RELIGIOUS ENCYCLOPEDIA
Ursinus Uruguay
them as an educational society. A new series of congregations soon arose, among them the Sceurs de St. Roche, with their mother-house at Felletin, and the Ursulines of Jesus with 400 sisters and over fifty daughter-houses. The Bavarian convents were secularized, though those at Landshut, Straubing, and Wirzburg were revived. In Prussia the most of the nunneries were destroyed by the Seven- Years’ War, the Napoleonic wars, and by secularization. During the Kulturkampf the Ursulines were driven from Prussia, but were readmitted in 1887. There are now 36 Ursuline convents in Germany and 28 in Austro-Hungary, where they are the strongest female congregation. The 134 Ursuline convents in France were suppressed by the Associations Law of 1904. The order has two nunneries in Switzerland, 24 in Belgium, 15 in Holland, 8 in Great Britain, 2 in Spain, 3 in Portugal, and 17 in Italy, 24 in North America, 5 in South America, 3 in Asia and Java, 2 in Africa, and one in Australia. The total number of sisters is about 4,500. (G. GRUTZMACHER.) BrsiiocRapuy: Besides the literature under Mrericr, ANGELA, consult: (Paula de Pomereu), Chroniques de l’ordre des Ursulines, 3 vols., Paris, 1673 sqq.; Journal des illustres religteuses de l’ordre de St. Ursule, 5 vols., ib. 1684; M. Hamel, L’ Année spirituelle historique ... des Ursulines, ib. 1689, ed. Clermont-Farrand, 1891; C. St. Foix, Annales de l’ordre de S. Ursule, ed. Clermont-Ferrand, 5 vols., ib. 1858; idem, Vie des premiéres Ursulines de France, ed. the same, 2 vols,, ib. 1856; Die ersten Schwestern der Ursulinerinnen, Paderborn, 1897; Handbuch der Klosterfrauen aus der Gesellschaft der heiligen Ursula, 2d ed., Breslau, 1904; Helyot, Ordres monastiques, iv. 150 sqq.; Heimbucher, Orden und Kongregationen, ii. 273-287.
URUGUAY: South American republic; bounded on the north by Brazil, on the east by Brazil and the Atlantic, on the south by the Atlantic and the Rio de la Plata, on the west by the Argentine Republic; area, including the islands, 72,151 square miles; population in 1907 estimated at 950,000. As a result of the war of independence between what is now the Argentine Republic and Spain, what is now Uruguay, then known as the Banda Oriental, came into possession of Brazil; during 1825-28 the inhabitants fought for independence, which they finally won and the republic was organized in 1830. Ethnically the people are mestizos, Indians, and settlers from Europe, Brazil, and the Argentine Republic. The population is almost entirely Roman Catholic, which is the state religion, though there is toleration for other faiths. The country forms a Roman Catholic diocese, erected July 15, 1878, with Montevideo, the capital, as see city; it has as suffragan bishoprics Melo and Salto, and there are 40 parishes with 18 subordinate parishes, served by 130 priests. The Protestants number about 5,500. Among these are Swiss Germans, who have two organized churches, one in Montevideo and the other in Nueva Helvetia, each of the communities having a school, and combining in the Evangelical La Plata Synod under the Berlin Superior Church Council. The Anglican church has about 1,800 adherents. The Methodists are also in the country, being derived from the United States. There is a church of the Waldensian settlers, using the French language. Education is well cared for, being free and compulsory, with nearly 900 schools,
Usher Usteri
THE NEW SCHAFF-HERZOG
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and there is a university at the capital, with faculties in law, medicine, and mathematics. (WILHELM G6rzt.)
BrsuiocRaPpny: F. Bauza, Historia de la Dominacion espanola en el Uruguay, Montevideo, 1880; R. P. Lomba, La Republica Oriental del Uruguay, Montevideo, 1884; E. J. M. Clemens, La Plata Countries, Philadelphia, 1886; H. Rumbold, The Great Silver River, London, 1888; F. Vincent, Round and About South America, New York, 1890; Uruguay; tts Geography, History, Industries, Liverpool, 1897; A. H. Keane, in Stanford’s Compendium of Geography and Travel, London, 1901; T. C. Dawson, The South American Republics, New York, 1903; P. F. Martin, Through Five Republics, London, 1905,
USHER, ROLAND GREENE: Protestant Episcopal layman and historian; b. at Lynn, Mass., May 3, 1880. He received his education at the Grafton High-school and at Harvard University (B.A., 1901; M.A., 1902; Ph.D., 1905); was Rogers Fellow from Harvard, 1902-04, studying in Europe; assistant in history at Harvard, 1904-07; instructor in history at Washington University, St. Louis, 1907-10, and assistant professor there after 1910. Ecclesiastically he places himself with the Broadchurch party of his denomination. He has issued The Presbyterian Movement in the Reign of Queen Elizabeth (1582-89). Edited with Introductions and Notes for the Royal Historical Society, 3d series, vol. viii. (Camden, 1905); and The Reconstruction of the English Church (2 vols.. New York and London, 1910).
