UBIQUITARIANS
117
UCCELLO
tied, 1322-23. However this may be, it is certain that
in 1325 he was accused of heresy, especially of having
obstinately sustained some errors of Olivi.
Ubertino, foreseeing the condemnation that hung over him, fled from Avignon, and the pope in a letter dated 10 Sept., 1325, commanded the general of the Franciscans to liave him arrested as a heretic; but Ubertino probably went to Germany under the pro- tection of Louis the Bavarian, whom he is said to have accompanied on his way to Rome in 1328. From this time Ubertino disappeared from history, so that nothing more is known of him. Some suppose that he left the Benedictines in 1332 to join the Carthu- sians, but this is not certain. The Fraticelh of the fifteenth century, who venerated him as a saintly man, spread the news that he had been killed. The end of this famous leader of the .Spirituals, remem- bered even by Dante in the twelfth canto of the "Para- dise", will probably remain an obscure point in history.
Besides the "Arbor vitae", his principal work, printed once only at Venice in 1485, and of which scarcely thirteen manuscripts are known in the princi- pal libraries of Europe, Ubertino also wrote other works of a polemical kind: the "Responsio" to the questions of Clement V (1310); the "Rotulus" (1311); the "Declaratio" against the Franciscan Order (1311); the apology of Olivi "Sanctitati Apostolica;", and the treatise "Super tribus sceleribus" on poverty, compiled also in 1311. Some of these polemical writings have been published by Ehrle (see below'), the Apology of Olivi also by Wadding {ad an. 1297), whilst the treatise on the poverty of Christ and the Apostles has been inserted in many collections, on which see "Arch, franc, hist.", Ill (1910), 274.
Wadding, Scriptores (2nd ed.), 223; Idem, Annales (2nd ed.), V-VI; Sbaralea, Supplemenlum (2nd ed.), 684-85; [Papi.ni], Notizie sintre (Florence. 1822), 77, 197; Ehrle in Archiv fUr LMerat. und Kirchengesch. (Berlin, 1886-87). II. 108 sq.. 353 sq; III, 41 sq.. and passim: HucK, Ubertino von Casale (Freiburg. 1903); Knoth. Uberlino von Casale (Marburg, 1903); Finke, Acta Aragonensia, II (Berlin and Leipsig, 1908). 672-74; Holz- APFEL. Manuale histoT. ord. minorum (Freiburg, 1909); Tocco, Studi francescani (Naples. 1909), passim; Idem, La guestione delta povertA (Naples, 1910). 276-83; Callaet, Uidlalisme franciscain spiriluel au XIV' siMe. Etude sur Ubertin de Casale (Louvain and Paris, 1911); Cii^iGV.^, Documenta inedita adhistor. /ralicellorum spectaiUia in Arch. /ranc. histor.. Ill (1910), 274-75; BlHL,i6i(/., IV (1911), 594-99. HiERON. GoLUBOVICH.
Ubiquitaxians (I'iuqiists), a Protestant sect started at llic Lutlieran svnod of Stuttgart, 19 Dec, 1.5.59, by John Brenz, a Swabian (1499-1570). Its profession, made imder the name of Duke Christo- pher of Wiirtemberg, and entitled the "Wiirtemberg Confession", was sent to the Council of Trent, in 15.52, but had not been formally accepted as the Ubiquitarian creed until the sjTiod at Stuttgart. Luther had upset the peace of Ciermany by his dis- putes. In the effort to reconcile and unite the con- tending forces against the threatening Turks, Charles V demanded of the Lutherans a written statement of their doctrines. This — the "Augsburg Confession " — wa-s comjjosed by Melanchthon, and read at a meet ing at Aug.shurg in 1.530. Its tenth .article concerned the Real Pre.-ience of Clirist in the Ble.s.sed Sacrament, a burning (luestion iinuuig the Protestants. In 1.540, Melanchtlion published another version of the "Augs- burg Confession", in which the article on the Real Presence differed essentially from what had been expressed in 1530. The wording was as follows: —
Edition of 1S30 Edition of ir,J,0
"Concerning the Lord's "Concerning the Lord's Supper, they teach that Supper, they teach that the body and blood of with bre.ad and wine are Christ are truly present, truly exhibited the body andaredistributed (com- and blood of Christ to municated) to those th;it those that eat in the eat in the Lord's .Supper; Lord's Supper." and they disapprove of those that teach other- wise."
