The Shakers are NOT the Quakers, and,

The Shakers are NOT the Quakers, and,
The Quakers are NOT the Shakers!!

Some Similarities ~ Many Differences

By Karen Campbell
The Mary L. Cook Public Library
Waynesville, Ohio

There was a large Shaker presence in the area of Warren County, Ohio as well as a Quaker one. The largest Shaker village in the West, Union Village, was located three miles west of Lebanon, Ohio near the junction of Rte 741 and Rte 63. The site is now Otterbein Homes Retirement Community. Union Village was the center of the western bishopric of the Shakers. Other Shaker villages in southwest Ohio were Watervliet Shaker Village outside of Dayton on the Montgomery/Greene County line (The property is now part of the Miami Valley Research Park and the Bergamo Retreat Center.) and Whitewater Shaker Village north of Cincinnati near New Haven in Hamilton County, Ohio. Most people think of the Shakers as a radical group that lived primarily in New England, however, there were many Shaker Villages in the west, now the mid-west: North Union Shaker Village outside of Cleveland, Pleasant Hill Shaker Village in Harrodsburg, Ky., South Union Shaker Village in South Union, Ky., West Union Shaker Village in Oakland, Indiana and Berrien Springs in Michigan.

It must be remembered that the Shakers (The Society of Believers in Christ’s Second Appearing) and the Quakers (The Society of Friends) are two separate religious movements. There are some similarities between the groups since both developed and were nurtured in the non-conventional religious ferment of England. However, there are radical and important differences between the two groups, too. The following are some of the basic similarities and differences between the two faith communities. The similarities are rooted in a shared theological understanding concerning the immediacy of the Spirit of God in an individual’s life, living a life of simplicity, advocacy of pacifism and the turning away from the trappings of the conventional churches (e.g. outward celebration of sacraments, organized services, and ordained clergy). The differences are rooted in the radical interpretation of living the Kingdom of God on earth developed by the Shakers, which made them an exclusive, intentional, celibate and utopian community. The Society of Friends never forbid marriage, on the contrary, Quakers put great stock in marriage and saw the family as a small meeting for worship.

THEIR DIFFERENT VISIONS:

o George Fox’s visionary experience was essentially positive. Although condemning of sin and emphasizing the need for repentance and conversion (the conviction of sin and living a renewed life), the Quaker view of the world is essentially positive. That of God is immediately present and renewing those who are open to the Light. God is continually self-revealing to believers. Life can be a challenge and a struggle but it is essentially progressive with a movement towards the renewal and redemption of the world. George

Fox did not make extraordinary claims for himself.

o Mother Ann Lee’s life was harsh and tragic. She was unhappily married and all her children died. While in prison for “disturbing the peace” (preaching against “steeple houses” and testifying to her faith), Mother Ann saw Adam and Eve in the Garden of Eden. She became convinced that the root of all sin is sexuality. Also, she eventually was convinced through even more intense visionary experiences that The Christ Spirit was speaking through her in these the latter days. Her co-religionists readily accepted her in her new role as Mother Ann Lee, the Bride of the Christ Spirit as mentioned in The Book of Revelation, and readily testified to the charismatic presence (the inner Christ Spirit) dwelling in her that would radically usher in the New Age. The advent of the New Age demanded a new life style, the life style of the Kingdom of God on earth, which was highly disciplined in community living and celibate.

There are more similarities between Mother Ann Lee and an early radical Quaker named James Naylor than with George Fox. He was accused of blasphemy and was tortured for claiming to be The Christ, since he was full of The Christ Spirit, and he died at the age of

44 in 1660. George Fox encouraged the early Quakers to avoid this kind of extremism.

