Cromwell, the Supplication Against the Ordinaries, the Annates Bill, and so on here — but the upshot is, pulling the Church down in England revealed the massive scale of its corruption. I want to say that the Annates Bill alone doubled the King’s revenue, and the dissolution of the monasteries (well underway in Cardinal Wolsey’s time, incidentally) unlocked unimaginable wealth. But it also fatally undermined the regime, because now an attack on the existing Church structure was also an attack on the King … and vice versa.
What you got, in short, was a total social conflagration. The “Reformation” wasn’t really about theology. Nothing Luther said was particularly new. Jan Huss and John Wyclif said basically the same things 100 years earlier; hell, St. Augustine said them 1000 years before. There’s still an irreconcilable “Protestant” strain in Catholicism now — Cornelius Jansen was just a Catholic Luther, and in a lot of ways a much better one; he was declared a heretic because reasons, and “because reasons” was good enough in Jansen’s time (the very nastiest phase of the Thirty Years’ War), but since he’s just quoting St. Augustine …
The point is, the undeniable rottenness of the Catholic Church made it a convenient whipping boy for any conceivable beef against society as a whole. Because it wasn’t just the Church that was too decadent, depraved, and corrupt to go on — it was the entirety of Late Medieval society. Again, stop me if this sounds familiar, but Late Medieval society looks a lot like spoiled, histrionic children playing dress up. They look like kings, and they act like kings (popes, bishops, etc.), but it’s obvious it’s just an act — they know they’re supposed to do these things (put on tournaments, hold jubilees, preach sermons, fight wars, etc.) but they have no idea why.
Severian, “Reformation”, Founding Questions, 2022-03-07.
October 27, 2025
“The Church of England has lost 80 per cent of Anglicans on the planet”
In The Conservative Woman, Daniel Jupp considers the recent schism in the Church of England, which has left the original church shorn of the vast majority of Anglican worshippers across the globe:

“Canterbury Cathedral aerial image” by John D Fielding is licensed under CC BY 2.0 .
Today, though, the English Church is broken. The Anglican Communion, which encompassed all the places across the world touched by English exploration, discovery, trade and power, where English Christian missionaries often led the way, has witnessed a devastating schism. At the start of this month Dame Sarah Mullally was appointed the first female Archbishop of Canterbury. As is tradition, the appointment was approved by the Prime Minister and the King, but the nomination came from the Church.
Whether Anglican Christians worldwide approved doesn’t seem to have been considered. Based on multiple past fissures between the part of the Church active in the United Kingdom and the (much larger) Anglican communities globally which had each time been papered over, it may be that the hierarchy in England assumed that the same would happen again.
If so, they were wrong.
The Global Fellowship of Confessing Anglicans (also known as Gafcon) represent the Anglican faith in Africa. Their response was to declare publicly that they would no longer send delegates to Church meetings in the United Kingdom, no longer consider the Archbishop of Canterbury as first among equals or a seat of authority to which they deferred, and no longer consider themselves in the same communion as the Bishops and clergy of the Church of England within England. Perhaps even more tellingly, they asserted that they were the true Anglican communion, more loyal to the instructions of the Bible and Anglican interpretation of those than priests in England. There’s a subtle but powerful distinction there – they were saying not that they had broken away from an Anglican vision of Biblical instruction and Christian identity but that the Church in England had done so.
African Anglicans now assert that they are the true Anglicans, and that the organisation within the UK is not. And in terms of the number of people who follow their message, they are right to assert this.
In losing the African churches and the global, more conservative branch of Anglicanism, the Church of England has lost 80 per cent of Anglicans on the planet.
Imagine a company that lost 80 per cent of its customers. Or a political party that lost 80 per cent of its voters. Or a nation state that lost 80 per cent of its territory. These would in each case be recognised as unmitigated disasters.
Now imagine this following a previous disaster, which was the end of Justin Welby’s period as Archbishop over a scandal based on not being firm enough and honest enough about paedophile cases in the clergy. One would think the Church might be looking for a non-controversial appointment intended to restore moral trust immediately and defuse criticism.
They did not do this. Knowing the much more conservative and traditionalist stance held by the majority of Anglicans, they chose not to listen to those people, and did something it knew to be passionately opposed by them.