.lohann Eck was the first to call att<^ntion to the
change, in a conference at Worms, 1541. Debates
followed, and the Ubiquitarian controversy arose, the
question being: Is the body of Christ in the Eucha-
rist, and if so, why? The Confession of 1540 was
known as the Reformed doctrine. To this Melanch-
thon, with his adherents, subscribed, and maintained
that Christ's body was not in the Eucharist. For,
the Eucharist was everywhere, and it was impossible,
they contended, for a body to be in many places
simultaneously. Adopting Luther's false interpre-
tation of the communicatio idiomalum (q. v.), Brenz
argued that the attributes of the Divine Nature had
been communicated to the humanity of Christ which
thus was deified. If deified, it was everywhere,
ubiquitous, just as His divinity, and therefore really
present in the Eucharist. Brenz was in harmony
with Catholic Faith as to the fact, but not as to the
explanation. His assertion that Christ's human
nature had been deified, and that His body was in the
Eucharist as it was elsewhere, was heretical. Christ,
as God, is everj'where, but His body and blood, soul
and divinity, are in the Eucharist in a different,
special manner (.sacramentally) . In 1583, Chemnitz,
who had unconsciously been defending the Catholic
doctrine, calmed the discussion by his adhesion to
absolute I'bif|uit;irianism. In HUG the heresy arose
again as Kciiciiiii^ni ;ind Crvpticism, but sank into
oblivion in lln' Imulilcs of the Thirty Years War.
ScHAFF. (',-■', :l:. .,1 fhnxl,n.!„m. I, Iir(N.'W Y..rk, 1S90); Alzog, Univ. Church Ilisl.. Ill (Cincinnati. 1^7^ >i \ i i.ho.n- 8US. Hist, of Heresies (Dublin, 18.57); Tancji i m i s , ll,,-ol.
rfofzma/.. II (Paris. 1906) : BlLLUABT. Si/mm.i N / \ I'^iris.
1867-72) ; Joannes A .S. Thoma. Cursus lhfh>, , \ III, Iii,t, W (Paris. 1886). dist. XV; Suarej, Opera uvuim, X\ III (Paris. 1877), disp. XXXII.
Joseph Hughes.
TTcayali (San Francisco de Ucatali), Prefec- ture Apostolic of, in Peru. — At the request of the Peruvi.an Government, desirous of civilizing and converting the Indian tribes inhabiting a large and secluded mountainous region in the east of Peru, known as La Montana, in which a few Franciscan missionaries had been labouring, the Holy See on 5 February, 1900, erected the district into three prefectures Apostolic, depending directly on Propa- ganda. The central prefecture, San Francisco de Ucayali, remained under the control of the Francis- cans, who were placed under the immediate juris- diction of their master-general. The prefecture comprises (a) Chauchamayo, the district drained by the Perene and Pachitea, together with the Gran Pajonal to its eastern valleys, and as far as the Tambo and the upper Ucayali; (b) Apurimac, the territory drained by the En(5, Mant.aro, and Tambo, as far as the confluence of the latter and the LIrubamba; (c) Ucayali, the region drained by the Ucayali to the meeting of the Tambo and ITrubamba. The Indians belong to the Amuescho, Chipivi, and Cunivi tribes, 5140 being Catholics. The mission contains 12 priests, 10 lay brothers, chief stations, 24 churclies and chapels, G having resident pa-stors; 11 schools. The first prefect Apostolic, R. P. Augustln Alemany (14 February, 1905), was succeeded by R. P. Bern.ardo Irastorza (September, 1905). To prevent disputes concerning the juris<lictional limits of the neighbour- ing prelates, Prf)paganda decreed that the mission was confined strictly to the forest districts.
Missiones catkoliefE (Home, 1907), 659-61.
A. A MacErlean.
Uccello, painter, b. at Florence, 1397; d. there, 1475. His real name was Paolo di Dono, but from his love of painting birds he received tlie nickname of Uccello, and h.as been most frequently called by that name ever since. He was apprenticed to Ghi- berli, and was one of the a.ssistants engaged in pre- paring the first pair of bronze gates made for the
