In 1969 the Khmer Rouge numbered only about 4,000. By 1975 their numbers were enough to defeat the government forces. Their victory was greatly helped by the American attack on Cambodia, which was carried out as an extension of the Vietnam War. In 1970 a military coup led by Lon Nol, possibly with American support, overthrew the government of Prince Sihanouk, and American and South Vietnamese troops entered Cambodia.One estimate is that 600,000 people, nearly 10 per cent of the Cambodian population, were killed in this extension of the war. Another estimate puts the deaths from the American bombing at 1000,000 peasants. From 1972 to 1973, the quantity of bombs dropped on Cambodia was well over three times that dropped on Japan in the Second World War.The decision to bomb was taken by Richard Nixon and Henry Kissinger and was originally justified on the grounds that North Vietnamese bases had been set up in Cambodia. The intention (according to a later defence by Kissinger’s aide, Peter W. Rodman) was to target only places with few Cambodians: ‘From the Joint Chiefs’ memorandum of April 9, 1969, the White House selected as targets only six base areas minimally populated by civilians. The target areas were given the codenames BREAKFAST, LUNCH, DINNER, SUPPER, SNACK, and DESSERT; the overall programme was given the name MENU.’ Rodman makes the point that SUPPER, for instance, had troop concentrations, anti-aircraft, artillery, rocket and mortar positions, together with other military targets.Even if relatively few Cambodians were killed by the unpleasantly names items on the MENU, each of them was a person leading a life in a country not at war with the United States. And, as the bombing continued, these relative restraints were loosened. To these political decisions, physical and psychological distance made their familiar contribution. Roger Morris, a member of Kissinger’s staff, later described the deadened human responses:Though they spoke of terrible human suffering reality was sealed off by their trite, lifeless vernacular: 'capabilities', 'objectives', 'our chips', 'giveaway'. It was a matter, too, of culture and style. They spoke with the cool, deliberate detachment of men who believe the banishment of feeling renders them wise and, more important, credible to other men… They neither understood the foreign policy they were dealing with, nor were deeply moved by the bloodshed and suffering they administered to their stereo-types.On the ground the stereotypes were replaced by people. In the villages hit by bombs and napalm, peasants were wounded or killed, often being burnt to death. Those who left alive took refuge in the forests. One Western ob-server commented, ‘it is difficult to imagine the intensity of their hatred to-wards those who are destroying their villages and property’. A raid killed twenty people in the village of Chalong. Afterwards seventy people from Chalong joined the Khmer Rouge.Prince Sihanouk said that Richard Nixon and Henry Kissinger created the Khmer Rouge by expanding the war into Cambodia.
I saw the massive stone altar first begin to glow like a ruby; then it was a heart of liquid gold like a solid single-crystal chrysoprase: the gold intensified into ice-cold emerald and passed into the dark sapphire of an arctic sky; this again withdrew into a violet so deep that the visual purple of the eye itself seemed absorbed in that depth, that abyss of color in which sight was being drowned. And as this intensification of vibrancy seemed to sweep across the visible spectrum up to those ranges where energy absorbs all mass and that which can pierce the most solid is itself fine beyond all substance, so it seemed with hearing. That abyss of sound which I had been thinking of as only depth, it, too, seemed to rise or, rather, I suppose I was carried up on some rising wave which explored the deep of the height.As the light drew toward the invisible, I experienced a sound so acute that I can only remember feeling to myself that this was the note emitted when the visible universe returns to the unmanifest—this was the consummatum est of creation. I knew that an aperture was opening in the solid manifold. The things of sense were passing with the music of their own transmutation, out of sight. Veil after veil was evaporating under the blaze of the final Radiance. Suddenly I knew terror as never before. The only words which will go near to recreating in me some hint of that actual mode are those which feebly point toward the periphery of panic by saying that all things men dread are made actually friendly by this ultimate awfulness. Every human horror, every evil that the physical body may suffer, seemed, beside this that loomed before me, friendly, homely, safe. The rage of a leaping tiger would have been a warm embrace. The hell of a forest wrapped in a hurricane of fire, the subzero desolation of the antarctic blizzard, would have been only the familiar motions of a simple well-known world. Yes, even the worst, most cunning and cruel evil would only be the normal reassuring behavior of a well-understood, much-sympathized-with child. Against This, the ultimate Absolute, how friendly became anything less, anything relative.
Providence then - and this is what is most important to grasp - is not the same thing as a universal teleology. To believe in divine and unfailing providence is not to burden one's conscience with the need to see every event in this world not only as an occasion for God's grace, but as a positive determination of God's will whereby he brings to pass a comprehensive design that, in the absence of any single one of these events, would not have been possible. It may seem that this is to draw only the finest of logical distinction, one so fine indeed as to amount to little more than a sophistry. Some theologians - Calvin, for instance - have denied that the distinction between what God wills and what he permits has any meaning at all. And certainly there is no unanimity in the history of Christian exegesis on this matter. Certain classic Western interpretations of Paul's treatment of the hardening of Pharaoh's heart and of the hardened heart of Israel in Romans 9 have taken it as a clear statement of God's immediate determination of his creatures' wills. But in the Eastern Christian tradition, and in the thought of many of the greatest Western theologians, the same argument has often been understood to assert no more than that God in either case allowed a prior corruption of the will to run its course, or even - like a mire in the light of the sun - to harden the outpouring of God's fiery mercy, and always for the sake of a greater good that will perhaps redound even to the benefit of the sinner. One might read Christ's answer to his disciples' question regarding why a man had been born blind - 'that the works of God should be made manifest in him' (John 9:3) - either as a refutation or as a confirmation of the distinction between divine will and permission. When all is said and done, however, not only is the distinction neither illogical nor slight; it is an absolute necessity if - setting aside, as we should, all other judgments as superstitious, stochastic, and secondary - we are to be guided by the full character of what is revealed of God in Christ. For, after all, if it is from Christ that we are to learn how God relates himself to sin, suffering, evil, and death, it would seem that he provides us little evidence of anything other than a regal, relentless, and miraculous enmity: sin he forgives, suffering he heals, evil he casts out, and death he conquers. And absolutely nowhere does Christ act as if any of these things are part of the eternal work or purposes of God.