About the Community

Historical Background

The United Society of Believers, commonly called Shakers, was founded in 1747, in Manchester, England. They were called in derision, "Shaking Quakers," because of their ecstatic and violent bodily agitation in worship. To this group of separatists came a remarkable young woman named Ann Lee (1736-1784). In 1770, she was imprisoned for her religious views. During this time she experienced a series of visions. From that date on Ann Lee was acknowledged as their leader and known as Mother Ann.

In 1774, a decision was made to remove to America. Mother Ann and eight of her followers boarded The Mariah in Liverpool. They landed in New York City on August 6, and immediately set to work and found employment. Several went up river to a place outside Albany then called Niskayuna. They began to clear the land and erect buildings. In 1776, the little band of Believers began Community life together.

Having arrived on the eve of the American Revolution, and being not only British, but pacifists, the Shakers kept a low profile. However, the events of May 19, 1780, the famous "Dark Day," brought their testimony to the public. Soon, hundreds of people from New York and Massachusetts were coming to see this peculiar people.

This new awareness brought not only converts, but persecution as well. The Shakers were harassed, beaten, stoned, driven out of towns and imprisoned all for religious reasons. This bitter persecution brought about the early deaths of the three English leaders, Father William, Mother Ann and Father James.

By 1787, the Church was headed by the American converts. Under the able leadership of Father Joseph Meacham and Mother Lucy Wright, the Shakers began to gather into "Gospel Order." The first Community was at New Lebanon in New York. Eventually eighteen Communities were established in Maine, New Hampshire, Massachusetts, Connecticut, New York, Kentucky, Ohio, Indiana, Georgia and Florida. The Community reached its numerical height of some five thousand souls, during the decade preceding the Civil War.

The Sabbathday Lake Shaker Community was founded in 1783, in what was then called Thompson's Pond Plantation, by a group of Shaker missionaries. In less than a year's time nearly two hundred people gathered together in this place that previously had only been the home of some five farming families. The new influx of people initially made do with the existing homes and out-buildings.

On April 19, 1794, those residing here made an oral covenant with each other to consecrate their all to God and formally organized as a Community. To mark this event they began to build a house for public worship. The raising of the Meeting House was their first united venture. The next year saw the construction of the first communal Dwelling House and the next decade saw the addition of worships, mills, barns and other related buildings necessary for laying permanent foundations.

Always referred to as, "the least of Mother's children in the east," Sabbathday Lake was one of the numerically smallest and poorest of the eastern Shaker Communities. For decades the Community struggled to pay off debts contracted by dishonest business agents. This struggle also brought forth a very strong spiritual gift that saw the Believers through even the most difficult times.

Generally poorer and more isolated than the other Shaker Communities, this spiritual gift has ever been maintained. Today Sabbathday Lake is the only active Shaker Community. We still strive to live a life of work and worship, fulfilling the motto of our founder, Mother Ann, to "put our hands to work and hearts to God."

The Community presently consists of eighteen buildings located on 1,800 acres of land. We maintain a tree farm, apple orchard, vegetable gardens, commercial herb garden, hay fields, pastures, a flock of sheep, and a variety of livestock. Other occupations include manufacturing of fancy goods, basket making, weaving, printing, and the manufacturing of some small woodenware.

Daily Schedule

We all rise as duty dictates.

7:30 a.m. - The Great Bell on the Dwelling House rings to summon all to breakfast.
8:00 - Morning Prayers. We read (responsively) two Psalms, followed by Bible readings, prayer, silent prayer and ending with the singing of a Shaker song.
8:30 - Work begins.
11:30 - Mid-day Prayers
12:00 p.m. - Dinner. This is the main meal of the day.
1:00 - Work begins.
6:00 - Supper.

Prayer Meeting is held on Wednesday at 5:00 p.m., followed by a class on Shaker Studies.

Sunday Meeting is held at 10:00 am. During the summer months Meeting is held in the Meeting House. The remainder of the year we meet in the Chapel in the Dwelling House. This is the only service open to the general public.


Christian Vocation

The Shaker is called to reveal by his life our Lord to the world, a world in which the will and purpose of God are largely forgotten. God calls by many ways, but all men and women, whatever their occupation, whatever their profession, are called to that holiness without which no man shall see the Lord. To anyone who knows the history of Shakerism it is extraordinary to what fruitful and manifold purpose God has used the very small groups of humble men and women who have constituted our order. Truly, He has "chosen the weak things of the world to confound the things that are mighty."

