Tag: Quakers in Germany

We are thrilled to bring three translated articles from the Quaker Journal of German Friends (“QUÄKER, Zeitschrift der deutschen Freunde), to the blog over the next few weeks. Graciously translated into English by Birgit Adolph and reviewed by Rosemary Meier, the three articles discuss early Quakerism in Germany, nineteenth century Quakerism, and Quakers in twentieth-century Germany. Written by Lutz Caspers, the articles were originally published in 2015 to celebrate the ninetieth anniversary of the German Yearly Meeting. The articles are reproduced here with the permission of both the author and the journal.

Canadian Quaker meetings had a number of German connections throughout the twentieth century. Notably, one of CFHA’s founders, Kathleen Schmitz-Hertzberg, visited Germany pre-World War Two out of her concern to contribute to Quaker service for international peace and reconciliation. In Robynne Rogers Healey’s 2009 article in the Canadian Quaker History Journal, “A Quaker Concern for Pre-World War Two Germany: Kathleen Hertzberg’s ‘Report of Visit to Germany, 14 April 1938 – 18 January 1939,’” Healey details Kathleen’s time in Germany where she attended the German Yearly Meeting in August 1938 and heard Thomas Kelly deliver his classic lecture, “The Eternal Now.” It was also in Kassel, Germany where Kathleen met her husband, Fritz Hertzberg, though war would separate them for many years. Healey writes that Kathleen’s time in Germany laid the foundations of her life, where Kathleen’s experiences in Nazi Germany ignited her lifelong commitment to the Quaker Peace Testimony.

Additionally, the Yonge St Monthly Meeting began sending aid to Frankfurt in 1946 consistently until 1949 through the Care Relief Agency in New York. They sent donations to Leonore Burnitz, founder of the Friends’ Work in Frankfurt, and through British Friend Dorothy Henkel. The main contact in the meeting appeared to be Maria Wolfe, a German immigrant who joined the Yonge St Meeting in 1930. Maria worked as treasurer for the meeting and was instrumental in their relief work. For more on the Yonge St Monthly Meeting and German aid, see the Yonge St Monthly Meeting Minutes, 1943–1949, and 1950-1960, on our transcriptions page. 

“90 Years of the German Annual Meeting. Part III: The 20^th Century: Towards the Founding of the German Yearly Meeting,” Quaker Journal of German Friends 5, (2015): 211–213.
Lutz Caspers

German citation: Lutz Caspers, “90 Jahre deutsche Jahresversammlung. Teil III: Das 20. Jahrhundert: Auf dem Weg zur Gründung einer Deutschen Jahresversammlung,” QUÄKER, Zeitschrift der deutschen Freunde 5, (2015): 211–213.

Have there been Friends in Germany since 1925? No, they already have existed even earlier in the 20th century. The new beginnings of Friends in the last century are strongly intertwined with the work of British and American Quakers. A group of friends of Quakerism started meeting in Wetzlar as early as August 1919, among them Joan Mary Fry and Alfons Paquet. They discussed publications on educational tasks based on the peace testimony. In Berlin, in the Mohrenstrasse, the “Religious Society of Friends (Quakers) – German Committee” opened an office. In the summer of 1920, a follow-up meeting of Friends took place in Tambach-Dietharz. All participants had to bring food stamps for bread, meat, and sugar. Henry Cadbury was one of the participants. They discussed the idea and desirability of establishing a “Society of Friends in Germany.”

Later that year, a meeting was held in Gelnhaar. For the first time, Corder and Gwen Catchpool took part. In 1921, the “Mitteilungen” newsletters were published weekly for the first time. In 1922, a Quaker conference with ninety-five participants took place in Elberfeld. In 1923, 250 Friends from all parts of Germany gathered in Eisenach. There was no longer the need to learn more about Quakerism, as this had been accomplished, but to achieve a means for collective impact with neither sectarian dogma nor formal association. It was all about “a small but down-to-earth seedling in German soil,” as it was described in the new September 1923 “Communications for Friends of Quakerism in Germany.” Among others, Emil Fuchs and Elisabeth Rotten were present in Eisenach. A work committee of ten Friends was formed to oversee the next steps. The Friends gathered in Eisenach particularly thanked the English Quakers who had openly opposed the provisions of the Treaty of Versailles. Opinions on how to develop Quakerism in Germany differed widely. For example, one of the groups favored joining an English or American society. It was also in 1923 that the Quaker publishing house celebrated its first anniversary.

In early 1924, the “Mitteilungen” newsletters reported on Quaker groups in Magdeburg, Breslau, Leipzig, Glauchau, Elberfeld, Altenbochum, Berlin, Kassel, Cologne, Krefeld, Darmstadt, Eisenach, Essen, Frankfurt, Fürth, Gröba, Hamburg, Königstein, Nürnberg, Rostock, Stuttgart, and Leipzig.