There is an intense irony here that gets to the heart of the self-inflicted problems of the Church of England today. Sarah Mullally has been very clear on the kind of Church she believes in – she’s a supporter of LGBTQ+ rights and activism, she has strongly backed asylum and migration, she is a self-declared feminist, and she is both politically and it seems religiously progressive. As Bishop of London, she boasted about representing a diverse and multicultural city, and put her experience in handling diversity as one of the key qualifications and evidence of positive experience she could bring to being the Archbishop of Canterbury.
This was an intensely reality-averse selling-point. London’s slightly lower trend on the relentless decline of Christian faith and attendance compared with the UK as a whole is based not on Mullally’s competence and persuasion. It is based on traditionalist, conservative-minded members of the African Anglican communion in London being more likely to go into a church.
And these people hate woke attitudes and politics.
Update, 28 October: Welcome, Instapundit readers! Please do have a look around at some of my other posts you may find of interest. I send out a daily summary of posts here through my Substack – https://substack.com/@nicholasrusson that you can subscribe to if you’d like to be informed of new posts in the future.
October 13, 2025
QotD: Christian observance in the late Middle Ages
It’s hard to convey just how overwhelming spiritual life was in the late Middle Ages, but I’ll try. If you can find a copy for cheap (or have access to a university library), browse around a bit in Eamon Duffy’s The Stripping of the Altars. I can’t recommend it wholeheartedly, not least because I never managed to finish it myself — it’s dense. This is not because Duffy is a bad writer or meager scholar. He’s a titan in his field, and his prose is pretty engaging (as far as academic writing goes). It’s just that the world he describes is mind numbing.
Everything is bound by ritual. Hardly a day goes by without a formal religious ceremony happening — over and above daily mass, that is — and even when there isn’t, folk rituals fill the day. Communal life is almost entirely religious. Not just in the lay brotherhoods and sisterhoods that are literally everywhere — every settlement of any size has at least one — but in the sense that the Church, as a corporate entity, owns something like 30-50% of all the land. In a world where feudal obligations are very real, having a monastery in the vicinity shapes your entire life.
And the folk rituals! The cult of the saints, for instance — reformers, both Lutheran and Erasmian, deride it as crudely mechanical. There’s St. Apollonia for toothache (she had her teeth pulled out as part of her martyrdom); St. Anthony for skin rashes; St. Guinefort, who was a dog (no, really), and so on. The reformers called all of this gross superstition, and it takes a far more subtle theologian than me to say they’re wrong. But the point is, they were there — so much so that hardly any life activity didn’t have its little ritual, its own saint.
And yet, as suffused with religion as daily life was, the Church — the corporate entity — was unimaginably remote, and unfathomably corrupt. Your local point of contact with the edifice was of course your priest, who was usually a political appointee (second sons went into the Church), and, well … you know. They probably weren’t all as bad as Chaucer et al made them out to be (simply because I don’t think it’s humanly possible for all of them to be as bad as Chaucer et al made them out to be), but imagine having your immortal soul in the hands of a guy who’s part lawyer, part used car salesman, part hippy-dippy community college professor, and part SJW Twitter slacktivist (with extra corruption, but minus even the minimal work ethic).
Severian, “Reformation”, Founding Questions, 2022-03-07.
October 12, 2025
Inventing boring Sundays – a British innovation
Ed West ruminates on the phenomenon of boring British Sundays and explains how they got that way:
Nietzsche thought that this was the whole idea, that the English designed Sundays that way in order to encourage people to appreciate the working week. In Beyond Good and Evil, he described how “The industrious races complain a great deal about having to tolerate idleness: it was a masterpiece of the English instinct to make Sunday so holy and so tedious, a form of cleverly invented and shrewdly introduced fasting, that the Englishman, without being aware of the fact, became eager again for weekdays and workdays.”
There may be some truth in this, so that before the Industrial Revolution there was the “Industriousness Revolution”, with a new emphasis on work rather than leisure. This is something which Joseph Henrich noted from studying reports from the Old Bailey between 1748 to 1803, and “spot-checks” observations about what Londoners were doing at a particular moment:
The data suggest that the workweek lengthened by 40 percent over the second half of the 18th century. This occurred as people stretched their working time by about 30 minutes per day, stopped taking “Saint Mondays” off (working every day except Sunday), and started working on some of the 46 holy days found on the annual calendar. The upshot was that by the start of the 19th century, people were working about 1,000 hours more per year, or about an extra 19 hours per week.
