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Sacrament Sacramentals THE NEW SCHAFF-HERZOG 144

speaking, by those of Calvin.* The controversy between Zwingli and Luther came to a climax at the conference held at Marburg in 1529, and the difference led to a long-lasting cleavage between the Lutheran and Reformed types of Protestantism.

Certain religious bodies, of whom the most prominent are the Quakers, reject all external celebration of the sacraments as opposed to the Spiritual interpretation of religion, and hold only to an internal baptism, or regeneration, by the Spirit and an internal communion with Christ. D. S. SCHAFF.

BrBLjoaaAPHY: The primary sources are of course (1) the works of the Fathers and Schoolmen mentioned in the text-Augustine, Abelard, Hugo of St. Victor, Peter Lombard, Albertus Magnus, Thomas Aquinas, Bonaventura, Dune Scotua--aV of whom are discussed in this work, and usually also with reference to the subject of this article; (2) the confessions of the various churches, including the decrees of the Council of Trent, which are collected and annotated in: Schaff, Creeds; and E. F. K. MBller, Die Bekenntniaxhriften der reformirten %irche, Lerperc, 1903. Secondary sources are also of two kinds: (1) works on dogmatics and the history of dogma, which will he found given very fully in and under the articles DoOMA, DoarArice, and DocrarNa, HISTORY 08'; and (2) works on the history of the Church, also very fully given in and under CHVacH HisToaY, to which should be added the works on the history of the councils (see the bibliography under CouNcirn AND SYNODS), and the literature on the Fathers and Schoolmen named above under the articles on them in this work, where many monographs will be found devoted to the subject of this article. A useful literature is that on CANON LAW (q.v.), the literature of which is noted in the article on that subject. Respecting this last it is to be said that reference to this class of books is advised only for advanced etudesite, as the relation is neither so direct nor so obvious as of the other literature named. In addition to the foregoing, the literature on the several sacraments is to be studied as given under the articles on them in this work. Special treatises from the Protestant standpoint are: R. Whately, The Scripture Doctrine concerning the Sacramento. London, 1857; G. L. Hahn, Die Lehre von den Sacramenten in Arer peachichtlichen Entu*kdunp inner halb der abendlkndiachen %irche bra sum Konxil eon Trient, Breslau, 1884; J. S. Stone, The Christian Sacraments, New York, 1888; J. H. Blunt, The Sacraments and Sacramental Ordinances of the Church, London, 1887; G. G. Perry, Vas acclesim Anplicanw, ib. 1888; S. W. Crittenden, Sacraments of the Church, Philadelphia, 1889; W. F. Hook, The Church and its Ordinances, ed. W. Hook, 2 vole., London, 1878; R. Schmidt, in TS%, 1879, pp. 187 eqq., 391 sqq. (on the Lutheran doctrine); G. D. Armstrong, The Sacramento of the New Testament, New York,.1880; R. Watson, The Sacraments: Baptism and the Lord's Supper, ib. 1893; M. Dix, The Sacramental System Considered as the Extension of the Incarnation, ib. 1893; The Church's Ministry of Grace (lectures), ib. 1893; G. Anrich, Dos antike Mysterienwesen in aeinem Einffvee auf daa Chridentum, Gdttingen, 1894; G. Wobbermin, Relipions peschlichtliche Studien Sur Prape der Beeirl/iusaunp den UrchrMtentums durch dos antike Mysterienweaen, Berlin, 1898; J. Grill, Die yersiache Myaterienrelipion i m rl6miaehm Reich and daa Christentum, Tilbingen, 1903; J. C. Lambert. The Sacraments in the New Testament, Edinburgh, 1903; K. G. Goetz, Die Abendmahlafrape in ihrer pesohichtlichen Entwickelung. Leipeie, 1904; A. Knox, Grace of Sacraments, New York, 1905; J. A. Beet, The Church, the Churches, and the Sacraments, London, 1907; H. C.

x While the Thirty-Nine Articles of the Anglican Church are aommon).y held to teach Only two sacraments. baptism and the Eucharist (art. Iacv.), it is maintained by many adherents of the Highrohurch school of that communion that the wording of the article in question does not necessarily militate against the doctrine of seven sacraments, although, as in the Roman Catholic Church, baptism and the Eucharist stand in s class by themselves as sacrament preeminent over ell the rest. The seven sacraments of this AngloCatholic school am identical with those of the Roman Catholics.

Beaching, The Bible Doctrine of the Sacraments, ib. 1908; Hauck-Herzog, RE, x vii. 349-381; Schaff, Christian Church, v. 1, pp. 701-748.

The Roman Catholic idea is presented in: F. Probst, Sakramsnts and Sakramentalien in den drei eraEen chriatlichen Jahrhunderlen, Tilbingen, 1872; P. Schanz, Die Lehre vin den Sacramenten der kathol%achen %irche, Freiburg, 1893; J. H. Oswald, Die dogmatische Lehre vin den heilipen Sacramenten der katholieehen Ruche, 5th ed., MBneter, 189x, S. J. Hunter, Outlines of Dogmatic Theology, iii. 182 eqq., New York [1898]; J. B. Same, De aacramentia eccieaiar, Freiburg, 1897; AL, s. 1481-1518.

SACRAMEftTALS.

Development of the Doctrine (§ 1). The Anointing of Kings (§ 2). Doctrine of Royal Consecration (§ 3). 8acramentals in General (§ 4). Legal Aspects (§ 5). Occasions for Consecration (§ 8). Protestant Teachings (§ 7).

" Sacramentals " is a term applied to certain benedictions and consecrations in the Greek and Roman Catholic Churches, or to the objects blessed, from a partial resemblance between their purpose and use and those of the sacraments proper (see BENEDICTION). Exorcisms, which in the name of God undertake to remove the influence of evil spirits from persons and things, are included under this head (see EXORCISM). The Roman Catholic Church, however, apart from the connection of exorcism with baptism and with certain blessings and consecrations (such as that of the sacred oil and chrism by the bishop on Maundy Thursday), employs it as an independent rite only in the supposedly possible case of the demoniacal possession of a member of the Church, and its exercise even then is frequently limited to cases where the permission of ecclesiastical superiors is given after careful investigation. The order of exorcists has long been a mere stepping-stone to the higher orders, and the function is in practise performed by priests.

Before the development of the doctrine that the sacraments are seven in number, and especially from the beginning of the eleventh tear. Develop- tury to the time of Peter Lombard, meat of the benedictions of the kind here consid-

Doctrine. erect, or at least the more important of them, were loosely included among the sacraments; but with the more exact definition of the term sacrament, these spiritual operations, which, while no longer considered as sacraments proper, were yet supposed to impart some special grace to persons or things, became known as. sacra mentala. The development of doctrine in the West was subordinated to the desire of the Roman spiri tual power for domination. As in the doctrine of the sacraments (after Peter Lombard) the Church found expression for its claim of jurisdiction over all classes of persons, so the doctrine of sacramentaLs expressed the relation of the Church to material ob jects; and from both sacrament and sacramental grew up the doctrine of Sacrilege (q.v.).

As the power of holy orders takes a dominant position in the system of the sacraments, so the full significance of the sacramentals is most clearly visible in the anointing of kings by the clergy. This practise, connected with the Old-Testament custom, occurs in the West as early as the coronation of Wamba, king of the Visigoths, in 872; Egbert, king