In the summer of 1924, a further meeting took place in Frankfurt. The seventy-five participants consisted not only of Friends, but rather of “a wider circle of people whom meetings with Quakers had caused to join together in loosely tied groups for work and prayer.” This meeting led to the formation of an “Association for the Unification of the German Members of the Society of Friends.” That same year in Kassel-Wilhelmshöhe, 180 people took part in a meeting, among them thirty participants from abroad. This meeting determined the form and constitution of the “Bundes deutscher Freunde” (Association of German Friends). Hans Albrecht said: “We are neither companions in times of need nor a Peace Society, but rather a ‘Religious Society of Friends.’ Alleviation of poverty and pacifism are the outcome of Quaker principles, but not the origins of it.” As Quaker relief was coming to an end, Albrecht proposed the “establishment of an English and American Quaker office.”

These preparations led to the founding meeting in Eisenach in 1925. Here, it was stated:
“The meeting of the German members of the Society of Friends (Quakers), held at Eisenach on July 22^nd and 23^rd of 1925, after thorough discussion of the present situation, agree upon the necessity of establishing a German Yearly Meeting of the Society of Friends (Quakers). Our decision acknowledges the fact that German Friends are just at the beginnings of Quakerism.

We trust that the Spirit guiding the Society of Friends will also provide us with the strength to live our lives in truth and love. In the past years, the Society of Friends in England and America have provided us with steady support which we have received with gratitude. We hope to continue this friendship and ask for further support in order to develop into a solid branch of the Society of Friends spreading the message of Jesus Christ.

Membership: new members may join the Society of Friends at the Yearly Meeting. Applications may be sent directly or indirectly to the secretary. Together with the local Friends, the secretary will make inquiries about the applicant and provide a report to the Yearly Meeting. No decision may yet be made concerning birth-right membership. This topic needs further discussion.

The members of the work committee are to encourage the establishment of local Meetings (if not already formed), and to foster connections among local groups in their areas. The topic of concurrent membership in the Society of Friends and in another religious denomination has been discussed in detail. We believe that the true Spirit of Jesus Christ opposes formal religious affiliation. Therefore, members of the Society of Friends will not be members of another religious denomination at the same time. However, we do not feel authorized to deny membership to Friends who feel unable to sever ties with another denomination.”

During the following years, the Yearly Meeting was held in various locations: 1926 in Coburg, 1927 in Magdeburg, 1928 in Bückeburg, 1929 in Comburg/Schwäbisch-Hall, 1930 in Wernigerode, 1931 in Dresden, and 1932 in the Pyrmont Quaker House for the first time.

We are thrilled to bring three translated articles from the Quaker Journal of German Friends (“QUÄKER, Zeitschrift der deutschen Freunde), to the blog over the next few weeks. Graciously translated into English by Birgit Adolph and reviewed by Rosemary Meier, the three articles discuss early Quakerism in Germany, nineteenth century Quakerism, and Quakers in twentieth-century Germany. Many early Canadian Quakers had German origins, particularly those who emigrated from New York, New Jersey, and Pennsylvania.

Written by Lutz Caspers, the articles were originally published in 2015 to celebrate the ninetieth anniversary of the German Yearly Meeting. The articles are reproduced here with the permission of both the author and the journal.

“90 Years of the German Annual Meeting. Part II: 19th Century: Minden, Friedensthal and Pyrmont,” Quaker Journal of German Friends 6, (2015): 273–275.
Lutz Caspers

German citation: Lutz Caspers, “90 Jahre deutsche Jahresversammlung. Teil II: Das 19. Jahrhundert: Minden, Friedensthal und Pyrmont,” QUÄKER, Zeitschrift der deutschen Freunde 6, (2015): 273–275.

In 1805, F.C.E. Schmid described the “beginning of the Pyrmont congregation”: in 1786, British missionaries had come to Hessen, as troops from Hessen had gone to America as soldiers and had had a favourable experience with Quakers there. They came to Rinteln, stayed for eight days, met “the Society of the Pious”, and “they left a powerful impression.”

In 1793, Ludwig Seebohm wrote a long letter to the town of Rinteln, detailing the principles of the Quaker faith. In 1790, in Hohenrode, Schaumberg, there apparently were people (including the Master craftsman Schüttemeier) who no longer attended Church nor were sending their children to school and who were “presenting themselves in speech, conduct and dress, showing all the peculiarities by which Quakers are recognised.” They wore simple clothes, addressed everyone with familiarity as thou, and did not take off their hats to anyone. A prison sentence did not make Schüttemeier change his views. In 1792, he was forced to endure the compulsory baptism of his child and the forced sale of his house, and to leave the area. He and his friends fled to Pyrmont.

