THE NEW SCHAFF-HERZOG 62
orientalia was henceforth his life-work. He became privat-docent at Géttingen in 1818, extraordinary professor at Heidelberg in 1820, and ordinary professor in the philosophical faculty in 1823, and held this position along with the ordinary professorship of theology after 1829.
From Eichhorn he declared in 1852 that he had learned these three things: (1) that the Scriptures are a free field of iavestigation for Protestants; (2) this investigation must be pursued largely, if not exclusively, in the spirit of the orient; (3) benevolence and piety should be a part of religion, especially of the true German spirit. He agreed with DeWette that there were legendary recitals or myths in the Old Testament. But Delitzsch has borne witness to him as continuing the work of Herder in bringing out the human side of the Old Testament, without failing to recognize its divine element.
With Carl Ullmann he edited for many years the Theologische Studien und Kritiken. His separate publications were mostly on the Old Testament, but the New Testament had a share in his study. He defended the unity of Canticles (1820) against Herder, and thereby won Goethe’s approval. His commentary on Job (1824) passed into a second edition in 1828 (Eng. transl., 2 vols., London, 1836- 1837); and he issued commentaries on Proverbs (1826) and on the Prophets, except Daniel and Jonah (4 vols., 1841-46). But critical acumen was not among his gifts, emotion sometimes took the place of cool judgment. (A. KaAMPHAUSENT.) BrsitiogRapuy: Schenkel, in Allgemeine kirchliche Zeit-
schrift, 1860, part 6, pp. 11 sqq.; Miihlhduser, in Neue
evangelische Kirchenzettung, 1860, no. 23; Zittel, in Allgemeine Kirchenzeitung, 1860, no. 54; Zwei Reden gehalten am Grabe [Umbreits|, Heidelberg, 1860; J. Holtzmann,
R. Rothe, and C. Ullmann, in 7'SK, 1862, part 3.
UNAM SANCTAM: The name of the bull of Boniface VIII. (q.v.) issued in 1302 containing the classic medieval expression of the papal claims to universal temporal sovereignty. The occasion of the bull was the contest of Boniface with Philip IV. (q.v.), in which the underlying question was whether the papacy should control the temporal affairs of European states. The claim had already been made for Rome by Gregory VII. (q.v.) in his struggle with Henry IV. of Germany, being expressed in the letter of that pope to Henry (text in M. Doberl, Monumenta Germanie selecta, iii. 18-22, Munich, 1889; Eng. transl. in Thatcher and McNeal, Source Book, pp. 147-150). But while in Germany the Curia had won decided victories, in France its demands had been resisted and national consciousness had been aroused. The occasion of the struggle between Boniface and Philip which led to the bull was the levy by the latter of taxes upon the clergy of France, to which the Roman reply was the bull’ Clericis laicos, forbidding laymen (including of course rulers of states) to levy subsidies from the clergy and prohibiting clergy from paying them without permission from Rome. Philip retorted by prohibiting export of money, plate, and the like from the realm, thus cutting off papal revenues derived from France. The immediate occasion of the bull Unam sanctam was the imprisonment in 1301 of the papal legate to France, Bernard Saisset, bishop
63 RELIGIOUS ENCYCLOPEDIA
Ultramontanism Under-Eyck
of Pamiers, who had violently assailed the king and was charged with treason. Boniface called a synod to regulate affairs in France, claimed papal supremacy in temporal affairs in the bull Ausculta Fili (1301), and renewed the bull Clericis laicos for France. Philip gained popular support for his measures and his policy in the first meeting of a States General, with pledges of the same in his resistance to papal aggression. Then was issued the Unam sanctam.
The contents may be expressed under five heads. (1) There is but one Church, outside of which there is no salvation—one body of Christ with one head; (2) that head is Christ or his representative the pope, and refusal of the pastoral care of this head is tpso facto self-exclusion from the flock of Christ; (3) there are two swords, the spiritual and the temporal, one borne by the Church, the other for it, the first by the priest, the second by the king under the direction of the priest; (4) coordination of members of the body involves the elevation of the spiritual power above the temporal and instruction of the latter by the former, and whoever resists this highest power ordained of God resists God; (5) the bull closes with the words: ‘‘ We, moreover, proclaim, declare, and pronounce that it is altogether necessary to salvation for every human being to be subject to the Roman pontiff.”
The following steps were an assembly of French ecclesiastics and nobles held in 1303 under Philip’s guidance which charged Boniface with heresy and misconduct and demanded a general council to pass upon the charges. Boniface decided to issue a bull of excommunication and deposition against the king, but before its issue William Nogaret, whom Philip had sent to Rome in behalf of the project of the council, led troops against Boniface at Anagni and captured him. The populace arose, however, after three days and drove out the French, and the pope returned to Rome; but his death in the following October left Philip the virtual victor.
BreuiogRaprHy: The text is given in Reich, Documents, pp. 191-193; translations are to be found in Thatcher and McNeal, Source Book, pp. 314-317; Robinson, Huropean History, i. 346-348; F. A. Ogg, Source Book of Medieval History, pp. 385-388, New York, 1908; and Henderson, Documents, pp. 435-437. Consult the literature under Bontracn VIII.; Puirie IV.; and Porn, Papacy, PAPAL Systmm; the comments in the source books named above; L. Tosti, Pope Boniface VIII. and his Times, New York, 1911; and Hefele, Conciliengeschichte, vi. 347-351. UNBELIEF. See AcNnosTicisM; ATHEISM; PAN-