THEIR DIFFERENT STRUCTURES:

o The Structure of The Society of Friends” or “polity” (church government) of the Quakers is very simple with as little administrative organization as possible. Emphasis is on the individual’s experience within their immediate worship group (monthly meeting). The structure of The Society of Friends is the antithesis of the hierarchical structure of the Roman Catholic, Orthodox and Anglican Churches, which are monarchical. If the structure of the monarchically organized churches can be diagramed by a pyramid with the decision-making power trickling down from the clergy at the top to laypeople at the bottom of the pyramid, then, the structure of The Society of Friends can be diagramed by a circle. Radical spiritual equality fosters collaborative decision-making wherein Friends make mutual decision together in unity. Quakerism emphasizes that ministry is a “ministry of all believers” and equality. Everyone has “that of God” within them and can have a personal relationship directly with God without an ordained minister as an intermediary. Friends are consequently ministers to each other. There are no distinctions in rank or importance. There is no ordination. Quakerism is contemplative by nature and also requires maturity and responsibility to help carry each other’s burdens and make mutual decisions. There are four groups of meetings: Preparative Meetings, a certain number of Preparative Meetings constitutes a Monthly Meeting, a certain number of Monthly Meetings constitutes a Quarterly Meeting and a certain number of Quarterly Meetings constitutes a Yearly Meeting. “Monthly” refers to the monthly business meeting conducted by the “Monthly Meeting”. Worship is every First Day (Sunday). “Quarterly Meetings” meet for business every three months. Consequently, representatives from the “Monthly Meetings” attend the “Quarterly Meetings” four times a year. The “Yearly Meeting” meets once a year made up of representatives from its “Quarterly Meetings” and “Monthly Meetings”. All deliberations and decision are made openly.

o The Shakers, in comparison to the Quakers, had a very ridged “polity”, an actual hierarchy of leadership (elders and deacons) in each Shaker village and for the larger community. The elders and deacons lived and ate separately from the other members. The spiritual and power center of Shakerism was at Mount Lebanon, New York where the Lead Ministry resided. The individual members of a Shaker community did not have much decision making power nor participated in the decision-making. The rules of discipline were very strict so as to enforce celibacy and any interaction between the sexes was strictly supervised. The discipline was known as The Millennial Laws. It is interesting to compare the Shakers with a Quaker intentional utopian community that existed for a short period of time in 1844 in Logan County, Ohio near Urbana named Prairie Home. It was organized by a Quaker organization entitled The Society for Universal Inquiry and Reform. This group advocated the end of all authoritarian governments, of all “sectism” and capitalism. Because of their radical emphasis on human freedom and no authoritarian structure what so ever, the experiment failed in less than a year. The longevity of the Shakers, the most successful utopian group in the United States, is primarily due to their strict

authoritarian structure and rules.

o Shaker villages were thought of as social models of the Kingdom of God on earth. They were “Zions” of God; the New Jerusalem lived in community. Only the leaders of the community could have contact with the outside world. Even though the Quakers, before the Civil War, could be very strict and much to themselves during the period of Quietism, Friends lived in the larger community and interacted with people of other faith communities. The experience of the Friends in Waynesville, Ohio is a good example of this. For example, Friends cooperated with the larger community in the development of schools and other services. Friends took part in the politics of the village and held office. It was felt that this kind of relationship with the world would eventually help the world progress spiritually and

make it more just.

THEIR VIEWS ON THE BIBLE, REVELATION & REDEMPTION:

o Both the Shakers and the Quakers have traditionally viewed Scripture in a non-literal~non-absolutist way. Both groups believe that Revelation (that which is needed for salvation) from God is ongoing; a process. It did not close on the last page of The Book of Revelations. The Bible is a snap shot of the work of the Spirit of Christ during the development of the early church. That same spirit is infusing believers today. The Bible is not the only source of Revelation. Traditionally the Quakers put great emphasis on the immediate experience of the Christ within, “that of God in everyone”. Both the Quakers and the Shakers emphasized the exemplar nature of salvation brought by Jesus Christ, more than the proprietary understanding of Jesus having to die on the cross for our sins. The emphasis is then on imitating the life of Christ and becoming Christ-like; he is the example of how to live and behave. Both the Shakers and the Quakers emphasize the “practical” daily aspects of living the faith. The Quakers experienced a schism in 1828 known as the Hicksite Separation. The evangelical movement that influenced a number of Christian churches during the first half of the 19^th century also influenced Quakers. Many Friends wanted to emphasize the importance of Scripture more as the ultimate measure of faith. These Friends wanted to have an educated clergy (un-ordained) that would lead meeting, and a more structured service. Followers of Elias Hicks resisted these evangelical influences and maintained silent worship and emphasized the inward Christ. They became known as the “Hicksite Quakers”. Those who wanted to follow a more evangelical path became known as the “Orthodox Quakers”. Quakers of the Hicksite tradition have more in common on these matters with the Shakers than the Friends from the Orthodox tradition.

