As most, if not all, of you know by now -- for there has been a great deal of publicity, conversation and energy around this -- our congregation is currently in the process of carefully re-evaluating its name. Later this month, the Name Evaluation Working Group which is responsible for this process (which has, by the way, been both excellent and open in my opinion, and I thank the group for their all their careful and wonderful work here), the Name Evaluation Working Group will make a recommendation to the Board of Trustees as to whether or not a vote should be taken at our June 3^rd congregational meeting to change the name of this religious institution. This morning -- as the senior religious professional who is primarily responsible for both the spiritual life and theological direction of the congregation -- I want to weigh on a very important part of this re-evaluation ... namely, whether or not we should add the word "Universalist" to our name. Today, I want to express publicly my heartfelt hope that together we will indeed decide in June to ADD the word "Universalist" to our name -- and I do so for PERSONAL, INSTITUTIONAL and THEOLOGICAL reasons. Let me take each of these in turn.

1. First, if I may, THE PERSONAL: I regard myself a third-generation Unitarian Universalist ... with the emphasis (both spiritually and emotionally) on UNIVERSALIST! My grandfather, Mark Clayton Ewing, this powerful fellow [SCOTT HOLDS UP THE PHOTO OF HIS GRANDFATHER WITH HIS RACING BICYCLE FROM 1900], who was (among other intriguing things) one of the best bicycle racers in the midwestern United States in the early 1900's, was a Universalist, active in what today is called the Universalist Unitarian Church of Wausau, Wisconsin. My grandfather's liberal theological beliefs were "a dirty little secret" in my family because my grandfather died at the age of 52 (when my mother was just three years old), and my staunchly Lutheran Great-Aunt Freda (who raised my mother as a Missouri Synod Lutheran) kept my grandfather's Universalist affiliation and beliefs from my mother (I suppose in an attempt to keep my mother from "straying" down that heretical path). But that secret didn't work, because as an adult (bless her liberal heart!) my mother left Lutheranism and (along with my father) became attracted to Unitarian Universalism, and started taking us as a family to the old Universalist Church in Racine, Wisconsin -- which today, incidentally, is named the Olympia Brown Unitarian Universalist Church, after their famous 19^th-century woman minister, Olympia Brown, who was the first woman ordained (in 1863) by a recognized denomination in America. One interesting sidebar here is that the charming, old Universalist church I grew up in (which was originally called The Church of the Good Shepherd because it had a huge stained-glass window showing Jesus gently carrying a lamb back to its flock) was built in 1894, largely with money donated by none other than P.T. Barnum, a Universalist (of mixed historical and moral reputation!) and supporter of Olympia Brown from her days in Bridgeport, Connecticut. In any case, having grown up in an historically Universalist church, I am a proud third-generation Unitarian Universalist, with deep personal and emotional roots to the UNIVERSALIST side of our heritage.

2. And that brings me to the second reason I hope we add the word "Universalist" to our congregational name, namely for INSTITUTIONAL ACCURACY. The fact is that River Road Unitarian Church is today, in fact, no longer strictly a "Unitarian" congregation, for there is, technically, no longer any such thing, denominationally speaking. We here at RRUC are, and have been since 1961, a Unitarian Universalist congregation! This congregation, you may not realize, was one of the last solely Unitarian congregations ever organized, that being in November of 1959. About 18 months later -- in June of 1961, to be precise -- the American Unitarian Association (the denomination, formed in 1826, that our congregation joined when it was founded) and the Universalist Church of America (the denomination my home-town church and some 300 other Universalist churches belonged to) merged into one new liberal denomination, the Unitarian Universalist Association, which remains our wider spiritual home and identity to this day. While it must be acknowledged that there are several dozen Unitarian Universalist congregations (out of the 1,050 congregations that make up the UUA) that have to this day retained in their names their singular Unitarian identity (as we presently do here at RRUC ... and as All Souls Church, Unitarian, down on 16^th Street, has done as well) the overwhelming majority of both previously "Unitarian" and "Universalist" congregations have over the last 46 years since the merger in 1961 changed their names to embrace both institutional and spiritual halves of our merged religious movement. To my knowledge, NONE of the hundreds of congregations that have been founded since the merger have opted to identify themselves solely as "Unitarian" or "Universalist," but always as "Unitarian Universalist." So today in America, almost 50 years after the merger, our institutional and theological identity is that of our hybrid heritage -- Unitarian Universalists. The ad we help to pay for in every Saturday's Washington Post, for example, directs readers to the nearest of 26 Unitarian Universalist congregations here in the DC metropolitan area. In the culture at large, to the extent that people have heard of us at all, we are now known as Unitarian Universalists. If for no other reason than institutional clarity and accuracy, I believe it behooves us here at RRUC to change our name and call ourselves by our full and proper religious name -- UNITARIAN UNIVERSALIST.

