Introduction
George Washington, as the first President of the United States and a central figure in the founding of the republic, remains a subject of extensive historical and theological inquiry. Among the more debated issues is the question of his religious convictions, particularly his views on soteriology—the doctrine of salvation. While Washington is not known to have written explicitly in favor of the doctrine of universal salvation, or apokatastasis, his religious practice and political relationships suggest a notable openness to such beliefs. This essay explores Washington’s implicit stance on universal salvation through an analysis of his religious writings, his approach to religious diversity, and his relationship with John Murray, a leading figure in American Universalism.
I. George Washington’s Religious Beliefs: Ambiguity and Toleration
Washington was a member of the Anglican Church (later the Episcopal Church after the American Revolution), yet his personal religious beliefs were famously reserved. He rarely mentioned Jesus Christ by name in his writings, did not partake of Holy Communion after the 1760s, and often employed deistic language when speaking of God. His references to “Providence,” “the Supreme Being,” and “the Grand Architect” reflect a tendency toward a non-sectarian or natural theology more common among Enlightenment thinkers (Holmes, 2006, p. 132).
Although Washington’s reticence precludes definitive conclusions about his belief in universal salvation, his theological ambivalence and moral outlook suggest a leaning away from strict Calvinist doctrines of predestination and eternal damnation. Historian Paul F. Boller notes that “he left no specific record of his opinions on heaven and hell” and showed no clear attachment to any denominational dogma (Boller, 1963, p. 13).
II. Washington and Religious Universalism
The doctrine of universal salvation—that all souls will ultimately be saved and reconciled to God—was growing in influence during Washington’s lifetime, particularly through the efforts of John Murray (1741–1815), a British immigrant and preacher who became the founding figure of American Universalism. Murray espoused a theological system rooted in God’s absolute love and justice, rejecting eternal punishment as incompatible with divine goodness.
While Washington did not endorse Universalism doctrinally, his relationship with John Murray is of considerable historical interest. According to the Universalist Historical Society, Washington invited Murray to serve as a chaplain to the Rhode Island troops during the Revolutionary War, despite Murray’s heterodox views (Whittemore, 1830, p. 224). This act of patronage is noteworthy, particularly given the contentious status of Universalists in 18th-century religious culture, where they were often denounced as heretics.
Washington’s decision to support Murray reveals his commitment to religious liberty and to the inclusion of various theological voices within the moral fabric of the new nation. In a letter to the United Baptist Churches of Virginia (1789), he famously wrote:
“Every man conducting himself as a good citizen, and being accountable to God alone for his religious opinions, ought to be protected in worshipping the Deity according to the dictates of his own conscience.”
Such language, while avoiding endorsement of specific doctrines, resonates with the inclusive ethos of Universalism and suggests Washington’s theological elasticity.
III. Theological Implications of Washington’s Moral Philosophy
Washington’s own moral vision emphasized virtue, civic duty, and the moral accountability of individuals and nations. His Farewell Address (1796) underscores the necessity of religion and morality to public order but abstains from any mention of hell, damnation, or exclusivist soteriology. Instead, Washington appeals to conscience and providential oversight, which align more comfortably with the Universalist emphasis on divine justice and eventual reconciliation.
Moreover, Universalist theology in the late 18th century found strong affinities with Enlightenment rationalism and moral progressivism—both traits associated with Washington’s worldview. Historian Ann Lee Bressler notes that early American Universalists “sought to harmonize reason and revelation,” proposing a God whose justice was restorative rather than retributive (Bressler, 2001, p. 34). In this intellectual context, Washington's moralistic and non-dogmatic religiosity appears adjacent, if not directly sympathetic, to Universalist premises.
IV. Conclusion
Though George Washington did not explicitly affirm the doctrine of universal salvation, his religious philosophy, personal reserve on doctrinal matters, and endorsement of religious pluralism reveal a temperament open to its implications. His association with John Murray—a prominent Universalist preacher—further illustrates his commitment to a theological ecumenism that encompassed even the most contested beliefs of his day. As such, Washington’s legacy serves as a reminder of the Founding generation’s delicate balance between private belief and public tolerance, a balance in which the hope of universal salvation found space to grow.
References
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Boller, Paul F. George Washington and Religion. Dallas: Southern Methodist University Press, 1963.
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Bressler, Ann Lee. The Universalist Movement in America, 1770–1880. Oxford: Oxford University Press, 2001.
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Holmes, David L. The Faiths of the Founding Fathers. Oxford: Oxford University Press, 2006.
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Whittemore, Thomas. The Life of Rev. John Murray. Boston: Universalist Publishing House, 1830.
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Washington, George. “Letter to the United Baptist Churches in Virginia,” August 1789. In The Writings of George Washington, edited by Jared Sparks. Boston: Russell, Odiorne, and Metcalf, 1835.
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Washington, George. Farewell Address, September 17, 1796.
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