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SCOPIA

in the proper manner, i.e., in the same dogma, in the same meaning, in the same understanding".

What was pronounced in the Decree of the Vatican Council was represented by a master's hand on a wall of the Vatican, three centuries ago. In his fresco (wrongly) called '"Disputa", Raphael has assigned to arts and sciences their proper place in the kingdom of God. They are grouped around the altar, accept the Gos- pel from angels' hands, raise their eyes to the Re- deemer, and from Him to the Father and the Spirit, surrounded by the Church triumphant, their own ulti- mate end.

Sources: — St. Thomas Aquinas, De veritale fidei cathoHcw contra gentiles; Hurter, Uber die Rechte der Vernunft und des Glaubens (Innsbruck, 1863); Kleutgen, Theologie der Vorzeit (Munster, 1867-74); Hettinger, Apologia, t. V, Lectures 21-22 (English tr.); Concilhim Vaticanum, Const. Dei Filius, cap. 4, with explanations in Collectio Lacensis, VII, 535-7; Hilgers, Der Index der verbotenen Bucher (Freiburg, 1904) ; Donat, Die Freiheit der Wissenschaft (Innsbruck, 1910).

Reference literature: — Draper, Hist, of the Conflicts between Religion and. Science (New York, 1873), a work put on the Index on 4 September, 1870; the following three publications appeared against Draper's tirade: De Smedt, Uiglise et la science in Rev. des quest, scient., I (Brussels, 1877) ; Orti y Lara, La ciencia y la divina revelacidn (Madrid, 1881); Mir, Harmonia entre la ciencia y la Fe (Madrid, 1885) ; these two Spanish essays were crowned with the second prize (together with two others of RuBio Y Ors and Abd6n de Paz) by the Royal Academy of Moral and Political Sciences of Madrid. The same matter is also treated in the CiviUd cattolica, ser. X, vols. I, II, III (1876) and vol. XI (1878), and by Men^ndez t Pelayo, Hist, de los heterodoxos espafloles (Madrid, 1880, 1888-91) ; Zockler, Gesch. der Beziehungen zwischen Theologie und Naturmssenschaften, II (Frankfurt, 1877-8), .595; Braun, Uber Kosmogonie vom Stand- punkte christlicher Wissenschaft (Munster, 1887, 1895, 1905); Zahm, Catholic Science and Catholic Scientists (Philadelphia, 1893); Brownson, Faith and Science (Detroit, 1895); Hert- LING, Das Princip des Katholicismus und die Wissenschaft (Frei- burg, 1899); Pesch, Das kirchliche Lehramt und die Freiheit der theologischen Wissenschaft in Stimmen, supplementary no. LXXVI (Freiburg, 1900); joint pastoral letter by the cardinal archbishop and the bishops of the Province of Westminster in The Tablet, LXV (London, 1901), 8, 50; Cathrein, Glauben und Wissen (Freiburg, 1903) ; Kneller, Das Christentum und die Vertreter der neueren Naturwissenschaft (Freiburg, 1904), tr. Kettle, Christianity and Modern Science (St. Louis, 1911); Gerard, The Old Riddle and the Newest Answer (London, 1907); FoNK, Die naturwissenschafllichen Schwierigkeiten in der Bibel in Zeit. filr kath. Theol., XXXI (1907), 401-32; with a supple- ment by the writer, 750-5; Peters, Klerikale Weltauffassung und Freie Forschung, Ein offenes Wort an Prof. Dr. K, Menger (Vienna, 1908); Leahy, Astronomical Essays (Boston, 1910); ViDAL, Religion et medecine (Paris, 1910), — in connexion with this book may be consulted the lectures of Desplats and Francotte, delivered in the Section de medicine de la soci^t6 scientifique de Bruxelles (s^^'ances of 1908 and 1907 respectively); Schia- PARELLi, Astronomy of the Old Testament (Oxford, 1905); Maunder, The Astronomy of the Bible (New York, 1908); Cohausz, Das modeme Denken (Cologne, 1911).

