were, however, found too burdensome, and a treatise of the Mishna (Erubin) tempers their rigour by subtle devices.

The Sabbath in the New Testament.-Christ, while observing the Sabbath, set himself in word and act against this absurd rigorism which made man a slave of the day. He reproved the scribes and Pharisees for putting an intolerable burden on men's shoulders (Matt., xxiii, 4), and proclaimed the principle that "the sabbath was made for man, and not man for the sabbath" (Mark, ii, 27). He cured on the Sabbath, and defended His disciples for plucking ears of corn on that day. In His arguments with the Pharisees on this account He showed that the Sabbath is not broken in cases of necessity or by acts of charity (Matt., xii, 3 sqq.; Mark, ii, 25 sqq.; Luke, vi, 3 sqq.; xiv, 5). St. Paul enumerates the Sabbath among the Jewish observances which are not obligatory on Christians (Col., ii, 16; Gal., iv, 9-10; Rom., xiv, 5). The gentile converts held their religious meetings on Sunday (Acts, xx, 7; I Cor., xvi, 2), and with the disappearance of the Jewish Christian churches this day was exclusively observed as the Lord's Day. (See SUNDAY.)

EDERSHEIM, Life and Times of Jesus II (New York, 1897), 52-62, 777 sqq.; SCHÜRER, Hist. of the Jewish People (New York, 1891), see index; PINCHES, Sapattu, the Babylonian Sabbath in Proceed, of Soc. of Bibl. Archeol. (1904), 51-56; LAGRANGE, 462-6; HEHN, Siebenzahl und Sabbath bei den Babyloniern un im A. T. (Leipzig, 1907); IDEM, Der Israelitische Sabbath (Münster, 1909); KEIL, Babel und Bibelfrage (Trier, 1903), 38-44; Lorz, Quæstiones de histor, sabbati (1883); LESÊTRE in VIGOUROUX, Dict. de la bible, s. v. Sabbat.

Relig. sémit. (Paris, 1905), 291-5; DHORME in Rev. bibl. (1908),

F. BECHTEL.

Sabbath Observance. See SUNDAY.

Sabbatical Year ((shenáth shábbāthôn), "year of rest"; Sept. navтds ȧvaπaúσews; Vulg. annus requietionis), the seventh year, devoted to cessation of agriculture, and holding in the period of seven years a place analogous to that of the Sabbath in the week; also called "year of remission". Three prescriptions were to be observed during the year (Ex., xxiii, 10-11; Lev., xxv, 1-7; Deut., xv, 1-11; xxxi, 10–13). (1) The land was to lie fallow and all agricultural labor was to be suspended. There was to be neither plowing nor sowing, nor were the vines and olives to be attended to. The spontaneous yield was not to be garnered, but was to be left in the fields for common use, and what was not used was to be abandoned to the cattle and wild animals (Ex., xxiii, 10-11; Lev., xxv, 1-7). Of the fruit trees the olive is alone mentioned, because its oil was one of the three great agricultural products; but the law probably applied also to other trees. The law prescribed rest for the land, not for man. Hence work other than agricultural was not forbidden, nor even work in the fields which had no direct connexion with raising crops, such as building walls of enclosure, digging wells, etc.

(2) No crops being reaped during the sabbatical year, the payment of debts would have been a great hardship, if not an impossibility, for many. Hence the creditor was commanded "to withhold his hand" and not to exact a debt from an Israelite, though he might demand it of strangers, who were not bound to abstain from agricultural pursuits (Deut., xv, 1-3, Heb. text). The Talmudists and many after them understand the law to mean the remission of the debt; but modern commentators generally hold that it merely suspended the obligation to pay and debarred the creditor from exacting the debt during the year. The Douay translation "He to whom anything is owing from his friend or neighbour or brother, cannot demand it again" is incorrect. (3) During the sabbatical year the Law was to be read on the Feast of Tabernacles to all Israel, men, women, and children, as well as to the strangers within XIII.-19

the gates, that they might know, and fear the Lord, and fulfill all the words of the Law (Deut., xxxi, 1013). The law concerning the release of Hebrew slaves in the seventh year (Ex., xxi, 2 sqq.; Deut., xv, 12 sqq.) is wrongly connected by some writers with the sabbatical year. That there was no special connexion between the two is sufficiently shown by the requirement of six years of servitude, the beginning of which was not affixed to any particular year, and by the law prescribing the liberation of Hebrew slaves in the year of jubilee, which immediately followed the seventh sabbatical year (Lev., xxv, 39 sqq.).