Before the Industriousness Revolution it was common for people to enjoy a number of saints’ days as holidays, including the three-day weekends offered by these “Saint Mondays”. That all changed with the arrival of Protestantism, with its scepticism towards saints’ days, William Tyndale arguing that these were only celebrated by convention and that there wasn’t anything special about them.
While they were keen to abolish holidays, the reformers also believed in making the Sabbath more godly, and so the Boring English Sunday was invented. This followed from a growing sense that leisure time was wasted time, but it was also the case that many of the Protestant reformers just didn’t like people having fun. In God is an Englishman, Bijan Omrani noted how “From the end of the 1500s, Puritan preachers condemned the way people generally spent their Sundays: ‘full heathenishly, in taverning, tippling, gaming, playing and beholding bear-baitings and stage-plays, to the utter dishonour of God'”.
Theologian William Perkins believed that Sunday “should be a day set apart for the worship of God and the increase in duties of religion”. Lincolnshire cleric John Cotton said in 1614 that it should be unlawful to pass Sunday without hearing at least two sermons; the idea of going to church twice would have filled my ten-year-old self with intense horror.
Hugh Latimer asked: “What doth the people do on these holidays? Do they give themselves to godliness, or else ungodliness … God seeth all the whole holidays to be spent miserably in drunkenness, in glossing, in strife, in envy, in dancing, dicing, idleness, and gluttony”.
Latimer also disliked holidays for quite modern-sounding reasons related to social inequality, noting that “in so many holidays rich and wealthy persons … flow in delicates, and men that live by their travail, poor men … lack necessary meat and drink for their wives and their children, and … they cannot labour upon the holidays, except they will be cited, and brought before our officials”.
The reverse argument is now made against allowing supermarkets to drop Sunday trading hours – that it pressures working people into excessive toil so that Waitrose shoppers don’t suffer any inconvenience. Although, reading Latimer, I can’t help but suspect that his real objection was to people having fun.
The reformers won, and English Sundays became notably dull. Banjani quoted children’s writer Alison Uttley, who said of Sundays that “Nobody ever read a newspaper or whistled a tune except hymns”.
October 8, 2025
History of Britain IX: New Arrivals in the British Dark Age: Angles, Saxons, and Jutes
Thersites the Historian
Published 31 Mar 2025In this episode, we look at the invasion and overrun of most of southern Britain by newcomers from the European mainland, who set the stage for the transformation of that region into the Kingdom of England. We also explore the thorny issue of what a dark age is and why the label fits in the case of Britain.
September 11, 2025
The Archbishop of York misunderstands a recent child poverty report
Tim Worstall knows that it’s unrealistic to expect a prelate of the Church of England to believe in anything, but in this case His Grace Stephen Cottrell, the Most Reverend and Right Honourable Archbishop of York appears to believe that child poverty in Britain is a very serious problem:
So we’ve the Archbishop of York here telling us all how it should be. Of course, given that that prelacy is Church of England he doesn’t actually believe anything, of course not. But he does roll out what he considers to be facts. Which, sadly, are not.
With all children across the UK back in school as of this week, I am reminded that almost one in three are in poverty. That statistic is shocking enough – but behind every number is a child, and what this statistic means is children arriving at school hungry, living in insecure housing, and missing out on the activities that help them thrive.
Well, no. His near one in three comes from this JRF report. Which is not measuring poverty at all. It’s measuring inequality — the number of people living in a household on less than 60% of median household income. Which is not, in fact, poverty.
No, think on it. If we doubled the — real — income of everyone in the country then clearly we’d have less poverty. But by this measure, the one of inequality of incomes, the number in poverty would change by not one single person nor child. Equally, if we halved everyone’s incomes — real incomes that it — there would be a lot more poverty. But by this measure there would be no change at all.
There’s also this:
I visited a school in the north-east of England a couple of years ago where many of the pupils turned up with empty lunchboxes. There was a breakfast club that fed them on arrival. They were eligible for free school meals, so got a hot lunch. After school, trestle tables were set up in the playground laden with food donated from the local food bank. As they went home, they filled up their lunchboxes so that they could have some tea.
I have rarely been so shocked. This is the reality of child poverty.
