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(Rome, 1857); TISCHENDORF, Vetus Testamentum græce juxta Septuaginta Interpretes 7th ed. revised and completed by NESTLE (Leipzig, 1887); SWETE, The Old Testament in Greek, according to the Septuagint (4th ed. Cambridge, 1909). A. VANDER HEEREN. Sepulchre, THE HOLY. See HOLY SEPULCHRE. Sequence. See PROSE.

Serajevo (SERAIUM), ARCHDIOCESE OF, in Bosnia. The healthy growth of the Church in Bosnia was blighted and stunted by Arianism and the disturbances caused by the wandering of the nations. Irreparable, however, was the damage inflicted by the Oriental Schism. To this day forty-three per cent of the population are Greek Orthodox, calling themselves Servians, and their religion and language Servian. From the earliest times the Church of Christ opposed the Bogomiles, a branch of the Manichæans, who, varying as to time and place, dress and nomenclature, are well nigh a historical puzzle. They have been called Paulicians, Phundaites, Encratites, Marcionites, Christopolites, and, after a certain Bulgarian priest, Bogomiles. They were very numerous in Bosnia, as is proven by the great number of Bogomile graves. From 1292 onwards the Franciscan monks co-operated with the secular clergy in attending to the needs of the faithful.

When in 1463 Stephan Tomasević, the last native sovereign of Bosnia, was taken prisoner by the Turks and decapitated, there were many Catholics who, in order to save their possessions, renounced their faith and became Mohammedans (now known as "Begs"). Nearly all the Bogomiles became Mohammedans at the same time, and the few who remained true to their faith were degraded to the position of "rayahs", i. e. serfs possessing no civil rights. The Catholic Church of Bosnia suffered the most severe of hardships during the succeeding four centuries. The faithful lost their possessions, and might not, without the Sultan's permission, build themselves even a hut, much less a church. From 1683 onwards, repeated inhuman oppressions drove them frequently to have recourse to arms, but each time only to make their position worse than before. The Franciscan Friars alone saved the Church in Bosnia. They disguised themselves as Turks and were addressed by the Catholics as ujaci (uncle). Often they were compelled to hold services and to bury their dead at night in the woods and caves. They lived in the direst poverty and very many of them became martyrs. The old people instructed the younger generation during the winter months in the catechism, and during Lent the Franciscans examined the pupils. Nearly all Catholics in Bosnia bore a cross tattooed on breast or hand. The subjection of the Bosnian people to the House of Habsburg marks the beginning of its growth in religion and in culture. In 1878 the European powers charged Austria-Hungary with the military government of Bosnia and Herzegovina, and in 1908 these two countries were declared part of the empire. In 1881 His Apostolic Majesty formed the ecclesiastical province of Serajevo, and appointed as archbishop J. Stadler, professor of theology at Agram. Native Franciscans were elevated to the sees of Mostar and Banjalika. The Society of Jesus took over and has retained charge of the seminary for priests in Serajevo, which supplies the entire province, and in Travnik conducts a seminary for boys, the gymnasium of which is frequented by pupils of all religions. The Franciscans maintain two schools of six classes each for the preparation of the young postulants of the order, while the Sisters of Charity conduct 32 Catholic primary schools.

The Archdiocese of Serajevo has 180,000 Catholics, with 50 priests and 110 friars.

KLAU, Gesch. Bosniens von den ältesten Leiten bis zum Verfalle des Königreiches, Germ. tr. BOJNICIC (Leipzig, 1885); STRAUS, Bosnien, Land und Leute (Vienna, 1864); NIKASCHINOVILISCH,

Bosnien und die Herzegovina unter der Verwaltung der österr. ungar.
Monarchie, 1, (Berlin, 1901); PUNTIGAN, Unsere Zukunft in
Bosnien (Graz and Vienna, 1909).
CÖLESTIN WOLFSGRUBER.

