UNITY of the Human Race. See Adam.
Universal Bishop, a title assumed by the Ro- man prelates succeeding Gregory I (590-CO4). The patriarchs of the Eastern Church, particularly John Jejunator, had claimed the title of acumenical patri- arch. This Gregory denounced as arrogant and anti- christian. The title, however, was adopted by the suc- cessors of Gregory in its original signification. See Trevor, Rome, p. 104; Schaif, IJist. of the Chi-istian Church, ii, 328 sq. See (Ecumenical Bishop.
Universal Friends, a sect which arose in Yates County, N. Y., near the close of the last century, pro- fessing to be followers of Jemima Wilkinson (q. v.), a Quakeress, who professed to work miracles, and as- sumed the title of " the universal friend of mankind." The sect is now almost extinct, and the Universal Friends are sometimes called Wilkinsonians (q.v.).
Universal German Library is a work begun in 1705, untler the direction of Frederick Nicolai, with about fifty writers, afterwards increased to one hundred and thirty. It became at once the public organ of all those who felt called upon to lift their voice against superstition, fanaticism, and prejudice, as well as every- thing which was spiritually elevated or that was relat- ed to a more lively imagination and a deeper feeling. It was the high tribunal of rationalism. Not alone the orthodox, nor supposed enthusiasts and pietists, nor Lavater, but Goethe, and even poetry, and philosophy wherever it arose above arbitrary and secular discus- sion (e. g. Kant and Fichte), were spurned by this in- quisitorial court as folly, flattery, and secret Jesuitism. The much-lauded tolerance was immediately converted into intolerance and bigotry. All the articles in the Library, however, were not colored by Nicolai's scepti- cism, for there were also many weighty opinions of worthy scholars. The work served an important pur- pose in bringing to the knowledge of the world literary productions of value, and in fostering and encouraging a taste for reading. See Yiagenhach, IHst. of the Church in the 18th and 19/A Centuries, i, 307 sq.
Universal Redemption. See Atonejient; Redemption.
Universalism. The ultimate restoration of all sinners to happiness and the favor of God is maintained by Univcrsalists (q.v.) on the ground that the final ex- clusion of any soul from heaven would be contrary to the illimitable love of God; that the wrath of God is only exercised against sin — repentance, even in the fut- ure life, bringing about a restoration to his love. But this supposes a distinction between sin and the sinner which is not only without foundation in the Holy Script- ures, but is contradictory to their statements. We are nowhere told, as regards a future state, that God's wrath against sin will only continue so long as sin re- mains, but that the sinner himself who dies impenitent will be eternally punished.
Again, it is asserted that Scripture has no plain dog-
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matic statements at all as to the possibility or impossi- bility of repentance after death (i. c. in hell). There are terrible threats of divine vengeance which will overtake the ungodly; but there are some distinct ut- terances of a hope embracing all times, existence, and states, and the specific question at issue does not seem to be raised by Scripture. Such utterances are sup- posed to be contained in 1 Cor. xv, 2"2-2)S; Eph. i, 9, 10; Phil, ii, 9 11; Col. i, 19, 20. Now it may fairly be admitted that the passages cited do appear to favor Universalism, and they might have been so understood, had it been elsewhere taught in Scripture; but they are of no weight whatever in opposition to its clearest and most emphatic declarations. Tlie apostle here says that God will be all in all — that all things shall be sub- dued unto Christ, reconciled unto liim, and that every tongue shall confess that he is Lord of all. But such statements must be viewed in connection with other passages of Scripture which contradict the doctrine of universal salvation, and also according to scriptural usage and the meaning which can only be given to many parallel passages. For example, our Lord says that when lifted up on the cross (referring to the pres- ent efficacy of his atonement) he will draw all men unto him (John xii, 32). No declaration can be more positive and unequivocal than this; and yet, literally understood, it is not merely untrue, but contradictory to other statements of Scripture, e. g. that no man can come to Christ except the Fatlier draw him, and that they only are drawn wlio hear and learn of the Father (vi, 44, 45) — certainly not all men. Such is the usage of Scripture language; a thing is spoken of as being really effected to indicate the certainty of the purjiose, and that every provision has been made for its accom- plishment, though eventually through man's sinfulness God"s benevolence may be frustrated. See Purgatory.
Again, Christ died for all men, and God would have all men to be saved — statements obviously leading to the supposition, at least, that all mankind will at last be saved. Yet in other passages of Scripture there is an apparently discordant statement that Christ died for " many," laid down his life for " the sheep," and the object of redemption is said to be to "gather together in one the children of (iod which are scattered abroad" (Blunt, Did. of Theol. s. v.). Tliese passages are to be recon- ciled by the ready answer thai pmrhton indeed is made for the salvation of all, but its actual effect will depend upon the voluntary embracing or rejecting of it on the part of men individually. See Rkdkmptiox.