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UNIFORMITY

formerly. In this way Clement V was able to give France and its ruler a guarantee of security from the ecclesiastico-pohtical results of the opinions elabo- rated in the Bull, while its dogmatic decision suffered no detriment of any kind. In the struggles of the Galilean party against the authority of the Roman See, and also in the writings of non-Catholic authors against the definition of Papal Infallibility, the Bull "Unam Sanetam" was used against Boniface VIII as well as against the papal primacy in a manner not justified by its content. The statements concerning the relations between the spiritual and the secular power are of a purely historical character, so far as they do not refer to the nature of the spiritual power, and are based on the actual conditions of medieval Western Europe.

Sperimina palceotiraphica Regestorum Rom. Pont. (Rome. 1888). tab. 46, p. 44 sq. ; Pc.tthast, Regesia, II, 2014. No. 2.5189; MiRBT, QurUen zur (!'"': 'i' /- .'""i/if^ums und des rdmischen Katholi- zismus (,3d e<\.. 1 i' " ■ •• I'll). 162-164; Baronics-Raynaldus, AnrialeseccUs,,> i : m 1 liG, n. 1.3; Dnpuy, Histoire dudiffl-

rend du pape /> 'i-. I /// atec Philippe le Bel (Paris, 1665); Hergenrotheu. Cnttiolic chuTch and Christian State (London, 1S76); Marte.vs, Beziehungen zwischen Stoat und Kirche (Stutt- gart, 1S77) ; Idem, Das Vaticanum und Bonifaz VIII (Munich, 1888): Berchtold. Die Bulle Unam sanetam, ihre wahre Bedeu- tung und Tragweite/UrStaatundKirehe (Munich. 1^87): Grauert id Historisches Jahrbuch (1888). 137-51 (opposed to Berchtold); Ehrmann, Die Bulle Unam sanetam (WQrzburg. 1896); Funk. ZiiT Bulle Unam sanetam in Kirehengesch. .ibhandlungen und Untersuchungen. 1 (Paderborn, 1897). 483^89; Heeele, Konzil- iengeschichte, VI (2nd ed.). 346-351; Herqenrother-Kirsch, Hanilbuch der Kirehengeschichte, II (4th ed.). 593-94.— For further bibliography cf. Gla. Repertorium der hath, theolog. Lit- eratur, I. Ft. II (Paderborn. 1904), 615 sq.; also the bibliography to Boniface \'III.

J. P. KiRSCH.

Unbaptized Infants, State of. See Baptism, Subtitle XI. Unction. See Extreme Unction; Oils, Holy.

Ungava, a Canadian territory lying north of the Province of Quebec, detached (1876) from the Great Labrador peninsula. Ungava, whose area (3.54,961 sq. m.) surpasses that of Quebec (3.51,.''.73 sq. m.), was annexed to the latter province (1912) by the Federal Government. It is bounded on the west by Hudson's Straits, comprising Ungava Bay, on the north-east and east by Labrador proper, on the south by the Province of Quebec, on the west by Hudson and James' Bays. This land \v:is visited by the Basques, by Cabot (1498), Weymouth (IIIOJ), Hud.son (110), and by the Jesuits Dablon (1661 ) and .\lbanel (1672), on their journey by land to Hudson Bay. During the last century the Oblates of Mary Immaculate, Babel (1866 and 1870) and Lacasse (187.5), evangehzed the Indians of the interior. The Moravian Brothers began proselytizing the Esqui- maux in 1770. Ungava now depends spiritually on the Vicariate Apo.stolic of the Gulf of St. Lawrence. Its immense forest and mineral resources, fertile soil, and unparalleled hydrauhc power reveal a bright prospect for colonization and industry. Railway lilies are in preparation between Quebec and Western Canada and Hudson Bay. The census of 1901 gave a population of 5113 souls, corapri.sing the aboricinos (Esquimaux on the coast, Montagnais and Nascaupis in the interior) and whites.

Genebt, Ungava in Bulletin de la sociiti de giographie de Quibec (May, 1910).

