John Humphrey Noyes was no ordinary 19th-century religious leader. He was a utopian thinker who dared to challenge conventional norms, especially when it came to sex and marriage. While he might be known to some as the founder of the Oneida Community and the namesake behind Oneida Limited tableware, the story of Noyes is far more complex and fascinating. Prepare to be surprised by these Fun Facts About John Humphrey Noyes, a man who blended religious fervor with revolutionary social ideas.
Early Life Shocks and a Revelation
Noyes’ journey to becoming a radical thinker wasn’t exactly smooth sailing. Life threw him some serious curveballs early on:
- Tragedy struck early: In the first six years of his marriage to Harriet Holton, Noyes and his wife endured a heartbreaking series of pregnancies. They experienced five pregnancies, with four ending in stillbirths. This personal tragedy profoundly shaped his views on reproduction and contraception, pushing him to seek alternatives to traditional marital practices.
Bible Communism and a Bold Interpretation of Scripture
Noyes wasn’t just tinkering around the edges of religious thought; he was diving deep into scripture and emerging with some truly unconventional interpretations.
- “No marriage” in the Kingdom of Heaven: Noyes took Jesus’ words in Matthew 22:23-30 about no marriage in the resurrection quite literally. He argued that earthly marriage, as traditionally understood, was not a feature of God’s kingdom. This became a cornerstone of his philosophy of “Bible Communism.”
- “All things in common” – Even Spouses? He pointed to passages in the Book of Acts (2:44-45 and 4:32) describing early Christians holding “all things common.” Noyes extended this concept beyond material possessions to include relationships, advocating for a community where exclusivity in marriage was abolished. He believed this reflected the unity of believers in Christ, citing John 17:21 where Jesus prayed “that we all be one.”
- Egotism is the Root of Possession: Noyes went deep into theological reasoning, arguing that the possessive pronoun “mine,” whether applied to property or people, stemmed from “egotism.” He believed that true Christian living, centered on union with Christ, should abolish this “I-spirit” and embrace a “We-spirit” of community and shared interests.
The Oneida Community: Putting Theory into Practice
Noyes wasn’t just an armchair philosopher. He actually put his radical ideas into practice by founding the Oneida Community, a social experiment that turned heads and challenged societal norms.
- Complex Marriage – Everyone is Married to Everyone (Kind Of): The Oneida Community practiced “complex marriage,” a system where every woman was considered married to every man and vice versa. This wasn’t about chaotic promiscuity, but a structured system designed to foster community and spiritual growth. Sexual relations were regulated and ideally approved by a committee.
- Sex for Pleasure and Spiritual Progress: For the Oneida Community, sex wasn’t solely for procreation. They believed its purpose was also for pleasure, community building, and spiritual advancement. This was a revolutionary idea for the 19th century, which often viewed sex primarily for reproduction and surrounded it with Victorian prudishness.
- Male Continence – Sex Without Ejaculation: Perhaps one of the most distinctive and surprising practices of the Oneida Community was “male continence.” Noyes advocated for men to control their sexual response to avoid ejaculation during intercourse. He believed this practice enhanced pleasure for both partners, served as a method of contraception, and cultivated male self-control – a virtue admired by philosophers since ancient times.
- Teenage Sexual “Initiation” by Elders: Noyes controversially argued that young people’s sexual desires were strongest before marriageable age but conventionally suppressed. In Oneida, young women were often “initiated” sexually by older, spiritually advanced men like Noyes himself. This practice, while defended by Noyes within his theological framework, led to accusations of statutory rape and was a major point of criticism against him and the community.
- Eugenics Program – “Stirpiculture”: Later in the community’s history, they even ventured into a form of eugenics they called “stirpiculture.” This was a program of selective breeding, aiming to produce healthier and more spiritually advanced offspring. While rooted in the societal trends of the time, this aspect is now viewed with considerable ethical concern.
- Economic Success from Animal Traps to Silverware: The Oneida Community wasn’t just a religious and social experiment; it was also an economically successful venture. Starting with animal traps, they later transitioned to manufacturing silverware. The business thrived and eventually became Oneida Limited, a well-known tableware company that, ironically, now sanitizes much of the community’s radical history on its corporate website.
Controversy and Exile
Noyes’ radical ideas and practices were bound to stir up controversy in 19th-century America.
- Fled to Canada to Avoid Prosecution: Facing growing opposition and accusations, including statutory rape, Noyes ultimately had to flee the United States and seek refuge in Canada in 1879 to avoid legal prosecution. This dramatic exit marked the beginning of the end for the Oneida Community in its original form.
- Accusations of Statutory Rape: As mentioned, the practice of older men initiating young women sexually led to serious accusations. While Noyes defended his actions within his spiritual and communal framework, his arguments would not have held up in court, and these allegations significantly contributed to his downfall and the community’s eventual dissolution.
Legacy: Philosopher or Just a “Pervert”?
How should we view John Humphrey Noyes today? Was he a visionary philosopher or simply a manipulative figure using religion to justify his unconventional desires?
- “Utopian Thinker of Note”: Despite the controversies, Noyes is recognized as a significant utopian thinker. His book History of American Socialisms was well-received and remains respected for its analysis of communal movements.
- Pioneer of Women’s Rights and Reproductive Freedom (in his own way): While his methods are highly debatable, Noyes, in some respects, was ahead of his time in recognizing women’s sexual desires and advocating for reproductive control (through male continence and contraception) within the Oneida Community.
- Challenging Sexual Norms: Noyes boldly challenged the prevailing sexual norms of his era, prompting discussions about marriage, sexuality, and community that were radical for the 19th century. His ideas, though controversial, contributed to broader conversations about sexual freedom and alternative lifestyles.
- More than just “sex and sermons”: While his views on sex are certainly the most sensational aspect of his story, Noyes was also a skilled organizer, theologian, and social theorist. He successfully built and led a self-sufficient community for over three decades, demonstrating a remarkable ability to translate his philosophical vision into a tangible social reality.
John Humphrey Noyes remains a complex and controversial figure. Whether you see him as a visionary philosopher, a religious heretic, or something in between, his story and the Oneida Community offer a fascinating glimpse into a radical experiment that challenged the very foundations of 19th-century society. His life and ideas continue to provoke discussion and debate about religion, sex, community, and the boundaries of social norms even today.