3. So, I have thus far quickly catalogued both my PERSONAL and INSTITUTIONAL reasons for urging a more inclusive and accurate name change here at RRUC. But of far greater importance (as far as I am concerned, as your Senior Minister) are the THEOLOGICAL and SPIRITUAL reasons for including Universalism in our both our name and identity. To talk about these reasons, I need to go back now and share a little bit about the history of Universalism (as both a spiritual tradition and organized institutional movement) to make sure that we all understand the heart and mind and soul of this vital half of our merged tradition ... and why we must carry this great legacy forward as we move into the 21^st century as a congregation.

As Dolores and some of our kids dramatized for us in this morning's "Time for All Ages," in the year 1770, a Welsh preacher by the name of John Murray (a Methodist who had been slowly persuaded to the Universalist position -- a view within Christianity that had existed for hundreds of years) sailed to New Jersey, fortuitously got becalmed near Mr. Potter's chapel, and found himself called to preach and spread this heretical gospel of God's unbounded love and universal salvation for all humanity. In 1780, Murray helped to establish the first Universalist church in America, The Independent Church of Christ, in Gloucester, Massachusetts (a congregation which still exists today, now named, incidentally, The Independent Christian Church, Universalist ). Soon after the founding of this first Universalist church, other great Universalist preachers emerged in the new nation: George De Benneville, Elhanan Winchester, Benjamin Rush, Hosea Ballou, to name a few -- religious rebels all, who began spreading the word all over the eastern seaboard about this new and radical form of optimistic Christianity.

As I'm sure you all know, the prevailing theology in these early days when Universalism and the twin, optimistic heresy of Unitarianism took root in America and spread was Calvinistic, puritanical Christianity, which understood God as a stern and judgmental cosmic ruler, an angry and omnipotent God, disgusted with humanity's depravity and imperfections. Human beings were seen as trapped in the fallen state of Adam and Eve, and stood convicted of original sin, for which eternal damnation in hell was the fate for all ... except a few "elect" who would be saved from the fires of hell by the mysterious grace of God. When folks went to church in early America, they routinely heard how they were doomed to eternal torment in hell because God was so disgusted with all their errors and imperfections. One of the most famous Puritan preachers of the day, Jonathan Edwards -- in a fire-and-brimstone sermon entitled "Sinners in the Hands of an Angry God" -- once brought a congregation in Connecticut to open tears and wailing by describing them as loathsome spiders being dangled over the burning pits of hell by a God disgusted and fed up with their depravity. Going to church in those puritanical days in America wasn't exactly a barrel of laughs!

Well, it was over this dark and foreboding theological landscape that the fresh and hopeful breezes of Universalism (and, with some theological differences, Unitarianism) began to blow. And here was that early Universalist message: The God who made and rules this creation is a good and loving God ... mercy and kindness (not judgment and condemnation) are the primary qualities of God ... the heavens are friendly (not hostile) toward us ... and the good news is that this gracious God has made humanity in his own highest image ... and, therefore, every human being (as a child of God) has within the potential to achieve goodness, nobility, and eventually salvation. Because of the powerful love of our creator, no human being, no matter how broken or depraved in behavior, is beyond eventual redemption ... and there is no hell (but only heaven lying beyond this life) because God, in his infinite and illimitable love, will eventually bring all human beings into the fold of his perfect love and peace.

Well, as you can imagine, this new and hopeful theology, which categorically affirmed the goodness of God and the positive potentiality of humanity threw Puritanism into an absolute tizzy ... especially after Universalist preachers began attracting large crowds wherever and whenever they spoke this refreshing new gospel. Puritan preachers (in absolute theological panic) accused the Universalists (or the "no hellites" as they derisively labeled them) of threatening to ruin humanity, and warned their audiences about, "Those twin evils, infidelity and Universalism!" Without the threat of hell and God's eternal damnation, it was said, people would have no reason to restrain themselves with rectitude, virtue, and piety. But the Universalists rejoined that virtue and goodness are their own reward, and that human persons (again, because we carry with us the unquenchable goodness and potential of God) are capable of nobility without being browbeaten by the threat of hell.

Well, much to the consternation of the Calvinists, the hopeful Universalist message was a sweet sound to the ears of 18^th- and 19^th-century Americans, who were sick and tired of hearing (from the Puritan preachers) how despicable and doomed they were. Soon, a full-fledged battle for the soul of the nation was underway ... and it was a battle! One Sunday in Boston, a rock (presumably thrown by a puritanical opponent of Universalism) crashed through a window in the church where John Murray was preaching, narrowly missing his head. Without missing a beat, this passionate Universalist preacher picked up the rock and exclaimed, "This argument is solid and weighty, but it is neither reasonable nor convincing.... [And then, promising never to stop preaching the truth of Universalism, boomed out] Not all the stones in Boston -- except they that stop my breath -- shall shut my mouth."

