p. 88 | Secret Societies by Editor

Publishing Committee · Battle Creek, Mich. · Jul 29, 1858

Secret Societies.

By Editor

As some of our brethren have been inquiring concerning the propriety of holding a connection with secret societies, we publish for their benefit the following extract from an article on the subject, written by Bro Waggoner in 1861. It was in reference to the "Sons of Temperance," but will apply to all associations of a similar nature. We extract what is said under the heads of Social and Ecclesiastical.

"1. SOCIAL—The rules of the order are not in accordance with common benevolence.

"1 It circumscribes benevolence. That cannot be charitable which denies aid to objects of charity. Whenever one class is selected as proper subjects of benevolence, to the utter exclusion of any other class, the action denotes selfishness, and not benevolence. The individual or institution acting on an exclusive principle fails to evince that disinterestedness which characterizes benevolence, and alone distinguishes it from selfishness.

"2. The means of the poor are given to the rich. If a division be composed mostly of poor members, and amongst them should be a rich member, in case of sickness the rich member receives the contributions of the poor. The object of benevolence is to apply means where they are really needed.

"3. The money raised is applied in a manner foreign to benevolent purposes. This is shown in part by the fact last stated; it is further proved in that a large amount is laid out for emblems, regalia, &c., which neither benefit the wearers nor the community. Again, in the midst of great sickness the order has accumulated a large fund, which to answer the ends of benevolence, should have been given to the destitute.

"4. The order is but an agent for mutual aid.—Its charity does not extend beyond its own members. In this respect its benevolence is on a par with that of any mutual insurance company—and no higher. Mr. Vinton, in his lectures in this place, said that no member had to ask the gift of any sum for his benefit; he had it there in deposit—it was his own, and he had a right to claim it. This is undoubtedly correct. And the order does not, on an average, disburse to the amount of its receipts, as is plain from the fact that a large amount is expended in unnecessary articles, besides accumulating a fund in reserve; thus we see that the recipients of this pretended benevolence do not, on an average, receive as much as they are entitled to. As well might the clerk prefer claims for benevolence who returns to his employer the amount entrusted to his care.

"And 5. Their discussions are in secret. It is often urged that they do good by means of their discussions and lectures; but these are all carried on in secret meetings, so that the majority of that class who are really in need of their instructions are deprived of the benefit of them.

"II. ECCLESIASTICAL—It is opposed to the spirit and teachings of the Gospel.

"1. Its union, or brotherhood, is founded on an unscriptural basis. There are two, and only two senses in which mankind are or may be brethren. First, by birth, or in and through Adam, our first parent. But the order does not found its union on this basis, for they exclude some, while this relation embraces all mankind. The second, and only other mean of brotherly union, is in and through Christ—whereby all the followers of Christ are brethren. But the order does not make Christianity a test of fellowship. Therefore it is on an unscriptural and unauthorized basis.

"2. It assists those and those only who are able to pay. The Gospel, in its teachings on this point, is very explicit; 'When thou makest a dinner or a supper call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbor; lest they also bid thee again, and a recompense be made thee. But when thou makest a feast, call the poor, the maimed, the lame, the blind.' Luke xiv, 12, 13 Here is a precept of pure benevolence. But the order, as an institution for mutual aid and honor, acts directly contrary to this divine injunction—its action being faithfully delineated by the Saviour in Luke vi, 34; 'for sinners also lend to sinners to receive as much again.'

"3 It possesses and maintains a secret. Christ declared, John iii, 21. 'He that doth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God,' and in verse 20, 'Every one that doth evil hateth the light, neither cometh to the light, but his deeds should be reproved.' Some may think we judge too harshly, and deny that there is any wrong connected with their secret meetings. Of this we have no means of judging; but no professed Christian can complain if we make the application of a rule laid down by Christ: 'Men love darkness rather than light, because their deeds are evil,' and his word will judge them in the last day.

"It has been urged, as an extenuation, that all individuals and families possess secrets. But individuals or families do not preserve their identity by virtue of any secret they may possess; neither are our proper relations in life, with our fellow men, sustained by secrecy, but by that which is open and known. But if you deprive the order of its secrecy, and throw it open to the gaze of the world, that moment as an order, it must cease to exist. But further, the fact that a man possesses a secret, never entitles him to any praise, but on the contrary, to blame, if the publication of that secret would benefit his fellow men; if it would not benefit others, it should not be divulged at all, but suffered to die with its possessor."