Since the sabbatical year was preceded by six sowings and six harvests (Ex., xxiii, 10), it began with autumn, the time of sowing, and probably coincided with the civil year, which began with the month of Tishri (Sept.-Oct.); some commentators, however, think that like the year of jubilee it began on the tenth of the month. The year was not well observed before the Captivity (cf. II Par., xxxvi, 21 and Lev., xxvi, 34, 35, 43). After the return, the people covenanted to let the land lie fallow and to exact no debt in the seventh year (II Esd., x, 31), and thereafter it was regularly kept. The occurrence of a sabbatical year is mentioned in I Mach., vi, 49, 53, and its observance is several times referred to by Josephus (Bell. Jud., I, ii, 4; Ant., XI, viii, 5, 6; XIII, viii, 1; XIV, xvi, 2). The absence of any allusion to the celebration of the sabbatical year in pre-exilic times has led modern critics to assert that it was instituted at the time of the Restoration, or that at least the custom of allowing all fields to lie fallow simultaneously was then introduced. But it is hardly credible that the struggling community would have adopted a custom calculated to have a seriously disturbing effect on economic conditions, and without example among other nations, unless it had the sanction of venerable antiquity. The main object for which the sabbatical year was instituted was to bring home to the people that the land was the Lord's, and that they were merely His tenants at will (Lev., xxv, 23). In that year He exercised His right of sovereign dominion. Secondarily it was to excite their faith and reliance on God (ibid., 20-22), and to stimulate their faithfulness to His Law (Deut., xxxi, 10–13).

HUMMELAUER, Comm. in Ex. et Lev.; Comm. in Deut.; and other commentaries on the texts cited; SCHÜRER, Hist. of Jewish People (New York, 1891), I, i, 41-43; KEIL, Man. of Bibl. Archæol. (Edinburgh, 1887-88), II, 10-13; ZUCKERMANN, Ueber Sabbathjahrcyklus u. Jobelperiode (Breslau, 1857); CASPARI, Die geschichtlichen Sabbatjahre in Studien u. Kritiken (1876), 181-190; LESÊTRE in VIGOUROUX, Dict. d. l. Bib., V, 1302 sqq.; Jewish Encyc., X, 605 sqq.

F. BECHTEL.

Sabbatine Privilege.-The name Sabbatine Privilege is derived from the apocryphal Bull "Sacratissimo uti culmine" of John XXII, 3 March, 1322. In this Bull the pope is made to declare that the Mother of God appeared to him, and most urgently recommended to him the Carmelite Order and its confratres and consorores. The Blessed Virgin asked that John, as Christ's representative on earth, should ratify the indulgences which He had already granted in heaven (a plenary indulgence for the members of the Carmelite Order and a partial indulgence, remitting the third part of the temporal punishment due to their sins, for the members of the confraternity); she herself would graciously descend on the Saturday (Sabbath) after their death and liberate and conduct to heaven all who were in purgatory. Then follow the conditions which the confratres and consorores must fulfill. At the end of the Bull the pope declares: "Istam ergo sanctam Indulgentiam accepto, roboro et in terris confirmo, sicut, propter merita Virginis Matris, gratiose Jesus Christus concessit in cœlis" (This holy indulgence I therefore accept; I confirm and rotife

it on earth, just as Jesus Christ has graciously granted it in heaven on account of the merits of the Virgin Mother). Our first information of this Bull is derived from a work of the Carmelite Balduinus Leersius ("Collectaneum exemplorum et miraculorum" in "Bibliotheca Carmelit.", I, Orleans, 1752, p. 210), who died in 1483. The authenticity of the Bull was keenly contested especially in the seventeenth century, but was vigorously defended by the Carmelites. The chief opponents of its authenticity were Joannes Launoy and the Bollandist, Daniel Papebroch, both of whom published works against it. To-day it is universally regarded by scholars as inauthentic, even the "Monumenta histor. Carmel." of the Carmelite B. Zimmerman (I, Lérins, 1907, pp. 356-63) joining in rejecting it.