And the Universalists did not shut their mouths. They preached their hopeful gospel of God's love and humanity's goodness in growing numbers, spreading this message from the eastern seaboard into the interior as settlers moved west. Thanks to a cadre of fervent evangelical preachers, many of whom traveled tirelessly by horseback, including the famous Universalist evangelist Quillen Shinn, Universalist congregations sprang up like hopeful hayseed everywhere, especially in small towns and rural areas (unlike the more urban Unitarian movement which grew primarily on the east and west coasts). And these churches thrived in passionate, simple-hearted, hymn-singing faith.

And the Universalists didn't just grow congregations. Committed to the belief that societies, like individuals, were capable of reflecting the goodness of God, they were active and effective social reformers, fighting for the abolition of slavery, prison reform and the end of capital punishment, child-welfare and labor laws, workers and women's rights, universal public education, and world peace -- to name just a few of humanity's causes about which they cared so passionately. By 1888, Universalism (which formally organized into a national convention of churches in 1833) had grown to the sixth largest religious body in America! Even Abraham Lincoln took notice of this grassroots religious movement that was so on fire with the positive potential of persons and society. After hearing Universalist evangelist Peter Cartwright preach in Urbana, Illinois, he is reported to have said, "Parson, I used to think that it took the smartest person to uphold and defend Universalism, but now I think differently, for I believe it to be the easiest doctrine to defend that I have yet heard." And later, Lincoln is reported to have said that so sound were the Universalist ideas that surely "no man alive today will not die a Universalist!"

Well, while Universalism did grow rapidly in the early part of the 19^th century, you all know that Lincoln's optimism about the institutional future of this spirit-filled half of our religious heritage was vastly overstated. In fact, sadly, by the early decades of the 20^th century, Universalism (which by then had moved theologically beyond its distinctly Christian identity largely to embrace a humanist one, which carried forward Universalism's belief in the goodness and beauty of both creation and humanity) was an organized movement in deep trouble. This was partly due (most UU historians agree) to a movement-wide distrust of institutional structures and systems; religious liberals, as you may know, are independent-minded, and tend to be distrustful of hierarchical authority which helps institutions develop and grow. But also in larger part, Universalism, our historians suggest, was the victim of its own theological success! By the 1920's, Universalism had essentially won the argument in the American public's mind about the positive nature of God, life, and humanity. Puritanism (despite the emergence of 20^th-century fundamentalism) was clearly waning, and most of the mainstream Christian churches were essentially preaching much of what was once the radically new and distinct gospel that allowed the Universalists to stand out institutionally and attract so many believers. If you go into most Presbyterian, Lutheran, Methodist or Congregational churches today, you will essentially hear the gospel of 19^th-century Universalism: "God is good. God loves you. You are good. You are not doomed to hell. When you make mistakes, you can find redemption and healing. You can live a joyful, full, responsible life." By the turn of the 20^th century, the Universalists, to use a modern-day marketing metaphor, had "lost their market share!"

In any case, by the time of the UUA merger in 1961, the Universalist Church of America (although largely humanist, carrying forth our positive message) was, sadly, but a shadow of its former self. Where there had once been more than 1,000 Universalist churches, there were barely 300. Frankly, had the Universalists not merged with the much stronger and vital Unitarians, institutionally they might have died out all together -- except for a few congregations which would have survived in isolated strength.

So why -- given this rather sad, and embarrassing, institutional collapse of Universalism -- would I have us add the name "Universalist" to our congregational name? Well, simply because I fervently believe that, as Unitarian Universalists who gather here on River Road, we must keep alive (both in our individual lives and in the spiritual and theological life of this church) THE LARGE AND LOVING (AND TIMELESS) SPIRIT OF UNIVERSALISM. We need both to claim and to uphold the theological and spiritual heart of Universalism if we are to live lives of compassion, justice, mercy and goodness ... and (dare I dream it?) help all of humanity (now so divided and violent) find its way into a new millennium worth having! The great and living legacy which is bequeathed to us by historic Universalism is, I believe, as profoundly simple as it is challenging. The timeless message of Universalism (whether you are talking about its early Christian message or its later humanist one) is that HUMANITY MUST FIND THE WAY TO AN INCLUSIVE, SAVING ETHIC OF RADICAL AND COMPASSIONATE "ONENESS." We must help bring to birth a holy sense within the human family that we irretrievably belong to one another ... as "children of the most high" ... together in possibility, connection, compassion, and hope!

