Benjamin Rush, Universalist Patriot.

A Sermon by the Rev. Daniel Charles Davis

Unitarian Universalist Fellowship of Winston-Salem

July 31, 2005

Universalism is part of the name of this fellowship, but it is often unspoken. It is easier to declare, “I am a Unitarian” and leave the extra syllables for another day.

Today is that day. Universalism is an important part of our heritage. I think it is an important link to the Christian character of this nation. While Unitarians tended to express their liberalism through transcendentalism and Humanism, Universalists used Christian language to express their concern for humanity.

Universalism argues that a loving God would not send most of humanity to a hell of everlasting torment. Why should anyone follow the teaching of Jesus to love our enemies if God is unwilling to do the same?

Universalism as a movement is roughly the same age as this country. We can assure our fellow Americans that we are not part of some new cult. In fact, a Universalist was present at the signing of the Declaration of Independence. That man was Benjamin Rush.

Benjamin Rush was from Philadelphia. The doctors in this audience may recognize him as a historical physician. He was responsible for modernizing medicine in his day. Regrettably, that still involved the bleeding of patients in hopes of healing them, but he was a scientist willing to put his theories under scrutiny.

Thomas Jefferson wrote to him: “I shall receive your proposed publication and read it with the pleasure which everything from your pen gives me. Although much a sceptic (sic) in the practice of medicine, I read with pleasure its ingenious theories.” [1]

So much has been written about his blood-letting that his other important medical teachings have been overshadowed:

• The importance of exercise in remaining healthy. He had noticed that Indians and outdoor settlers did not get consumption.

• The importance of nutrition during pregnancy. He was aware of the high mortality among slave women bearing children and correctly attributed it to poor nutrition.

• The disease aspects of alcohol abuse leading to impaired memory and debilitated understanding. This, he felt, should be treated by the medical profession. He also taught that tobacco was injurious to health.

• The view of deviant behavior as an illness. He taught a humanitarian approach, with emphasis on dignity, developing the principles of what was later called moral treatment.

His book, Medical Inquiries and Observations Upon the Disease of the Mind, written in 1812, was for many years the only textbook on mental disease in America” [2]

In addition to Jefferson, he was a friend of two Philadelphia scientists, Benjamin Franklin and Joseph Priestley, the chemist who first analyzed oxygen and also the founder of the first Unitarian church in America.

“In 1794, when Joseph Priestley came to America, Rush welcomed him at once, and a close friendship developed. Both scientists were interested in religion, believed in universal salvation, and held progressive social views. Later, when Priestley and his wife Mary settled in Northumberland, it was on land purchased with Rush's help.” [3]

In1774, Benjamin Franklin and Benjamin Rush founded America's first antislavery society. [4]

He urged Thomas Paine to write Common Sense, a tract promoting American independence, and supplied the title. [5]

Looking at the history of the Revolutionary times, it seems that Dr. Rush was everywhere. He thought that education should be public and taught to both sexes. He thought the Bible should be taught in public schools. Because of his strong Christian expressions he is often cited by historians who want to claim that the United States was founded as a Christian nation. But the Christianity he advocated was far different from the Christo-fascism of today. Rather than seeking to exclude infidels, Benjamin Rush sought to include everybody.

When the Universalist denomination was formed in 1790 in Philadelphia, he worded its first creed. Let us look at some of its Articles of the Holy Scriptures:

“We believe the Scriptures of the Old and New Testament to contain a revelation of the perfections and will of God, and the rule of faith and practice.” [6] Note the words “contain a revelation.” The word contain indicated that he did not believe that each and every word was dictated from the mouth of God. Also, he did not write “contain the revelation.” He was too much a believer in reason and science to believe that all knowledge could be held in ancient writings.

Of the Supreme Being: “We believe in one God, infinite in all his perfections, and that these perfections are all modifications of infinite, adorable, incomprehensible, and unchangeable love.” [7] He equates God with perfect love – a clear distinction from the vengeful God of Calvinism. Even a modern UU who may have doubts about a being called “God” can still ponder infinite love and try to love others.

Of the Mediator: “We believe that there is one Mediator between God and men, the man Christ Jesus, in whom dwelleth all the fullness of the Godhead bodily, who by giving himself a ransom for all, hath redeemed them to God by his blood; and who, by the merit of his death, and the efficacy of his spirit, will finally restore the whole human race to happiness.” [8] Here, we see that he sees Jesus as the only mediator. In this he is orthodox, but he strays from orthodoxy by declaring that Jesus is only a man.

Rush is also orthodox in believing that the death of Jesus led to salvation, but he departs from orthodoxy by saying all humanity will be saved.

