QUAKERS & SOCIOCRACY
Quakers Didn't Invent It
Quakers did not invent sociocracy, but their principles significantly influenced its development. The term "sociocracy" was first coined by French philosopher Auguste Comte in 1851, who envisioned a scientifically governed society. The modern practice of sociocracy, however, was shaped in the 20th century.
A pivotal figure was Kees Boeke, a Dutch reformist educator and Quaker, who in 1926 established a school governed by the principle of consent, treating staff and students as equal participants. Boeke explicitly built his model on Quaker principles and practices, such as equality, inclusion, and consensus decision-making, and described sociocracy as an evolution of democracy.
Later, Gerard Endenburg, also a Quaker and a student at Boeke's school, developed the Sociocratic Circle Method in the 1970s, formalizing and expanding sociocracy for use in organizations and businesses.
Early Quakers did not leave extensive, systematic commentaries on Acts 15, but their writings and beliefs show how they interpreted and embodied its central themes:
Scripture as Guide, Spirit as Authority: Early Quakers held the Bible in high regard, seeing it as “profitable for doctrine, reproof, correction, and instruction in righteousness,” but they emphasized that the Spirit of God within was the highest authority for faith and practice. This means they looked to the example of Acts 15—where the early church discerned together under the guidance of the Holy Spirit—as a model for their own decision-making processes.
Unity in the Spirit, Not in Ritual Law: Acts 15 recounts the Jerusalem Council’s decision that Gentile converts did not need to follow the Mosaic law (such as circumcision) to be part of the Christian community. Early Quakers, similarly, rejected outward rituals and legalistic requirements (including sacraments like water baptism and the Lord’s Supper), focusing instead on inward transformation and direct experience of Christ. They saw the Spirit’s leading as sufficient, echoing the Council’s reliance on the Spirit rather than tradition or law.
Inclusivity and Freedom from Outward Ordinances: The message of Acts 15—that Gentiles are not to be burdened with the “yoke” of the law—resonated with Quaker rejection of imposed religious forms and their embrace of spiritual equality. They believed that “the grace of our Lord Jesus Christ” was the means of salvation for all, not adherence to external rules.
Decision-Making by Spiritual Discernment: The process described in Acts 15, where believers gather, listen, and seek unity under the Holy Spirit, parallels the Quaker practice of meeting in silence, waiting for the Spirit to lead, and seeking unity in decision-making rather than majority rule.
Early Quakers were deeply drawn to scriptural statements on unity that emphasized spiritual harmony without demanding uniformity in outward practices. Several key biblical themes and verses captured their attention:
Unity in Diversity Without Judgment: Early Quakers resonated strongly with passages like Romans 14:4, which warns against judging others for different practices and highlights the beauty of diverse believers serving Christ in their own ways. This reflected their conviction that true unity comes from mutual love and respect, not enforced conformity or external rituals.
Living a Life Worthy of the Calling to Unity: Verses such as Ephesians 4:1, urging believers to “lead a life worthy of the calling to which you have been called,” underscored the importance of embodying unity through humility, patience, and peace rather than mere agreement on doctrines or customs.
The Spiritual Foundation of Unity: Early Friends emphasized the inward experience of the Spirit as the true basis for unity, aligning with the idea that the Holy Spirit guides believers into all truth (John 16:13) and that the church is one body with many members (1 Corinthians 12). They saw unity as a spiritual reality that transcends external differences and arises from being led by the “Light” or “Spirit of Christ” within.
Peace and Reconciliation: Passages such as Matthew 5:9 (“Blessed are the peacemakers”) deeply influenced early Quaker testimonies, linking unity with peace-making and nonviolence as essential Christian virtues.
The Religious Society of Friends is officially known as “Friends” because early members drew on Jesus’ words in John 15:14: “You are my friends if you do what I command you.” This name reflected their identity as followers who sought to live obediently to Christ’s teachings and to be true “friends” of Jesus.
The name “Quakers” originated as a derogatory nickname given by outsiders. Early Friends were known for their intense spiritual experiences during worship, where they would sometimes tremble, quake, or shake under the powerful presence of the Spirit. One famous story involves George Fox, the movement’s founder, telling a judge to “quake before the authority of God,” which led to the judge calling them “Quakers.” Rather than reject the name, the Friends embraced it as a badge of honor, seeing their trembling as a sign of being moved by the Spirit, just as prophets in the Bible did.
The percentage of Quakers who still physically quake in meetings is extremely small today. Most modern Quakers do not experience visible trembling or shaking during worship. Several sources, including ethnographic studies and interviews with contemporary Friends, confirm that while some individuals may occasionally experience physical sensations—such as tingling, warmth, or even shaking—these are rare and not a regular or expected part of Quaker worship.
Vivid Descriptions and Cultural Context: Early Quaker writings and testimonies often used powerful imagery to convey the depth of their spiritual encounters. This was typical of religious literature in the 17th century, where dramatic physical manifestations were interpreted as signs of divine presence. Some accounts may have been embellished for emphasis, but this was not unique to Quakers.