II.—RELIGIOUS BELIEF AND FAITH-CURES.
They call themselves "Perfectionists."
They hold to the Bible as the "text-book of the Spirit of truth;" to "Jesus Christ as the eternal Son of God;" to "the apostles and Primitive Church as the exponents of the everlasting Gospel." They believe that "the second advent of Christ took place at the period of the destruction of Jerusalem;" that "at that time there was a primary resurrection and judgment in the spirit world;" and "that the final kingdom of God then began in the heavens; that the manifestation of that kingdom in the visible world is now approaching; that its approach is ushering in the second and final resurrection and judgment; that a Church on earth is now rising to meet the approaching kingdom in the heavens, and to become its duplicate and representative; that inspiration, or open communication with God and the heavens, involving perfect holiness, is the element of connection between the Church on earth and the Church in the heavens, and the power by which the kingdom of God is to be established and reign in the world." [Footnote: Statement in the Circular.]
They assert, further, that "the Gospel provides for complete salvation from sin"—hence the name they assume of "Perfectionists." "Salvation from sin," they say, "is the foundation needed by all other reforms."
"Do you, then, claim to live sinless lives?" I asked; and received this answer:
"We consider the community to be a Church, and our theory of a Christian Church, as constituted in the apostolic age, is that it is a school, consisting of many classes, from those who are in the lowest degree of faith to those who have attained the condition of certain and eternal salvation from sin. The only direct answer, therefore, that we can give to your question is that some of us claim to live sinless lives, and some do not. A sinless life is the standard of the community, which all believe to be practicable, and to which all are taught to aspire. Yet we recognize the two general classes, which were characterized by Paul as the "nepiou" and the "teleioi." Our belief is that a Christian Church can exist only when the "teleioi" are in the ascendant and have control."
In compliance with my request, the following definition of
"Perfectionism" was written out for me as authoritative:
"The bare doctrine of Perfectionism might be presented in a single sentence thus:
"As the doctrine of temperance is total abstinence from alcoholic drinks, and the doctrine of anti-slavery is immediate abolition of human bondage, so the doctrine of Perfectionism is immediate and total cessation from sin.
"But the analogy thus suggested between Perfectionism and two popular reforms is by no means to be regarded as defining the character and methods of Perfectionism. Salvation from sin, as we understand it, is not a system of duty-doing under a code of dry laws, Scriptural or natural; but is a special phase of religious experience, having for its basis spiritual intercourse with God. All religionists of the positive sort believe in a personal God, and assume that he is a sociable being. This faith leads them to seek intercourse with him, to approach him by prayer, to give him their hearts, to live in communion with him. These exercises and the various states and changes of the inner life connected with them constitute the staple of what is commonly called religious experience. Such experience, of course, has more or less effect on the character and external conduct. We cannot live in familiar intercourse with human beings without becoming better or worse under their influence; and certainly fellowship with God must affect still more powerfully all the springs of action. Perfectionists hold that intercourse with God may proceed so far as to destroy selfishness in the heart, and so make an end of sin. This is the special phase of religious experience which we profess, and for which we are called Perfectionists."