Page 9

Page 9

Lea Plantea magiquea el la aorcellerie, Moulins, 1899; J. N. Sepp, Orient and Occident: Kap£tel fibber der Nachseite der Natur Zaubenverk and Hexenwesen in alter and neuer Zeit, Berlin, 1903; E. Crawley, The Tree of Life, pp. 50, 79, 253-254, London, 1905; L. R. Farnell, Evolution of Religion, London, 1905; H. A. Junod, The Theory of Witchcraft amongst South African Natives, Cape Town, 1907; A. Abt, Die Apologie des Apulejua von Madaum and die antike Zauberei, Giessen, 1908; A. Bertholet, Religionageschichtliches Leaebueh, pp 150 sqq., Tiibingen 1908; W. Caland, Altindiache Zauberei. Daratellung der akindiachen Wicnschopfer, Amsterdam, 1908; K. Frank, Babyloniache Beschworungareliefa, Leipaic, 1908; J. E. Harrison, Prolegamenta to the Study of Greek Religion, 2d ed., Cambridge, 1908 (contains much on avertive procedure); T. Sehermann, Griechische Zauberpapyri and das Gemeindeuru3 Dankgebet im I. Klemenabriefe, Leipsie, 1909; I. King, The Development of Religion. A Study in Anthropology and Social Psychology, New York, 1910.

SORTES APOSTOLORUM or SANCTORUM (Lot., " Lots of the apostles " or " saints "): A means of foretelling the future by opening the Bible at random, the passage on which the eye first lights being taken as an admonition of the deity in regard to the problem prompting such means of divination. The term is probably derived from the Vulgate of Acts i. 26 and Col. i. 12, and the usage is widespread, pagan Rome thus consulting Vergil, Islam the Koran, and China the sayings of Confucius. While rejecting divination with pagan writings, the Christians employed the Bible for this purpose (cf. Augustine's account of his conversion, Confessiones, VIII., xii. 29-30, Eng. transl. in NPNF, 1 ser., i. 127-128), despite the disapproval of Church Fathers (cf. Augustine, Epist., Iv. 37, Eng. transl. in NPNF, 1 sir., i. 315; Jerome on Jonah i.). It became especially prevalent in the days of Gregory of Tours (Hist. Francorum, iv. 16, v. 14, 49), although it was forbidden by the synods of Vannes (465), Agde (506), Orleans (511), and Auxerre (between 570 and 590), as well as by Gregory the Great (Epist., ix. 204, xi. 33). The Carolingian legislation against the sorter apostolorum (cf. MGH, Leg., sectio iii., part 1, p. 64) was reenforced, partly on the basis of Lev. xix. 26, by the prohibitions of the Church, yet the system had official sanction in determining the character of bishops elect (cf. e.g., William of Malmeabury, Gesta pontif ctcm Anglorum, i. 214, 219, etc.). Greek monks made a similar use of " The Sayings of the Fathers " while the humanists returned to Vergil.

There were a number of minor ways of consulting the sorter apostolorum, and in the later Middle Ages lot-Books circulated throughout Christendom. In more recent times Pietism especially affected di vination by the Bible; and it is still practised in many places. (Cf. also DIVINATION, III.; LOTS,. HEBREW USE OF.) (E. vox DoascafiTZ.)

Bisuonawrax: Besides the literature under Dnvrxsa·IOrr, consult. H. Winnefeld, Sorter Sartpallenaea, Bonn, 1887; P. Cassel, Weahnachten; Urapriinpe, Br&uche, and A6erglauben, Berlin, 1882; F. Roequain, Lea Sorts den saints ou des ap6trea, pp. 457 sqq., Paris, 1880; R. Heim, Incantamenta magica Graca-Latino, Leipaic, 1893; J. R. Harris, in American Journal of Philology, ix. 58; idem, in Journal of Theological Studies, ii. 1, pp. 7-8; idem, The Annotators of Codex Beza', pp. 45 sqq., Londos. 1901.

SOTER, so'ter: Pope c. 166-174. According to Hegesippus (in Eusebius, Hist. eccL., IV., xxii.) and Ilenwus (Haer., Ill., iii. 3) Soter was successor of Anicetus, but the papal lists make him follow Pius. Eusebius (Hist. eccl., IV., xix.) makes his epiaco-

RELTGTOUS ENCYCLOPEDIA Sorcery sad Soothsaying Boteriology pate reach from the ninth to the seventeenth year of Marcus Aurelius; the " Liberian Catalogue " gives him a pontificate of nine years, three months, and two days; Lipaius assigns as his dates 166 (167) 174 (175). A fragment of a letter from the Corin thian Dionysius (in Eusebius, Hist. eccl., IV., xxiii.) makes Soter revive an old custom and send a hortatory letter to the Corinthians which Harnack identifies with the so-called II Clement. A late tradition makes Soter one of the earliest writing opponents of Montanism. (A. HAUCg.)

BIBLIOGRAPHY: Ldber pontihcalia, ed. Mommaen in MGH;' Gent. Pont. Rom., i (1898), 18; .lfaft, Regeata, i. 9; R. A. Lipaius, Chronolopie der r8miachen Biachl<fe, p. 88, Kiel, 1889; J. Langen, Gesch%chte der r6miachen Kirche, i. 152 eqq.; T. Zahn, in Forachungen our Geschichte den neuteatamentlichen Kanona, v. 51 sqq., Leipaie, 1892; Harnaek, Litteratur, i. 589, ii. 1, pp. 440 aqq.; idem, in TU, xui (1895), 4819; Bower, Popes, i. 14; Plating. Popes, i. 3132; DCB, iv. 721-722.

SOTERIOLOGY.

Definition (§ 1). Relation to Mediation (§ a). Relation to Christ's Prophetical Work (§ 3). Relation to the Atonement (§ 4). Relation to Justification (§ 5). Relation to Christ's Kingly Office (§ 8). Summary (§ 7).

Soteriology is that branch of Christian theology

which treats of the work of the Savior; it is the doc

trine of salvation, so far as such salvation has been

wrought out by the second hi~rson in the Trinity.

It is to be carefully distinguished from Christology

(q.v.), which treats solely of the per

:. Defini- son of the Redeemer-his incarnation,

tion. his divinity, and his humanity, and

the combination of these two elements

in his single and perfect personality. Yet it should

be borne in mind always, that any adequate con

ception of his soteriological work moat be based on

right views, antecedently obtained and established,

respecting the Christ as he is in himself-the ap

pointed and .qualified savior of men. Soteriology

does not include the conculxe:nt work of the Son of

God in other spheres, such as creation, or providence,

or moral administration. Nor does it include those

aspects of salvation which involve, on the one side,

the elective purpose and love of the. Father, or, on

the other, the interior ministry of the Spirit in the

application of saving grace. While the Son is con

cerned with the Father in the original plan of re

demption and in the selection of those in whom that

plan becomes effectual (see PREDESTINATION), his

specific work lies rather in the execution of that

plan, and in the actual securing of redemption to

all who believe. While, again, the Son is concerned

with the Holy Spirit in the conviction of sinners,

and in bringing them, through regeneration and

sanctification, into the full enjoyment of the salva

tion provided (see HOLY SPIRIT), his primary work

is rather the provision itself on which, as a divine

foundation, this subsequent work of spiritual resto

ration must be based. The Father creates, pre

serves, governs, plans, elects, as introductory; the

Spirit enlightens, educates, sanctifies, and completes

the saving process in the individual soul; the Son,

acting as intermediate, represents, reveals, instructs,

atones for sin, placates law, and lays a foundation

I I, 'i