Disruptive Action and the Prophetic Tradition: War Resistance in the Plowshares Movement

Abstract

Disruptive Action and the Prophetic Tradition:War Resistance in the Plowshares Movement Sharon Erickson Nepstad Christian opposition to war is as old as Christianity itself. From Jesus' mandate to love one's enemies to the emergence of numerous faith-based pacifist organizations in the twentieth century, a longstanding tradition is evident. Yet religious methods of opposition have varied significantly over the centuries—from a personal refusal to participate in combat to direct obstruction of war. Some of the most controversial tactics have been used by the Catholic Left-inspired Plowshares movement. Plowshares activists break into military facilities and munitions production sites, using household hammers to damage weaponry and to enact the prophet Isaiah's vision: "Nations shall beat their swords into plowshares and their spears into pruning hooks; one nation shall not raise the sword against another, nor shall they train for war again" (Isaiah 4:2). Such actions are obviously illegal, but Plowshares activists willingly accept the consequences. In fact, they use the prosecution process as an opportunity to put weapons of mass destruction on trial, seeking to demonstrate how they violate international law. Although activists are almost inevitably convicted, receiving prison sentences that range up to eighteen years, the severe consequences of participation have not slowed the movement. Since 1980, approximately 200 people have participated in roughly 80 so-called Plowshares actions.1 In this article, I explore the emergence of the Plowshares movement's distinctive methods of war resistance as well as the theological ideas developed to justify its tactics and to promote long-term peace commitment. Methodology To address these issues, I gathered data from 2000-2003 using a multi-method social science approach. I began by conducting participant observation at Jonah [End Page 97] House—an intentional faith-based community of resistance in Baltimore where several Plowshares leaders and many activists live. For more than 30 years, it has served as the central base for the movement. I also attended a gathering of the Atlantic Life Community, a network of Catholic Left anti-war activists (including many Plowshares participants) who meet for weekend retreats several times a year. During this time, I took extensive field notes and conducted exploratory interviews. Drawing upon this qualitative data, I designed a survey that addressed basic demographic information, religious beliefs and practices, prior history of activism and so forth. I used movement documents to compile a list of individuals who took part in Plowshares actions between September 1980 and June 2001. I was able to locate 112 people out of 161 living Plowshares activists; 54 of them completed the surveys, generating a 48% response rate. Since the survey results were drawn from only one-third of the movement, I confirmed, supplemented, and expanded this information with additional data. At the end of the questionnaire, I asked if the respondent would be open to participating in an oral history interview. Almost everyone agreed. From those who indicated that they were willing, I selected a sample based on legal status (i.e. I did not interview those who were incarcerated at the time due to their greater vulnerability). In all, I conducted thirty-five interviews, which were tape-recorded and transcribed. I also drew from documents on the Plowshares movement at the DePaul University archives. These archives included personal correspondence among Plowshares leaders, activists, and their families; they contained court transcripts, newspaper and magazine articles, and movement newsletters. Finally, I have drawn upon the published writings of Plowshares activists. This multi-method approach produced historical and contemporary views and provided the opportunity to verify the accuracy of participants' oral accounts. Catholic Positions on War in the Twentieth Century When the Plowshares movement emerged in 1980, it not only aimed to challenge the U.S. government's military policies, it also called upon Catholics to reject the Just War tradition and embrace gospel nonviolence. In fact, U.S. Catholics held a variety of views on war throughout the twentieth century. For example, before the onset of World War I, representatives of the U.S. Catholic hierarchy pledged to uphold its tradition of Catholic patriotism during war.2 Unquestioning support for U.S. policies not only assuaged public concern about the loyalty of...