The Shakers

Worship morning on a warm Sunday in July.
Entered through the left door, designated for men, and took a seat behind Brother Arnold, the youngest Shaker at fifty-two.
Women seated directly opposite: Sister Frances (age 83) and Sister June (age 70).
The Meetinghouse was built in 1794, featuring an original blue-and-white interior with natural wood trim.
Brightly lit from windows without drapes, reflecting the outside world.
Attire: Brother Arnold in a leather vest over a white high-collared shirt; Sisters in long pastel dresses and cotton kerchiefs, symbolizing over two centuries of modesty.

At 10 A.M., Brother Arnold rang the Great Bell from the Alfred, New York, settlement (which ended in 1931).
Gathering achieved complete silence; Sister June initiated the service, highlighting the beautiful day and inviting all to sing from the 1885 hymnals a cappella.
Approximately a dozen community friends, including the speaker and his wife, were gathered in the Sabbathday Lake community, located 35 miles northwest of Portland, Maine.
Participants included members of the United Society of Believers in Christ's Second Appearing (commonly known as the Shakers).
Service included readings from both Old and New Testaments and spontaneous testimonials based on the theme of "forgiveness".

Brother Arnold shared a profound testimony about his deceased father, detailing their estrangement and eventual forgiveness.
A visitor recounted an emotional experience regarding her adopted daughter and the biological father’s absence, echoing the theme of forgiveness.
Sister Frances spontaneously led the group in singing “Simple Gifts,” a Shaker melody, which lightened the atmosphere and relieved tension during the visitor's testimony.
Post-meeting interactions featured warm greetings and Sister Frances actively made newcomers feel welcome.

Ann Lee, born February 29, 1736, in Manchester, England; working-class background.
Little of her early life is documented, but her upbringing influenced both Shaker economy and philosophy.
Illiterate and began working menial jobs early in life.

Ann Lee met James and Jane Wardley, Quaker leaders who founded a radical religious sect believing in a female incarnation of Christ.
Meetings began with silent meditation, evolved into more expressive spiritual practices involving physical agitations—leading to the group being called Shakers.

In 1762, Ann married Abraham Stanley; marriage and childbirth proved difficult for her, with all four of her children dying in infancy.
Childbirth trauma led Ann to see a divine punishment linked to childbirth and sexual desires.
She began to advocate celibacy and criticized marriage, inspiring a shift in Shaker doctrine against carnal practices.

The Shakers faced societal backlash, including allegations of heresy and physical mob violence, culminating in Ann's imprisonment.
Following imprisonment, Ann became the de facto leader; her view as a messiah solidified post-imprisonment.
Renamed "Mother Ann Lee," portrayed with divine authority and reverence amongst her followers.

Following a divine revelation, Ann was directed to move to America with followers for expansion and prosperity of the Shakers amidst their persecution in England.
Arriving in America in 1774, they established themselves initially at Niskayuna, New York. However, early efforts proved slow in gaining converts.
Joseph Meachem became a key influential convert, significantly advancing the Shaker movement.

Ann's position as a female leader was counter to traditional gender roles of the 18th century, complicating her influence.
Shaker doctrine preached celibacy at odds with societal norms; Ann’s success in promoting this doctrine indicated her spiritual leadership.

Shakers were scrutinized as potential British sympathizers during the Revolutionary War; many leaders, including Ann, faced imprisonment.
Following their release, they endured extreme violence and persecution which affected their health and social standing.

After extensive travels to spread the faith, Ann Lee suffered declining health owing to persecution stresses.
She died on September 8, 1784, at the age of 48, leaving a significant legacy within the Shaker community.

Shaker communes were self-sustaining communities promoting collective ownership, typically identified alongside other historic utopian movements.
Although perceived as a radical social experiment, Shaker communities persisted through organization and adherence to strict communal rules.

Growth of the Shaker community reached its zenith across numerous states, with total membership at approximately 17,000 at one point.
Strict communal rules emphasized celibacy, communal living, and manual labor, yet social and emotional benefits contributed to membership growth.

The Shaker lifestyle fostered a strong sense of belonging and camaraderie among members, often described as a mutual caring environment.
Experiences of emotional worship drew individuals from varied backgrounds, attracted to the Shaker community and its tenets.

Shakers rejected conventional doctrines such as the Trinity and believed in the duality of God as both male and female, embodied in Christ’s presence through Mother Ann Lee.
They advocated for spiritual purity by abstaining from marriage, viewing sexual desires as a root of sin.

Despite concerns about population continuity due to celibacy, Shakers believed in an approaching millennium negating the need for continuation of human life.
They maintained communication with the spirit world, attributing miraculous healing powers to Mother Ann, further strengthening their beliefs.

Joseph Meachem and Lucy Wright managed Shaker expansion after Ann's death, guiding the community through external challenges and internal structure formation.
Civil War impacts varied by region, though Shakers remained steadfastly employed in pacifist roles, even appealing to Lincoln for draft exemptions.

Post-Civil War changes in American economic and social dynamics began affecting Shaker communities negatively, leading to a decline in membership.
A shift in public perception towards sexuality, combined with emerging government support for social welfare, diminished the Shaker's role as a haven for the needy.

By the late 19th century, falling membership compelled Shakers to advertise for recruits; however, many communities eventually dissolved by the mid-20th century.
The inherent contradictions of celibacy and community sustainability ultimately contributed to the Shakers’ inability to thrive in changing societal contexts.

Key literature references to further explore Shaker communities and the organization, noting the historical accounts, sociological critiques, and biographical works of significant Shaker leaders.