THE NEW SCHAFF-HERZOG 64
posite each other, of which the ungodly are described, particularly in the Psalms, from the point of view of the upright (i.e., the strict observers of the law), as originators of trespass and violence toward men; and, in relation to God, as despising his word and ‘rebelling against him. The word asebeia also occurs frequently in the Old-Testament apocrypha, especially in the Book of Sirach; but in the New Testament it and kindred terms are relatively infrequent, because here unbelief comes more to the front religiously as the root and form of sin. Where they are used, they mean, for the most part, ungodliness, in the Old-Testament sense synonymous with sin in opposition to righteousness (Rom. i. 18, iv. 5, v. 6, xi. 26; I Tim. i. 9; Titus ii. 12; II Pet. ii. 5-6, iii. 7). In a sense somewhat modified by Christianity they refer to those who remain persistently impervious to the Gospel (I Pet. iv. 18); or to teachers of error (II Tim. ii. 16; Jude 4, 15). On the theoretical side ungodliness issues into Atheism (q.v.). F, SImFrert.
Brsutiocrapuy: H. Cremer, Biblisch-theologisch W érterbuch der neutestamentlichen Gracitat, Gotha, 1889, Eng. transl., 3d ed., Edinburgh and New York, 1886; H. Schultz, Alttestamentliche Theologie, pp. 616 sqq., Gdttingen, 1885, Eng. transl., London, 1892; R. Smend, Alttestamentliche Religionsgeschichte, 387 sqq., 477 sqq., Freiburg, 1893; C. Clemen, Die christliche Lehre von der Siinde, i. 68 sqq., Gottingen, 1897.
UNIATES. See Roman Caruotics, II.
UNIFORMITY, ACTS OF: The name of several acts of Parliament establishing the worship and ritual of the Church of England. The first, passed Jan. 21, 1549, set forth the penalties for the neglect to use the Prayer Book of Edward VI., which were, for the first offense, loss of the income of a benefice for a year, and imprisonment for six months; for the second, loss of all benefices, and imprisonment for one year; for the third, imprisonment for life. The second act was passed Apr. 6, 1552, and established the second Prayer Book. These acts were repealed under Queen Mary, in Oct., 1553. The third act, under Queen Elizabeth (passed, after a strong opposition, Apr. 28, 1559), established the new Prayer Book under penalties similar to those of Edward VI., subjected all who were absent from church without excuse to a fine of one shilling, and gave to the sovereign liberty to ‘‘ ordain and publish such further ceremonies and rites as may be most for the advancement of the church,” ete. A fourth act, part of the systematic repression of the Puritans known as the Clarendon Code, was passed May 19, 1662, and prescribed episcopal ordination for all ministers, and enforced the new revision of the Prayer Book. It required all ministers to give their unfeigned assent and consent to everything in the book, to read the Prayer Book service on some Sunday before the feast of St. Bartholomew (Aug. 24), and to swear “ that it is not lawful, on any pretense whatsoever, to take up arms against the king.” About 2,000 clergymen, some of them the most distinguished in England, unable to conform, were deprived of their livings. This act, the most far-reaching of all in its consequences, also formally disavowed the validity of all but episcopal ordinations, and marked the close of the efforts which had been going on ever since Elizabeth’s accession to bring the
65 RELIGIOUS ENCYCLOPEDIA
Underwood Union, Christian Social
a a i a ee ees A ee
Church of England into closer connection with the
Reformed communions of the continent. The Act
of Uniformity was made practically inoperative,
though not formally repealed, by the Act of Toleration (see ToteRAtTiIon, Act or) under William and
Mary, May 24, 1689.
BisiiogRaPHy: The text is given in Gee and Hardy, Documents, pp. 358 sqq., 369 sqq., 458 sqq., in part also in Robinson, Huropean History, ii. 256-259. Consult: H. N. Birt, The Elizabethan Religious Settlement, pp. 56, 86- 206, London, 1907; S. R. Gardiner, Students’ Hist. of England, pp. 429, 585, new ed., London and New York, 1895; J. H Overton, The Church in England, 2 vols., London, 1897; J. Gairdner, The English Church in the 16th Century, pp. 262, 267, 302-303, 324, ib. 1903; W. H. Hutton, The English Church (1625-1714), p. 191, ib. 1903.
UNIGENITUS: A constitution issued Sept. 8, 1713, by Clement XI., condemning 101 propositions advanced by Pasquier Quesnel (q.v.) in his Réflextons morales sur le Nouveau Testament. The bull was an important step in the successful struggle with Jansenism (see JANSEN, CORNELIUS), and marked a distinct victory of the Jesuits over the Augustinian tendencies of their opponents. The constitution was confirmed by Clement in the bull Pastoralis officit (Aug. 28, 1718), by a decree of Innocent XIII. (Jan. 8, 1722), by Benedict XIII. and the Roman synod of 1725, and by Benedict XIV. In the encyclical Hx omnibus Christiant orbis regionibus (Oct. 16, 1756). The reason for the condemnation of some of the propositions was simply the - rigid Augustinian sense in which they were interpreted by the Jansenists, with denial of any possibility of the cooperation of free will, such as is taught by Semipelagianism. It is only when this is borne in mind that repudiation of many of the propositions becomes clear. It should also be noted that there was yet another side to the question— Jansenism was really one side of Gallicanism (q.v.), so that there was a political as well as a doctrinal reason for its suppression.