In 1379, in consequence of the hostility still shown to their order and especially to its name, the Carmelites besought Urban VI to grant an indulgence of 3 years and 3 quarantines to all the faithful who designated them and their order "Ordinem et Fratres B. Mariæ Genetricis Dei de Monte Carmeli" (Bullar. Carmelit., I, 141); this was granted by Urban on 26 April, 1379. It is difficult to understand why, instead of asking for this indulgence, they did not appeal to the old promise and the recent "Bulla sabbatina", if the scapular was then known and the promise to St. Simon Stock and this Bull were genuine and incontestable. While the Bull of John XXII was ratified by some later popes in the sixteenth century (cf. Bullar. Carmelit., II, 47, 141), neither the Bull itself in its wording nor its general contents were thereby declared authentic and genuine. On the contrary, the ratification by Gregory XIII on 18 September, 1577 (Bullar. Carmelit., II, 196), must be interpreted quite in the sense of the later Decree of the Holy Office. This Decree, which appeared in 1613, expresses no opinion concerning the genuineness of the Bull, but confines itself to declaring what the Carmelites may preach of its contents. The Bull forbids the painting of pictures representing, in accordance with the wording of the Bull, the Mother of God descending into purgatory (cum descensione beatæ Virginis ad animas in Purgatorio liberandas). It must be also remembered that the latest authentic summary of indulgences of the Carmelite Order of 31 July, 1907 (Acta S. Sedis, XL, 753 sqq.), approved by the Congregation of Indulgences, says nothing either of the Bull of John XXII, of the indulgences granted by him, or of the Sabbatine privilege for the Carmelites. To learn the meaning and importance of the Sabbatine privilege, we may turn only to the above-mentioned Decree of the Holy Office. It was inserted in its entirety (except for the words forbidding the painting of the pictures) into the list of the indulgences and privileges of the Confraternity of the Scapular of Mount Carmel.

We reproduce here the whole passage dealing with the Sabbatine privilege, as it appears in the summary approved by the Congregation of Indulgences on 4 July, 1908. It is noteworthy that the Bull of John XXII, which was still mentioned in the previous summary approved on 1 December, 1866, is no longer referred to (cf. "Rescript. authent. S. C. Indulg.", Ratisbon, 1885, p. 475). Among the privileges, which are mentioned after the indulgences, the following occurs in the first place: "The privilege of Pope John XXII, commonly [vulgo] known as the Sabbatine, which was approved and confirmed by Clement VII ("Ex clementi", 12 August, 1530), St. Pius V ("Superna dispositione", 18 Feb., 1566), Gregory XIII ("Ut laudes", 18 Sept., 1577), and others, and also by the Holy Roman General Inquisition under Paul V on 20 January, 1613, in a Decree to the following effect:

"It is permitted to the Carmelite Fathers to preach that the Christian people may piously believe in the

help which the souls of brothers and members, who have departed this life in charity, have worn throughout life the scapular, have ever observed chastity, have recited the Little Hours [of the Blessed Virgin], or, if they cannot read, have observed the fast days of the Church, and have abstained from flesh meat on Wednesdays and Saturdays (except when Christmas falls on such days), may derive after death-especially on Saturdays, the day consecrated by the Church to the Blessed Virgin-through the unceasing intercession of Mary, her pious petitions, her merits, and her special protection.'