Seraphia, SAINT. See SABINA, Saint. Seraphic Doctor. See BONAVENTURE, SAINT. Seraphic Order. See FRIARS MINOR, ORDER OF. Seraphim. The name, a Hebrew masculine plural form, designates a special class of heavenly attendants of Yahweh's court. In Holy Writ these angelic beings are distinctly mentioned only in Isaias's description of his call to the prophetical office (Isa., vi, 2 sqq.). In a vision of deep spiritual import, granted him in the Temple, Isaias beheld the invisible realities symbolized by the outward forms of Yahweh's dwelling place, of its altar, its ministers, etc. While he stood gazing before the priest's court, there arose before him an august vision of Yahweh sitting on the throne of His glory. On each side of the throne stood mysterious guardians, each supplied with six wings: two to bear them up, two veiling their faces, and two covering their feet, now naked, as became priestly service in the presence of the Almighty. His highest servants, they were there to minister to Him and proclaim His glory, each calling to the other: "Holy, holy, holy, Yahweh of hosts; all the earth is full of His glory.' These were seraphim, one of whom flew towards Isaias having in his hand a live coal which he had taken from the altar, and with which he touched and purified the Prophet's lips, that henceforth these might be consecrated to the utterances of inspiration. Such, in substance, is Isaias's symbolical vision from which may be inferred all that Sacred Scripture discloses concerning the seraphim. Although described under a human form, with faces, hands, and feet (Is., vi, 2, 6), they are undoubtedly existing spiritual beings corresponding to their name, and not mere symbolic representations as is often asserted by advanced Protestant scholars. Their number is considerable, as they appear around the heavenly throne in a double choir and the volume of their chorus is such that the sound shakes the foundations of the palace. They are distinct from the cherubim who carry or veil God, and show the presence of His glory in the earthly sanctuary, whilst the seraphim stand before God as ministering servants in the heavenly court. Their name too, seraphim, distinguishes them from the cherubim, although it is confessedly difficult to obtain from the single Scriptural passage wherein these beings are mentioned a clear conception of its precise meaning. The name is oftentimes derived from the Hebrew verb sārāph ("to consume with fire"), and this etymology is very probable because of its accordance with Isa., vi, 6, where one of the seraphim is represented as carrying celestial fire from the altar to purify the Prophet's lips. Many scholars prefer to derive it from the Hebrew noun saraph, "a fiery and flying serpent", spoken of in Num., xxi, 6; Isa., xiv, 29, and the brazen image of which stood in the Temple in Isaias's time (IV Kings, xviii, 4); but it is plain that no trace of such serpentine form appears in Isaias's description of the seraphim. Still less probable are the views propounded of late by certain critics and connecting the Biblical seraphim with the Babylonian Sharrapu, a name for Nergal, the fire-god, or with the Egyptian griffins (séréf) which are placed at Beni-Hassan as guardians of graves. The seraphim are mentioned at least twice in the Book of Enoch (lxi, 10; lxxi, 7), together with and distinctly from the cherubim. In Christian theology, the seraphim occupy with the cherubim the highest rank in the celestial hierarchy (see CHERUBIM), while in the liturgy (Te Deum; Preface of the Mass) they are represented as repeating the Trisagion exactly as in Isa., vi.

Commentaries on Isaias: KNABENBAUER (Paris, 1887) n. LITZSCH (tr. Edinburgh, 1890); DUHM (Göttingen, 1899

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Seraphin of Montegranaro, SAINT, b. at Montegranaro, 1540; d. at Ascoli, 12 Oct., 1604. He was born of a poor, pious family, and in his youth was employed as a shepherd, an occupation which gave him much leisure for prayer and other pious exercises. Upon the death of his parents he was subjected to harsh and cruel treatment by his eldest brother. At the age of sixteen, Seraphin entered the Order of Friars Minor Capuchin. He was distinguished from the first by his humility, mortification, and obedience as well as charity, which towards the poor knew no bounds. He had a special devotion to the Blessed Eucharist and to Our Lady. Seraphin was endowed with the gift of reading the secrets of hearts, and with that of miracles and prophecy. Although unlettered, his advice was sought by secular and ecclesiastical dignitaries, and was a fruitful source of virtue to souls. His tomb is in the convent at Ascoli. He was canonized by Clement XIII, 16 July, 1767. His feast is celebrated in the Franciscan Order on 12 October.

CLARY, Lives of the Saints and Blessed of the Three Orders of St. Francis, III (Taunton, 1886), 292–96; Acta SS., Oct., VI, 128-60;

LECHNER, Leben der Heiligen aus dem Kapuzinerorden, I (1863), 229-72; ŠVAMPA, Vita di Š. Serafino da Montegranaro Laico Cappuccino (Bolognà, 1904).

FERDINAND HECKMANN.

Seraphina Sforza, BLESSED, b. at Urbino about 1434; d. at Pesaro, 8 Sept., 1478. Her parents were Guido Antonio of Montefeltro, Count of Urbino, and Cattarina Colonna. She was brought up at Rome by her maternal uncle, Martin V. In 1448 Seraphina married Alexander Sforza, Lord of Pesaro. Ten years afterwards her husband gave himself up to a dissolute life. All the efforts of Seraphina to reform him were in vain. Instead, he heaped insults and ill-treatment upon her, and even attempted her life, and finally

forced her to enter the convent of the Poor Clares at Pesaro. Her life there was one of incessant prayer especially for the conversion of her husband, which was finally granted. In 1475 Seraphina was elected abbess of the monastery at Pesaro. Her body, exhumed some years after her death, was found incorrupt, and is preserved in the cathedral at Pesaro. She was beatified by Benedict XIV in 1754, and her feast is kept on 9 September throughout the Franciscan Order.

