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OflBcial declarations of Catholic doctrine are found principally in the Decrees of the Council of Florence and the Council of Trent. Other authentic declarations are given by Denzinger- Bannwart, Enchiridion symbolarum (11th ed., Freiburg, 1911). The Calechismus ex deer. Cone. Trid. ad Parochos, quasi-official, Eng. tr. by Donovan, Catechism of the Council of Trent (New York) ; new French tr. with excellent commentaries by Bareille, Le catechisme romain (Montrejeau, 1906 sq.) is a mine of informa- tion. On this see Doctrine, Christian; Roman Catechism. For definitions, Polman, Breviarium theologicum (Milan, 1SS3) is unsurpassed.

Patristic Age. — Justin, I Apologia, xxix, and St. Ignatius, Ep. ad Smyr., treat especially of baptism and the Eucharist; St. Clement of Alexandria, Paed., I, vi; Origen, Cont. Cels.; Idem, In Malt.; Idem, In Joan.; St. Cyril of Jerusalem, Catech. mystag., iv, 3, 7, 9; St. Basil, In Matt.; St. Gregory Nazianzus, Oral., xl, 8; St. Cyprian, Epist., Ixx; Tertullian, De bapt., I; Idem, Adv. Marc, IV, xxxiv; St. Chrysostom, Horn, in Matt., Ixxxii, 2, 4; St. Ambrose, De Spir. Sancto, I, Ixxxviii; Idem, De mysteriis, xix; and especially St. Augustine, De doct. Christ., I, i, 4; Idem, De civ. Dei, X, v; Idem, In Joann., tr. Ixxx, 3; Idem, Contr. Fauslum, XX, xiii, laboured to explain the notion of a sacrament, called " sacramentum " first by Ter- tullian, called "signum rei sacrae" by St. Augustine. On the efficacy of the sacramental rite according to the Fathers see above, II, (4), (b). Many other texts could be adduced, see works of theology "Sacramenta causant gratiam ex opere operate ".

Scholastic Period. — .St. John Damascene, De fide orthodoxa, IV, xiii, and St. Anselm, De sacrm. divers., were the forerunners of the Scholastics. St. Peter Damian, Op. VI, serm. 69, and St. Bernard, Serm. in Coena Domini, accepted the word sacra- ment in a broad sense (see textbooks of theology, "De numero sacramentorum ") ; Abelard, Introd. ad theol.; Sic et Non; but especially Hugh of St. Victor, De sacramentis, continued to develop the conception of a sacrament. Peter Lombard in his Fourth Book of Sentences gave to Catholic doctrine the definite and accurate expressions which it has since retained (.substan- tially). St. Thomas gives a treatise De sacramentis, which for conciseness, clearness, and comprehensiveness has been unex- celled, in his Summa theol.. Ill, Q. Ix sq.; and his Con. Genles, IV, Ivi sq. It is of interest to note that the Decree to the Ar- menians is a summary of a chapter of one of the Opuscula of this great doctor: De articulis fidei et sacramentis ecclesim (Paris, 1856). Contemporaneous with St. Thomas were St. Bonaven- TURE, Comm. in IV lib. Sent., and later Duns Scotus, Comm. in IV lib. Sent. These theologians were followed by the great com- mentators: Salimanticenses, Cursus theol. (18 vols., Paris, 1880); Cajetan; Ferrarie.nsis; Suarez, De sacramentis; Bellahmine, Controv. de sacram. in gen.; Billuart, Summa de sacr., and a host of others. A list may easily be procured from most of our manuals of theology before the tract "De Sacra- mentis in genere", e. g., Tanquerey, Pohle. etc.

Other theological treatises on the Sacraments in general are: Drouvenius, De re sacramentaria contra perduellos hwreticoa (Venice, 1737); Muszka, De sacr. novce legis (Vienna, 17.58); Katchthaler, Theol. dogm. specialis, IV (Ratisbon, 1884); Franzelin, De sacramentis in genere (Rome, 1888) : de Au- GU8TINI8, De re sacramentaria (Rome, 1889); Billot, De eccl. sacr., I (Rome, 1907); Sasse, De sacr. eccl, I (Freiburg, 1897); Lahousse, De sacr. in genere (Bruges, 1900); Paquet, De sacr., I (Quebec, 1900); Noldin, De sacr. (Innsbruck, 1901); Capre- OLUS, Comm. in IV lib. Sent.; John of St. Thomas, Theol. de sacr.; M.irtInez de Prado, De sacrum, in genere; Go.net, De sacr. in communi; Sylvius, In 3 par. s. Thomw; Jocobatus, Doctr.dogm.de sacram.; Gotti, De sacr.; Drouin, De re socrawi.; Wirceburgenses, De sacramentis; Tournely, De sacramentis; Gerbert, Principia theol. sacram.