In addition to the citations from the constitution cited in JANSEN, CorNELIUS, § 5, the following condemned propositions may be quoted as indicative of the doctrines henceforth forbidden with the Roman Catholic communion:
When God does not soften the heart by the inner unction of his grace, exhortations and external graces avail only to harden it the more (5).
Grace is the operation of the hand of almighty God, which nothing can hinder or retard (10).
When God wishes to save a soul, and touches it with the inner hand of his grace, no human will resists it (13).
The grace of Jesus Christ is a strong, potent, supreme, invincible grace, seeing that it is the operation of almighty will, the sequence and the initiation of the working ot God inearnating and revivifying his Son (21).
Faith is the primal grace, and the source of all others (27).
The first grace which God grants the sinner is forgiveness
of sins (28). ; All whom God wills to save through Christ are saved
infallibly (30). .
Jesus Christ gave himself to death to liberate forever those first born through his blood, that is, the elect, from the hand of the destroying angel (32). ;
The grace of Adam produced only human merits (34).
The sinner is not free except to evil without the grace of the Savior (38). omy
The will which grace does not anticipate has no light except for erring, no ardor except for hurling itself headlong, no strength except for wounding itself, is capable of all evil, and incapable of any good (39).
No knowledge of God, even natural, even among pagan
XII.—5
philosophers, can come except from God; and without grace it produces only presumption, vanity, and opposition to God himself instead of the feelings of adoration, gratitude, and love (41).
The first effect of baptismal grace is to make us die to sin, so that the spirit, heart, and senses have no more life for sin than a dead man has for the things of the world (43).
Charity is the only thing that talks with God; that alone does God hear (54).
The prayer of the impious is a fresh sin; and what God grants them is a fresh judgment against them (59).
The baptized is still under the law like a Jew if he does not fulfil the law, or fulfils it from fear alone (63).
God never afflicts the innocent; and afflictions always serve either to punish sin or to purify the sinner (70).
The mark of the Christian Church is that it is catholic, comprehending both all the angels of heaven and all the elect and just of the earth and of all the ages (72).
The Church, or the whole Christ, has the incarnate Word as its head, and all the saints as its members (74).
He who does not lead a life worthy of the Son of God and a member of Christ ceases to have within God as his Father and Christ as his head (77).
It is useful and necessary at every time, in every place, and for every class of persons to study and to know the spirit, piety, and mysteries of sacred Scripture (79).
The reading of sacred Scripture is for all (80).
The sacred obscurity of the word of God is no reason for the laity to dispense themselves from its reading (81).
The Lord’s Day ought to be sanctified by Christians by readings of piety, and above all of the sacred Scriptures; it is wrong to wish to restrain the Christian from this reading (82). :
The fear of unjust excommunication ought never to hinder us from fulfilling our duty; we never go forth from the Church, even when, by the wickedness of men, we seem to be expelled from it, when we are afflicted because of love for God, Jesus Christ, and the Church herself (91).
The state of persecution and punishment which any one bears as a heretic, wicked, and impious man is often the final test and most meritorious, since it makes man more in conformity unto Jesus Christ (98).
Many of these propositions, and many others not cited here, will seem to the-Protestant unobjection-
‘able, and even praiseworthy; but fair judgment
must not forget that the underlying spirit was antagonistic to the teaching of the Roman Church; and the attitude of rebellion which dictated the whole series would very likely, had the Unigenitus not served (though only after stubborn resistance) to check it, have proceeded to extremes which even the Jansenists little anticipated.
BrpuiocgrapHy: H. Denzinger, Enchiridion symbolorum, definitionum et declarationum de rebus fidet et morum, pp. 371-379, 10th ed., Freiburg, 1908; Reich, Documents, pp. 386-389; A. Schill, Die Constitution Unigenitus, Freiburg, 1876; V. Thuillier, Fragment de l'hist. de la constitution Unigenitus, Paris, 1901; G. H. Putnam, Censorship of the Church of Rome, i. 360 sqq., New York, 1906.
UNION AMERICAN METHODIST EPISCOPAL CHURCH. See Meruopists, IV., 9.
UNION, CHRISTIAN SOCIAL: A society founded in 1889 within the Church of England with the object of directing the best thought among churchmen toward the study of social problems and of bringing the influence of that church, as a corporate body, to bear upon the usages and practise of the world of commerce and industry. The impetus in this direction had first been given forty years previously by F. D. Maurice, Charles Kingsley (qq.v.), and several other men of deeply religious convictions, who banded themselves together under the title of ‘‘ Christian Socialists,” this name being adopted because, as Maurice wrote, “‘ It is the only title which will define our object and will commit
Union, Christian Social Union of the Churches
us at once to the conflict we must engage in sooner or later with the unsocial Christians and the unchristian Socialists.”’ ;
The leaders of the earlier movement were chiefly Broad-churchmen, but the men who resuscitated it in the eighties were among the most practical and broad-minded of the newer High-church school, such as Brooke Foss Westcott, late bishop of Durham, Charles Gore, the present bishop of Oxford, and Henry Scott Holland (qq.v.). One of its main principles is that the personal responsibility of an individual Christian can never be put out of commission. It is not to be evaded, for example, by membership in a commercial company, either as a director or as a shareholder. One of its most characteristic objects is ‘‘ to study in common how to apply the moral truths and principles of Christianity to the social and economic difficulties of the present time.”