With this explanation and interpretation, the Sabbatine privilege no longer presents any difficulties, and Benedict XIV adds his desire that the faithful should rely on it (Opera omnia, IX, Venice, 1767, pp. 197 sqq.). Even apart from the Bull and the tradition or legend concerning the apparition and promise of the Mother of God the interpretation of the Decree cannot be contested. The Sabbatine privilege thus consists essentially in the early liberation from purgatory through the special intercession and petition of Mary, which she graciously exercises in favour of her devoted servants preferentially-as we may assume on the day consecrated to her, Saturday. Furthermore, the conditions for the gaining of the privilege are of such a kind as justify a special trust in the assistance of Mary. It is especially required of all who wish to share in the privilege that they faithfully preserve their chastity, and recite devoutly each day the Little Hours of the Blessed Virgin. However, all those who are bound to read their Breviary, fulfil the obligation of reciting the Little Hours by reading their Office. Persons who cannot read must (instead of reciting the Little Hours) observe all the fasts prescribed by the Church as they are kept in their home diocese or place of residence, and must in addition abstain from flesh meat on all Wednesdays and Saturdays of the year, except when Christmas falls on one of these days. The obligation to read the Little Hours and to abstain from flesh meat on Wednesday and Saturday may on important grounds be changed for other pious works: the faculty to sanction this change was granted to all confessors by Leo XIII in the Decree of the Congregation of Indulgences of 11 (14) June, 1901.

For the text of the Bull see Bullarium Carmelit., I (Rome,

1715), 61 sq.; for its defence cf. Carmelite authors, e. g. BROCARD, Recueil d'instructions (4th ed., Ghent, 1875); RAYNAUD, Scapulare Partheno-Carmeliticum (Cologne, 1658). For the explanation of the privilege, consult BERINGER, Die Ablässe (13th ed.), 659 sqq.

JOSEPH HILGERS.

Sabellius and Sabellianism. See MONARCHI

ANS.

Säben. See BRIXEN, DIOCESE OF.

of Herod Metallarius, suffered martyrdom about 126. Sabina, SAINT, widow of Valentinus and daughter According to the Acts of the martyrdom, which however have no historic value, she lived at Rome and was converted to Christianity by her female slave Serapia. Serapia was put to death for her faith and In 430 her relics were brought to the Aventine, where later, in the same year, Sabina suffered martyrdom. a basilica, which is very interesting in the history of art, is called after St. Sabina. Originally the church is celebrated on 29 August.

was dedicated to both saints. The feast of St. Sabina

Acta SS., VI, August, 496-504; Bibliotheca hagiographica latina (Brussels, 1898-1900), 1075. KLEMENS LÖFFLER.

Sabina (SABINENSIS), a suburbicarian diocese, with residence in Magliano Sabino, formed from the territory of the three ancient dioceses: Forum novum (8, Maria in Vescovio), Cures (Corese), and Nomentum

(Mentana). When these sees were united, the diocese was called Sabina because it included that part of Sabina which at the time of the Lombard invasion remained united to the Roman territory (Sabina Romana), while the remainder became part of the Duchy of Spoleto. Cures was the ancient capital of the Sabines, which territory lay between the Tiber, the Anio, and the Apennines (Gran Sasso e Maiella). Nomentum is frequently mentioned in ancient Roman history. After Charlemagne, Sabina was ruled by a count; later its territory was divided between some barons and the Abbot of Farfa; the Senate of Rome exercised feudal jurisdiction over its territory, e. g. Magliano. During the persecutions Nomentum had two cemeteries, one at St. Restitutus, a third century martyr, at the sixteenth mile on the Via Nomentana, belonging to Justa, a pious matron, and one at Sts. Primus and Felicianus, martyrs under Diocletian, at the fourteenth and fifteenth miles. Bishop Stephanus, a contemporary of St. Restitutus, is mentioned in the Acts of the martyr. Ursus is the first known Bishop of Nomentum (415). Others are known from Gratianus (593) till St. Gregory the Great united the Sees of Cures and Nomentum. Tiberius (465) was the first Bishop of Cures, “called also bishops of Sabina or of St. Anthimus, as that martyr's basilica, adjoining the bishop's residence, was all that remained of the town in the fifth century". It was destroyed in 870, and the city fell into decay. The last Bishop of Nomentum was Joannes, who assisted at the Council of Rome (964). The small town of Mentana arose around the castle of the Crescenzi and came into the hands of the Orsini. Here Garibaldi was defeated by the pontifical and French troops (1867).