The Godhead

To Believers God is the omniscient, omnipotent, omnipresent Great First Cause. It is He who called into being all things visible and invisible. He has existed from the very beginning of time and will exist into all eternity. God is pure spirit and as such quite naturally incorporeal. Having no body, God has no sex in our human understanding of the term; yet being pure spirit He may best be thought of by man with his limited power of comprehension as having the attributes of both maleness and femaleness. This duality of attributes within God's oneness is one of the Shaker theological concepts most misunderstood by the world, yet it is not a Shaker concept, but rather one as old as the Judaeo-Christian tradition itself. We find it again and again in the Old Testament. It is to the writer of Genesis that we may attribute the first written record of the idea. In the 27th verse of the first chapter of Genesis he writes: "So God created he him; male and female created he them." The Shaker emphasis upon God's dual nature was never intended to convey anything but the fact that God, being pure spirit is possessed, within the terms of our human power of discernment, of the characteristics, of strength, power, compassion and mercy.


We have already alluded to a marked degree of misunderstanding of Shaker views about the duality of the Godhead. Certainly there is no area in which there is greater, more fundamental misunderstanding, than Shaker Christology. If we may engage for a moment in the odious practice of labeling, we might say that mainstream Shaker Christological thought is adoptionist of the view that Jesus was not the Christ or the anointed of God from his birth, but rather from the occasion of his baptism by John in the Jordan. To the early Shakers as well as to other Christians before them the descent of the dove at Jesus' baptism symbolized the anointing spirit of God whose voice is heard to say: "Thou art my beloved son in whom I am well pleased." The divine nature of Jesus, the Christ, was freely recognized by Believers. The adoptionist theory affected in no way their attitudes towards his birth or earlier life. We find in Shaker thoughts no attempt to challenge the virgin birth or any of the other miraculous occurrences surrounding Jesus' beginnings. These were to Believers a sign of God's prior choice of Jesus as the recipient of the anointing spirit. Jesus' life and ministry, his teaching, his sacrificial death became for Believers their holy rule. Unlike most of their contemporaries, they did not look for the return of Jesus Christ in the flesh. They sought his return in the spirit--the Christ Spirit--the anointing spirit of God, the spirit of love and truth. To Mother Ann Lee was given the inner realization that Christ's Second Coming was a quiet, almost unheralded one within individuals open to the anointed of His spirit.

Mother Ann was not Christ, nor did she claim to be. She was simply the first of many Believers wholly embued by His spirit, wholly consumed by His love. Mother's attitude toward her own role is related more than once in her own recording sayings, "It is not I that speaks; it is Christ who dwells in me," she says, testifying both to the indwelling of Christ and her subservience to Him. The closeness of her bond to Him whom she ever called her Lord and Savior is reflected by her having said, "I have been walking with Christ in heavenly union. Christ is ever with me, both in sitting down and in rising up; in going out and in coming in. If I walk in groves and valleys, there He is with me and I converse with Him as one friend converses with another, face to face." She solves conclusively the question of her own role when she remarks at Ashfield, "The second appearing of Christ is in His Church."

Community of Goods

The desire to die to self leads the Shaker quite naturally to the pooling of goods. The Christian's task is to live in the present moment and not to store for tomorrow the bread that comes from heaven. Those who give up all material things for the sake of the Gospel learn by that same Gospel that they may learn to live without assurance of the morrow in joyous confidence that they will lack nothing. The spirit of Christian poverty is more than the absence of wealth. The New Testament never condemns wealth as such, only when a person's possessions come between him and God is there any real danger. A Christian who wishes with all his heart for money to use selfishly is violating the spirit of community; a man who regards all that he has as a trust from God, and uses it for His glory is living in the true spirit of Christian poverty.


We strive daily to put into practical terms, "Thou shalt love thy neighbor as thyself." The central teaching of the New Testament is quite simply love, the love of God for man and that of man for God as evidenced in the life and death of Jesus of Nazareth. This same love was always and is today the very cornerstone of Shakerism. For us as followers of the Christ we feel we show that peace as pacifists. This does not mean merely refusing to bear arms against another, it also requires us to never feel bitterness, never to feel any desire for revenge, but always to seek only the highest good of every person no matter what they may do to us. We further believe in the practice of universal Brotherhood as well as equality for all, the Shakers being forerunners in applying this to our daily life over two hundred years ago.

A Faith for Today

Shakerism is not, as many would claim, an anachronism; nor can it be dismissed as the final sad flowering of nineteenth century liberal utopian fervor. Shakerism has a message for the this present age--a message as valid today as when it was first expressed. It teaches above all else that God is Love and that our most solemn duty is to show forth that God who is love in the World. Shakerism teaches God's immanence through the common life shared in Christ's mystical body. It values human fulfillment highly and believes that we fulfill ourselves best by being nothing more nor less than ourselves. It believes that Christian love is a love beyond disillusionment, for we cannot be disillusioned with people being themselves. Surely God would not have it otherwise for it is in being ourselves--our real selves--that we are most like Christ in his sacred oneness.

Please feel free to write for more information to the following address:

The Shaker Society
707 Shaker Road
New Gloucester, ME 04260