THEISM; RATIONALISM AND SUPERNATURALISM.
UNCIAL AND CURSIVE MANUSCRIPTS. See Bisie Text, II.
UNCLEANNESS. See DEFILEMENT AND PURIFI- CATION, CEREMONIAL.
UNCTION. See ExrremMe UNCTION.
UNDER-EYCK, in’der-aik’ (UNDE REYCK, UNTE REYCK, ONDEREICK), THEODOR: Early German pietist; b. at Duisburg (15 m. n. of Diisseldorf) June 15, 1635; d. at Bremen Jan. 1, 1693. He was educated at Utrecht (1654-57), where he received the Puritanical and pietistic impressions which characterized his entire life, and later resided for some time with Cocceius at Leyden. He then
made a tour of England and France, and also visited Geneva, and on his return in 1660 was appointed pastor at Milheim-on-the-Ruhr, a name which he made proverbial for the Pietism of the Lower Rhine, completely transforming its distinctly Reformed character. Here his pastoral visits and his insistence on family prayers resulted in popular assemblies for the cultivation of piety, and the people flocked to sermons and conferences. In 1668, however, Under-Eyck, after declining a number of flattering calls, accepted the post of chaplain to the Landgravine Hedwig Sophia at Cassel. Here he enjoyed high favor and established Pietism. Lacking, however, as court chaplain, pastoral activity, and accordingly declining an invitation to become chaplain to Queen Charlotte Amelia of Denmark, he accepted a call to become head pastor of St. Martin’s, Bremen, in 1670, where he was to spend the remainder of his life.
At Bremen Under-Eyck became the head of a party opposed to the official clergy of the city. In repeated attacks he was charged with Labadism, mutilation of the liturgy, Quakerism, and the like. The entire city was in an uproar, for no one could remain indifferent concerning him. The sternness of his preaching was terrifying, and sudden conversions of his declared enemies occurred. In 1680 he held daily three hours of private conferences and an hour and a half of catechizing, which on Sunday afternoons gathered the men about him to discuss Scripture. His wife, the daughter of the French Reformed pastor HuJsius of Wesel, was, if possible, still more active, holding repeated meetings daily with the women and children. The other clergy were bitterly hostile, but Under-Eyck could count on the support of the civic authorities, among whom he had warm friends; yet he was frequently careless of the Church’s point of view, and neglected the meetings of the clerical conference, although he was alternating president of that body. In addition, he sought to find positions in Bremen for his partizans, succeeding in the case of no less than eleven. Sweeping measures were planned against the established church, the chief requirements being a disciplinary presbytery, the restriction of the Lord’s Supper to believers, and the denial of baptism, except in special cases, to the children of unbelieving parents. Though these projects failed, Under-Eyck was successful in his exertions to promote catechization, and his ministry at Bremen was marked by an everincreasing prestige.
Under-Eyck was to the Reformed Church of Germany what Spener was to the Lutherans. Receiving his inspiration from Holland, he preserved his individuality, and systematically avoided all problems which did not bear on his one interest of personal salvation, the deepening and revival of personal faith, and the revelation of God in the sinner through devoted and carefully regulated obedience. With his zeal he united a wise restraint, and his teachings show no traces of a tendency toward separatism. His influence was far-reaching, establishing piety in the household and rendering the conventicle truly popular. He was apparently a hymn-writer as well, though here little is certain, and he seems to have inspired J(ohannes) D(eusing) to translate
Underwood | " Union, Christian Social
three of the writings of Willem Teelinck (q.v.), which appeared at Cassel in 1693. The Thursday meetings at Miilheim, begun probably in 1661, lasted until 1740, making a deep impression on Tersteegen (q.v.), who helped revive them in 1750, after which they long continued, receiving fresh inspiration from Stursberg about 1840. In Bremen De Hase and F. A. Lampe carried Under-Eyck’s ideals to victory. He likewise maintained lasting relations with the Hessian court.
The works of Under-Eyck are: Christi Braut unter den Téchtern zu Laodicea (3 parts, Hanau, 1670), an attempt to supply a system of casuistics; Halleluja, das ist, Gott in den Siinden verkldret (part i., Bremen, 1678; never completed), a detailed scheme of the plan of salvation in the form of question and answer; Wegweiser der Einfdltigen zu den ersten Buchstaben des wahren Christentums (Bremen, 1676), one of his two catechisms; Der einfaltige Christ durch wahren Glauben mit Christo vereinigt (Eschwege, 1700), his second catechism; and Der ndrrische Atheist entdeckt und von seiner Thorheit tiberzeugt (2 parts, Bremen, 1689), an attempt to solve intellectual doubts. (W. G. GoETERs.) Bratiograrny: G. Arnold, Leben der Glaiubigen, pp. 933-
945, Halle, 1732; M. Goebel, Geschichte des christlichen
Lebens, ii. 300 saq., 3 vols., Coblenz, 1849-60; H. Heppe,
Geschichte des Pietismus, i. 371 sqq., Leyden, 1879; A.
Ritschl, Geschichte des Pietismus, i. 371 sqq., Bonn, 1880;
J. F. Iken, Joachim Neander, pp. 61-76, 272-279, Bremen,
1880; ADB, xxxix. 279-280.
UNDERWOOD, HORACE GRANT: Presbyterian; b. in London July 19, 1859. He was educated at New York University (B.A., 1881) and at New Brunswick Theological Seminary. Since 1885 he has been a missionary in Korea under the auspices of the Presbyterian Board of Foreign Missions, and since 1909 has been principal of the John D. Wells Training School and president of the Korean Religious Tract Society (both at Seoul), as well as chairman of the board of Bible translators at Seoul since 1889. He has likewise been professor of homiletics, church government and discipline, etc., in the Presbyterian theological seminary at Pyeng Yang, Korea, and in 1907 was Deems philosophical lecturer at New York University. His theological position is conservative, and he has written English- Korean and Korean-English Dictionary (Yokohama, 1889), Korean Grammar (1889), Call of Korea (New York, 1908), and Religions of Eastern Asia (1910).
UNGODLINESS, UNGODLY: Words used in the English Bible versions and equivalent to the Gk. asebeia, asebés (cf. asebein, ‘to live ungodly ”: II Pet. ii. 6; Jude 15), less frequently amartélos, and yet more seldom anomos, which in turn are the translations in the Septuagint for the Hebrew rasha‘. The Hebrew word denotes in the first place only the impious and unrighteous in the moral sense. Every thing, however, morally evil, according to the Old- Testament conception as early as the Yahwistic narrative of the garden of Eden, is, in the final analysis, renunciation of God and disobedience to his will. And thus all impiety in Israel is continually represented as proceeding from ungodliness. The contrast between righteousness and ungodliness, moreover, becomes ever more marked in Israelitic and Jewish history until two classes of men are set op-