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12s RELIGIOUS ENCYCLOPEDIA snarez Subintrodnetse In the Eastern Church they remained a lower order, but in the West Innocent III. decided that they con stituted a higher order. Their ordination, however, differs from that of deacons; they are not presented by the archdeacon, and the ordination is the " tradi tion of instruments and vestments." The age of consecration fixed by the Council of Trent is the entrance upon the twenty-second year. One year must intervene before the diaconate is reached, a rule from which the bishop may depart. The office of subdeacon is assumed as transitional, and its functions are fulfilled chiefly by laymen and presbyters. In the Evangelical Church, when it occurs, the title aubdeacon indicates a difference of outer rank only, not of ordination. (E. FRIEDBERGt.) BIBLIOGRAPHY: An adequate and authoritative historical presentation will be found both in Bingham, Oripines, Ill., ii., and in DCA, ii. 1938-39. Consult further: Ii. Reuter, Das Subdiakonat, dessert historiache Entun:ckelutap und liturpisch,-karwnistische Bedeutuup, Augsburg, 1890; F. Wieland, Die pmetische Entwickelung der aopenannten Ordines minores in den ersten Jahrhunderten, Rome, 1897. SUBINTRATION. See TRANSUBSTANTIATION, IL, § 4. SUBINTRODUCTIE VIRGINES (SYNEISAgTOI) A name for female ascetics who lived together with men although both parties had taken the vow of celibacy with earnest intent. It is a nickname that arose relatively late when the practise was con demned, and has had not a little influence in con fusing opinions on this form of asceticism. The practise was widely prevalent throughout Christian antiquity. In Antioch Paul of Samosata had several young girls in his entourage (Eusebius, Hist. eccl., VIL, xxx. 12 sqq., NPNF, 2 ser., i. 315). In Cyprian's time dedicated virgins dwelt with confessors, clericals, and laymen. The rigorous Tertullian advised well-to-do Christians to take into their houses one or more widows " as spiritual consorts, beautiful by faith, endowed by poverty, and sealed by age," and stated that " to have several such wives is pleasing to God" (" Ex hortation to Chastity," xii.; " Monogamy," xvi.; Eng. transl. in ANF, iv. 56-57, 71-72). Among heretics the chiefs of the Valentinians lived with " sisters " (Irenaeus, Hcer., L, vi. 3, ANF, i: 324); the Montanistic Alexander was bound in spiritual marriage with a prophetess (Eusebius, Hist. eecl., V., xviii. 6 sqq., NPNF, 2 ser., i. 236), and the Marcionite Apelles had two spiritual wives, one the prophetess, Philumene (Tertullian, Prcescra:ptione, xxx., ANF, iii. 257). This spiritual marriage, springing from ascetic motives, had its real place in Monasticism in which it retained its original form, even far into the Middle Ages. In the desert, where the monk and his companion dwelt in seclusion, she frequently became his servant. It should, however, not be forgotten that the motive that drew them both into the desert was a common as cetic ideal. In the ancient Irish Church, the organ ization of which was built upon asceticism, men and women of distinction were permitted to participate in ecclesiastical functions. In the cloister, monks and nuns lived together until 543 (Haddan and Stubbs, Councils, ii. 2, p. 292). When the Irish
missionaries came to Armorica, the Gallic bishops regarded it specially censurable that they were accompanied by women who like the men exercised sacramental functions. A new form of spiritual marriage was developed as the wealthy circles in the great cities entered the Christian Church. Rich widows and maidens disdained marriage, but in order to provide a master over their houses and estates joined themselves in spiritual marriage to priests or monks. This variation did not always lead to happy results; the woman retained both the possession of her property and the reputation of unwedded chastity. No matter how seriously asceticism and the soul-tie were taken, the clerical could not escape compromise, and his position varied all the way from steward or chaplain to spiritual paramour. This was the r81e acted by the French abb6 in the seventeenth and eighteenth centuries. At the time of Chrysostom (MPG, xlvii. 495 aqq.) the abuse was prevalent in Constantinople, and likewise in Gaul according- to Jerome (Epist., cxvii., NPNF, 2 ser., vi. 215-220). Best known is the spiritual marriage of the clergy. Marriage being disparaged, and the clergy being required to lead spiritual lives, celibacy became the rule and spiritual marriage followed. The purity of the original motive gradually declined. The spiritual bride became a mere housekeeper, suspected of being a mistress. She came to be called mulier extranea, received the same recognition as a maidservant, and Spanish synods about 600 ordered that she be sold as a slave and the proceeds given to the poor (e.g., Synod of Toledo, 589, capitulum 5, Hefele, Conciliengeschichte, iii. 51, Eng. transl. iv. 419, Fr. transl. iii. 1, p. 225). Gregory IX. distinctly prohibited clerical concubinage. Likewise in the Orient the syneisaktos was regarded as no more than a housekeeper of the clerical by the twelfth century. Practical exigencies had replaced the earlier common ideal. The original motive of cohabitation was the natural result of two opposing tendencies in early Christianity: fraternal love fostered in communal life; and ascetic contempt of the sexual relation, and the renunciation of marriage as sensual. The inconsistency of the social ideal of intimate community life with another that increased the distance between man and woman resulted in this unnatural combination of asceticism and fraternal love, with a form of cohabitation which in its moment of spiritual enthusiasm failed to foresee its pitfalls. Naturally, at first Christians of the highest standing, such as prophets, bishops, and confessors, lived in spiritual marriage. The " spiritual wives " were those who, as " brides of Christ," enjoyed especially honorable consideration; such were the widows, virgins, and prophetesses. The opinion of the Church regarding the institution, at first favorable,. however, changed, and beginning with the Synods of Elvira, Ancyra, and the Council of Nicaea in the fourth century the edicts against codwelling with subintroductce do not cease. In case of disobedience the clergy were corrected or dismissed, and the monks and laity received stern warning. The change of attitude on the part of the Church was caused by its rapid increase in the first three centuries and the absorption of elements