British missionaries met with six families in Minden, who met monthly (although not tolerated until 1798). Sarah Groupp had visited them in 1796. Friedrich Schmitt and Johannes Rasche had then founded the Christian Society of Friends in Minden. A public meeting was held in the hall of the orphanage in which many Minden citizens professed the principles of Friends. Several pastors however urged that this hall be closed. Ludwig Seebohm then drafted a document which was delivered to the King. After several further petitions, the members of five families were permitted to hold further Meetings there. In his response, the King referred to the full freedom of conscience for everyone in Prussia. Nevertheless, this did not exempt Friends from having to struggle with many difficulties. In Minden, there still exists a Quaker cemetery with many graves of Quakers from Minden and the surrounding area, buried between 1798 and 2006. Even among Friends, difficulties arose. Their hopes for Clearness had been placed on John Pemberton of Philadelphia, but he died in 1795 and was buried in Pyrmont. Three Quaker women from Philadelphia preached to a large audience in the dancehall of Pyrmont “as Quakers did not yet have a public Meeting House.”

In nearby Friedensthal, English Friends helped to establish a flax spinning mill, a weaving mill and, in 1792, a knife factory. The goods however proved to be of poor quality and thus could not be sold in America. In 1804, the enterprise was closed. Seebohm, with support from American Friends, also set up a printing business, a paper mill and a soap factory. The area flourished, so other Quakers—who were persecuted elsewhere—settled there. “Weary of public executions,” the community submitted a petition to the Prince in 1796. They were permitted to establish their own school, with an enrollment of twenty-five children. Seebohm’s salary as a teacher was funded by London Yearly Meeting. Seebohm also wrote several textbooks.

As the school premises soon proved too small, British Friends hoped to be able to seize the opportunity to extend their religious activities “in the popular resort of Pyrmont.” With private English funds, they built a special Meeting House, which was used first in 1800.

At its opening, one thousand visitors were reported to have been present. Schmid wrote: “around 1800, the congregation finally built its own public church, or rather, as they don’t like this word, Meeting House … it is made of wood and, including the wall around the churchyard, cost about 4,000 Thaler, mostly raised by subscriptions from English Quakers.” The congregation consisted of 24-26 families and about 80 people in all, living in Pyrmont and Friedensthal. They established a Monthly Meeting which joined London Yearly Meeting.

During the turmoil of the Napoleonic wars, Friends from abroad were not able to visit Pyrmont until 1814. Stephen Grellet established a Council for International Service for the care and control of the communities of Minden and Pyrmont. Membership, however, continued to decline. By 1840, Meetings were usually attended by only 3-5 Friends. In 1868, London Yearly Meeting investigated possibilities for renewed activity, but came up with no solution. There was no one to keep the remaining Friends together.

Many Friends had emigrated to America. In 1893, London Friends decided to sell the Quaker House. The contract for purchase specifically emphasised that the House was to be used for neither commercial enterprises nor a dance hall. The proceeds were kept and in 1932 used to build a new Meeting House.

References:

F.C.E. Schmid, Ursprung, Fortgang und Verfassung der Quäkergemeinde zu Pyrmont. Braunschweig (1805).

Wilhelm Hubben, Die Quäker in der deutschen Vergangenheit. QuäkerVerlag Leipzig, 1929.

Heinrich Otto, Werden und Wesen des Quäkertums und seine Entwicklung in Deutschland. Wien, 1972.

Friedrich Schmidt and Christian Schelp, “Geschichte der Freunde zu Minden,” 1999.

Wilhelm Rasche, Geschichte der Familie Rasche, 1961.

We are thrilled to bring three translated articles from the Quaker Journal of German Friends (“QUÄKER, Zeitschrift der deutschen Freunde), to the blog over the next few weeks. Graciously translated into English by Birgit Adolph and reviewed by Rosemary Meier, the three articles discuss early Quakerism in Germany, nineteenth century Quakerism, and Quakers in twentieth-century Germany. Part I discusses early Quaker missionaries to Germany and instances of early Quaker groups. Written by Lutz Caspers, the articles were originally published in 2015 to celebrate the ninetieth anniversary of the German Yearly Meeting. The articles are reproduced here with the permission of both the author and the journal.

“90 Years of the German Annual Meeting. Part I: The 17^th and 18^th Centuries: Missionary Journeys and First Groups,” Quaker Journal of German Friends 4, (2015): 159–162.
Lutz Caspers

German citation: Lutz Caspers, “90 Jahre deutsche Jahresversammlung. Teil I: Das 17. und 18. Jahrhundert Missionsreisen und erste Gruppen,” QUÄKER, Zeitschrift der deutschen Freunde 4, (2015): 159­–162.

