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They belonged to the Perfectionist movement, which believed man could live without sin; opposing traditional calvinistic beliefs of the time period.

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In an effort to create a society where all people are equal, there was no private ownership of property, only communal ownership.

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19th Century Utopism: The Oneida Community

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Oneidans believed that sex served 2 separate purposes: one, to form a connection with a partner; and two, for procreation.  Anyone was allowed to engage in intercourse, but only certain "spiritually advanced" men were allowed to procreate. The eventual births would also be handled publicly.

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Everyone in the community, including, including Noyes, was subjected to a group criticism in order to root out undesirable character flaws and perfect the uptopia.

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Founder of Oneida Community

Inspired by the evangelist minister Charles Finney, Noyes went on to become a minister. He adopted his Perfectionist beliefs in college at Dartmouth.

He began his first community of followers in his hometown of Putney, Vermont, his hometown, in 1838. He later transferred his community to Oneida, New York, after they were forced out of Vermont due to their radical sexual practices.

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Children were raised in a group by older women

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Oneida became one of “the most successful of the utopian socialist communities in the United States.” (Britannica)

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Perfectionism was his central ideology. He believed that absolute conversion/self-salvation led to complete release from sin

Beliefs:
- self-control should be greatly exercised in all practices of sexual intercourse
- only spiritually advanced males should to procreate
- male sexual continence
- communal child birth
- sexual equality in work
- removal of competition from both work and play
- a program of “mutual criticism” during town meetings, which Noyes himself participated in and oversaw

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For 30 years (1848-1878) the Oneida society carried out Noyes's wishes for a perfectionist utopia.

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Noyes fathered many children in the Oneida Community, as he was one of th few men deemed "spiritually advanced" enough to procreate.

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Noyes is pictured below in the White Coat

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The Oneida community was in place until John Humphrey Noyes passed his leadership onto his son Theodore Noyes in hope that he would carry out his legacy. Unfortunately Theodore was not as religiously extreme as his father and lacked the skills needed to lead such a community.  The Oneidan population was aging and dissolved after the leadership conflict. Additionally, a protest was commenced by a member named John Mears with 47 clergymen in attendance. John then fled the Oneida Community Mansion and never returned.

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Role of Noyes in the Second Great Awakening

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Role of Noyes in the Second Great Awakening

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Noyes, like the other leaders of utopian communities during the time of the Great Awakening, is a personified example of the social change and different beliefs emerging from this time period of the U.S.

His radical beliefs influenced many people in the U.S and allowed for a whole new community of followers and ideologies to come forth.

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Pictured below is John Humphrey Noyes's son, whom he tried to pass leadership responsibilities onto.

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The remaining members formed a join stock company: Oneida Community, Ltd. The company began work in modern manufacturing, and are still prosperous today as a cutlery manufacturer.