CLARY, Lives of the Saints and Blessed of the Three Orders of St. Francis, III (Taunton, 1886), 114-20; Acta SS., Sept., III 31225; WADDING, Ann. Min., XIV, 209-13; Lives of Bl. Seraphina were written by ALEGIANI (2nd ed., Pesaro, 1855); GALLUCCI (3rd ed., Rome, 1724); FELICIANEGLI (Pistoia, 1903).

FERDINAND HECKMANN.

Serapion, SAINT, Bishop of Thmuis in Lower Egypt, date of birth unknown; d. after 362. His parents were Christian and he was educated among the clergy of Alexandria, probably under the direction of St. Athanasius, who always held him in high esteem. After presiding over a monastery for some years, he was consecrated Bishop of Thmuis some time before 343, for in that year he attended the Council of Sardica as a defender of the Nicene Faith. In 355 St. Athanasius sent him and four other Egyptian bishops on an embassy to Emperor Constantius (337-61) that they might plead on his behalf and refute the charges which the Arians had brought against him. Serapion was deprived of his see in 359 by George, the anti-Patriarch of Alexandria, and sent into exile, hence the title "Confessor" conferred upon him by St. Jerome and the Roman Martyrology (21 March). Between the years 358-62 St. Athanasius addressed to him a letter on the death of Arius (P. G., XXV, 685-90) and four dogmatic epistles,

of which one was on the Son of God and three on the Holy Ghost (P. G., XXVI, 529-676). Serapion was a man of great purity of life and extraordinary eloquence. St. Jerome calls him a "scholasticus", or scholar, and says that he wrote a treatise against the Manichæans, another on the titles of the Psalms, and many useful letters to different parties. The work on the Psalms is lost; the treatise on the Manichæans was published from the editio princeps of Basnage (1725) by Migne (P. G. XL, 599-924) and, with the addition of a newly-discovered fragment, by Brinkmann (Berliner Sitzungsberichte, 1894, pp. 479-91). Of his letters there remain: one to a certain bishop Eudoxios, otherwise unknown (P. G. XL, 923-925); a letter to the solitaries of Alexandria on the dignity of the religious life (ibid., 925-42); a fragment of his twenty-third letter (Pitra, "Analecta sacra", II, p. xl); three fragments extant only in Syriac (Pitra, op. cit., IV, 214-5), and a letter on the Father and the Son, first published in 1898 by Wobbermin from MS. 149 of the Convent of Laura on Mount Athos (Texte und Untersuchungen, XVII, new series II, fasc. 3b). From the same MS. Wobbermin published (ibid.) the Greek text of a "euchologion" of which Serapion is considered to be the author or redactor. Though some attribute the discovery of this work to Wobbermin its text had already been published in 1894 by Dmitrijewski in the periodical, "Trudy", of the ecclesiastical academy of Kiew and by Paulov in the χρονικὰ βυζαντινά (from the same MS.?). This euchologion contains thirty prayers, eighteen of which refer to the Mass, seven to baptism and confirmation, three to Holy orders, two to the anointing of the sick, and one to the burial of the dead. order by Brightman, and in this order they were pubThese prayers were arranged in their proper liturgical lished (text and Lat. tr.) by Funk in his "Didascalia under the title "Sacramentarium Serapionis". They have been translated into English by Wordsworth euchologion is a most important document for the in his work, "Bishop Serapion's Prayer Book". This history of the Egyptian liturgy in the fourth century.

SOZOMEN, P. G., LXVII, 1371; ST. JEROME, De vir. ill., xeix; TILLEMONT, Mémoires,VIII (Venice, 1732); QUATREMÈRE, Mém. sur l'Egypte (Paris, 1811); BRINKMANN in Berliner Sitzungsberichte (1894); WOBBERMIN in Texte und Untersuchungen, XVII, n. s. II, fasc. 3b (Leipzig, 1898); BRIGHTMAN, Journal of Theol. Studies (London, 1900); DREWS in Zeits. für Kirchengesch. (Gotha, 1900); BATIFFOL, La littérature grecque (Paris, 1901); BAUMSTARK in Römische Quartalschrift (Rome, 1904); FUNK, Didascalia et Constitutiones apostolorum (Paderborn, 1905); DuCHESNE, Les origines du culte chrétien (4th ed., Paris, 1908); WORDSWORTH, Bishop Serapion's Prayer-Book (London, 1910).

A. A. VASCHALDE.

Serapion, Bishop of Antioch (190-211), is known principally through his theological writings. Of these Eusebius (Hist. eccl., V, 19) mentions a private letter addressed to Caricus and Pontius against the Montanist heresy; a treatise addressed to a certain Domninus, who in time of persecution abandoned Christianity for the error of "Jewish will-worship" (Hist. eccl., VI, 12); a work on the Docetic Gospel attributed to St. Peter, in which the Christian community of Rhossus in Syria is warned of the erroneous character of this Gospel. These were the only works of Serapion with which Eusebius was acquainted, but he says it is probable that others were extant in his time. He gives two short extracts from the first and third.

