UNIVERSALIST CHURCH, THE, IN AMERICA. (1) Principles. Universalism is thought of by some as the dogma of the final sal vation of all souls. By others it is conceived to be what Liebnitz named a theodicy, or solution of the problem of evil. But it is properly apprehended when it is perceived to be a theory of the uni verse. The idea of Universalism is that the final cause of the creation is the evolution of the moral order. That evolution involves the attainment suc cessively of right and good ends, and finally of the end of universal right and good. It is part of the same idea that truth is naturally superior to error, right to wrong, good to evil. The logic of the constitution of the world is that the hu man experiment must issue in a perfected and harmonious society. The Christian equivalent of this conception is the kingdom of heaven,—a hu man order conformed to the divine order by the transforming power of an indwelling moral ideal.
The dogma of the final salvation of all souls is one of several corollaries resulting from the main proposition. The good of the whole not only involves the good of each, but is dependent on it. There can be no perfected human society without the perfecting of the members. And the solidarity of mankind, which is the philosophical formula for the Christian doctrine that God is the Father of all, and all are brethren, compels the conclusion that "Not one life shall be destroyed Or cast as rubbish to the void When God hath made the pile complete." (2) Historical Sketch. It is regarded by Uni versalists as now well established that Univer salism was the prevalent doctrine of the Church in the second and third centuries. They find a natural explanation of this fact in the teaching of the New Testament ; and of the subsequent de cline and condemnation of the doctrine, in the causes which led the Church into so many other grave departures from the simplicity of the Gospel.
But organized Universalism, under that dis tinctive name, belongs to the United States, and dates from the preaching of the Rev. John Mur ray (1741-1815). Mr. Murray was a disciple of a London Universalist, the Rev. James Relly, who was in turn a disciple of Whitfield. He came to America and preached his first ser mon in Good Luck, N. J., in September, 177o. The
beginning is rendered interesting and even romantic from the circumstance that one Thomas Potter, of Good Luck, had built a meet ing house and was waiting for the Lord to send him a minister. Mr. Murray was borne to that shore by stress of weather and was identified by Potter as the one for whom he was waiting.
There were other preachers of Universalism in America, some earlier and some contemporary with Mr. Murray. They existed among the Mys tics, the Thinkers, the Moravians, the Episco palians, the Congregationalists and the Baptists. A number had been driven out from the churches on account of their Universalism and were pro claiming their evangel independently. It thus came to pass that not long after Murray began to lift up his voice in the New World he found himself in company with others of like precious faith.
In January, 1779, a number of persons who had been excommunicated from the First Parish Church of Gloucester, Mass., for attending upon the ministry of the Rev. John Murray, met and formed an association under the name of "The Independent Church in Gloucester." This was the first organization of Universalists in the United States; and the house of worship which the members erected in 178o was the first Universalist meeting house built and dedicated in America. At the beginning of the present century there were about thirty preachers of Universal Sal vation in the country and not far from the same number of "societies," or preaching places, with somewhat loosely associated congregations. In 1803 the representatives of these congregations held a General Convention in Winchester, N. H., and adopted the Winchester Profession of Belief. This has been the "creed" of most Universalist churches since, and in 187o was made the creed of the denomination. After some years of agi tation and endeavors to amend the Winchester Profession a Declaration was adopted at the General Convention in Chicago in 1897. This is now the basis of fellowship, though the Win chester Profession is still kept as an historical bond and may be used by any church or associa tion preferring it to the later Declaration.