In 984 Nomentum was united to the See of Forum Novum, called also Vicosabinas, situated on the Via Salaria, having bishops from the fifth century, e. g. Paulus (465). The dignity of "hebdomadary" bishop of the Lateran basilica was then conferred on the Bishop of Nomentum, the closest to Rome; later the Bishop of Sabina became a cardinal-bishop. The following deserve mention: Joannes (1044), afterwards Antipope Sylvester III; Gregory, legate to Emperor Henry IV in 1078; Cintius (1106) planned the imprisonment of Paschal II; Conrad (1153), later Anastasius IV; Conrad of Wittelsbach (1163), legate in the Holy Land and Germany; John (1202), legate; Peter (1216), legate against the Albigenses and in Syria; Gaufredo Castiglioni (1237), later Celestine IV; Guglielmo (1244), Bishop of Modena and apostle of Livonia and Lithuania; Guido Gros (1261), later Clement IV; Egidio Albornoz (1355); Guillaume d'Aigrefeuille (1768). During the Western Schism, the Avignon popes also created cardinal-bishops of Sabina: the transference of Giordano Orsini (1427) to the See of Ostia (1439) was the first example of the optatio still existing in regard to suburbicarian sees; Bessarione (1443); Amadeus of Savoy (1449-51), previously Antipope Felix V; Isidore (1452), former metropolitan of Kieff; John Torquemada (1464). Forum Novum, having recovered from its destruction in the Gothic war, was again destroyed in 876 by the Saracens and remained deserted for fifty-eight years. The basilica, at first dedicated to S. Valentine, was later restored under the title of S. Maria al Vescovio, but remained unimportant.

During the Avignon period only a few inhabitants remained, so Cardinal Oliviero Caraffa (1479) induced Alexander VI (1495) to transfer the episcopal residence to Magliano, erecting the collegiate church of that city into the cathedral. Magliano (Manlianum) overlooks the valley of the Tiber, on which river the inhabitants formerly carried on an extensive trade with Rome. Sixtus V caused the Ponte Felice to be constructed. The jealousy of the other Sabina cities caused Leo X to restore the title of cathedral to the church of Vescovio. Cardinal Paleotti established a

convent for Reformed Friars Minor, later replaced by the Order of Mercy. In 1733 Clement XII suppressed the chapter. In the subterranean crypt of the church are many traces of frescoes which have been brought to light through the munificence of the present cardinal-bishop, among whose predecessors may be mentioned: Alessandro Farnese (1523), later Paul III; Lorenzo Campeggio (1537); G. P. Caraffa (1546), later Paul IV; Giovanni Morone (1561); Cristoforo Madruzzi (1562); Gio. Antonio Serbelloni (1578); Gabr. Paleotto (1591), a reformer of discipline and founder of the seminary; Pietro Aldobrandini (1620); Scipio Borghese (1629), who procured an auxiliary; Francesco Barberini (1645); Blessed Nicolò Albergati (1677); Pietro Ottoboni (1681), later Alexander VIII; Carlo Pio of Savoy (1683); Paluzio Altieri (1689); Ippolito Vincenti Carreri (1805), who died in exile in Paris; Lorenzo Litta (1814); Venerable Carlo Odescalchi (1833); Luigi Lambruschini (1842). In 1841 the territory now forming the Diocese of Poggio Mirteto was separated from Sabina. The Diocese of Sabina contains 35 parishes with 55,000 inhabitants, 56 secular and 32 regular priests, 4 houses of religious, and 13 monks.

CAPPELLETTI, Le chiese d'Italia, I: TOMASSETTI AND BIASIOTTI, La diocesi di Sabina (Rome, 1909). U. BENIGNI.

