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28 RELIGIOUS ENCYCLOPEDIA 211pZ~ Women
secular historians Sozomen probably used only Olympiodorus. A comparison with Zosimus, who also made use of this writer, seems to show that the whole ninth book of Sozomen, excepting the reflections of the author, is nothing more than an abridged extract from Olympiodorus. Oral tradition is occasionally utilized, also the Vita Antonii of Athanasius, lists of Persian martyrs (IL, xiv. 5), logoi of Eustathius of Antioch (IL, xix. 7), the letter of Cyril of Jerusalem to Constantius concerning the miraculous vision of the cross (IV., v. 4), letters of Julian (V., iii. 4), and other sources.
The spirit and interest of Sozomen's history is clearly apparent; he follows the thread of the nar rative of Socrates but seeks to improve upon and to excel his original by elegance of diction, and by the use of excellent sources of which Character he makes skilful use. Generally he of the follows his authorities closely, some History. times almost literally; when they dif fer, he occasionally gives the various versions. The historical exposition is altogether impersonal; Sozomen assumes (III., xv.) that the task of history is to assemble facts without adding anything to them, hence he indulges in little criti cism and usually adopts the views of his sources. This he does to such an extent that he has been charged with Arianism and Novatianism. In real ity, in accord with his legal training, he has no opin ion in theological questions; at the same time he was thoroughly pious and a great admirer of mo nasticism. The attempt of Sozomen to compose a better church history than that of Socrates was only partially successful. He frequently offers additional material but rarely improves upon his prototype. The errors into which Socrates fell in his treatment of the Eastern Church, and especially touching the first phase of the Arian controversy, are quietly copied by Sozomen. But as to the Western Church he was better informed and has made several im portant corrections. Still, those who would use his work should seek to disengage his citations from the context, and endeavor to reach his original sources. (G. Loll.)BIBLIOGRAPHY: The moat convenient Eng, transl, is in NPNF, 2 aer., vol. ii., where useful prolegomena are to be found. The editions named in the text are usually accompanied by a Vita. Consult: Fabricius-Harles. BibZioUwca Grceca, vii. 427 sqq., Hamburg 1801; F. A. Holzhausen, De foretibus quibua Socrates, Sozomenus . . usi suet, GSttingen, 1825; Nolte, in TQS, 1881, pp. 417 sqq.; J. Rosenstein, in Forschungerc zur deutschen Geschichte, i. 167-204, GSttingen, 1862; A. Giildenpenning and I. Land, Der Kaiser Theodosius der Grosse, pp. 21 sqq., Halle, 1878; C. de Boor, in ZKG, vi (1883-84), 478-494; A. Giildenpenning~ Die Kirchengeschichte des Theodoret von Kyrrhoa, pp. 12.sqq., Halle, 1889; P. Batiffol, in Byzantinische Zeitschrift, vii (1898), 265-284, x (1901), 128 aqq.; Bardenhewer, Patrotogie, p. 333, Eng, transl., St. Louis, 1908; J. Bidez, La Tradition manuscrite de Sozomine et to tripartite de Theodore to lecteur, in TU, xxxii. 2b (1908); Ceillier, Auleura sacr6s, viii. 525-34, xi. 102103, 220; DCB, iv. 722-723; KL, xi. 534-536; and the literature named under Socrates (the church historian).
SPAETH, spit, PHILLIP FRIEDRICH ADOLF THEODOR: Lutheran; b. at Esslingen (7 m. s.e. of Stuttgart) Wurttemberg, Oct. 29, 1839; d. in Philadelphia June 26, 1910. He was educated at the University of Tiibingen, where he completed
fiis studies in 1861, and, after being a tutor in the family of the Duke of Argyle in 1863, was pastor of St. Michael's and Zion's Lutheran Church, Philadelphia (1864-67). After 1867 he was pastor of St. Johannis' German Lutheran Church in the same city, and professor in the Lutheran Theological Seminary, Philadelphia, after 1873. From 1880 to 1888 he was president of the General Council of the Evangelical Lutheran Church in North America. He edited the General Council's German Sundayschool book in 1875 and the same body's German church book in 1877, as well as the magazine Ju gendsfreund in 1877, being also joint editor of the Ministerium of Pennsylvania's Documentary History (Philadelphia, 1898). His independent works include Evangelien des Kirc.hertjahres (Philadelphia, 1870); Brotsamen von des Hewn Tische (1871); General Council of the Evangelical Lutheran Church in, North America (1885); Liederlust (Allentown, Pa., 1886); Saatkorner (Philadelphia, 1893); Dr. Wilhelm Julius Mann, ein dnctschramerikanischer Theologe (Reading, Pa., 1895); Biography of Dr. Charles Porterfield Krauth (vol. i., New York, 1898); Annotations on the Gospel according to St. John (1896). His " Order of Lutheran Worship " has been translated into English'by H. D. Spaeth (Burlington, Ia., 1906).
SPAIN: A kingdom occupying the greater part of the most westerly peninsula in southwestern Europe; area (including the Canary Islands and the Balearic Isles) 196,173 square miles; population (1900) 18,618,086. The inhabitants nearly all belong to the Roman Catholic, which is the State Church. The constitution of 1875 declares (art. 11 § 2) that no one shall be molested on account of his religious opinion or in tine exercise of his worship, provided the due observance of Christian morals is maintained; but declares again (§ 3) with apparent contradiction that ceremonies and public evidences other than of the state religion shall not be tolerated. By the term " public evidences " was implied not only the building of churches whose object is distinctly recognizable from without by such marks as portals, towers, or inscriptions, but also the singing of sacred music. On this account, for instance, the Evangelical Germans at Barcelona had to dispense with a tower in building a modest house of worship in 1903. This spirit of intolerance is explained by the fixed public estimate placed upon the unity of the Roman Catholic faith, which is a result of the early age of Christianity in Spain. After the rapid progress of Christianity from the first till the third century there followed a period of much stress; first through the Arian Visigoths and other Germanic races, but far more through the plundering and lawless violence of the Moorish conquerors. Yet the Church. maintained at least three archbishoprics out of six; and twenty-nine bishoprics. But the religious ardor was especially revived and tenaciously developed in the persistent and bitter wars for the expulsion of the Mohammedans.
An invigorating reinforcement was constituted by the four orders of knights, which originated for the restoration of the sovereignty of the Roman
