Page:Dictionary of Christian Biography and Literature (1911).djvu/932

 Gk. and Lat. ed. of R. Hussey (Oxf. 3 vols. 8vo). An ed. with Eng. notes and intro. by W. Bright is pub. by the Clar. Press. There is an Eng. trans. by Meredith Hammer, Prof. of Divinity, pub. in London by Field, 1619, and more recent ones pub. by Bagster in 1847, and in Schaff and Wace's Post-Nicene Lib., and in Bohn's Lib. (Bell).

[W.M.]

Sophronius (7), a learned Greek friend of Jerome, who was with him in 391–392, and is included in his catalogue of ecclesiastical writers. He had, while still young, composed a book on the glories of Bethlehem, and, just before the catalogue was written, a book on the destruction of the Serapeum, and had translated into Greek Jerome's letter to Eustochium on virginity, his Life of Hilarion, and his Latin version of the Psalms and Prophets. Jerome records that it was at Sophronius's instance that he wrote the last-named. Sophronius had, in dispute with a Jew, quoted from the Psalms, but the Jew said that the passages read differently in Hebrew. Sophronius therefore asked from Jerome a version direct from the Hebrew, which Jerome gave, though he knew that alterations from the received version would cause him some obloquy. The importance of these alterations led Sophronius to translate the versions into Greek. They were well received, and were read in many of the Eastern churches instead of the Septuagint. The translations have not come down to us; but a Greek version of the catalogue of ecclesiastical writers bears the name of Sophronius. It is not quite accurate, but appears to have been the version used by Photius. The presence of his name on this book probably gave rise to its insertion in some MSS. between the names of Jerome, who, however, does not appear to have adopted it. Hieron., ''de Vir. Ill. 134; cont. Ruf.'' ii. 24; Ceillier, vi. 278; and Vallarsi's pref. to Jerome, ''de Vir. Ill.''

[W.H.F.]

Sophronius (10), bp. of Tella or Constantina in Osrhoene, first cousin of Ibas, bp. of Edessa. He was present at the synod of Antioch which investigated the case of Athanasius of Perrha, in 445 (Labbe, iv. 728). At the "Robbers' Synod" of Ephesus in 449 (Evagr. H. E. 10) he was accused of practising sorcery and magical arts. He was also accused of Nestorian doctrine, and his case was reserved for the hearing of the orthodox metropolitan of Edessa, to be appointed in the place of Ibas. No further steps appear to have been taken, and at the council of Chalcedon he took his seat as bp. of Constantia (Labbe, iv. 81). His orthodoxy, however, was not beyond suspicion, and in the 8th session, after Theodoret had been compelled by the tumultuous assembly reluctantly to anathematize Nestorius, Sophronius was forced to follow his example, with the addition of Eutyches (Labbe, iv. 623). Theodoret wrote to him in favour of Cyprian, an African bp. driven from his see by the Vandals (Theod. Ep. 53). Assemani, ''Bibl. Orient. i. 202, 404; Chron. Edess.; Tillemont, Mém. eccl.'' xv. 258, 579, 686; Martin, Le Pseudo-Synode d’Ephèse, p. 184; Le Quien, ''Or. Christ.'' ii. 967.

[E.V.]

Soter, bp. of Rome after Anicetus, in the reign of Marcus Aurelius, during 8 or 9 years. Lipsius (Chronol. der röm. Bischöf.) gives 166 or 167 and 174 or 175 as the probable dates of his accession and death. In his time the Aurelian persecution afflicted the church, though there is no evidence of Roman Christians having suffered under it. But they sympathized with those who did. Eusebius (H. E. iv. 23) quotes a letter from Dionysius, bp. of Corinth, to the Romans, acknowledging their accustomed benevolence to sufferers elsewhere, and the fatherly kindness of bp. Soter: "From the beginning it has been your custom to benefit all brethren in various ways, to send supplies to many churches in every city, thus relieving the poverty of those that need, and succouring the brethren who are in the mines. This ancient traditional custom of the Romans your blessed bp. Soter has not only continued, but also added to, in both supplying to the saints the transmitted bounty, and also, as an affectionate father towards his children, comforting those who resort to him with words of blessing."

The unknown author of a book called Praedestinatus (c. 26) states that Soter wrote a treatise against the Montanists. But the writer is generally so unworthy of credit that his testimony is of no value. [; .]

As to the Easter dispute between Rome and the Asian Quartodecimans, it seems probable that Soter was the first bp. of Rome who was unwilling to tolerate the difference of usage. His immediate predecessor Anicetus had communicated with Polycarp when at Rome; but Victor, who succeeded Soter's successor Eleutherus, incurred the reproof of St. Irenaeus and others for desiring the general excommunication of the Asiatic churches on account of the dispute; and Irenaeus, in remonstrating with Victor, refers only to bps. of Rome before Soter, mentioning them by name, and ending his list with Anicetus, as having maintained communion with the Quartodecimans (Eus. H. E. v. 24).

[J.B—Y.]

Sozomen, author of a well-known Ecclesiastical History, born c. 400. In his book Sozomen has some notices of his birth and of his bringing up (v. 15). His family belonged to Bethelia, a small town near Gaza in Palestine, where his grandfather had been one of the first to embrace Christianity. Thus Sozomen was nurtured amidst Christian influences. He tells us (l.c.) that his grandfather was endowed with great natural ability, which he consecrated especially to the study of the sacred Scriptures, that he was much beloved by the Christians of those parts, who looked to him for explanations of the word of God and the unloosing of its difficulties. Sozomen came to the writing of ecclesiastical history in no spirit of indifference. He believed in Christianity, and even in the more ascetic forms of it, with a genuine faith, "for I would neither," he says, "be considered ungracious, and willing to consign their virtue [that of the monks] to oblivion, nor yet be thought ignorant of their history; but I would wish to leave behind me such a record of their manner of life that others, led by their example, might attain to a blessed and happy end" (i. 1).

He was probably educated at fast in Bethelia or Gaza, for some memories of his youth are connected with Gaza (vii. 28). Thence