As to the theory and constitutional merits of the Hopedale Community, the reader shall judge for himself. Here is an exposition published in tract form by Mr. Ballou in 1851, outlining the scheme which was fully elaborated in his subsequent book:
"The Hopedale Community, originally called Fraternal Community, No. 1, was formed at Mendon, Massachusetts, January 28, 1841, by about thirty individuals from different parts of the State. In the course of that year they purchased what was called the 'Jones Farm,' alias 'The Dale,' in Milford. This estate they named Hopedale—joining the word 'Hope' to its ancient designation, as significant of the great things they hoped for from a very humble and unpropitious beginning. About the first of April 1842, a part of the members took possession of their farm and commenced operations under as many disadvantages as can well be imagined. Their present domain (December 1, 1851), including all the lands purchased at different times, contains about 500 acres. Their village consists of about thirty new dwelling-houses, three mechanic shops, with water-power, carpentering and other machinery, a small chapel, used also for the purposes of education, and the old domicile, with the barns and out-buildings much improved. There are now at Hopedale some thirty-six families, besides single persons, youth and children, making in all a population of about 175 souls.
"It is often asked, What are the peculiarities, and what the advantages of the Hopedale Community? Its leading peculiarities are the following:
"1. It is a church of Christ (so far as any human organization of professed Christians, within a particular locality, have the right to claim that title), based on a simple declaration of faith in the religion of Jesus Christ, as he taught and exemplified it, according to the scriptures of the New Testament, and of acknowledged subjection to all the moral obligations of that religion. No person can be a member, who does not cordially assent to this comprehensive declaration. Having given sufficient evidence of truthfulness in making such a profession, each individual is left to judge for him or herself, with entire freedom, what abstract doctrines are taught, and also what external religious rites are enjoined in the religion of Christ. No precise theological dogmas, ordinances or ceremonies are prescribed or prohibited. In such matters all the members are free, with mutual love and toleration, to follow their own highest convictions of truth and religious duty, answerable only to the great Head of the true Church Universal. But in practical Christianity this church is precise and strict. There its essentials are specific. It insists on supreme love to God and man—that love which 'worketh no ill' to friend or foe. It enjoins total abstinence from all God-contemning words and deeds; all unchastity; all intoxicating beverages; all oath-taking; all slave-holding and pro-slavery compromises; all war and preparations for war; all capital and other vindictive punishments; all insurrectionary, seditious, mobocratic and personal violence against any government, society, family or individual; all voluntary participation in any anti-Christian government, under promise of unqualified support—whether by doing military service, commencing actions at law, holding office, voting, petitioning for penal laws, aiding a legal posse by injurious force, or asking public interference for protection which can be given only by such force; all resistance of evil with evil; in fine, from all things known to be sinful against God or human nature. This is its acknowledged obligatory righteousness. It does not expect immediate and exact perfection of its members, but holds up this practical Christian standard, that all may do their utmost to reach it, and at least be made sensible of their shortcomings. Such are the peculiarities of the Hopedale Community as a church.
"2. It is a Civil State, a miniature Christian Republic, existing within, peaceably subject to, and tolerated by the governments of Massachusetts and the United States, but otherwise a commonwealth complete within itself. Those governments tax and control its property, according to their own laws, returning less to it than they exact from it. It makes them no criminals to punish, no disorders to repress, no paupers to support, no burdens to bear. It asks of them no corporate powers, no military or penal protection. It has its own Constitution, laws, regulations and municipal police; its own Legislative, Judiciary and Executive authorities; its own educational system of operations; its own methods of aid and relief; its own moral and religious safeguards; its own fire insurance and savings institutions; its own internal arrangements for the holding of property, the management of industry, and the raising of revenue; in fact, all the elements and organic constituents of a Christian Republic, on a miniature scale. There is no Red Republicanism in it, because it eschews blood; yet it is the seedling of the true Democratic and Social Republic, wherein neither caste, color, sex nor age stands proscribed, but every human being shares justly in 'Liberty, Equality and Fraternity.' Such is The Hopedale Community as a Civil State.
"3. It is a universal religious, moral, philanthropic, and social reform Association. It is a Missionary Society, for the promulgation of New Testament Christianity, the reformation of the nominal church, and the conversion of the world. It is a moral suasion Temperance Society on the teetotal basis. It is a moral power Anti-Slavery Society, radical and without compromise. It is a Peace Society on the only impregnable foundation of Christian non-resistance. It is a sound theoretical and practical Woman's Rights Association. It is a Charitable Society for the relief of suffering humanity, to the extent of its humble ability. It is an Educational Society, preparing to act an important part in the training of the young. It is a socialistic Community, successfully actualizing, as well as promulgating, practical Christian Socialism—the only kind of Socialism likely to establish a true social state on earth. The members of this Community are not under the necessity of importing from abroad any of these valuable reforms, or of keeping up a distinct organization for each of them, or of transporting themselves to other places in search of sympathizers. Their own Newcastle can furnish coal for home-consumption, and some to supply the wants of its neighbors. Such is the Hopedale Community as a Universal Reform Association on Christian principles.
"What are its Advantages?
"1. It affords a theoretical and practical illustration of the way whereby all human beings, willing to adopt it, may become individually and socially happy. It clearly sets forth the principles to be received, the righteousness to be exemplified, and the social arrangements to be entered into, in order to this happiness. It is in itself a capital school for self-correction and improvement. No where else on earth is there a more explicit, understandable, practicable system of ways and means for those who really desire to enter into usefulness, peace and rational enjoyment. This will one day be seen and acknowledged by multitudes who now know nothing of it, or knowing, despise it, or conceding its excellence, are unwilling to bow to its wholesome requisitions. 'Yet the willing and the obedient shall eat the good of the land.'
"2. It guarantees to all its members and dependents employment, at least adequate to a comfortable subsistence; relief in want, sickness or distress; decent opportunities for religious, moral and intellectual culture; an orderly, well regulated neighborhood; fraternal counsel, fellowship and protection under all circumstances; and a suitable sphere of individual enterprise and responsibility, in which each one may, by due self-exertion, elevate himself to the highest point of his capabilities.
"3. It solves the problem which has so long puzzled Socialists, the harmonization of just individual freedom with social co-operation. Here exists a system of arrangements, simple and effective, under which all capital, industry, trade, talent, skill and peculiar gifts may freely operate and co-operate, with no restrictions other than those which Christian morality every where rightfully imposes, constantly to the advantage of each and all. All may thrive together as individuals and as a Community, without degrading or impoverishing any. This excellent system of arrangements in its present completeness is the result of various and wisely improved experiences.
"4. It affords a peaceful and congenial home for all conscientious persons, of whatsoever religious sect, class or description heretofore, who now embrace practical Christianity, substantially as this Community holds it, and can no longer fellowship the popular religionists and politicians. Such need sympathy, co-operation and fraternal association, without undue interference in relation to non-essential peculiarities. Here they may find what they need. Here they may give and receive strength by rational, liberal Christian union.
"5. It affords a most desirable opportunity for those who mean to be practical Christians in the use of property, talent, skill or productive industry, to invest them.