I realize this may sound a bit like the conversion St. Paul was said to have experienced on the road to Damascus, but let me tell you the true story about the day I, Scott W. Alexander, first began to get a glimmer of what it might really mean to actually become a Universalist, deep in my soul and heart ... for I shall not forget the day as long as I live. It was in the spring of the year 1973. I was in my last year in seminary out in California, and because I understood myself as a third-generation Universalist Unitarian, I had decided to preach a sermon at the weekly chapel service held for faculty and students about this often forgotten and neglected half of our faith tradition. I was sure that morning that I could preach a powerful and poetic sermon about the pure living essence of Universalism from which I came theologically. As I walked my way up to the school from my apartment, my head was down as I silently went over and over in my head how I was going to inspire everyone eloquently with my understanding of and commitment to the Universalist ethic of human inclusion, connection, and care. As I approached Shattick Street, I happened to glance up, and there, sitting on a bench waiting for a bus was a very physically unattractive woman -- by my judgmental standards anyway. Before I could censor the unkind thought, I said to myself there on the street, "Oh, dear God, look at that ugly woman. She must work at being that unattractive ... and who could ever be attracted to that?" At that moment -- as if it were a message directed straight out of the heavens for me -- the skinny little guy sitting next to her on that bench leaned over, and bestowed upon her the gentlest kiss I have ever seen a human being bestow upon another. Right then ... right there ... in the middle of Shattick Street ... I heard a loud and holy voice that was as clear to me as any voice I have ever heard ... and the voice said to me:

"HELLOOO, SCOTT. DON'T YOU GET IT? Here you are, on your petty little way, up to your petty little school, to preach your clever little sermon about the holy, living gospel of Universalism (which you claim to understand and love deep in your heart), and all you can do is sneer at another human being who you imagine is somehow less worthy and lovely than yourself! Don't you understand that she is as precious and beautiful and worthy as human beings get? Don't you understand that the love and grace which creation holds for you is held (in the same sacred vessel of essential human worth and beauty of being) in her? Don't you see that you and she are equally holy children of God? AND YOU CALL YOURSELF A UNIVERSALIST!"

Now, let me assure you, I am not in the habit of regularly hearing voices on the street. But on that clear Berkeley day, I heard a Universalist voice (so clear and commanding ... and holy and haunting) that it still rings in my heart's ear to challenge and chide me toward a better, more loving and inclusive human place. It was as swift a kick in my spiritual butt as I have ever received in my life! And that day, when I did finally get up to school and did my chapel, I fully confessed this epiphanous event to my seminary colleagues, and I expressed my heart-felt dream that now I might actually begin, to BECOME (incrementally in my daily living) a true Universalist ... slowly ... steadily ... as I work on growing a more inclusive, compassionate, and generous heart ... truly able to see and defend the irreducible worth and wonder of every person I encounter.

Back when I lived in Salem, Massachusetts, I had a friend and regular handyman, named Jim Harrison, who attended the Universalist Church there (founded in the year 1805) who admitted to himself spiritually how very hard it was to be a true Universalist. He would tell me, for example, how often he wanted to punch out drivers who cut him off in traffic ... or see criminals executed. In any case, one day he showed up at my back door with a gift. It was this tee shirt [SCOTT HOLDS UP THE TEE SHIRT], which simply says, "Universalist in Training," and shows a guy (presumably Jim himself) feverishly riding a bicycle with training wheels through the heavens. Jim, bless his troubled heart, is dead now, but I keep this tee shirt as a spiritual keepsake and reminder of how challenging and holy is the spirit and vision (and demand) of Universalism.

This September 29^th I will be the featured preacher at the 2007 Universalist Homecoming Convocation, held every year at Potter's Chapel in Lanoka Harbor, New Jersey, where John Murray brought Universalism to America. My title (and I will be preaching this sermon here at River Road some Sunday this autumn) is "Rebooting the Human Heart: Universalism as Humanity's Software Solution." I deeply believe that if we as individuals (and humanity as a whole) are to save ourselves and make this world beautiful and peaceful and good, we must, DEEP IN OUR HEARTS, SPIRITUALLY EMBRACE OUR UNIVERSAL AND INDISSOLUBLE AND HOLY CONNECTION WITH ONE ANOTHER AS HUMAN BEINGS.

For it is, ever and always, good Unitarian UNIVERSALIST friends, as today's choral piece and American poet Carl Sandburg sang to us at the very end of his Collected Poems:

There is only one horse on the earth,
     And his name is ALL HORSES....
There is only one bird in the air,
     And her name is ALL WINGS....
There is only one fish in the sea,
     And the fish's name is ALL FINS....
There is only one man in the world,
     And that man's name is ALL MEN.
There is only one woman in the world,
     And her name is ALL WOMEN.
There is only one child in the world,
     And the child's name is ALL CHILDREN.
There is only one maker in the world,
     And that maker's children cover the earth,
     And they are called ALL GOD'S CHILDREN.

AMEN.