Emily G. Thompson - Cults Uncovered: True Stories of Mind Control and Murder

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Emily G.Thompson

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Inspired by their messianic leader, these Christian perfectionists dedicated themselves to creating heaven on Earth. They aspired to live without sin, but their attitudes toward sex breached two of civilized societys most fundamental taboos: incest and sex with children.

They wanted to bring heaven to Earth, but Plan A
was taking too long, so they started on a Plan B

Anthony Wonderly, Curator of the
Oneida Community Mansion

M ore than a century has passed since the Oneida Community disbanded. Nevertheless, whispers still linger in the state of New York concerning the abnormal sexual behaviors practiced by this utopian cult. Its leader, John Humphrey Noyes, was born into a prominent local family in Brattleboro, Vermont, on September 3, 1811. His father, John Noyes, was once Vermonts representative to Congress, and his mother, Polly Hayes, was the aunt of President Rutherford B. Hayes. While a student at Yale, Noyes had a vision that convinced him that it was possible to live a life without sin and thus attain perfection. Noyes himself recorded in Religious Experience of John Humphrey Noyes, compiled and edited by his son, George Wallingford Noyes, and published in 1923: I listlessly opened my Bible and my eye fell upon these words: The Holy Ghost shall come upon thee, and the power of the highest shall overshadow thee, therefore also that holy thing which shall be born of thee shall be called the Son of God. These words seemed to glow upon the page, and my spirit heard a voice from Heaven through them promising the baptism of the Holy Spirit and the second birth.

Henceforth, Noyes devoted himself to the unorthodox Christian doctrine of perfectionisma movement that believed that only those who were free of sin were true Christians. At the time, Yale had a reputation as a haven for progressive-minded Christians; nevertheless, in 1834, Noyeswho declared himself free of sin, and thus in a state of perfectionwas kicked out and branded a heretic. For the next few years, Noyes was a spiritual nomad, publishing a number of Christian perfectionist pamphlets. These garnered sufficient interest for Noyes to gather a number of followers. Noyes; his wife Harriet Holton, whom he married in 1838; and his adherents followed the New Testament model of the early church. They all lived together at the Noyes homestead in Putney. However, their neighbors didnt approve of the groups highly unconventional social arrangements. In 1847, with a charge of adultery hanging over him, Noyes led his acolytes away from Vermont and settled on the shores of Oneida Creek, New York. There, on February 1, 1848, he established the Oneida Community.

Noyes and the Oneida Community believed that Christian theologians had misinterpreted the Bible and that the Second Coming of Christ had already occurred, taking place at the time of the destruction of the Temple of Jerusalem in 70 CE. They believed that a perfect life was possible and that it was their duty to build a new Eden on Earth and strive to eliminate selfishness and sin.

Noyes later claimed, in an 1872 pamphlet, that the Putney groups main work between 1834 and 1846 had been to develop the religion of the New Covenant and establish union with God. On their rural spot of land about 100 miles (160 km) west of Albany, New York, the Oneida Community set about realizing the second phase of Noyes brand of Christian perfectionism: Laying the foundation of a new state of society by developing the true theory of sexual morality. They built a wooden complex they named the Mansion House and mainly supported themselves through agriculture, selling canned fruit, vegetables, cereals, and meat. The Community practiced Bible Communism, which meant sharing everythingworldly possessions, children, and sexual partners. Members abstained from alcohol, tobacco, and caffeine. They held no regular worship, but instead organized Bible study groups and private meditation sessions. Knowledge and recreational life at Oneida was highly valued. The community had a library and school where members studied a number of languages, as well as classical science and literature. At night, they held educational lectures on a variety of topics, including German philosophy and music. Thirteen boys born in the Oneida Community would go to Yale University.

The Oneida Community challenged social views on property ownership, gender roles, and monogamous marriage. Community members practiced complex marriage, which meant that they shared sexual partners, in accordance with Noyes dictum: Each is married to all. Monogamy and celibacy were not permitted, and so-called special love for a specific person was forbidden. Noyes said that monogamy would lead to jealousy, possessiveness, and sin and would put a couples interests above those of the community. The two home-spoilers are death and marriage, he claimed. 3 While sex was declared a community affair, liaisons between members had to be approved by a committee. To prevent unwanted pregnancies, the men of the community practiced continencemeaning that they were forbidden to climaxas a form of birth control. It is as foolish and cruel to expend ones seed on a wife merely for the sake of getting rid of it, as it would be to fire a gun at ones best friend merely for the sake of unloading it, wrote Noyes in his pamphlet on the subject of male continence. Masturbation was also prohibited because Noyes said it drained spiritual energy. Children were raised communally to prevent their true mothers and fathers from developing idolatrous love for them. Noyes emphasized that children at Oneida belonged to God and the community, not their parents.