To most people “Quaker terrorists” may seem a contradiction in terms. So we must explain.

To excuse or defend terrorism is to encourage it; to encourage it is to co-author it.

And what is terrorism? It is not an ideology. It is a method, a tactic. It is the systematic use of violence to create public fear. By the targeting of  the innocent the fear is spread. Everyone in a certain place, or of a certain race or calling, or in a certain position, must be given reason by the terrorist to fear that he or she, or his or her spouse or child or parent, can be blown into pieces, or be knifed or beaten or shot to death, by complete strangers at any moment. Terrorism is morally indefensible. Arguably the most morally indefensible form of violence that can be imagined. Nothing can justify it. No cause. Nothing.

For centuries the Quakers were a widely respected sect. They were pacifists on moral grounds.  Pacifism was one of their founding religious principles. Their name was synonymous with non-violence. In wars, they would serve their country as doctors, nurses, ambulance drivers, stretcher-bearers …  They eschewed violence even in self-defense. As a sect, they lived up to their principles. That was what they were respected for.

(For the record – in our view a pacifist upholding his principle of non-violence when the aggressors are Nazis or Communists say, while others risk their lives to save him from them, is not admirable. But our task here is to explain the Quaker view, which many hold in high esteem: that it’s wrong to use violence at all. Ever.)

But now the Quakers are terrorists. They are terrorists in that they excuse, defend, and actively encourage terrorism.

Here is the story of how the change, the reversal of their values, came about. We have taken it from the The Tower, condensing the full account given by Asaf Romirowsky and Alexander H. Joffe:

The Quakers — thus named because they tremble or “quake” before God — [is] a Protestant sect founded in England during the mid-17th century. … As part of their beliefs, Quakers oppose violence in all its forms and reject any compulsion in religion. …

The Quakers are  also called The Friends. So unthreatening. So simple. So trustworthy. So good.

On April 30, 1917, the Quakers formed The American Friends Service Committee (AFSC) “in response to America’s entrance into World War I”.

Challenged by public hostility and government disapproval due to their refusal to be drafted, the Quakers formed the AFSC in order to organize alternative forms of service for its members, such as providing medical aid and other non-violent participation in the war effort.

The AFSC slowly expanded over the years, and by the late 1940s it was an established Christian organization with global experience, recognized by national and international establishments as a major provider of international relief, charity, and aid. …

The dawn of the Cold War, however, proved a turning point in the history of the organization. In April 1947 …

Just thirty years after its founding …

… a faction within the AFSC’s leadership convened a meeting at which the head of the organization, Clarence Pickett, and others argued that tensions between the United States and the Soviet Union had become so intense, and the threat of atomic war so grave, that the AFSC should abandon its long-standing tradition of political neutrality.

The argument was absurd. How by taking one side against the other would they be lessening the tension and preventing atomic war?

It is true that one side of the Cold War was working through agents of influence to get the other side disarmed by public opinion. It paid its agents to organize “Peace” movements. Not because it was for peace, though it pretended to be. Far from being peaceful, it was arming, aiding and abetting proxy wars of “liberation” on five continents. That lying, hypocritical, relentlessly belligerent side was the Soviet Union. And that is the side the AFSC took.

Can there be much doubt that Clarence Pickett, whether personally paid or not, was one of its agents?

Such a stance [of neutrality], Pickett said, could no longer be an article of faith but a crime. The radical nature of this [new] stance was reflected in the words of another participant, who said, “Evolution is too slow. We need revolution in the Society of Friends.”

Hear in that the vocabulary, the phraseology of Marxism.

The organization, Pickett and his supporters felt, should actively spearhead a peace movement that would directly challenge America’s Cold War policies.

Not for a moment did they apparently consider that the American Cold War policies were  a direct challenge to the Soviet Union’s hot war ambitions.

This began the AFSC’s transformation from a religious group to, as one Quaker scholar later put it, “just one more pressure group within the secular political community”.

Or in other words, it changed not only from a pacifist to a revolutionary movement, it also changed, effectively, from a Christian sect into a Communist sect.

The AFSC’s newly radical stance took aim at American policies throughout the 1950s and paid little or no heed to repression and terror in Communist countries. This hit its stride during the Vietnam War. The organization bitterly and actively opposed the war throughout the 1960s and 1970s. Its attacks on American policy in Vietnam were furious and wide-ranging, opposing everything from the escalation of military operations to all forms of aid to South Vietnam to the conduct of the war itself. In addition, the AFSC directly violated American embargoes and sent medical aid directly to North Vietnam. These actions proved to be extremely controversial. In one case, the AFSC was accused of revealing to the North Vietnamese that a prominent Buddhist activist was a CIA agent, prompting one prominent Quaker to hold a sit-in at AFSC headquarters in protest.