Lionel Lindsay. Uniat Greek Church. See Greek Church, Subtitle III.

Uniformity Acts. — These statutes, passed at dif- ferent times, were vain efforts to .seoure uniformity in public worship throughout England. But as the principle of unity had been lost when eomm\uiion with the See of Peter was broken off, all such attempts were foredoomed to failure. They were resisted by Catholics on the one hand and the Nonconformists on the other. The first of these Acts (2 and 3 Edward

VI, c. 1) was called "An Act for Uniformity of Ser- vice and .Administration of the .Sacnxments through- out the Realm". After a long pre;unl)le .-iclting forth the rea-sons which had led to the drawing up of "The Book of the Common Prayerand .Vdiniiiislnilionof the Sacraments, and other rites and ccrnnonies of the Church after the use of the Churcli of Mngland", and the desirabiUty of having one vmiforni rile and order in use in all churches through England and Wales, the statute enacts that after Pentecost, 1549, all ministers shall be bound to follow the same in all public services. Then follow penalties against such of the clergy as shall substitute any other form of ser- vice, or shall not use the "Book of Conunon Prayer", or who shall preach or speak against it. Further penalties are decreed against all who in iilays or songs shall mock the said book. Private persons were allowed to use the forms for Matins and Evensong in Latin, Greek, or Hebrew in their own private devo- tions, and liberty was reserved to the universities to have the service in their college chapels conducted in any of the.se tongues. There is nothing in this Act to enforce attendance at public worship, but the pro- visions of the Act apply to every kind of ijublic wor- ship or "open prayer", as it was called, which might take place. The Act itself defines "open prayer" as "that prayer which is for others to come unto or near, either in common churches or private chapels or ora- tories, commonly called the .service of the Church". This Act was confirmed by 5 and 6 Edw. VI, c. 1, repealed by I Mary, sess. 2, c. 2, revived by 1 Eliz., c. 2, and 1 James I, c. 25, and made penicl ual so far as it relates to the Established Church of England by 5 Anne, c. 5 (or c. 8 according to .some computations). The next of these Acts (3 and 4 Edward VI, c. 10) was passed in 1.549 under the title "An Act for the abolishing and putting away of divers books and images". The preamble of the Act recites that the king had of late set forth and established by authority of Parliament an order for common prayer in a book entitled "The Book of Common Prayer and Adminis- tration of the Sacraments, and other riles ;ind cere- monies of the Church, after the Churcli of iMiglimd". The first section then sujiiircsscs and forbids .'dl liooks or writings in Latin or English used for cluncli ser- vices other than .such as are appointed by the king's majesty. .\nd aU such books are to be collected by the mayor and other civil authorities and delivered to the bi.shop to be destroyed.

But as the "First Prayer-book" of Edward VI did not satisfy the reformers, it was soon supplanted by the ".Second Prayer-book", issued in 15.52 and also sanc- tioned by -Act of Parli;iment. This Act of Uniformity is the first to be expressly called by that name, being entitled "An Act for the Uniformity of .Service and Administration of Sacr.aments throughout the realm" (5 and 6 Edw. VI, c. 1). It goes much further than the previous Act, for it enforces church attendance on Simdays and holy days. After the preamble declaring the desirability of uniformity, the second .■section enacts that after i November, 1552. all iiersons sludl attend their parish church on Sund;iys ;uid holy days and be jiresent at the common pr;i>er, ))rcaching, or other .service, under pain of punisliment by the censures of the Church. The archbishops ;ind bish- ops are charged with the ta.sk of enforcing the Act (sect. 3); and they are to inflict the censures of the Church on offenders (.sect. 4). The fifth .section refers to the new "Book of Common Prayer", to which had been added a "Form and M.anner of making and con- secrating archbishops, bishops, priests, .and deacons", and declares that all the provisions of the previous Act shall apply to it. By the sixth and Last section any person convicted of being present at any other form of common prayer or administrat ion of t he sacra- ments shall be imprisoned for six months for the first offence, one year for the second, and shall suffec