PERFECTIONISM.
This is a theological term, and announces the doctrine, as we
understand it, that it is possible for man to be perfect in this life,
and perfect at once. It is a species of _immediatism_; indeed, it is
the essence of it, its origin, and foundation; and out of this
abstract, theological, and visionary scheme grew the practical and
momentous doctrine of _immediate_ abolition. This is the application
of _perfectionism_ to politics, which was originally a religious
notion. At all points we see, therefore, that Abolitionism has to do
with religion, and religion with it. Whether such an interference of
religion with politics, will be agreeable to the people of this
country, remains to be seen.
_Perfectionism_ is an old doctrine in the religious world, but has
recently been revived in this country, and extensively adopted in the
ranks of these violent reformers, whose impatience would not allow
them to wait for the action and effect of the ordinary and generally
approved means of improving society. With the abstract notion in their
heads, that all sin ought to be left off _now_--from which, and so
far, we have no inclination to dissent--they have jumped to the
conclusion, that it can, must, and shall be; and accordingly have
adopted a system of action which assumes, that all departments of
society, social, moral, religious, and political, can be managed on
this principle.
It will be seen, that the principles of the New England Nonresistance
Society, which have been set forth in a former chapter, are the
legitimate result of this doctrine. They have stepped at once on the
ground of universal anarchy, by renouncing allegiance to all human
government, because they say it is badly constituted, and ought to be
broken up _instantly_. Nothing wrong in society, they being judges, is
to be tolerated for a moment. The entire fabric of society, therefore,
being wrong, requires to be dissolved at once. It is fortunate for the
public, that in the case of the New England Nonresistance Society, we
have a fair exemplification of these principles. _It is perfectionism
carried out._ We need go no farther to see what this doctrine, reduced
to practice, will lead to.
It may be seen, therefore, _whence_ the doctrine of _immediate_
Abolition has come, and how it proposes to sweep every thing before it
that stands in its way. Like the members of the Nonresistance Society,
the Abolitionists are fighting characters. The former declare, “We
propose to assail iniquity in _high_ places and in low; to apply our
principles to _all existing civil, political, legal, and
ecclesiastical institutions_.” The Abolitionists differ from this
scheme by taking one thing at a time; in that, they are doubtless more
wise. But it is precisely the same principle applied in this
particular direction.
It will be seen, therefore, that the peace of this country has been
disturbed, and the integrity of our political fabric menaced, by a
visionary, and we may add, fanatical religious notion. In violation of
the Constitutional law of the land, so far as respects the nature of
the Abolition organization, as shown in the second chapter and onward,
and also in violation of a distinct, established, and well known
principle of our Government, to wit, that religion shall not enter
into the State, the Abolitionists, as a religious _sect_--for it
cannot be denied that such is their character--have marched directly
into the political field, with this anarchical principle in hand, and
under a vast and powerful political machinery, have assailed the
Government of the country, and directly interfered with the
Constitutional prerogatives of foreign States. They have solemnly
declared, in their highest and most authoritative State paper, the
Annual Report of the Society, as before seen, that these
Constitutional regulations, defining the prerogatives of the slave
States, are null and void, and no longer binding. Of course, it is not
to be supposed they will respect them. And will the people of this
country allow a _religious_ faction to take possession of the
Government, and dictate to Sovereign States, with which we are in
solemn covenant to protect and defend them in these matters, what they
shall do--to _enforce_ their principle of _perfectionism_ on the
political structure of our society, to dissolve and overthrow it?
We do not mean to say, or to intimate, that Abolitionists are all
_perfectionists_ in the religious sense of this term, and in regard to
_all_ modes of improving society. That is not true. But we do mean to
say, that Abolitionism emanates from this source, and that, like the
gradual progress of all error, it is only a stage to the admission of
the full sweep of the doctrine. It is a notable fact, however, that
the religious perfectionists of the country, who are numerous, are
almost to a man Abolitionists, and the most violent of the sect.
It is not necessary to suppose, that perfectionism in the community
should have pervaded the entire mass before it can do mischief; or
that it cannot have a surreptitious influence on individuals, in
regard to particular subjects and in particular applications, while
they disclaim the doctrine, and that very sincerely. In this way a man
may be an Abolitionist, yet not a perfectionist in general.