JEROME, De Viris Ill., c. 31; SOCRATES, H. E., III, 7; ROUTH, Reliquiae sacra, 447-62; HARNACK, Chronologie, II, 132; Acta SS., XIII Oct., 248-52.

PATRICK J. HEALY.

Serena, LA, DIOCESE OF (DE SERENA, SERENOPOLITANA), embracing Atacama and Coquimbo provinces (Chile), suffragan of Santiago, erected 1 July, 1840. The boundaries of the diocese were definitively established on 26 March, 1844; on 5 June, 1844, the first bishop, José Agustín de la Sierra, was installed. Mgr. Jara, fifth bishop, was

appointed on 31 Aug., 1909. The diocesan territory exceeds 60,000 sq. miles, with a population (Catholic) of about 250,000. There are 64 secular, 35 regular priests; 30 parishes; 145 churches and chapels. The town of La Serena, with about 20,000 inhabitants, has 20 churches (including an imposing cathedral, erected 1844-60); boasts a seminary with 160 students; affords good educational facilitiesnotably in technical branches; and supports hospitals, an orphan asylum, lazaretto, and foundling home. Sisters of Mercy, of the Good Shepherd, and of the Congregation of Picpus are active.

Ann. Pont. Cath. (1910); La Provincia Eclesiástica Chilena Erección de sus Obispados y División en Parroquias (Freiburg, 1895), xi, xviii, 201, xx, 267 sqq., and passim; Gerarchia Cattolica (Rome, 1910); WERNER, Orbis Terrarum Catholicus (Freiburg, P. J. MACAULEY.

1890).

Sergeant, JOHN, b. at Barrow-upon-Humber, Lincolnshire, in 1623; d. in 1710, not, as Dodd asserts, in 1707 (MS. "Obituary of the Old Chapter"). He was son of William Sergeant, a yeoman, and was educated as an Anglican at St. John's College, Cambridge, graduating in 1642-3. Being appointed secretary to Bishop Morton of Durham, he was employed in patristic and historical researches which resulted in his conversion. He then went to the English College, Lisbon, where he studied theology and was ordained priest (24 Feb., 1650). He taught humanities till 1652, when he became procurator and prefect of studies. In 1653 he was recalled to the English mission, where he made many converts; but the year following he returned to Lisbon to resume his former offices and to teach philosophy. In 1655 the chapter, recognizing his unusual ability, elected him a canon and appointed him secretary. For the next twenty years he was actively engaged in controversy with Stillingfleet, Tillotson, and other Anglican divines, also with the Catholic theologians who opposed the views of Thomas Blacklow. At the time of the Oates Plot he entered into communication with the Privy Council, which greatly scandalized the Catholics, but some of the incidents which happened suggest that his mind was unbalanced at the time. He avoided arrest by passing as a physician under the names of Dodd, Holland, and Smith. His peculiar temperament, which always made him difficult to work with, increased in his later years, and he fell into a state of nervous irritation, saying and writing things which caused great offence and pain, even to his friends. He was a voluminous writer, leaving over fifty works, either published or in MS. His chief writings are: "Schism Disarm'd" (Paris, 1655); "Schism Dispatcht" (1657); "Vindication of Benedict XII.'s Bull" (Paris, 1659); "Reflections upon the Oath of Supremacy and Allegiance" (1661); "Statera Appensa" (London, 1661); "Tradidi Vobis" (London, 1662); "Sure-Footing in Christianity" (London, 1665), a system of controversy, for which he was at tacked by Peter Talbot, Archbishop of Dublin, and in defence of which Sergeant wrote several pamphlets; "Solid Grounds of the Roman Catholic Faith' (1666); "Faith Vindicated" (Louvain, 1667); "Reason against Raillery" (1672); "Error Non-plust" (1673); "Methodus Compendiosa" (Paris, 1674); "Clypeus Septemplex" (Paris, 1677), a defence of his own teaching; a series of "Catholic Letters" in reply to Stillingfleet (London, 1687-8); "Method to Science" (London, 1696); a series of works against Cartesian philosophy, Idea Cartesianæ 1698); "Non Ultra" (London, 1698); "Raillery de(London, feated by Calm Reason" (London, 1699); "Abstract of the Transactions relating to the English Secular Clergy" (London, 1706); other pamphlets relating to the chapter, some of which, with replies thereto, were suppressed by the orders of the chapter. There is an original painting at the English College, Lisbon. KIRK, Literary Life of the Rev. John Sergeant, written by

SERGIOPOLIS

DODD, Church History, III (Brussels vere Wolverhampton, 1739-
geant himself in 1700, and printed in The Catholicon (1816);
42); WOOD, Athena Oxonienses (London, 1813-20); BUTLER,
Dict. Eng. Cath. s. v.; CROFT, Kirk's Historical Account of Lisbon
Memoirs of English Catholics (London, 1819); GILLOW, Bibl.
College (London, 1902); COOPER, Dict. Nat. Biog. s. v.
EDWIN BURTON.