Sabinianus, POPE.-The date of his birth is unknown, but he was consecrated pope probably 13 Sept., 604, and died 22 Feb., 606. The son of Bonus, he was born at Blera (Bieda) near Viterbo. In 593 he was sent by St. Gregory I as apocrisiarius or Apostolic nuncio to Constantinople; but in some respects his administration of the office did not come up to Gregory's expectations. He was not astute enough for the rulers of Byzantium. He returned to Rome in 597, and was chosen to succeed Gregory soon after the death of that great pontiff; but as the imperial confirmation of his election did not arrive for some months, he was not consecrated till September. The difficulties of his pontificate were caused by fear of the Lombards and by famine. When the Lombard danger had passed, Sabinianus opened the granaries of the Church, and sold corn to the people at one solidus (twelve shillings) for thirty pecks. Because he was unable or unwilling to allow the people to have the corn for little or nothing, there grew up in later times a number of idle legends in which his predecessor was represented punishing him for avarice. reputed to have restored to the secular clergy posts which St. Gregory had filled with monks. He was buried in St. Peter's.

He is

Liber Pontificalis, ed. DUCHESNE, I (Paris, 1886), 315; Epp. Gregorii I, ed. EWALD (Berlin, 1891); MANN, Lives of the Popes in the early Middle Ages, I, 251 sq. HORACE K. MANN.

Sabran, LOUIS DE, Jesuit; b. in Paris, 1 March, 1652; d. at Rome, 22 Jan., 1732. His father, afterwards a marquis, was attached to the French embassy in London during the Commonwealth, and piously visited the martyrs Corby and Duckett (q. v.) before their deaths. He married an English lady (a Goring?), and Louis was sent to the English college of St. Omer, and entered among the English Jesuits. Distinguished for many talents, he became one of the royal chaplains to King James II, in 1685, preached with great diligence and was engaged in controversy with William Sherlock, dean of St. Paul's, and Edward Gee. On the outbreak of the Revolution in 1688 he was first sent to Portsmouth with the infant Prince of Wales, and then became involved in many adventures. He was repeatedly seized by the mob and maltreated, but as often escaped, and finally managed to slip over to France. He was subsequently appointed visitor of the Neapolitan Jesuits, and represented his province at Rome in the congregation of 1693, when the case of Father

who have done away with the sacramentals or use them arbitrarily and with little intelligence.

Sacramental rites are dependent on the Church which established them, and which therefore has the right to maintain, develop, modify, or abrogate them. The ceremonial regulation of the sacraments in Apostolic times is sufficiently proved by the words of St. Paul to the Corinthians with regard to the Eucharist: "Cetera autem, cum venero, disponam" [the rest I will set in order when I come (I Cor., xi, 34)], which St. Augustine, on what ground we know not, supposes to refer to the obligation of the Eucharistic fast (Ep. liv, "Ad Januarium", c. 6, n. 8, in P. L., XXXIII, 203). The Fathers of the Church enumerate ceremonies and rites, some of which were instituted by the Apostles, others by the early Christians (cf. Justin Martyr, "Apol. I", n. 61, 65 in P. G., VI, 419, 427; Tertullian, "De baptismo", vii in P. L., I, 1206; St. Basil, "De Spiritu Sancto", I, xxvii, n. 67 in P. G., XXXII, 191). The Catholic Church, which is the heiress of the Apostles, has always used and maintained against heretics this power over sacramentals. To her and to her alone belongs the right to determine the matter, form, and minister of the sacramentals. The Church, that is, the supreme authority represented by its visible head, alone legislates in this matter, because the bishops no longer have in practice the power to modify or abolish by a particular legislation what is imposed on the universal Church. What concerns the administration of the sacraments is contained in detail in the Roman Ritual and the Episcopal Cæremoniale.

Apart from the ceremonies relating to the administration of the sacraments the Church has instituted others for the purpose of private devotion. To distinguish between them, the latter are named sacramentals because of the resemblance between their rites and those of the sacraments properly so-called. In ancient times the term sacrament alone was used, but numerous confusions resulted and the similarity of rites and terms led many Christians to regard both as sacraments. After Peter Lombard the use and definition of the word "sacramental" had a fixed character and was exclusively applicable to those rites presenting an external resemblance to the sacraments but not applicable to the sensible signs of Divine institution. St. Thomas Aquinas makes use of the terms sacra and sacramentalia (Summa I-II, Q. cviii, a. 2, ad 2um; III, Q. lxv, a. 1, ad 8um), which the theologians of a later period adopted, so that at present sacramentalia is exclusively reserved for those rites which are practised apart from the administration of the seven sacraments, for which the word ceremonies is used.

