Sartoritis, Erxst Wilhklm Christian, one of the ablest, most fruitful, and genial theologians of mod- ern orthodox Lutheranism, was born at Darmstadt, IMay 10, 1797, and died at Konigsberg June 13, 1859. "While studying at Gottingen (1815-18), he fell under the ear- nest religious influence of Planck. In 1819 he began to lecture in the University, and to produce the first of those numerous genial writings which have induced some to call him the St. John of Lutheranism. The first that appeared was three essays — one on the Pur- pose of Jesus in Founding the Church; the second on the Oriyin of the Gospels (afterwards disavowed); and tlie third on the Doctrine of Grace and Faith. Next followed (1821) the Luthei-un Doctrine of Human In- ability, in which he opposed Schleiermacher. In 1821 he became professor of theology at Marburg. Here he issued two works, The Doctrine of Protestants as to the Res2Kct due to the Civil Magistracy, and Religion Outside of the Limits of Mere Reason. In 1824 he received the doctorate and accepted a call to Dorpat. Here appear- ed successively his Contributions to Evangelical Ortho- doxy, in which he opposed Rohr, Bretschneider, and Ra- tionalism in general. In 1831 he issued his Discussion of the Person and Work of Christ, which speedily passed through seven editions, and was translated into other languages. These two works attracted to him very general attention, as did also his contributions to Heng- stenberg's Church Journal, in which appeared from 1834 to 1836 his vigorous assaults upon Jlcihler's Symholik. After eleven j'ears of academic labor at Dorpat, he was called to Prussia in 1835, and appointed to the position of superintendent-general of the province of Prussia and director of the royal consistory. He entered upon his duties with a sermon in the royal court-church at Kii- nigsberg in December. In 1840 he began his work on moral theology, Die Lehre von der heiligen Liebe, which, with its modifications and its revisions for new editions, occupied him until 1856, and which he justly regarded as his chief title to a place in the world of theology. The movements of the fanatical "F"riends of Light" in- duced Sartorius to issue, in 1845, a work on the Neces- sity and Obligatoriness of the Creeds. In 1852 appeared his work on Primitive ]\'orship, the Priesthood, and the Sacraments ; in 1853 his Defence of the Augsburg Con- fession; and in 1855 his Meditations on the Glorious Manifestations of God in his Church and on the Presence of the Glorified Body of Christ in the Eucharist. After a ministry of twenty-four years, he died in the midst of his labors. The da}' before his decease he had labored upon a large polemical work against Romanism, pub- lished afterwards (18G0) by his son, under the title Soli Deo Gloria! A Comparison of Lutheranism and Ro- manism in the Light of the Augsburg and the Tridentine Confessions, with Special Reference to Mohler's Symbolik. LTp to the end of his life he was a zealous contributor to Hengstenberg's Church Journal. Some of his later pa- pers were of a very severe polemical character. Only a few of his sermons have been printed. See Kurtz, Church History (Eng. transl.), ii, 372; Wuttke, Chris- tian Ethics, i, 374; Herzog, Real-Encyliop. xiii, 426- 428; Hagenbach, Hist, of Doctrines, ii, 414, 406, 494. (J. P. L.)
Sa'ruch (Sopoi'x), tlie Greek form (Luke iii, 35) of the name of the patriarch Sekug (q, v,), son of Rcu,
Saruk, jNIenachem, Ibx-, an early Jewish scholar, was l)()rn aliout 910 at Tortosa, in Spain, ami died about 970 at Cordova. He is the author of a Biblical diction- ary called -ii-iSN'o or "(•nrsn'o, also an2^ n-iSHTS,
including the Aramaean of Daniel and Ezra, with ex- planations in Hebrew, A grammatical introduction pre- cedes each letter (r"i2n72), and introductions relating to the preliminary grammatical studies, divided into ten chapters, supply in it the place of a grammar. Against this work Dunash ben-Labrat (q. v.) wrote a critique, which elicited a rejoinder from Saruk. Saruk's Lexicon has been edited by Philipowski (Lond. 1854). See Fiirst,
SARUM
360
SATAN
Bibl. Jiul. iii. 248 sq. ; Tntrod. io his Hehrerr and Clicihhe Diet. p. xxvi ; Grjitz, Gesch. J. Jiideii, v, 33(5 sq. ; Braun- scliweiger, Gescliiclite, p. 25 sq. ; Kimchi, Liber Rddicum, p. xxxi sq. (ed. Hiesenthal and Lebrecht); De Rossi, Dizionario Storico, p. 287 ((ierm. transL); Kiimpf, Nichtandalusische Poesie. p. 155 sq.; Pick, Menachem Ibn-Sarnh (in Heb. Chr. Witness, Loud. 1877), p. 324 sq.; {jixoii, Menachem ben-Saruk (Breslau, 1872); andGeiger, Jiidische Zeilschrift, 1872, p. 81 sq. (IJ. P.)
Sarum, Usk of. In former times each bishop had the power of making some improvements in the liturgy of his Church. In process of time different customs arose, and several became so established as to receive the names of their respective churches. The "use" or custom of Sarura derives its origin from Osmund, bishop of that see in A.D. 1078, and chancellor of England. In- fluenced by difficulties arising from an attempt to do away with the ancient Gregorian chanting, Osmund collected together the clergy, and composed a book for the regulation of ecclesiastical offices, wiiich was entitled the Custom Book. The substance of this was probably incorporated into the missal and other ritual books of Sarum, and ere long almost the whole of England, Wales, and Ireland adoijted it. When the archbishop of Canterbury celebrated the liturgy in the presence of the bishops of his province, the bishop of Salisbury (proliably in consequence of the general adoption of the '• use" of Sarum) acted as jwecentor of the College of Bishops, a title which he still retains. See Hook, Church Diet. s. v. See Use.