Have Quakers been in Germany for ninety years? As a matter of fact, Quaker groups have existed here for more than two hundred years. However, they were tolerated only in a few locations. After the “Religionsfrieden” (Religious Peace Agreement of Augsburg) in 1555, only Protestants were recognised as equal fellow Christians. All other religious communities were excluded from the peace agreement. In all of the three hundred independent states, the Ruler (prince) decided on the religion of his subjects. About one hundred years later, in 1648, this restriction was slightly eased. No Ruler could require his subjects to convert to his religion. By 1700, Quakers were being discriminated against, denigrated or ridiculed.

“The Quakers still shoot many people…fire on Colonel Sandis…shoot a Constable and a Drummer … fire on the town’s Major Brown … defile the holy Baptism, are brought to court and put on trial, get the reward they deserve.”

 

 

A few years later, from 1654, English Quakers conducted missionary journeys to the continent, which with few exceptions, were met with opposition. From this time, Quaker publications were appearing, mostly in Dutch. In 1666 alone, there were seventy editions. In 1659, “An instruction for all who wish to know the way to the Kingdom” by George Fox, appeared in German.

Prominent Quakers who undertook these journeys included George Fox (1671), William Penn (1677), and John Pemberton (1795), who died and was buried in Pyrmont.

In 1677, George Fox mentioned his German destinations in his journal:

Emden: “Then we came to Emden, where Friends had been cruelly persecuted and from whence they had been banished… And while we were waiting, the Friends of this town came, and we had a little Meeting.”
In 1686, Friends there were granted full freedom of conscience and all civil rights. In 1715, Friends were visited for the last time.

Hamburg: “We came to Hamburg and had enough time for a Meeting. A good and wonderful Meeting it was. Among others there were a Baptist and his wife, an important man from Sweden with his wife, and everything was peaceful, praise be to God, whose power shone over all. But this was a dark place and the people did not receive the truth.”
In 1796 Savery, a Quaker, visited “inspired” people in Hamburg who were considered to be Quakers.

Friedrichstadt: “There we went to William Paul, where several friends joined us.  We had a nice, refreshing Meeting.”
In 1771, there was no longer a Quaker group. The Quaker House of Worship can still be visited.

Leer: “…Where lived a Friend who had been banished from Emden…”

Delmenhorst: “…I explained to them the Way of truth and warned them of the Day of the Lord…”

Buxtehude: “…I preached on the truth and warned them of the Day of the Lord and exhorted to maintain sobriety…”

Itzehoe: “I had a Meeting with people in a tavern and exhorted them to sobriety…”

County of Holstein: “…Friends there are enjoying freedom … I spoke to a Levite about the coming of the Messiah, about which he was very puzzled, but invited me into his house, where I met a Jew who showed me their Talmud and other Jewish books, but they were obscure…”

Bremen: “…I felt the power of the Lord in the city and holding down the wicked and wayward.”

Frankfurt am Main: In 1677, William Penn visited Frankfurt, among other places. In 1683, some Krefeld Quakers emigrated to Pennsylvania, the first German immigrants. In 1993, this was honoured as “German-American Friendship”. American Quakers also celebrated, in a different way. An identical postage stamp was issued in USA and Germany.

Around 1790, Quaker groups formed in Minden and Pyrmont. In the “Duldungsakte” (Toleration Act) of Prince Friedrich von Waldeck:  “knowledge of man has formed my principle to pay as little attention as possible to religious fanaticism. A babbler who declaims his follies to anyone passing by will finally tire of being ignored. However, this applies only if fanaticism does not put public order at risk. This is not to be feared if the Pyrmont main office shows wise behaviour and philosophical and serious conduct … On mature reflection, I believe that the following path should be followed regarding the Quaker matters: the Quakers are to be informed that only in this case are they permitted not to have their children baptised and to be kept out of school, if they avow themselves to the Amsterdam or Altona sects (the two places with the highest level of tolerance) and if they follow the rules of these sects … Their new behaviour—as foolish and ridiculous as it may be—should be regarded as a weakness. They can thee and thou and keep their heads covered as long as they like … Working on feast days could be ignored as long as it does not cause a stir. If this is the case, however, it should be dealt with as a rowdy disturbance of the peace…” (Hubben 1929).

References:

Sünne Juterczenka, Über Gott und die Welt: Endzeitdivisionen, Reformdebatten und die europäische Quäkermission der Frühen Neuzeit (2008).

Wilhelm Hubben, Die Quäker in der deutschen Vergangenheit (1929).

Heinrich Otto, Werden und Wesen des Quäkertums und seine Entwicklung in Deutschland (1972).