The number of the sacramentals may not be limited; nevertheless, the attempt has been made to determine their general principles or rather applications in the verse: "Orans, tinctus, edens, confessus, dans, benedicens". Orans indicates public prayer, whether liturgical or private; tinctus, the use of holy water and the unctions in use at various consecrations; edens, the eating of blessed foods; confessus, the general avowal of faults which is made in the Confiteor recited at Mass, at Communion, in the Divine Office; dans, alms; benedicens, papal and episcopal blessings etc., blessings of candles, ashes, palms etc. Another distinction classifies sacramentals according to whether they are acts, e. g. the Confiteor mentioned above, or things, such as medals, holy water etc. The sacramentals do not produce sanctifying grace ex opere operato, by virtue of the rite or substance employed, and this constitutes their essential difference from the sacraments. The Church is unable to increase or reduce the number of sacraments as they were instituted by Christ, but the sacramentals do not possess this dignity and privi

lege. Theologians do not agree as to whether the sacramentals may confer any other grace ex opere operantis through the action of the one who uses them, but the negative opinion is more generally followed, for as the Church cannot confer sanctifying grace nor institute signs thereof, neither can she institute efficacious signs of the other graces which God alone can give. Moreover, as experience teaches, the sacramentals do not infallibly produce their effect. Finally in the euchologic formulas of the sacramentals the Church makes use, not of affirmative, but of deprecatory expressions, which shows that she looks directly to Divine mercy for the effect.

Besides the efficacy which the sacramentals possess in common with other good works they have a special efficacy of their own. If their whole value proceeded from the opus operantis, all external good works could be called sacramentals. The special virtue recognized by the Church and experienced by Christians in the sacramentals should consist in the official prayers whereby we implore God to pour forth special graces on those who make use of the sacramentals. These prayers move God to give graces which He would not otherwise give, and when not infallibly acceded to it is for reasons known to His Wisdom. God is aware of the measure in which He should bestow His gifts. All the sacramentals have not the same effect; this depends on the prayer of the Church which does not make use of the same urgency nor have recourse to the same Divine sources of merit. Some sacramentals derive no special efficacy from the prayer of the Church; such are those which are employed in worship, without a blessing, or even with a blessing which does not specify any particular fruit. This is the case with the blessing of vessels meant to contain the holy oils: "Give ear to our prayers, most merciful Father, and deign to bless and sanctify these purified vessels prepared for the use of the sacred ministry of Thy Church". On the other hand, some sacramentals, among them one of those most frequently used, holy water, are the object of a benediction which details their particular effects.

One of the most remarkable effects of sacramentals is the virtue to drive away evil spirits whose mysterious and baleful operations affect sometimes the physical activity of man. To combat this occult power the Church has recourse to exorcism and sacramentals. Another effect is the delivery of the soul from sin and the penalties therefor. Thus in the blessing of a cross the Church asks that this sacred sign may receive the heavenly blessing in order that all those who kneel before it and implore the Divine Majesty may be granted great compunction and a general pardon of faults committed. This means remission of venial sins, for the sacraments alone, with perfect contrition, possess the efficacy to remit mortal sins and to release from the penalties attached to them. St. Thomas is explicit on this point: "The episcopal blessing, the aspersion of holy water, every sacramental unction, prayer in a dedicated church, and the like, effect the remission of venial sins, implicitly or explicitly" (Summa III, Q. lxxxvii, a. 3, ad lum). Finally the sacramentals may be employed to obtain temporal favours, since the Church herself blesses objects made use of in every-day life, e. g. the blessing of a house on which is called down the abundance of heavenly dew and the rich fruitfulness of the earth; so likewise in the benediction of the fields, in which God is asked to pour down His blessings on the harvests, so that the wants of the needy may be supplied by the fertile earth.

PROBST, Sakramente u. Sakramentalien (Tübingen, 1872), LAMBING, Sacramentals of the Holy Catholic Church (New York, 1892); BERINGER Les Indulgences (Paris, 1905),

H. LECLERCQ.