THEIR VIEWS ON THE “ESCHATON” (THE END TIME):

o Both the early Quakers and the Shakers did not believe in the physical return of Jesus Christ on the clouds at the end of time (the “eschaton”). Their understanding of The Book of Revelations was not literal or historical. The “eschaton” happens in the hearts of the faithful who embrace the Spirit of Christ, which is the “coming” or “eschaton” of the “inner” Christ. Then they experience the “Judgment” and a powerful renewal; a new life, a resurrection. The difficult images of The Book of Revelations are not descriptions of outward historical events but are powerful metaphors of internal events of conversion within the person. Both Quakerism and Shakerism are profoundly mystical. Shakers understood this experience to mean that they were literally living a heavenly, resurrected life, which was their justification for living a communal life style in secluded or “guarded” villages from the rest of society. They believed that their villages were “Zions” or “New Jerusalems” on earth. Because they were living the resurrected life, they lived the celibate life style.

THEIR VIEWS ON CREEDS:

o Both the Quakers and the Shakers are non-creedal. The focus is on experiential faith. One’s spiritual experience is more important than strict adherence to a Creed, such as the Nicene or Apostles’ Creed. However, for the Shakers, obedience to ones leaders and the Millennial Laws (their Discipline) was paramount. The Yearly Meetings of Friends also produced “Disciplines” of the faith but they were more general in nature and more collaboratively written. Although non-creedal, both the Shakers and the Quakers published theology books, memorials-biographies of exemplary members, manuals of behavior for youth, and newspapers/pamphlets.

THEIR VIEWS ON MARRIAGE:

o Married couples who joined the Shakers had to separate and live celibate lives, the Millennial life-style. Any children they had were placed in the children’s dwellinghouses (one for boys, another for girls) where they were raised by other adult caregivers of the same sex. In comparison, the Quakers thought of the traditional family as a miniature meeting for worship. The Quaker marriage ceremony was not celebrated in a “sacramental” way as in other churches (Quakers do not have any outward sacraments), but marriage was considered inwardly sacramental, sacred and essential, none-the-less, and children were considered a blessing.

THEIR VIEWS ON THE SACRAMENTS & OTHER CELEBRATIONS:

o The Quakers and the Shakers are both non-sacramental; non-ritualistic. The sacrament of Eucharist (Holy Communion) is celebrated everyday whenever bread is broken at a meal and inwardly. Baptism is also inward and spiritual, an acknowledgement of “that of God” in oneself and everyone else. Neither Shaker nor Quaker ministers are ordained (a sacrament). Leadership arises out of the group and is affirmed by the community. Marriage among Quakers is simply celebrated. In a gathering of the community on First Day (Sunday), the couple declare their love and commitment to each other. The Quaker marriage certificate is signed by all present.

o Both the Shakers and Quakers do not follow a complex liturgical cycle. Both groups acknowledge Christmas and Easter but celebrate in a more simplistic way.

THEIR VIEWS ON WORSHIP & SINGING:

o Traditionally, the Quakers disapproved of music, novels and artistic endeavors. Over the span of the 19th century, strictures against singing, reading novels and art diminished radically in Quaker circles. Quaker Meeting was traditionally waiting in silence for God’s Word to enter your heart. When compelled to speak by the Spirit, Quakers were expected to stand and testify. Early Quakers often were enthusiastic in their mode of worship: speaking in tongues, jerking, falling on the floor, etc. However, this was discouraged early

on, especially after the experience of James Naylor.

o The Shakers, beginning with Mother Ann, would sing and move ecstatically during worship, to such an extent that outsiders found it to be scandalous. The Shakers are famous for their spirit inspired song tradition. The ecstatic movements of the early Shakers became crystallized over the years into organized dances, which were performed during Sunday worship often for visitors from the outside world.

