FIRST ANNUAL REPORT OF ONEIDA ASSOCIATION: EXHIBITING ITS HISTORY,

PRINCIPLES, AND TRANSACTIONS TO JAN. 1, 1849. (Excerpt)

PROPOSITION. V.
In the kingdom of heaven, the institution of marriage which assigns the exclusive.
possession of one woman to one man, does not exist. Matt. 22: 23-30. 'In the resurrection
they neither marry nor are given in marriage.'
Note.- Christ, in the passage referred to, does not exclude the sexual distinction, or sexual
intercourse, from the heavenly state, but only the world's method of assigning the sexes
to each other, which alone creates the difficulty presented in the question of the
Sadducees. The constitutional distinctions and offices of the sexes belong to their original
paradisaical state; and there is no proof in. the Bible or in reason, that they are ever to be
abolished, but abundance of proof to the contrary. l Cor 11: 3-11. The saying of Paul that
in Christ 'thereis neither Jew nor Greek, neither male nor female,' &c., simply means that
the unity of life which all the members of Christ have in him, overrides all individual
distinctions. In the same sense as that in which the apostle excludes distinction of sexes,
he also virtually excludes distinction of persons; for he adds, 'Ye are all one in Christ
Jesus.' Yet the several members of Christ, in perfect consistency with their spiritual unity,
remain distinct persons; and so the sexes, though one. in their innermost life, as members
of Christ, yet retain their constitutional distinctions.
PROPOSITION IX.
The abolishment of sexual exclusiveness is involved in the love-relation required
between all believers by the express injunction of Christ and the apostles, and by the
whole tenor of the New Testament. 'The new commandment is, that we love one another,'
and that not by pairs, as in the world, but en masse. We are required to love one another
fervently,' (1 Peter' 1: 22,) or, as the original might be rendered, burningly. The fashion of
the world forbids a man and woman who are otherwise appropriated, to love one another
burningly - to flow into each other's hearts. But if they obey Christ they must do this; and
whoever would allow them to do this, and yet would forbid them (on any other ground
than that of present expediency to express their unity of hearts by bodily unity, would
'strain at a gnat and swallow a camel;' for unity of hearts is as much more important than
the bodily expression of it, as a camel is bigger than a gnat.
Note.- The tendency of religious unity to flow into the channel of amativeness, manifests
itself in revivals and in all the higher forms of spiritualism. Marriages or illegitimate
amours usually follow religious excitements. Almost every spiritual sect has been
troubled by amative tendencies. These facts are not to be treated as unaccountable
irregularities, but as expressions of a law of human nature. Amativeness is in fact (as will
be seen more fully hereafter) the first and most natural channel of religious love. This law
must not be despised and ignored, but must be investigated and provided for. This is the
object of the present treatise.

QUESTION III.-- What has been the effect of the Social Theory of this Association,
upon your character?
ANSWERS.

HENRY W. BURNHAM.
The theory of sexual morality adopted by this Association, while it allows liberty which
in the world would lead to licentiousness degrading to both soul and body, here produces
the opposite effects; i.e. it invigorates with life, soul and body, and refines and exalts the
character generally. It is calculated to abolish selfishness in its most subtle and deeprooted forms, and practically adapted to fulfil the prayer of Christ in respect to the unity
of the church, and thus introduce her gradually into the glories of the resurrection. My
chief reason for believing this is because its development is invariably attended by the
manifest judgment of God.
ABBY S. BURNHAM.
The effect that free love has had upon my character, has been to raise me from a state of
exclusiveness and idolatry, to a greater enlargement of heart, and freedom of
communication with God aud this body. Selfishness is being purged out, and its place
supplied with the pure love of God. I feel that I am not my own, but am bought with a
price, therefore I am to glorify God with my body and spirit which are his. I see more
clearly than ever before the beauty of Christ's prayer, that we all may be one, even as he
and the Father are one.

SUSAN O. HAMILTON.
Since I have become acquainted with the social theory, it has had the effect of destroying
selfishness, shame, and false modesty. It has also refined, strengthened, and increased my
respect for love; and I look upon amativeness not as a low, sensual passion, but (under the
influence of God's Spirit) as holy and noble. It has also taught me that there is no
enjoyment in love, only when God takes the lead, and that the only way to perpetuate
love is to walk in the spirit and learn to wait on him for it. Therefore I think our theory is
the greatest /safeguard against sensuality.

SEYMOUR W. NASH.
Our social theory 'is well worthy of its wise and benevolent author, God. A system so
perfectly congenial to man's nature could never have originated from any other source. Its
first effect on me was the crucifixion of exclusiveness in its strong hold, viz. the marriage
relation. Second, a sense of permanent unity with the church of God, of which I had
never felt the like before. Third, enlargement of my whole spiritual nature, more enlarged
views of the kingdom of God, its laws and regulations, and a greater clearness of
perception and understanding, and flexibility of spirit.