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 SABELLIUS

290

SABINA

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 de- rived from a work of the Carmelite Balduinus Leersius ("Collectaneum cxemplorum et miraculorum" in "Bibliotheca Carmelit.", I, Orleans, 1752, p. 210), who died in 1483. The authenticitj' of the Bull was keenly contested especially in the seventeenth century, but was vigorously defended by the Carmelites. The chief ojiiionents of its authenticity were Joannes Launov and the BoUandist, Daniel Papebroch, both of whom published works against it. To-day it is universally regarded by scholars as inauthentic, even the "Moiiumenta histor. Carmcl." of the Carmelite B. Zimmerman (I, Lerins, 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 Carmel- ites besought Urban \l to grant an indulgence of 3 years and 3 quarantines to all the faithful who designated them and their order "Ordinem et Fratres B. MariiE Genetricis Dei dc Monte Carmeli" (Bullar. Carmelit., I, 141); this was granted by Urban on 26 April, 1379. It is difficult to understand why, in- stead 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. "\Miile the Bull of John XXII was ratified by some later popes in the sixteenth cen- tury (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, wiiich appeared in 1613, expresses no opinion concerning the genuine- ness 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 ac- cordance with the wording of the Bull, the Mother of God descending into purgatory (cum descensione beataj 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 Sabbatinc 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 in.serted in its entirety (except for the words forbid- ding the painting of the pictures) into the list of the indulgences and privileges of the Confraternity of the Scapular of Mount Carmel.

We rei)roduce here the whoh; passage dealing with the Sabljatine privilege, as it aj)j)ears 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. "Re.script. authent. S. C. Indulg.", Rati.sbon, 1885, p. 475). Among the privileges, which are mentioned after the indulgences, the fol- lowing occurs in the first place: "The privilege of Pope John XXII, commonly [vulgo] known as the Sabbatine, which wa« approved and confirmed by Clement VII r"Ex dementi", 12 August, 1530), St. PiuB V ("Superna dispositione", 18 Feb., 1566), Gregory XIII ("Ut laudes", 18 Sept., 1577), and others, and al.so by the Holy Roman General In-

Juisition under Paul V on 20 January, 1613, in a )ecree to the following effect: " 'It is permit ted to thr- Carmelite Fathers to preach that the Christian people may piously believe in the

help which the sovils of brothers and members, who have departed this life in charity, have worn through- out 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 interces- sion 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 libera- tion from purgatory through the special intercession and petition of Mary, which she graciously exercises in favour of her devoted servants preferentially — as w^e may assume — on the day consecrated to her, Saturday. Furthermore, the conditions for the gain- ing of the privilege are of such a kind as justify a special trust in the assistance of Mary. It is espe- cially 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 W^ednesdays 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 aq.; for its defence cf. Carmelite authors, e. g. Brocard, Recueil d' instructions (4th ed., Ghent, 1875) ; Raynaud, Scapu- lare Partheno-Carmeliticum (Cologne, 1658). For the explana- tion of the privilege, consult Berinoer, Die Ablasse (1.3th ed.), C.'j'J sqci.

Joseph Hilgers. Sabellius and Sabellianism. See Monarchi-

ANS.

Saben. See Brixen, Diocese of.

Sabina, Saint, widow of Valentinus and daughter of Herod Metallarius, sufTered martyrdom about r2t>. According to the Acts of the martyrdom, which how- ever 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 later, in the same year, Sabina suffered martyrdom. In 430 her relics were brought to the Aventin(>, where a basilica, which is very interesting in the history of art, is called after St. Sabina. Originally the church was dedicated to both saints. The feast of St. Sabina is celebratefi on 29 August.

Acta .S'.S'., VI, Augu.st, 4!)6-.')04; Bibliotheca hagiogra-phica latina (Brussels, 18!)8-1'.)0), 1075.

Klemens Loffler.

Sabina (SATnNP:Nsis), a suburbicarian diocese, with residence in Magliano Sahino, formed from the terri- tory of the three .uicicMt dioceses: I<\jrum novum (S. Maria in Vescovio), Cures (Coresc), and Nomentum