THEIR VIEWS ON EDUCATION:

o Both the Shakers and the Quakers wanted to educate their youth thereby protecting them from the sins of the “world”. The Shakers advocated more of a distinctly “separate but equal education” between boys and girls and a strict avoidance of higher education, whereas, eventually, the Quakers provided equal educational opportunities to girls and boys. Again, over the span of the 19^th century, Quakers became more open to higher education establishing many private high schools and colleges/universities. The Shaker movement has remained primarily agrarian and is found only in the United States. Quakers have lived many life styles and have spread throughout the world.

THEIR VIEWS ON EQUALITY:

o Both Quakers and Shakers believe in the equality of the sexes and of all races. Equality of the sexes in Shakerism took the form of a strict “separate but equal” living space, education, duties and ministry. Their separation was quite rigid since they were enforcing celibacy among young people. Power within the hierarchy was held in common between men and women, pairs of deacons and deaconesses, and pairs of elders and eldresses. Duties were rather traditional for men and women although their was a rotation of duties so a member would not get bored at one task. The Shakers are famous for their large dwellinghouses with men and women living on

either side of the central staircase.

o The Shakers are famous for their belief that God is both equally male and female. Quakerism took a more traditional theological view of God’s nature. There were women Quaker ministers from the beginning of the Quaker movement. Often married couples would minister together. The Quakers, up until the late 19^th century also had separation of the sexes during worship and separate business meetings for men and women. It was believed that women would feel more comfortable conducting business among themselves since they might feel intimidated by the presence of men. Towards the end of the 19^th century the custom of separate business meetings was being abandoned.

THEIR VIEWS ON SEPARATION FROM THE WORLD:

o Quakers were merchants and farmers dealing directly with the world whereas Shakers had little contact except through the Trustee’s Office through which Shaker produce and products, such as their famous furniture, could be sold to the world.

THEIR VIEWS ON SIMPLICITY AND VIRTUE:

o Both Shakers and Quakers advocate a simple life style ~ getting out of the way of God’s “Light” so one can be an instrument of God’s will. Both groups have been famous for their honesty and integrity and good business practices.

THEIR NUMBERS TODAY:

o There are only a few Shakers living today at Sabbathday Lake, Maine. There are over 300,000 Quakers worldwide.

A Short Bibliography

Suggested Reading about the modern Shakers:

· Life In the Christ Spirit by Brother Theodore E. Johnson (Sabbathday Lake, Me.: United Society, 1969).

· Shakerism For Today by Brother Theodore E. Johnson (Sabbathday Lake, Me.: United Society, 1963).

· The Sabbathday Lake Shakers: An Introduction to the Shaker Heritage
by Sister R. Mildred Barker (Sabbathday Lake, Me.: The Shaker Press, 1978).

· Poems and Prayers by Sister R. Mildred Barker (The Shaker Press, 1983).

· Growing Up Shaker by Sister Frances A. Carr (Sabbathday Lake, Me.: United

Society of Shakers, c1995).

An excellent introduction to Shakerism is:

Shakerism, Its Meaning and Message; Embracing an Historical Account, Statement of Belief and Spiritual Experience of the Church from its Rise to the Present Day by Sisters Anna White and Leila S. Taylor, published in 1904.

Excellent histories about Shakerism are:

o Boice, Martha, Dale Covington and Richard Spence. Maps of the Shaker West. Dayton, Ohio: Knot Garden Press, 1997.

o Burress, Marjorie Byrnside. Whitewater, Ohio, Village of Shakers, 1824-1916: Its History and Its People. Cincinnati: Published by the author, 1979.

o Frances, Richard, Ann the Word: The Story Ann Lee Female Messiah Mother Shakers Woman Clothed with the Sun. Penguin: 2002.

o Stein, Stephen J., The Shaker Experience in America. New Haven: Yale University Press, 1992.