II.—Religious Faith and Practical Life.
II.—RELIGIOUS FAITH AND PRACTICAL LIFE.
The "Principles of the Separatists," which are printed in the first volume of Joseph Bäumeler's discourses, were evidently framed in Germany. They consist of twelve articles:
"I. We believe and confess the Trinity of God: Father, Son, and Holy Ghost.
"II. The fall of Adam, and of all mankind, with the loss thereby of the likeness of God in them.
"III. The return through Christ to God, our proper Father.
"IV. The Holy Scriptures as the measure and guide of our lives, and the touchstone of truth and falsehood.
"All our other principles arise out of these, and rule our conduct in the religious, spiritual, and natural life.
"V. All ceremonies are banished from among us, and we declare them useless and injurious; and this is the chief cause of our Separation.
"VI. We render to no mortal honors due only to God, as to uncover the head, or to bend the knee. Also we address every one as 'thou'— du.
"VII. We separate ourselves from all ecclesiastical connections and constitutions, because true Christian life requires no sectarianism, while set forms and ceremonies cause sectarian divisions.
"VIII. Our marriages are contracted by mutual consent, and before witnesses. They are then notified to the political authority; and we reject all intervention of priests or preachers.
"IX. All intercourse of the sexes, except what is necessary to the perpetuation of the species, we hold to be sinful and contrary to the order and command of God. Complete virginity or entire cessation of sexual commerce is more commendable than marriage.
"X. We cannot send our children into the schools of Babylon [meaning the clerical schools of Germany], where other principles contrary to these are taught.
"XI. We cannot serve the state as soldiers, because a Christian cannot murder his enemy, much less his friend.
"XII. We regard the political government as absolutely necessary to maintain order, and to protect the good and honest and punish the wrong-doers; and no one can prove us to be untrue to the constituted authorities."
For adhering to these tolerably harmless articles of faith, they suffered bitter persecution in Germany in the beginning of this century.
Subject to the above declaration they have a formal constitution, which divides the members into two classes, the novitiates and the full associates. The former are required to serve at least one year before admission to the second class, and this is exacted even of their own children, if on attaining majority they wish to enter the society.
The members of the first or probationary class do not give up their property. They sign an agreement, "for the furtherance of their spiritual and temporal welfare and happiness," in which they "bind themselves to labor, obey, and execute all the orders of the trustees and their successors," and to "use all their industry and skill in behalf of the exclusive benefit of the said Separatist Society of Zoar;" and to put their minor children under the exclusive guardianship and care of the trustees.
The trustees on their part, and for the society, agree to secure to the signers of these articles "board and clothing free of cost, the clothing to consist of at any time no less than two suits, including the clothes brought by the said party of the first part to this society." Also medical attendance and nursing in case of sickness. "Good moral conduct, such as is enjoined by the strict observance of the principles of Holy Writ," is also promised by both parties; and it is stipulated that "no extra supplies shall be asked or allowed, neither in meat, drink, clothing, nor dwelling (cases of sickness excepted); but such, if any can be allowed to exist, may and shall be obtained [by the neophytes] through means of their own, and never out of the common fund."
All money in possession of the probationer must be deposited with the society when he signs the agreement; for it a receipt is given, making the deposit payable to him on his demand, without interest.
Finally, it is agreed that all disputes shall be settled by arbitration alone, and within the society.
When a member of the first or probationary class desires to
be received into full membership, he applies to the trustees, who formally hear his demand, inquire into the reasons he can give for it, and if they know no good cause why he should not be admitted, they thereupon give thirty days' notice to the society of the time and place at which he is to sign the covenant. If during that interval no member makes charges against him, and if he has no debts, and is ready to make over any property he may have, he is allowed to sign the following COVENANT:
"We, the subscribers, members of the Society of Separatists of the second class, declare hereby that we give all our property, of every kind, not only what we already possess, but what we may hereafter come into possession of by inheritance, gift, or otherwise, real and personal, and all rights, titles, and expectations whatever, both for ourselves and our heirs, to the said society forever, to be and remain, not only during our lives, but after our deaths, the exclusive property of the society. Also we promise and bind ourselves to obey all the commands and orders of the trustees and their subordinates, with the utmost zeal and diligence, without opposition or grumbling; and to devote all our strength, good-will, diligence, and skill, during our whole lives, to the common service of the society and for the satisfaction of its trustees. Also we consign in a similar manner our children, so long as they are minors, to the charge of the trustees, giving these the same rights and powers over them as though they had been formally indentured to them under the laws of the state."
Finally, there is a formal CONSTITUTION, which prescribes the order of administration; and which also is signed by all the members. According to this instrument, all officers are to be elected by the whole society, the women voting as well as the men. All elections are to be by ballot, and by the majority vote; and they are to be held on the second Tuesday in May. The society is to elect annually one trustee and one member of the standing committee or council, once in four years a
cashier, and an agent whenever a vacancy occurs or is made. The time and place of the election are to be made public twenty days beforehand by the trustees, and four members are to be chosen at each election to be managers and judges at the next.
The trustees, three in number, are to serve three years, but may be indefinitely re-elected. They have unlimited power over all the temporalities of the society, but are bound to provide board, clothing, and dwelling for each member, "without respect of persons;" and to use all confided to their charge for the best interests of the society. They are to manage all its industries and affairs, and to prescribe to each member his work; "but in all they do they are to have the general consent of the society." They are to appoint subordinates and superintendents of the different industries; are to consult in difficult cases with the Standing Committee of Five, and are with its help to keep the peace among the members.
The agent is the trader of the society, who is to be its intermediate with the outside world, to buy and sell. This office is now held by the leading trustee.
The standing committee is a high court of appeals in cases of disagreement, and a general council for the agent and trustees.
The cashier is to have the sole and exclusive control of all the moneys of the society, the trustees and agent being obliged to hand over to his custody all they receive. He is also the book-keeper, and is required to give an annual account to the trustees.
The constitution is to be read in a public and general meeting of the society at least once in every year.
The system of administration thus prescribed appears to have worked satisfactorily for more than forty years.
"Do you favor marriage?" I asked some of the older members, trustees, and managers. They answered "No;" but they
exact no penalty nor inflict any disability upon those who choose to marry. "Marriage," I was told, "is on the whole unfavorable to community life. It is better to observe the celibate life. But it is not, in our experience, fatally adverse. It only makes more trouble; and in either case, whether a community permit or forbid marriage, it may lose members."
About half of their young people, who have grown up in the society, become permanent members, and as many young men as girls. They do not permit members to marry outside of the society; and require those who do to leave the place. "Men and women need to be trained to live peaceably and contentedly in a community. Those who have been brought up outside do not find matters to their taste here."
Bäumeler taught that God did not look with pleasure on marriage, but that he only tolerated it; that in the kingdom of heaven "husband, wife, and children will not know each other;" "there will be no distinction of sex there." Nevertheless he married, and had a family of children.
When a young couple wish to marry, they consult the trustees, whose consent is required in this as in the other emergencies of the community life; and the more so as they must provide lodgings or a dwelling for the newly married, and furniture for their housekeeping. Weddings, however, are economically managed, and the parents of the parties usually contribute of their superfluities for the young couple's accommodation.
When marriages began among them, a rule was adopted that the children should remain in the care of their parents until they were three years old; at which time they were placed in large houses, the girls in one, boys in another, where they were brought up under the care of persons especially appointed for that purpose; nor did they ever again come under the exclusive control of their parents. This singular custom, which is practiced also by the Oneida communists, lasted at Zoar until the year 1845, when it was found inconvenient.