Sergeant, RICHARD, VENERABLE, English martyr, executed at Tyburn, 20 April, 1586. He was probably a younger son of Thomas Sergeant of Stone, of Hardwick. He took his degree at Oxford (20 Feb., Gloucestershire, by Katherine, daughter of John Tryc 1570-1), and arrived at the English College, Reims, 1582), and priest at Laon (7 April, 1583). He said on 25 July, 1581. He was ordained subdeacon at Reims (4 April, 1582), deacon at Soissons (9 June, his first Mass on 21 April, and left for England on 10 April, 1586) as Richard Lea alias Longe. With him September. He was indicted at the Old Bailey (17` was condemned and suffered Venerable William Thomson, a native of Blackburn, Lancashire, who arrived at the English College, Reims, on 28 May, 1583, and was ordained priest in the Reims cathedral (31 March, 1583-4). Thomson was arrested in the house of Roger Line, husband of the martyr Anne Line (q. v.), in Bishopsgate St. Without, while saying Macs. Both into the realm. were executed merely for being priests and coming

CHALLONER, Missionary Priests, I (London, 1878), nos. 32, 33; KNOX, Douay Diaries (London, 1878); FOSTER, Alumni Oronienses (Oxford, 1892); Harleian Soc. Publ., xxi (London, 1885), (London, 1908), 129; Cath. Rec. Soc., II (London, 1906), 249, 255, 258; POLLEN, English Martyrs 1584-1603 in Cath. Rec. Soc. 271. JOHN B. WAINEWRIGHT.

Sergiopolis, a titular see in Augusta Euphratensis, suffragan of Hierapolis. Under its native name Rhesapha, it figures in Ptolemy, V, xiv, 19; as Risapa in the "Tabula Peutinger."; as Rosafa in the "Notitia dignitatum" (edited by Böcking, p. 88), the latter locates in it the equites promoti indigenæ, i. e. the natives promoted to Roman Knighthood. This road, and a milliary mentioned by Sterrett (Corpus name signifies in Arabic causeway, paved or flagged inscript. latin., III, 6719) who calls the town Strata Diocletiana. Procopius also (De bello pers., II, i, 6) speaks of a region called Strata (see ClermontGanneau, "La voie romaine de Palmyre à Resapha and "Resapha et la Strata Diocletiana" in "Recueil d'archéol. orientale", IV, 69-74, 112). It is commonly admitted that Resapha is identical with the Reseph (IV Kings, xix, 12; Is., xxxvii, 12) which the envoys of Sennacherib to King Ezechias mentioned Assyrians; the name occurs also several times in the as having recently fallen into the hands of the cuneiform inscriptions under the forms Rasaappa, Râsappa, or Rasapi, and a certain number of its Assyrian governors from 839 to 737 B. c. are known. The town was then an important commercial centre [Schrader, "Keilinschriften und Geschichtsforschung" (Giessen, 1878), 167, 199]. At Rosapha in the reign of Maximian the soldier Sergius, after whom the town contained a Roman fortress at that time. Its first was officially named, was martyred on 7 Oct.; Rosapha bishop was appointed shortly after 431 by John of Antioch, in spite of the opposition of the Metropolitan of Hierapolis, on whom that church had till then depended, for he had, he declared spent three hundred pounds of gold on it (Mansi, "Concil. collectio", V, 915, 943). A little later Marianus of Rhosapha VII, 325). The metropolis of Sergiopolis with five assisted at the Council of Antioch (Mansi, op. cit., suffragan sees figures in the "Notitia episcopatuum of Antioch in the sixth century ("Echos d'Orient", X, tasius I (491-518), according to a contemporary 145). It had obtained this title from Emperor Anasgeneral council (553) Abraham signed as metropoli(Cramer, "Anecdota", 11, 12, 109); at the fifth tan (Mansi, op. cit., IX, 390). The favours of Anas