The doctrine of perfectionism may be much safer as a theological than
as a political notion, for individuals than for society; inasmuch as
the religious perfectionist keeps two separate moral reckonings: one
for his virtues, the other for his faults. When he happens to be
guilty of a fault, he is in a state of _lapse_; at other times in a
state of _perfectionism_. We hope his faults are rare; but when he
happens to get into them unavoidably, society holds him up. But alas!
when society _lapses_, who and what will hold that up? This single
question brings the whole subject before the mind’s eye, in its
political bearings, and suggests the folly and madness of that
doctrine, which attempts to introduce perfectionism into the social
system.
As the religionist professes respect for the Bible, and for Divine
authority, it may be well to refer him to these examples on this
particular point. We say, then, that, although God is an _immediatist_
in the authoritative force of his law over the conscience of
individuals, he is not an immediatist as the Governor of the world.
Clearly, it cannot be denied, that God could have made human society
perfect _at once_; but for some good reason he has not done so. If it
should be replied: “It is because men do not _obey_”--Very well. We
speak of a _great fact_, under God’s administration of the world.
Moreover, if the _Divine_ legation of Moses be allowed, we have the
authority of the Saviour, that he enacted a certain law of divorcement
“for the hardness of their hearts;” that is, as we suppose, on account
of the bad state of society, and not because it was right: “for it was
not so from the beginning.”[8] For the same reason, as _we_ hold,
though we have not the same authority for saying it, Moses _legalized_
slavery. If it was _not_ for that reason, then the slave holders have
the highest authority for the institution. It is impossible to get off
from this dilemma by the plea of _different forms_, while the
_principle_ stares us in the face. Forms of society are _accidental_,
and never agree exactly, and often differ widely, under the same name,
in different ages and countries.
[Footnote 8: Matth. 19: 8. Mark 10: 5.]
John the Baptist was a Divinely commissioned teacher. “And the
_soldiers_ likewise demanded of him, saying, And what shall _we_ do?”
Though not a member of the New England Nonresistance Society, we are a
little bit of a Quaker, and hold that the principles of Christianity
are at _war_ with war. Consequently, if _immediatism_ is to be forced
upon society, according to _our_ notions, John should have replied:
“The first thing, my friends, is to lay down your arms.” But, “he said
unto them, Do violence to no man; neither accuse any falsely; and be
content with your _wages_.”
We believe it true to say, that no Divinely commissioned teacher ever
attempted to introduce _immediatism_ as an element of the social
fabric; or ever protested against the action of society for want of
it, so long as we understand immediatism to be an attempt to sweep
away, by one stroke, every fault, or defect, or imperfection of
society. Such was not the example of _Christ_; and such was not the
example of the Apostle Paul, in application to slavery itself, as will
appear in his courteous treatment of Philemon, a slave-holder. So also
in this Apostle’s doctrine, and in the doctrine of the Apostle
Peter.[9] History proves, that the persons called “servants” in these
passages, were slaves, or the property of their masters. Yet the
Apostles never felt authorized, or saw fit, to disturb this state of
society, bad as it was in this particular, and many others; but they
availed themselves of the facilities afforded them by the existence of
political society to apply _immediatism_ to the consciences of
individuals, in regard to the state of their hearts, and to their
personal conduct.
[Footnote 9: I Cor. 7: 20, 21. I Tim. 6: 1, 2. Eph. 6: 5, 9. Titus 2:
9, 10. Coloss. 3: 22, and 4: 1. I Pet. 2: 18, 20.]
If, indeed, the Abolitionists will produce a _Divine_ commission,
sustained by miracles, entitling them to go _one step_ farther than
any other Divinely commissioned teachers have ever gone, by investing
them with authority to _remodel_ political society, we will respect
their claim, and advise the public to do so. But till that time, we
think it fair to say, that the _preaching_ of such doctrines as they
choose to maintain, moral, social, religious, or political,
_independent of any political organization_, such as they _now_ have,
to sustain them, is all they are entitled to by the Constitution and
laws of this land. By _preaching_, we mean, of course, to comprehend
all the _prescribed_ Constitutional modes of political action, so long
as they choose to meddle with politics. Preaching to _private_
conscience, is one thing; and that is the office of Christianity,
within the range of its own precepts. But the political constitution
and administration of society, is another thing; and this, in _our_
opinion, Christianity never presumes to meddle with.