Freely adapted from Douglas Steere’s Pamphlet "Cells For Peace," published by Fellowship of Reconciliation, 1953 (see http://www.pendlehill.org/pamphlets/Steere.html).

The 13th century was a critical time, not unlike our own. To meet the challenges, Francis of Assisi established “The Third Order of Franciscans,” a lay order, so disciplined that it was intended to prepare any person for a life of nonviolent fellowship. This was to be not only an emotional experience, but a new way of life.

In the vows of the “Third Order,” the normal life of selfsupport, marriage, and family were presupposed. Wants were reduced to a minimum; any remainder of income was to be used for works of charity. Physical care was given to those in need: the poor, the sick, and prisoners. Local chapters held frequent gatherings for special acts of prayer, fasting, and communion. Those living the life of this Fellowship were neither to keep nor to bear arms. Theirs was a community of care and love.

The Third Order took hold at once, and spread swiftly through Italy, France, Germany, and England. They were a powerful force in the 13th and 14th centuries.

What are the means necessary for nonviolent transformation of our society today? Is there a seed in the Franciscan order we can hybridize and use to deepen our commitment to a life of peacemaking? Douglas Steere believed there is. So do I.

It seems to me the American Peace Movement is ready for a thrust toward fuller commitment. We have preached the tragedy of war and ruthless violence and the good news of possible peace, and have converted considerable numbers to our cause. They are ready to give themselves to it if they only knew how. Most of these “converts” must remain in their secular vocations and continue in their family and institutional commitments. Few, even if they could, should be encouraged to become professional peace workers.

The peace movement has asked little of its followers besides money, time, and talk. If it is true that “the person who seeks peace must be at peace,” then the hope of a living peace movement is in turning, as Francis did, to a form of fellowship and discipline that will bring about that inward reconstruction and thus release the very peace we covet for the world.

Here, as I see it, is the real problem of the peace movement today. Our goal is magnificent: that of liberating the world from weapons, and liberating everyone from the notion that violence is the only answer to implacable differences. But we have been grossly negligent in preparing ourselves and our membership for achieving that goal. By neglecting the intervening steps, we have been content to stop short of a total life-changing commitment. Our widest involvement seems to be speaking and writing letters for legislative action.

Richard Gregg wrote that “Until now, pacifists have not sufficiently realized the necessity of discipline, nor the kind, nor intensity of that discipline. They should learn from their friends, the militarists. It takes four years to make one a good soldier. We must be prepared to devote as much time, detailed care, and attention, as much daily drill to form the new habits and new kinds of self-control for non-violent resistance as the soldier does to perfect his training.”

Before Gandhi took any action, he knew that his followers must be prepared for the suffering and imprisonment that were sure to follow. In South Africa he took them to Tolstoy farm, where they spent several months together in common work, in meditation, in fellowship. Then, when they marched and were beaten and imprisoned, they were prepared for it.

Discipline, commitment and courage are the necessary ingredients in campaigns of active nonviolence. Can such base communities spring up in the United States: communities of people willing to devote themselves to this training for the life of peace? Are there trainers who will become available? Many of us believe so.

Here are some suggestions for structuring such communities:

1. The groups should be made up of those who are already committed to active nonviolence. Not all will be at the same level, but they should be eager for the training and the discipline.
2. Each group should contain not more than 12 nor less than four or five people. The number should be small enough to meet in a home. They should be in touch with one another quickly and make rapid decisions, when necessary. This is the right size for creative discussion and genuine intimacy. If it grows too large, divide. It should include a broad age range and both men and women.
3. After it is organized, the group should meet once every two weeks. Soon after it comes together, a week-end retreat with all members is important. Such a retreat is recommended twice a year. At once the question arises “Where is such time to be found in our frantically busy lives?” The answer is: “Either this group and discipline are important enough to demand room in the schedule of the busiest person in your group or it is not worth doing.” Each must face the drastic use of veto in his or her existing and future commitments.
4. Each group will devote part of its time to reading and discussion of the best materials that have been written on peace and nonviolence. But the group that confines itself too narrowly to “peace” literature will suffer malnutrition. Books by military tacticians, psychologists, novels, anthropology, history, poetry, and inspirational work should all be part of the fare.
5. Silent meditation is recommended as part of the regular practice. To “open the heart and quiet the mind” is one of the goals. The group use of silence should not be less than 15 minutes.
6. Members should agree upon disciplines of neatness, cleanliness, promptness, and refraining from loose talk about others. Frank discussion is necessary to accomplish this end.
7. The group should do manual work together. (one such group took a 20-hour first-aid training course.) Other possibilities are creating a vegetable garden, improving a slum neighborhood. Gandhi believed in spinning, knitting, and weaving.
8. As the group develops, it must engage in active nonviolence about injustices in its community. It must be a vigilant guardian of the rights of underprivileged and know first-hand their problems and treatment. It must be at its reconciling work before things become desperate. Of course, all action is based on unity or consensus.
9. To trust and be trusted, to learn and deepen, to be weak and renewed, to err and be corrected — this is the stuff of bonding and love. Group singing, common meals, expeditions, and retreats can all play their parts in creating true community.

If such nonviolent base communities should begin, they will spring up quietly and naturally. Like all great movements, they will come in on dove’s feet. They will be started in local communities by men and women who are unwilling to wait any longer for others to be transformed, but will transform themselves into doing new, creative work for peace.

And, who knows, by these means, we may some day soon liberate people from heart-breaking violence, hatred, and destruction. We may gather together in great numbers to sing, dance, tie yellow ribbons around guns, offer gifts to those who would meet us with handcuffs, tear gas, or tanks — gifts of flowers and fruit, bread and roses, gifts of the open heart and the quiet mind — gifts of love to take away fear.