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tasius obtained for the town the name of Anastasiopolis, which it still retained at the beginning of the seventh century (Gelzer, "Georgii Cyprii Descriptio orbis romani", 45). We may mention also Bishop Candidus, who, at the time of the siege of the town by Shah Chosroès, (543), ransomed 1200 captives for two hundred pounds of gold (Procopius, "De bello pers." II, 5, 20), and the metropolitan Simeon in 1093 ("Echos d'Orient", III, 238); this proves that Christianity continued to exist even under Mussulman domination. Procopius ("De ædificiis", II, ix), describes at length the ramparts and buildings erected there by Justinian. The walls of Resapha which are still well preserved are over 1600 feet in length and about 1000 feet in width; round or square towers were erected about every hundred feet; there are also ruins of a church with three apses. HALIFAX, An extract of the Journals of two voyages... of Aleppo to Tadmor in Philosophical Transactions, XIX (Oxford, 1695), 109, 150-2; LE QUIEN, Oriens christianus, II, 951; WADDINGTON, Inscriptions de Grèce et d'Asie Mineure, 609; Analecta bollandiana, XIV, 373-95; FILLION in Dict. de la Bible, s. v. Reseph; CHAPOT in Bulletin de correspondance hellénique, XXVII, 280-91; IDEM, La frontière de l'Euphrate (Paris, 1907), 328–332.

S. VAILHÉ.

faction elected the archpriest Theodore. The mass of clergy and people, however, set them both aside and chose Sergius, who was duly consecrated. Sergius, the son of Tiberius, was a native of Antioch; he was educated in Sicily, and ordained by Leo II. The new pope had numerous relations with England and the English. He received Cadwalla, King of the West Saxons, and baptized him (689); and, as he died in Rome, caused him to be buried in St. Peter's. He ordered St. Wilfrid to be restored to his see, greatly favoured St. Aldhelm, Abbot of Malmesbury, and is credited with endeavouring to secure the Venerable Bede as his adviser. Finally he consecrated the Englishman Willibrord bishop, and sent him to preach Christianity to the Frisians. The cruel Emperor Justinian wanted him to sign the decrees of the socalled Quinisext or Trullan Council of 692, in which the Greeks allowed priests and deacons to keep the wives they had married before their ordination, and which aimed at placing the Patriarch of Constantinople on a level with the Pope of Rome. When Sergius refused to acknowledge this synod, the emperor sent an officer to bring him to Constantinople. But the people protected the pope, and Justinian himself was soon afterwards deposed (695). Sergius succeeded in extinguishing he last remnants of the Schism of the Three Chapters in Aquileia. He repaired and adorned many basilicas, added the Agnus Dei to the Mass, and instituted processions to various churches.

Liber Pontificalis, ed. DUCHESNE, I (Paris, 1886), 371 8qq.; HEFELE, Hist. of the Councils, V (tr., Edinburgh, 1894), 221 sqq.; BEDE, Hist. eccles., V; PAULUS DIACONUS, De gest. Langob., VI; HODGKIN, Italy and Her Invaders, VI (Oxford, 1895), 352 sqq.;

HORACE K. MANN.

Sergius and Bacchus, martyrs, d. in the Diocletian persecution in Cole-Syria about 303. Their martyrdom is well authenticated by the earliest martyrologies and by the early veneration paid them, as well as by such historians as Theodoret. They were officers of the troops on the frontier, Sergius being primicerius, and Bacchus secundarius. According to the legend, they were high in the esteem of the Cæsar Maximianus on account of their bravery, but this fayour was turned into hate when they acknowledged MANN, Lives of the Popes, I (London, 1902), ii, 77 sqq. their Christian faith. When examined under torture they were beaten so severely with thongs that Bacchus died under the blows. Sergius, though, had much more suffering to endure; among other tortures, as the legend relates, he had to run eighteen miles in shoes which were covered on the soles with sharp-pointed nails that pierced through to the foot. He was finally beheaded. The burial-place of Sergius and Bacchus was pointed out in the city of Resaph; in honour of Sergius the Emperor Justinian changed the name of the city to Sergiopolis and made it the see of an archdiocese. Justinian also built churches in honour of Sergius at Constantinople and Acre; the one at Constantinople, now a mosque, is a great work of Byzantine art. In the East, Sergius and Bacchus were universally honoured. Since the seventh century they have a celebrated church at Rome. Christian art represents the two saints as soldiers in military garb with branches of palm in their hands. Their feast is observed on 7 October. The Church calendar gives the two saints Marcellus and Apuleius on the same day as Sergius and Bacchus. They are said to have been converted to Christianity by the miracles of St. Peter. According to the "Martyrologium Romanum", they suffered martyrdom soon after the deaths of Sts. Peter and Paul and were buried near Rome. Their existing Acts are not genuine and agree to a great extent with those of Sts. Nereus and Achilleus. The vener

ation of the two saints is very old. A mass is assigned to them in the "Sacramentarium" of Pope Gelasius. Analecta Bollandiana, XIV (1895), 373-395; Acta SS., October, III, 833-83; Bibliotheca hagiographica latina (Brussels, 1898-1900), 1102; Bibliotheca hagiographica græca (2nd ed., Brussels, 1909), 229-30; cf. for Marcellus and Apuleius: Acta

SS., October, III, 826-32; Bibliotheca hagiogr. lat., 780.