J. G. Hagen.

Scillium, a titular see in Africa Proconsularis, suffragan of Carthage. Perhaps the name should be written Scilium: the real name was possibly Scilli, or better, Scili. On 17 July, ISO, six martyrs suffered for the Faith at Scillium; later, a basilica in which St. Augustine preached (Victor Vit., Per- secut. Vandal. I, 3, 9; August, Serm. 1.55, ed. Migne) was dedicated to them (near Douar esh-Shott, west of the town). The Greek version of their Acts, in an addition which is later, says they were natives of "Ischle, 'Iffx^v, in Numidia". This name is a Greek transcription of ScilUum. The tradition is already recorded in the primitive calendar of Carthage: XVI K. Aug. ss. Scilitanorum (see Martyrolog. Hieronym.", ed. Duchesne and de Rossi, pp. Ixx and 92). The Greek compiler intended po.ssibly to speak not of the Province of Numidia, but of the Numidian country and so would have placed Scillium in Proconsular Numidia. In an epitaph of Simitthu, now Chemtou, we read Iscilitana; Simitthu was cer- tainly in Proconsular Numidia, but was Scillium near it? A definitive answer is impossible, and the exact location of Scillium is unknown. Two of its bishops are mentioned: Squillacius, present at the Con- ference of Carthage, 411; and Pariator, who signed the letter addressed in CA6 by the council of the pro- consulate to the Patriarch Paul of Constantinople XIII.— 39

against the Monothelites. The town is mentioned in the seventh century by Georgius Oyprius ("De- scriptio orbis romani", 662, ed. Gelzer, Leipzig, 1890, pp. 34, 106) under the name of SxiJXi;. Scillium was the native place of St. Cucuphas, martyred at Barcelona (feast on 25 July; cf. Acta SS., July VI, 149), and of St. Felix, martyred at Gerona (feast on 1 August; cf. Acta SS., August, I, 22). Scillium must not be confounded with Silli, or Sililli, in Numidia, the situation of which is unknown, nor, as Battandier does ("Annuaire pontifiual catholique", Paris, 1910), identified with Kasrin, which is Cillium, a see of Byzantium.

TouLOTTE, Geog. de VAfrique chritienne. Proconsulaire (Rennes and Paris, 1892), 235; Monceaux, Hist, de VAfrique chritienne, I (Paris, 1901), 61 seq.

S. Pl^TRIDfcs.

Scillium, Martyrs of. — In the year 180 six Christians were condemned to death by the sword, in the town of Scillium, by Vigellius Saturninus, Proconsul of Africa. The Acts of their martyrdom are of special interest, as being the most ancient Acts we possess for the Roman Province of Africa. Their trial is also notable among the trials of early martyrs inasmuch as the accused were not subjected to torture. The dialogue between the Proconsul and the martyrs shows that the former entertained no prejudices against the Christians. He exhorts them to comply with the law, and when they decline he suggests that they take time to think on the subject. The Christians quietly assure him that their minds are made up, whereupon he pronounces sentence: "Whereas Speratus, Nartallus, Cittimus, Donata, Vestia, Secunda have affirmed that they live after the fashion of the Christians, and when offered a remand to return to the manner of life of the Romans, per- sisted in their contumacy, we sentence them to perish by the sword".

Leclerq, Les Martyrs, I (Paris, 1906) ; All,\rd, Ten Lectures on the Martyrs (New York, 1907).

Maurice M. Hassett.

Scollard, David J. See Satjlt Sainte Marie, Diocese of.

Scopia, Archdiocese of (Scupi; Scopiensis), an- cient residence of the early Servian rulers, is the modern Uscub (Uskiib, Ushkiip, or Skoplje), a city of 25,000 inhabitants, situated on the left bank of the Vardar in Macedonia. The first known bishop is Perigorius, present at the Council of Sardica (343). Scopia was probably a metropolitan see about the middle of the fifth century.

After 553 we have no notice of bishops of Scopia till 882. The Bulgarian wars in the tenth century caused a temporary suppression of the see, but when the Bulgarians were converted a century later it again became a metropolitan see. • Scopia has also long been a Greek schismatic archiepiscopal see, subject to the Servian Patriarch of Ipck (or Pod); in 1717 it became, as it is now, a suffragan of Con- stantinople (Jirecek, "Geschichte der Bulgaren", p. 102). In 1346, Greek schismatic bishops held a national council under the patronage of the Ser- vian ruler Dusan (1331-55), (Markovid, "Gh Slavi", ed. i, Papi II, 371). Catholic bishops continued to govern the See of Scopia during the thirteenth and fourteenth centuries. After 1340 Scopia had only titular bishops until 1656 when it became again a residential see. Since 1700 the bishops of Scopia bear the title of Apostolic administrators or of arch- bishops immediately dependent on the Roman See. Until 1860 the Catholic archbishops had an uncertain residence in the mountains of Macedonia or Alba- nia, owing to the hostility of the Turks. They now reside in Uskup. Scopia was the birthplace of the famous sixteenth century Minorite, John Bandilovid, a Croatian theologian and writer whose "Pistoloje