USSHER, JAMES: Archbishop of Armagh; b. in Dublin Jan. 4, 1581; d. at Reigate (22 m. s. of London), Surrey, Mar. 21, 1656. His father was clerk of the Irish court of chancery; his uncle, Henry Ussher (archbishop of Armagh 1595-1613), and his maternal grandfather, James Stanyhurst, were founders of Trinity College, Dublin, and their young relative became one of its earliest scholars (1594). His father wished him to be a lawyer, but the son preferred divinity, and was free to follow his inclination after the father’s death in 1598. He was graduated B.A. probably in July, 1597, became
fellow 1599, M.A. Feb., 1601, and the
Career same year was made catechist and first Previous to proctor of his college, and preacher at Being Christ Church, and was ordained dea- Archbishop. con and priest in December. In 1605 he became chancellor of St. Patrick’s
Cathedral and rector of Finglas, County Dublin, and was graduated B.D. and appointed professor of divinity in 1607. From ec. 1611 to 1620, when he exchanged it for Trim, he also held the rectory of Assey, County Meath. He proceeded D.D. in 1614 (incorporated D.D. at Oxford, 1626), and was chosen vice-chancellor of Trinity College in 1615 and again in 1617, and vice-provost in 1616. He visited England to buy books for the college library in 1602, and again in 1606, and thereafter triennially, spending a month each in Oxford, Cambridge, and London. He became well and favorably known to the foremost scholars and statesmen of England. In 1615 Ussher drafted the 104 articles of the Irish Church (see Irn1tsH ArrichEs), which are anti-Romanist and strongly tinged with Calvinism. In 1621 he resigned his professorship to take up the work of a@ poor, unremunerative, and badly organized dio-
cese, James I. having nominated him bishop of Meath and Clonmacnoise. He attempted to win the Roman Catholics by his sermons, and possibly by more energetic measures; at any rate, the Roman Catholic Archbishop Hampton interposed a remonstrance. From Dec., 1623, till early in 1626 Ussher was in Pngland, working on his book on the antiquities of the British Church and much of the time suffering from ill-health. He was appointed archbishop of Armagh in Mar., 1625.
His views and tendencies appear in the fact that his name stands first in a list of twelve Irish bishops who signed a protest against toleration of popery in
1626, and also in his desire, expressed in Views 1627, for the removal of grievances felt and by the non-conforming Puritans. As Tendencies. vice-chancellor, he continued to have much to do with the affairs of Trinity College. In 1628 he began a correspondence with William Laud (q.v.), which lasted till 1640; although they differed in theology, the two men had much in common, and their relations were cordial. Moreover, Ussher’s acts always showed him alive to the duty of allegiance to constituted authority. In June, 1634, an old dispute between Armagh and Dublin for the primacy of Ireland was settled in favor of the former by Lord Strafford. The Irish convocation met the next month and adopted the Anglican articles without repealing the Irish articles. Ussher thereafter required subscription to both sets, and this course was followed till the Restoration. He opposed the adoption of the English canons as inconsistent with the independence of a national church, and the outcome was the adoption of 100 canons drawn up by John Bramhall, bishop of Derry, and “‘ methodized’”’ by Ussher. They make no concession to Puritan scruples.
In 1640 Ussher went to England and never returned to Ireland. He lived in Oxford and London, as a guest at St. Donat’s Castle, Glamorganshire, Wales, and lastly with an old friend, Elizabeth Mordaunt, dowager countess of Peterborough, at her houses in London and Reigate. The Irish rebellion of 1641 well-nigh impoverished him, and the troubles in England brought him distress of mind. He contemplated retiring to the continent, but declined the offer of a chair at Leyden (1641) and another (after the execution of Charles I.) of a pension in France with religious freedom, made through Richelieu by the queen regent. He preached often and boldly. Soon after the opening of the Long Parliament (Nov., 1640) he drafted a modified scheme of episcopacy as an effort to compose the religious differences (first correctly printed at London in 1656, after Ussher’s death, as The Reduction of Episcopacy unto the Form of Synodical Government Received in the Ancient Church), which was accepted by the Puritans, and which was used by Charles I. in 1648 and by Charles II. in his “ Declaration ” in Oct., 1660. He attended Strafford to the block, having previously advised the king to go cautiously in assenting to the condemnation of the earl. In 1642 Charles granted him the bishopric of Carlisle in commendam, and in 1643 parliament gave him a pension of £400 annually,
Life in England.