KLEMENS LÖFFLER.

Sergius I, SAINT, POPE (687-701), date of birth unknown; consecrated probably on 15 Dec., 687; d. 8 Sept., 701. While Pope Conon lay dying, the archdeacon Pascal offered the exarch a large sum to bring about his election as his successor. Through the exarch's influence the archdeacon was accordingly elected by a number of people; about the same time another

Sergius II, POPE, date of birth unknown; consecrated in 844, apparently in January; d. 27 Jan., 847. He was of noble birth, and belonged to a family which gave two other popes to the Church. Educated in the schola cantorum, he was patronized by several popes, and was ordained Cardinalpriest of the Church of Sts. Martin and Sylvester by Paschal. Under Gregory IV, whom he succeeded, he became archpriest. At a preliminary meeting to designate a successor to Gregory, the name of Sergius was accepted by the majority; but a mob endeavoured by force to place a deacon, John, upon the pontifical throne. He was, however, shut up in a monastery, and Sergius was duly consecrated. From one obviously very partial edition of the "Liber Pontificalis" it would appear that Sergius, owing to devotion to the pleasures of the table, had no taste for business, and entrusted the management of affairs to his brother Benedict; and that, owing to attacks of gout, he was helpless in body and irritable in mind. His brother usurped all power, and made the getting of money his one

concern.

As all this is in sharp contrast with the character given to Sergius by the other editions of the "Liber Pontificalis", there can be no doubt about its gross exaggeration. As Sergius was, after a disputed election, consecrated without any reference to the Emperor Lothaire, the latter was indignant, and sent his son Louis with an army to examine into the validity of the election. But Sergius succeeded in pacifying Louis, whom he crowned king, but to whom he would not take an oath of fealty. He also made the king's adviser, Drogo, Bishop of Metz, his legate for France and Germany (844). Before he died he witnessed a terrible raid of the Saracens on the Roman territory (846), which nearly resulted in the capture of the City. Despite the resistance of the schole of the foreigners at Rome, the pirates sacked the basilicas of St. Peter and St. Paul, and were only prevented by its strong walls from plundering Rome itself. Churches, aqueducts, and the Lateran Basilica

were improved by Sergius, who, on his death, was buried in St. Peter's.

Liber Pontificalis, ed. DUCHESNE, II, 86 sqq.; various annals in Mon. Germ. Hist.: Script., I; the Letters of Hincmar of Reims in P. L., I, 126, and of SERGIUS himself in Mon. Germ. Hist.: Epp., V, 583; DUCHESNE, The Beginnings of the Temporal Sovereignty of the Popes (London, 1908), 138 sqq.; MANN, Lives of the Popes in the early Middle Ages, II (London, 1906), 232 sqq.

HORACE K. MANN.

Sergius III, POPE, date of birth unknown; consecrated 29 Jan., 904; d. 14 April, 911. He was a Roman of noble birth and the son of Benedict, He became a strong upholder of the party opposed to Pope Formosus; as this party was not ultimately successful, the writings of its supporters, if they ever existed, have perished. Hence, unfortunately, most of our knowledge of Sergius is derived from his op ponents. Thus it is by an enemy that we are told that Sergius was made Bishop of Caere by Formosus in order that he might never become Bishop of Rome. However, he seems to have ceased to act as a bishop after the death of Formosus, and was put forward. as a candidate for the papacy in 898. Failing to secure election, he retired, apparently to Alberic, Count of Spoleto. Disgusted at the violent usurpation of the papal throne by Christopher, the Romans threw him into prison, and invited Sergius to take his place. Sergius at once declared the ordinations conferred by Formosus null; but that he put his two predecessors to death, and by illicit relations with Marozia had a son, who was afterwards John XI, must be regarded as highly doubtful. These assertions are only made by bitter or ill-informed adversaries, and are inconsistent with what is said of him by respectable contemporaries. He protected Archbishop John of Ravenna against the Count of Istria, and confirmed the establishment of a number of new sees in England. Because he opposed the errors of the Greeks, they struck his name from the diptychs, but he showed his good sense in declaring valid the fourth marriage of the Greek emperor, Leo VI. Sergius completely restored the Lateran Basilica, but he was buried in St. Peter's.

Liber Pontif., II, 236; Letters of Sergius in P. L., CXXXI; Letters of St. Nicholas I, the Mystic in LABBE, Concil., IX, 1246 sqq.; FEDELE, Ricerche per la storia di Roma e del papato nel secolo X in Archivio Rom. di storia pat. (1910), 177 sqq.; MANN, Lives of the Popes in the early Middle Ages, IV (St. Louis, 1910), 119 sqq.

HORACE K. MANN.

