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 SABBATARIANS

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SABBATH

them by calling personally on Emperor Anastasius at Constantinople in 511 and on Justinian in 531. His authorship of "Typicon S. Sabse" (Venice, 1545), a regulation for Divine worship throughout the year, as well as his authorship of a monastic rule bearing the same title (Kurtz in "Byzant. Zeitschrift", III, Leipzig, 1894, 167-70), is doubtful. After him was named the Basilica of St. Sabas with its former monas- tery on the Aventine at Rome. His feast is on 5 December. Other saints of this name are: St. Sabbas, a Goth, martyred 12 April, 372, by being drowned in the Musjeus, a tributary of the Danube; St. Sabbas, also a Goth, martyred with about seventy others at Rome, under Aurelian; St. Julianus Sabbas, a hermit near Edessa, d. about 380; St. Sabbas the Younger, a Basilian abbot, d. 6 Feb., 990 or 991, at the monastery of St. Cajsarius in Rome; St. Sabbas, Archbishop of Servia, d. at Trnawa, 14 January, 1237.

A Life in Greek by Cyril of Scythopous was edited by CoTELiER in Eccl. GrcEca Monum., Ill (Paris, 1686), 220-376, and by Ponjalovskij together with an Old-Slavonian version (St. Petersburg, 1890) ; another old Life in Greek was edited by KoiKLYDES (Jerusalem, 1905). MiCHAEL OtT.

Sabbataxians, Sabbatarianism (Heb. r\ZZ' rest). — The name, as appears from its origin, denotes those individuals or parties who are distinguished by some peculiar opinion or practice in regard to the observ- ance of the Sabbath or day of rest. In the first place it is applied to those rigorists who apparently confound the Christian Sunday with the Jewish Sabbath and, not content with the prohibition of servile work, will not allow manj^ ordinary and inno- cent occupations on the Sunday. This form of Sabbatarianism has chiefly prevailed among Scottish and English Protestants and was at one time ver>^ common. Of late years it has sensibly declined; and there is now a tendency towards the opposite extreme of laxity in observing the law of Sunday rest. These Sabbatarians never formed a distinct sect; but were merely a party of rigorists scattered among many and various Protestant denominations. At the same time it is not only in their name that they have some- thing in common with the distinctive sects of Sab- batarians properly so-called, for their initial error in neglecting the distinction between the Christian weekly festival and the Jewish Sabbath is hkewise the starting-point of the Sabbatarian sects; and these carry their mistaken principle to its logical conclusion.

This logical development of judaizing Sabba- tarianism is curiously illustrated in the history of a sect of Sabbatarian Socinians founded in Transylvania in Hungary towards the end of the sixteenth century. Their first principle, which led them to separate from the rest of the Unitarian body, was their belief that the day of rest must be observed with the Jews on the seventh day of the week and not on the Christian Sunday. And as we learn from Schrodl the greater part of this particular Sabbatarian sect joined the orthodox Jews in 1874, thus carrying out in practice the judaizing principle of their founders. Although there does not seem to be any immediate or obvious connexion between the observance of the seventh day and the rejection of infant baptism, these two errors in doctrine and discipline are often found together. Thus Sabbatarianism made many recruits among the Mennonite Anabaptists in Holland and among the English Baptists who, much as they differ on other points of doctrine, agree in the rejection of pa-do- baptism. And it is presumably a result of this con- tact with Anabaptism that Sabbatarianism is also found in association with fanatical views on political or social questions. The most conspicuous of English Sabbatarian Baptists was Francis Bampfield (d. 1683), brother of a Devonshire baronet and originally a clergyman of the English Church. He was the author of several works and ministered to a congregation of

Sabbatarian Baptists in London. He suffered im- prisonment for his heterodoxy and eventually died in Newgate. In America the Baptists who profess Sab- batarianism are known as Seventh-Day Baptists.

But if the greater number of Sabbatarians have come from the Baptists, the most amazing of them was at one time associated with the Wesleyan Metho- dists. This was the prophetess Joanna Southcott (1750-1814), like Bampfield a native of Devonshire, who composed many spiritual poems and prophetical writings, and became the mother of a sect of Sabba- tarians, also known as Southcottians or Joannas. Modern Englishmen who are apt to smile at medieval credulity can scarcely find in Catholic countries in the "darkest" days of ignorance any instance of a more amazing credulity than that of Joanna South- cott's disciples, who confidently awaited the birth of the promised Messiah whom the prophetess of sixty- four was to bring into the world. They gave practical proof of their faith by preparing a costly cradle. Nor did they abandon all hope when the poor deluded woman died of the disease which had given a false appearance of pregnancy. The sect survived for many years; and when in 1874 her tombstone was shattered by an accidental explosion, the supposed portent re-enkindled the faith of her followers.

The American sect of Seventh-Day Adventists may be added to the list of Sabbatarian communities, among which their large numbers should give them a con- spicuous place. To these may be added the Jewish sect of Sabbatarians, though these derive their name not from the Sabbath, but from their founder, Sab- batian Zebi or Zevi (1626-76). His teaching was not concerned with any special observance of the Sabbath, but as a form of false Messianism it may be compared with the mission of Joanna Southcott. The two stories show some strange points of resem- blance especially in the invincible credulity of the disciples of the pretended Jewish Messiah and of the deluded Devonshire prophetess. (See bibliography of Adventists.)

W. H. Kent.

Sabbath (Pif, sM?)6a</i, cessation, rest; Gr. a-d^pa- Tov; Lat. sabbatum), theseventh day of the week among the Hebrews, the day being counted from sun.set to sunset, that is, from Friday evening to Saturday evening. — Prescriptions concerning the Sabbath. — The Sabbath was a day of rest "sanctified to the Lord" (Ex., xvi, 23; xxxi, 15; Deut., v, 14). All work was forbidden, the prohibition including strangers as well as Israelites, beasts as well as men (Ex., xx, 8-10; xxxi, 13-17; Deut., v, 12-14). The following particular actions are mentioned as forbidden : cook- ing (Ex., xx\, 23); gathering manna (xvi, 26 sqq.); plowing and reaping (xxxiv, 21); lighting a fire (for cooking, xxxv, 3); gathering wood (Num., xv, 32 sqq.) ; carrying burdens (Jer., xvii, 21-22) ; press- ing grapes, bringing in sheaves, and loading animals (IIEsd.,xiii, 15); trading (ibid., 15 sqq.). Travelling, at least with a religious object, was not forbidden, the prohibition of Ex., xvi, 29, referring only to leaving the camp to gather food; it is implied in the institu- tion of holy assemblies (Lev., xxiii, 2-3, Heb. text), and was customarj" in the time of the kings (IV Kings, iv, 23). At a later period, however, all movement was restricted to a distance of 2000 cubits (between five and six furlongs), or a " sabbath day's journey " (Acts, i, 12). Total abstention from work was prescribed only for the Sabbath and the Day of Atonement ; on the other feast-days servile work alone was prohibited (Ex., xii, 16; Lev., xxiii, 7 sqq.). Wilful violation of the Sabbath was punished with death (Ex., xxxi, 14-15; Num., xv, 32-36). The prohibition of work made it necessary to prepare food, and whatever might be needed, the day before the Sabbath, hence known as the day of preparation, or Parasceve {ira.pa<rK€vfi\