Kids are packed to the gunwales with food and this is a sign of poverty? Eh? Sure, sure, I know consubstantiation is pretty heady stuff but really, a little contact with reality please? Kids get two full meals and tuck to take home. This is all free. So, logically, their parents send them to school with empty tuck boxes so that they get two free meals and stuff to take home. I mean, free stuff, who wouldn’t?
Who goes to the pub to pay £7 a pint when booze is flowing free from the town fountain?
Update, 12 September: Welcome, Instapundit readers! Please do have a look around at some of my other posts you may find of interest. I send out a daily summary of posts here through my Substack – https://substack.com/@nicholasrusson that you can subscribe to if you’d like to be informed of new posts in the future.
September 8, 2025
Ancient Historian Reviews Monty Python’s Life of Brian | Deep Dives
History Hit
Published 1 May 2025In this new video, classicist Honor Cargill-Martin delves into the iconic Monty Python’s Life of Brian. Is it historically accurate or is it a very naughty film?
00:00 Intro
00:53 Judea A.D. 33
01:55 Colosseum?
06:56 People’s Front of Judea
10:28 “What have the Romans done for us?”
16:05 Roman Grafitti
19:44 Hypocaust
23:30 Biggus Dickus
28:42 “Crucifixion?”
30:37 “… release a wrong doer from our prison”
32:09 “I’m Brian!”
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August 28, 2025
History of Britain VII: Fall of Roman Britain
Thersites the Historian
Published 23 Feb 2025After its efflorescence during the 2nd Century, Roman Britain entered steep decline during the 3rd Century and the benefits of Roman civilization had all but vanished by the time that the Romans withdrew their forces and support.
August 15, 2025
QotD: American Puritanism
The American, in other words, thinks that the sinner has no rights that any one is bound to respect, and he is prone to mistake an unsupported charge of sinning, provided it be made violently enough, for actual proof and confession.
H.L. Mencken, “Puritanism As a Literary Force”, A Book of Prefaces, 1917.
August 2, 2025
QotD: The path to salvation
You don’t have to be a Biblical scholar to know that Jesus Himself swung His pimp hand at the deserving more than once. There’s a reason He commanded his followers to sell their cloaks and buy swords. Just as a kid who is never allowed to feel the burn from his own mistakes never learns anything, so the man who is prevented from sinning by main force is not saved thereby.
The following is not a theological argument, it’s an observation about human nature: Both faith and works are necessary, because by their fruits ye shall know them. If one has faith, then the works will follow — naturally, as it were. But works without faith are mere mumbo-jumbo, no different than the crudest magic spell. The kind of guy who does what David French does — performs the works solely to be seen performing the works — is what Jesus called a “whited sepulcher”, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness.
Again, you don’t have to be a Biblical scholar to observe that Jesus commanded what the parlance our times calls “tough love”. Just as you can’t save a sinner by taking away all his opportunities to sin — we are ALL guilty; we are ALL fallen; that alone is sufficient to damn us — so you can’t “save” a drunk, or an illegal alien, or a criminal, or whatever by enabling his lifestyle. The reason I’m not in church today is because the church is exactly like that gaggle of Karens in Starbucks — they talk a good game about renouncing the wiles of this world, but they bend over backwards to enable every possible social dysfunction.
No, Jesus did NOT command us to patch up the gutter addict every time he OD’s, so that he can go out and OD again. He did NOT command us to provide all kinds of food and shelter and medical care to every Squatemalan who broke the very first American law he had the opportunity to break by coming here. No, He did NOT command us to tolerate deviance — there are two clauses in “love the sinner, hate the sin”, and we must obey both.
The only route to salvation starts by admitting that everyone is fallen. You can take that in whatever sense you like, because it’s not theology, it’s just an obvious fact about human nature. Alas, it’s one you have to learn by age 12, or you’ll never learn it at all. That’s the greatest trick the Devil ever pulled.
Severian, “On Being Bad”, Founding Questions, 2021-12-12.
July 27, 2025
I’m sure I would never have heard of Sean Feucht until they tried to silence him
It’s hard to believe how Canadian municipal and provincial authorities deal so gently with disruptive pro-Hamas protests that regularly threaten the lives and property of Canadian Jews compared with the positively authoritarian way they are reacting to “MAGA” Christian performer Sean Feucht‘s concerts:










