UTGARD
686
UYTENBOGAERT
the Church to respect among the laity, and might in- troduce a purer morality among the ijeuplo. '1 lie stat- utes he had prepared were tlien adupttil; the clergy promised to conform to them, and i)ledgLHl tiiemselves to hold two synods annually, at which reports should be rendered concerning their own conduct and the moral and religious state of the people, and measures for further improvement should be devised. This en- deavor was nevertheless fruitless, because opposition and disobedience from his clergy soon appeared in measure too great for him to control; but it led to the inception of a new plan for reforming the diocese, which has given this bishop a noteworthy place among the forerunners of the Reformation. In 1512 he called Ca- pito (q. V.) to become preacher in the cathedral, and three years afterwards CEcolampadius, neither of them representatives of rigid Romanism, and both destined soon to become leaders in the tendenc}' awa}- from Rome. Erasmus was also valued bj- the bishop, and invited (June 13, 1517) to make Basle his home; and when Luther began his work, Utenheim rejoiced in his boldness, and read his writings with avidity. So late as 1519 Capito wrote to Luther that a learned and very upright bishop had promised a refuge to the Reformer in case of need, which bishop was certainly none other than Utenheim. It soon became apparent, however, that Luther's work was causing material damage to the bishop and bishopric of Basle, and the prelate there- upon began to take retrograde steps. He first demand- ed and received a coadjutor in his office. A public and notorious violation of the fast on Palm-Sunday furnish- ed him with a desired occasion to issue a mandate for- bidding the public mention of Luther and threatening punishment for all further transgressions of the law of fasting. Erasmus responded to that mandate in a cir- cular letter addressed to the bishop, which may have restrained the latter from extreme measures, but which, nevertheless, caused his own expulsion from the town soon after Piaster, 15'22. It is certain that Utenheim always remained accessible to the evangelicals; but, on the other hand, he advised the Church of Zurich not to risk the second disputation set down for September, 1523, and joined the association of German bishops for giving effect to the Edict of Worms. He retained the friendship of Erasmus to the last, and permitted the latter to express his views respecting the Church verj' frankly. Worn out with age, ill-health, and anxiety, he retired in 1524 to Bruntrut. In February. 1527, he asked to be released from his official duties, and died March 16 of that year. See Sudanus, Basileu Sacra, etc. (Bruntrut, 1608); Ochs, GescA. d. Stadt Basel, ch. iv ; Erasmus, Vlatenso, Th. Moro, etc.; Scultetus, Annales udA.\h\^\ Wirz, llelcet. Kirch.-Gesch. v, 284 ; Wursti- sen, Basle?- Chronik, p. 564 ; Letters of Herm. Busch and (Jlareau to Zwingli (ed. Schnler and Schulthess), vii, 1, 195-197; Ranke, Deutsche Gesch. im Zeitalter d. Refor- mation, ii, 518; Herzog, Leben Oekolampad^s (i, 9 sq.). Beit)-d'/e zur Gesck. Basels (1839), and Beal-Encyklop.s.v.; also Tonjola, Basilea Sepulta Detecta, Appendix, p. 25.
Utgard, in Norse mythology, is the realm of Ut- gardsloki, lying at the end of the world, and is the land of giants and magicians. It became known from Thor's journey to Utgard.
U'thai [many U'thai] (Ileb. Utliaij', ''ri", help- ful), the name of two Hebrews.
1. (Sept. Vvw^i V. r. Tw^i ; Vnlg. Othei.) A person (called " the son of Ammihud") of the family of Pharez, who resided at Jerusalem after the return from Babylon (1 Chron. ix, 4). B.C. 536. He is usually thought to be identical with Atiiaiah (q. v.) of the somewhat parallel passage (Neh. xi, 4) ; but none of the names in his ancestry (except Pharez) agree.
2. (Sept. Ov^at v. r. Ov^i; Vulg. Uthai.) First named of the two "sons of Bigvai," who returned with seventv males from Babylon with Ezra (Ezra viii, 14).
.B.C.459.
U'thi (Oi'-SO, the Greek form (1 Esdr. viii, 40) of the Heb. name (Ezra viii, 14) Uthai (q. v.).
Utilitarianism, a term first applied to the doc- trine of utility (q. V.) by John Stuart Mill, and adopted by very many since that time. The term iitilify was first employed to distinguish the doctrine by Jeremy Bentham. See Mill, Utiliturianism,
Utility, in ethico-philosophical terminology, is the doctrine that actions are right because they are useful or tend to promote happiness. It is thus defined by ^lill {Utilitarianism, p. 9): "The creed which accejits as the foundation of morals utility, or the greatest hap- piness principle, holds that actions are right in propor- tion as they tend to promote happiness, wrong as they tend to produce the reverse of happiness. By happi- ness is intended pleasure and the absence of pain ; by unhappiness, pain and the privation of pleasure." The fundamental objection to the doctrine is thus stated by Dr. Reid (yl ctive Powers, essay v, ch. v) : " Agreeable- ness and utility are not moral conceptions, nor have they any connection with morality. What a man does, merely because it is agreeable, is not virtue." See Fleming and Krauth, I'ocab. of Philos. s. v.
Utino, Lkonardo da, an Italian Dominican, rector of a gymnasium at Bologna, chaplain to Eugene IV, and provincial of his order for Lombardy, flourished in A.D. 1444. His works consist of two series of sermons and two treatises — De Locis Comiminibiis Proedicatoi-vm and I>c Le(jihus. See Mosheim, Church Hist. bk. iii, cent. XV, pt. ii, ch. ii.