ScHANZ, Die Lehre non der Sakramenten der kath. Kirche (Frei- burg, 1893) ; Oswald, Die dogmatische Lehre von den hi. Sakra- menten (Munster, 1894) ; Heinrich-Guthberlet, Dogmatische Theol., IX (Maiuz, 1901); Gihr, Die hi. Sakramenten, I (Frei- burg, 1902) ; Probst, Sacramenten und Sakramentalien in der ersten drei Jahrhunderten (Tubingen, 1872); Hahn, Die Lehre von den Sakramenten (1864); Shatzler, Die Lehre von der Wirksamkeit der Sakramenten ex opere operato (Munich, 1860); Bach, Die siebenzahl der sakramente (Ratisbon, 1864); Haas, Die nothwendige Intentionen des Ministers (Bamberg, 1903); Besson, Les sacremenls ou la grace de I'Homme-Dieu (Paris, 1876) ; HuGON, La causaliti instrumental (Paris, 1907), iv; Monsabre, Sacraments in Exposition du dogme catholique (Paris, 1883).

For historical treatises on the sacraments see the following: Hahn, Doctrinm Roma: de numero sacr. septen. rationes historicce (Breslau, 1859, Protestant) ; Juenin, De sacr. comment, his- toricus et dogmaticus; Grone, Sacramentum oder Begriff und Bedeutung vom Sakrament in der alte Kirche bis zur scholastik (Brilon, 1853); Schmalzl, Die Sakramente des Alt. Test. (Eich- stadt, 1883) ; Schanz, Der Begriff des Sakr. bei den Vaentern (Tubingen, 1891); Merlin, TraitS histor. et dogmat. sur les paroles ou les formes des sacr. de I'Eglise ; Chardon, Hisl. des sacr.; Turmel, Hist, de la Theol. pos.; Schwane, Ilistoire dts dogmes; Diet, d'arch. chret. et de Lit.; Hefele, Hist, of the Councils ; Harnack, History of Dogma; Moehler, Symbolism (London, 1906). D. J. KENNEDY.

Sacred College. See Cardinal.

Sacred Congregations. See Roman Congrega- tions.

Sacred Heart, Brothers of the, a congregation founded in 1821 by Pere Andre Coindre, of the Diocese of Lyons, France. Its constitutions were modelled XIII.— 20

upon the constitutions of St. Ignatius based upon the Rule of Saint Augustine. Its members bind them- selves for life by the simple vows of religion. There are no priests in the congregation, the objective purpose of which is the Christian education of boys in asylums, parochial and select schools, and commercial colleges. The growth of the congregation was slow. At the period of its origin the political condition of France was very unfavourable. It was a day of political agitation and revolution. Lyons, the cradle of the congregation, suffered sorely in these revolutions. But a more hampering difficulty to its growth lay in the ill-defined government imposed upon the congrega- tion. Pere Andre Coindre was the superior-general and continued such till his death in 1821. Pere Vincent Coindre, his brother, succeeded him in this office.

In 1840 Pere Coindre assembled the general chapter of the congregation. During the discussions of the chapter, opinion among the brothers was unanimous that it was necessary for the success of the congrega- tion that its temporal affairs should be in the hands of the brothers themselves, and that one of their num- ber should be superior-general. The question waa referred to Mgr de Bonald, Archbishop of Lyons, who, after an exhaustive examination, judged it ad- visable that Pere Coindre should resign the office. On 13 Sept., 1841, Brother Polycarp was unanimously chosen by the brothers as their superior-general. He reconstructed the government of the community and gave it stability and permanency. At the time of his death in 1859, there w^re in France alone seventy- three establishments, an increase of sixty during his administration. He had, moreover, in 1846 opened up in the United States, at Mobile, Ala., a new field of labour for the institute. In 1872 the province of the United States extended its schools into Canada, and in 1880 transferred its novitiate from Indianapolis to Arthabaskaville, P. Q., Canada. The growth of the congregation was here so rapid that it was deemed advisable to erect the establishments in Canada into a separate province. This was effected by a decree of the general chapter of the society held at Paradis, near Le Puy, France, in 1900. About the same time a house of studies for postulants and a novitiate for the United States province were established at Metuchen, N. J.

The congregation has at the present time (1907) in the United States and Canada forty-eight establish- ments directed by 460 brothers, educating more tluin 9000 pupils. Just previous to the French Law of 1901, suppressing religious communities in France, there were in that country alone 1100 brothers, 150 schools, academies, colleges, asylums, deaf and dumb institu- tions, with 25,000 pupils, in twenty dioceses. Owing to the present religious persecution in France, the congregation has been obliged to seek new fields of labour, and twenty establishments have recently been founded in Spain and Belgium.

Brother Charles.

Sacred Heart Abbey. See Oklahoma.

Sacred Heart of Jesus. See Heart of Jesus, Devotion to tue.

Sacred Heart of Jesus, Missionary Sisters op the, a reUgious congregation having its general mother- house at Rome, founded in 1880 by Mother Francis Xavier Cabrini, who is still Uving. The aim of the in- stitute is to spread devotion to the Heart of Jesus by means of the practice of spiritual and corporal works of mercy. The sisters conduct homes for the aged and the sick, orphanages, industrial schools, sewing classes; they visit ho.spitals and prisons, and give re- ligious instruction in their convents, which are open to women desirous of making retreats. The congre- gation has spread rapidly in Europe and America. In 1899, at the suggestion of Leo XIII, the sisters came to