{"id":2109,"date":"2010-04-07T17:39:19","date_gmt":"2010-04-07T17:39:19","guid":{"rendered":"http:\/\/blog.beliefnet.com\/news\/2010\/04\/news-analysis-after-years-of-s.php"},"modified":"2010-04-07T17:39:19","modified_gmt":"2010-04-07T17:39:19","slug":"news-analysis-after-years-of-s","status":"publish","type":"post","link":"https:\/\/www.beliefnet.com\/columnists\/news\/2010\/04\/news-analysis-after-years-of-s","title":{"rendered":"News Analysis: After Years of Struggle, Churches Cheer Anti-Nuke Pact"},"content":{"rendered":"

(RNS) When President Obama and Russian President Dmitry Medvedev meet in Prague on Thursday (April 8) to sign a new agreement on nuclear weapons, it will mark one more step in the religious community’s long campaign to reduce, if not end, the threat of nuclear war.
\nThe Strategic Arms Reduction Treaty, or START, aims to reduce each country’s deployed strategic warheads to about 1,550 each, and cut the number of launchers from the currently permitted 1,600 to 800. It would also cap nuclear-armed missiles and bombers.
\nFor Christian denominations both at home and abroad, it will represent a major victory in a campaign that has waxed and waned since the first atomic bombs were dropped at the end of World War II.
\nOn August 20, 1945, just days after the bombings of Hiroshima and Nagasaki, Protestant leaders issued a statement expressing their “unmitigated condemnation” of the attacks.
\nLess than a year later, a commission that included theologians Reinhold Niebuhr and John C. Bennett issued a full-bodied report that declared, “We have sinned grievously against the laws of God” in using nuclear weapons.
\nBut as David Cortright, director of policy studies at the Kroc Institute for International Peace Studies at the University of Notre Dame, has noted, an ambivalence marked Christians’ responses to the bomb over time.
\n“As the Cold War intensified in the late 1940s, some of those who had greeted the bomb with horror now came to accept it as a necessary deterrent against godless communism and the perceived threat of totalitarian aggression,” he wrote in the Spring 2009 issue of Yale Divinity School’s journal “Reflections.”
\nThe 1980s, however, saw a resurgence of religious and secular anti-nuclear campaigns, including the Catholic bishops’ 1983 pastoral letter, “The Challenge of Peace,” and organizing by the evangelical social justice group Sojourners. The National Association of Evangelicals joined the push later in the 1980s.
\nMore recently, the so-called “new evangelicals” have organized the Two Futures Project, a movement that calls for the abolition of all nuclear weapons.
\nThe Catholic bishops’ 1983 letter put the nation’s largest religious community squarely in the midst of the public debate over the Reagan administration’s nuclear arms policies. The bishops endorsed a “no-first-use” declaration by the U.S., and voiced support for a comprehensive test ban treaty, both of which continue to be sticky issues in arms control debates.
\nThe bishops, though, supported continuing the policy of deterrence even while making their approval “strictly conditional” and “a step on the way to progressive disarmament.”
\nProtestant denominations in the U.S., and international bodies such as the World Council of Churches, however, pushed beyond the Catholic bishops to hold up an abolitionist vision of a world without nuclear weapons.
\nIn 1986, United Methodist bishops published their own pastoral statement, “In Defense of Creation,” which forthrightly rejected deterrence and said the doctrine “must no longer receive the church’s blessing.” Presbyterians also have a long history of opposition to the nuclear arms race, stretching back to 1946.
\nOn the international level, both the WCC and the Vatican, under a succession of popes, have been outspoken opponents of the arms race and any use of nuclear weapons. Pope John Paul II edged the Catholic Church close to pacifism, declaring there are next to no conditions in a nuclear age that justify nations going to war with each other.
\nIt is a vision the churches keep before them.
\n“The moral end is clear: a world free of the threat of nuclear weapons,” Archbishop Edwin O’Brien of Baltimore told the Global Zero Summit in February.
\nA proponent of nuclear disarmament since his days in the Senate, Obama quickly made the issue of nuclear disarmament a central piece of his administration’s foreign policy.
\nHis return to Prague will mark the one-year anniversary of a speech he gave in the Czech capital in which he stated “clearly and with conviction America’s commitment to seek the peace and security of a world without nuclear weapons.” Obama insisted he was not being na\u00efve, acknowledging that his vision “will not be reached quickly — perhaps not in my lifetime.”
\nThe difficulties presented by both international diplomacy and domestic political realities are not likely to wither in the face of either Obama’s rhetoric or the churches’ longtime activism.
\nSenate approval of New START treaty is not guaranteed, especially in the fractious and partisan atmosphere of Washington. In addition, as some critics have noted, the agreement does nothing to address the problem of Iran and North Korea and their drive to become nuclear players.
\nWithin days after the START signing in Prague, Obama will host a global nuclear security summit that will bring 44 nations together in Washington.
\nAt the same time, the administration’s Nuclear Posture Review is expected to be sent to Congress this month, and is likely to spark heated debate if it includes aspects of Obama’s aspirations to include a declaration of “no-first-use” of nuclear weapons against non-nuclear states.
\nBy David E. ANDERSON
\nCopyright 2010 Religion News Service. All rights reserved. No part of this transmission may be distributed or reproduced without written permission.<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

(RNS) When President Obama and Russian President Dmitry Medvedev meet in Prague on Thursday (April 8) to sign a new agreement on nuclear weapons, it will mark one more step in the religious community’s long campaign to reduce, if not end, the threat of nuclear war. 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