So some individual Quakers – many, according to the authors – were still true to their founding principles, or perhaps were American patriots.

The AFSC’s activism placed it unquestionably on the side of the American far-Left, where it remains to this day.

The Quakers’ [erstwhile] beliefs in nonviolence have not prevented them from supporting bloody despotic regimes. …

And the hypocrisy was – and remains – blatant:

While still voicing support for pacifism, the organization increasingly aligned itself with violent Left-wing governments and movements, some of which used terrorism to advance their goals.

Many rank-and-file Quakers were appalled at the AFSC’s overt support for such regimes and movements, as well as its double standards …  But their protests proved fruitless. The AFSC rejected all criticism as fundamentally illegitimate “red-baiting and McCarthyism”.

“Red-baiting”. Again, the vocabulary of the Communists. Or rather of the Comintern – the Soviets’ ideological club for foreign fans of its appalling system.

…  The AFSC’s policy towards Iran is [to demand] the removal of sanctions and [dismiss] concerns about Iranian nuclear weapons.

It is openly, shamelessly supportive of the most terrible regime on earth:

Today the group operates collective farms in North Korea …

And is intimately supportive of at least one of the most savage terrorist groups on earth – Hamas. 

Romirowsky and Joffe trace the history of the Quakers relationship to the “Holy Land”, the Palestinians, and Zionism, giving them credit for aiding the refugees more rationally than most other  organizations working among them. But …

 … after the 1967 Six Day War, the AFSC began to take a more explicit and fervent pro-Palestinian stance, applying its growing radicalism and willingness to accommodate the use of violence to the Middle East conflict.

As the 1970s saw the rise of Palestinian terrorism as a major source of global violence, the AFSC began to take a disturbingly understanding approach to the issue. A 1972 AFSC pamphlet, Nonviolence: Not First For Export told its readers:

… before we deplore terrorism it is essential for us to recognize fully and clearly whose “terrorism” came first, so that we can assess what is cause and what is effect.

It was clear enough that, in regard to Israel the AFSC had no doubts about whose “terrorism” came first. The pamphlet expressed, for example, deep understanding toward the Palestinian Fedayeen — “those who sacrifice themselves” — terrorists whose main purpose was to infiltrate Israel and kill civilians. …

In 1973, the AFSC called for a U.S. embargo on arms and other aid to Israel, and in 1975 adopted “a formal decision to make the Middle East its major issue.” It quickly opened an office in Israel, installed specialized staff members at regional offices in the U.S., and began advocating for the Palestinians in Israeli and international courts. Israeli officials quickly discovered, however, that the new AFSC representative in Jerusalem was attempting to organize on behalf of the PLO. …

The AFSC has moved ever closer to the Palestinian cause since the 1970s. Today, this is expressed through fieldwork, lobbying, and activism, in particular through the BDS [Boycott, Divestment and Sanctions] movement [against Israel] …

In regard to Hamas’ indiscriminate use of rockets against Israeli civilians, the AFSC simply notes that “it is important to look at the firing of rockets by Palestinian armed groups in context”, since this is “intertwined” with “ongoing Israeli military actions in Gaza”. …

Military actions which are rare, targeted, and defensive only. While the rockets are constant, indiscriminate, and aggressive.

The authors suggest that the Quaker movement now clings to its anti-Zionism as a cause to keep it alive.

It may be that a movement like the Quakers, which has seen its numbers dwindle along with other liberal Protestant denominations, sees anti-Zionism as a last resort; a movement with powerful emotional appeal on which it can draw in order to maximize its power. If so, then it has undone a great deal of the good it once did, and substituted hypocrisy and bad faith instead.

Once a byword for humanitarianism …  it has now become, in effect, a brand — one on which the AFSC can trade as it exploits the putative neutrality and pacifism it stands for in order to advance hostility toward Israel and, with its promotion of the “right of return”, an end to Israel itself.

In the end, the AFSC’s story reflects the tensions between pacifism and politics, between aid work and political activism … It demonstrates that small religious movements are susceptible to hijacking by radicals, and suggests that pacifism may inevitably engender its opposite. The organization’s slide has been a long one, and at the moment it shows no sign of or interest in reversing it.