Benjamin Rush gives us a way to interact with the liberal Christians of our day. It shifts the focus of Christianity from saving souls to building the kingdom here on earth – “the American Revolution in Rush’s mind, but one step in the working out of the divine millennial plan for the new nation about to be born. Universalism was thus to be a major vehicle for establishing both religious and political equality under the aegis of a benevolent deity.” [9]

In addition to statements of belief, the 1790 Universalist convention adopted the following statement: “Of holding Slaves. – We believe it inconsistent with the union of the human race in a common Saviour, and the obligations to mutual and universal love, to hold any part of our fellow creatures in bondage.” [10]

Benjamin Rush believed that goodness flowed from the notion of universal salvation. “It leads to truth upon all subjects, more especially on the subject of government. It establishes the equality of mankind – it abolishes the punishment of death for any crime – and converts jails into houses of repentance and reformation.” [11]

He proposed a federal Office of Peace to be established, in which he proposed free public schools, repeal of the death penalty, and the end to military displays that recruit the young in to the supposed glories of war.

When we look back in time, we can see people who were ahead of their times as well as part of their time.

Rush’s hope to put a government-sponsored Bible in the hands of every school chills is as forgivable as the use of leeches for healing.

What I take from him is his desire to find a way to weave love into the fabric of this country.

How can we as modern-day Unitarian Universalists spread the message of love? Are we the ones to remind people to love their enemies? How well do we do at loving our enemies? It is tempting when some politicians fight dirty to want to fight dirty in return.

When someone tells me I am going to hell, I want to tell them where to go – until I realize they are already there, living in fear of their God, worrying at every turn about being punished for some sin of omission, worried about guilt by association, afraid that loving their gay son will bring about damnation, afraid that letting their teenage daughter have an abortion will bring shame upon the family. They are so afraid of the wrath of God that they try to deflect it upon their enemies, real and imagined.

What can we tell them to relieve their fears? We will not win the day by spewing our fears. We have to offer hope. We need to let people know it is possible to live in hope. We do not need to become killers to show that killing is wrong. Crime and terrorism can be contained. If we give people something to live for, they are less likely to kill us.

Let us praise the Muslim clerics who spoke out against terrorism. Let us praise the businesses men and women who understand that paying their workers well is good for business and for society. Let us praise the lawyers who are using DNA to exonerate innocent men. Let us lift up the family that loves all of its family members. Let us praise lovers who are faithful to one another. Let us be patriotic. Instead of mouthing the words of liberty, let us make the principles of liberty universal.

Universal democracy encourages more people to vote, not fewer.

Universal liberty lets more voices be heard.

Universal freedom lets love define a family.

Universal prosperity lets all people share the American dream.

Universal justice sets the captives free.

Universal compassion brings healthcare to the sick

Let America be America again, a repository for our hopes and dreams. We look back at our founders, not because they were perfect but because they tried to be better than they were.

When we sing “O beautiful for spacious skies,” may we insure that everyone can breathe the air.

When we sing, “For amber waves of grain,” may we insure that all are fed.

Today we sang of the God of earth and sky and sea. It is possible for the notion of God to move beyond the parochial and truly be universal.

Benjamin Rush said, “I seldom distress myself with speculative inquiries in religion, being fully satisfied that our business is to be good here.” [12]

To be good here: That is the ancient task that holds our future.

Earlier, we sang Hymn number 323, which gives us a blueprint of how to be good here.

Break not the circle of enabling love

Where people grow forgiven and forgiving;

Break not that circle, make it wider still,

‘Til it includes, embraces all the living.

Universalism holds a vision for a better world. By practicing forgiveness, we rise above the struggle. We do not ignore injustice. We can face it without fear. We can name it and point to a better way.

As we are assaulted by the news from London, the Sudan and Iraq, we truly know that our world is one world. What touches one affects us all. May Universalism give us the strength to touch the world with reassurance. May Universalism give us the hunger to share our wealth. May Universalism give us the ability to overcome our prejudices. May Universalism encourage us to think of better way to build a world community.

Though like Benjamin Rush our efforts will be imperfect, may we continue to make efforts to form a more perfect union.

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1.         Letter January 16, 1811, in Philip S. Foner, ed., Basic Writings of Thomas Jefferson (Garden City, N.Y.: Halcyon House, 1950)

2.         Shadoan, Richard A. M.D., “Benjamin Rush: A Vision Fulfilled,” Psychiatric News, March 21, 1997

3.         Howe, Charles, Dictionary of Unitarian and Universalist Biography http://www.uua.org/uuhs/duub/articles/benjaminrush.html

4.         http://www.christiananswers.net/q-wall/wal-g003.html.

5.         http://www.friendsofpoquessing.org/Benjaminrush.html

6.         in Howe, Charles, The Larger Faith Skinner House, Boston 1992

7.         ibid

8.         ibid.

9.         in Miller, Russell, The Larger Hope, UUA , Boston 1979

10.       in Miller, Russell, The Larger Hope, UUA , Boston 1979 p580

11.       in Cassara, Ernest, ed. Universalism in America, Skinner House Books, Boston1971