Sergius IV, POPE, date of birth unknown; consecrated about 31 July, 1009; d. 12 May, 1012. Peter Pig's Snout (Bucca Porci) was the son of Peter the shoemaker, of the ninth region of Rome (Pina), and before he became Sergius IV had been bishop of Albano (1004-9). He checked the power of the Patricius, John Crescentius, who dominated Rome by strengthening the party in favour of the Germans. Little is known of the doings of Sergius except that by grants of privilege, the papyrus originals of some of which still exist, he exempted several monasteries from episcopal jurisdiction. Though his own temporal power was small, various nobles placed their lands under his protection. He showed himself a great friend of the poor in a time of famine, and was buried in the Lateran Bascilica.

Liber Pontificalis, II, 267; Letters, Privileges of Sergius, in P. L., CXXXIX; MANN, Lives of the Popes in the early Middle Ages, V (St. Louis, 1910), 142 sq.

HORACE MANN.

Sergius, PATRIARCH OF CONSTANTINOPLE. See MONOTHELITISM AND MONOTHELITES.

Seripando, GIROLAMO, Italian theologian and cardinal, b. at Troja (Apulia), 6 May, 1493; d. at Trent, 17 March, 1563. He was of noble birth, and intended by his parents for the legal profession. After their death, however, and at the age of fourteen he entered the Augustinian Order, at Viterbo, where he joined

the study of Greek and Hebrew to that of philosophy and theology. After a short stay in Rome, whither he had been called by his superior general, he was appointed lecturer at Siena (1515), professor of theology at Bologna (1517), and vicar-general (1532), which last charge he filled with great credit for two years. He won such reputation for eloquence by his discourses in the principal cities of Italy, that the Emperor Charles V often made it a point to be present at his sermons. Elected superior general in 1539, he governed for twelve years, with singular prudence, zeal, and piety. He attended (1546) the sessions of the Council of Trent, where he distinguished himself by his zeal for the purity of the text of Holy Writ, and also by his peculiar views concerning original sin and justification. Paul III sent him as his legate to the emperor and to the King of France, after which mission he was offered the Bishopric of Aquila. Seripando not only declined this dignity, but even resigned his charge of superior general (1551), and withdrew into a small convent, from the retirement of which he was called (1553) on a mission from the city of Naples to Charles V. Upon completion he was appointed Archbishop of Salerno. He proved a zealous and efficient pastor. A few years later (1561) Pius IV made him cardinal and second legate of the Holy See at the Council of Trent. Upon the death of Cardinal Gonzaga, he became first president of the same Council. Seripando was an elegant and prolific writer, and a vigorous controversialist, rather than an orator. The following are his principal published works: "Novæ constitutiones ordinis S. Augustini" (Venice, 1549); "Oratio in funere Caroli V imperatoris" (Naples, 1559); "Prediche sopra il simbolo degli Apostoli, etc. (Venice, 1567); "Commentarius in D. Pauli epistolam ad Galatas" (Venice, 1569); "Commentaria in D. Pauli epistolas ad Romanos et ad Galatas' (Naples, 1601); "De arte orandi" (Lyons, 1670); and several of his letters, included by Lagomarsini in "Poggiani epist. et orationes" (Rome, 1762).

ELLIES DUPIN, Hist. de l'église (Paris, 1703); RAYNALD-MANSI, Annal. eccl. (Lucca, 1735-6); OSSINGER, Bibl. August. (Ingolstadt, 1768). FRANCIS E. GIGOT.

Sermon. See HOMILETICS.

Seroux d'Agincourt, JEAN-BAPTISTE - LouisGEORGE, b. at Beauvais, 5 April, 1730; d. at Rome, 24 September, 1814. He was a descendant of the counts of Namur. He entered the French cavalry while a young man, but soon resigned in order to devote himself to his family. Louis XV appointed him collector of the taxes. A disciple of Count de Caylus, the Holland, and a part of Germany; in 1778 he went to archæologist, in 1777 he visited England, Belgium, Italy, where he devoted himself particularly to the study of the Catacombs of Rome. He formed the plan of imitating for Christian art the work which Christian art from its antiquity up to the Renaissance. Winkelmann had done for ancient art, and of studying This task, in which Louis XVI was also interested, was far from being finished at the time of his death. During the Revolution, d'Agincourt's property had been confiscated; however, during the Empire, the sale of his work brought the distinguished archæologist once more into comfortable circumstances. D'Agincourt lacked Winkelmann's critical acumen. The reproductions published in his "Histoire de l'art" are imperfect and at times even altered. He took the paintings from the walls of the Catacombs and in this way often caused their destruction. His work is entitled: "Histoire de l'art par les monuments, depuis sa décadence au IVme siècle jusqu'à son renouvellement au XVIme" (Paris, 1825).

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