Soter CEmrijp, Savior), in Grecian mytholofry, was a surname of Jupiter, and also of Hacchus and Helios (I'ausan. ti, 20, 5; 31, 4; iii, 2.S. C; iv, 31, 5; viii, 9, 1 ; 80, 5; 31, 4; Aristoph. liau. 1433; Pliny, //. iV. xxxiv, «; I'lutarch, Aratits, 53; Lycoph. 20G). It was a title likewise assumed by some of the Ptolemies and Syrian kinf,'s.
Soter, pope from A.I). 1G8 to 170 or 177, is said to have been a native of Campania, and to have written against the Montanists, his work eliciting a reply from TertuUian. A letter to the Corinthians, now lost, but iised for reading in the Sunday worship of the Church, is also attributed to him. Decretals said to have been issued by him are not genuine. Some authorities re- jiort that he died a martyr's death. — Herzog, Heal-En- fyklop. s. V.
Soteriology (Gr. aiarqpiac \oyoc, doctrine of stilfiilioii), treats of the work of Christ as man's Redeem- er, anil its logical study reipiires that we should consec- utively look at the deeds Christ has wrought for the salvation of the world, and at their application, through faith, to individuals. The former is called Objective Soteriology, the latter Subjective .Soteriology.
II. Objfctive. — Under this head are included the incar- nation of Christ, his holj' life, obedience unto death, the intermediate state, resurrection, exaltation to heaven, Christ's coming again, the threefold office of Christ, and the work of the Holy Ghost — all of these entering into the work of atonement.
b. Subjective. — Under this head are discussed the sever- al steps which constitute the way of salvation — the de- mands upon the sinner, and how he is enabled to satisfy these demands. These are, desire for salvation, saving faith, true repentance, good works. Christian sanctiti- cation, the work of grace (necessity, extent, character, result).
Soteriologv' received little theoretical investigation in the ancient (Jhurch compared with that bestowed upon the Trinity and original sin. Tlie chief defect in the patristic soteriology is that the distinction between justification and sanctilicalion was not always so care- fully drawn as to fireserve the doctrine of atonement in its integrity. The holiness of the Christian is sometimes represented as co-operating with the death of Christ in constituting the ground of tlie remission of sin.
The pajial statements during the .'Middle Ages were too influential to alitiw of an imjirovement in soteriology, and the Church was holding a theory of salvation whol- ly opposed to tliat which prevailed in the fourth century. AnfM-lm interrupted this dogmatic decline, an<l set the Church once more iifion the true path of investigation. The leading features of his theory are: 1. Sin is an of- fence against the divine honor. 2. This otVence can- not l)e waived, but must be satisfied for. 3. IMan can- not make tliis satisfaction except by personal endh'ss suffering. 4. (i(Kl must, therefore, make it for him, if he is to l)e saved, h. (iod dooe make it in the incar- nation and atonement of tlie Son of God. The soteriol- ogy of Anselm exerted but little influence upon Roman Catholic (Jliristendom, but Luther's assertion of justifi- cation by faith alone cause<l 8<iteriology to become the centre of dogmatic controversy between Protestant and Papist, The princijial point of dispute between the Council of Trent and the Protestant theologians related to the appropriate place of sanctilication. The Roman
divine maintained that holiness of heart is necessary to the forgiveness of sin, as a meritorious cause; while the Protestant threw out the human element altogether, and claimed that the blood of Christ is the only merito- rious cause and ground of forgiveness.
In the Protestant Church discussions have been ex- cited by the Sucinian opposition and the Grotian modi- fication.
For the historical examination of this subject, see Baur [F. C], Die christl. Lehre von der VersOhnung (1838); Kitschi, Die christl. Lehre von der Rechtf. und Versijhnung (1870), vol. i. For other phases, see the Dof/matics of Lange, IMartensen, Nitzsch ; Evangelical Qua?: Rev. Oct. 18t;8 ; Edwards, Juslijicution and Wis- dom in Redemption; Hodge, Theology, vol. ii; Grotius, Sacrifice of Christ ; Pressense, Snr la Redemption, in Bulletin Theol. 18(57, i sq. ; Schoberlein, art. Erlosung, in Herzog, iv, 129-140; Shedd, Hist, of Doct. p. 201-386.
Sothis, the name given by the Egyptians to the dog-star, or Sirius. Their year began with the rising of this star, and the coincidence of the latter phenome- non with the new moon marked the great sidereal or world year of 14G1 civil years. Sothis was also, in Egyptian mythology, a designation of Isis, and the star Sirius was accordingly sacred to that divinity.
Soto, Francisco Domingo de, a monk and theologian, was born of poor parents, in A.D. 1494, at Segovia. He began life as a sacristan at Orchando, and after a severe struggle with difficulties growing out of his indigent condition, he entered the University of Alcala, where he was the pupil of Thomas de Villanova, and afterwards the University of Paris. In 1520 he be- came teacher of philosophy at Alcala, and took ground as a victorious opponent of the nominalism then preva- lent in tlie university. He wrote a Comment, in Aris- totelis Ditdecticam (Salam. 1544, and often) : — Categorice (Venet. 1538): — Libri VIII Physicorum (Salam. 1545) : — and Summulcs (1575). He was suddenly induced to become a monk, and entered first at Montfcrrat, but finally became a Dominican at Burgos in 1524. At Burgos he taught philosophy and theology until 1532, when he removed to Salamanca, and was associated with John Victoria and Blelchior Canus in the promul- gation of scholastic theology. In 1545 he was appoint- ed by Charles V to participate in the Council of Trent, and at once took prominent rank. In the first four ses- sions he represente<l his order, and in the fifth and sixth filled the place of the new general of the Dominicans, Fr. Romeo. He also contribute<l much towards the set- tling of the canons of the fifth and sixth sessions. He was spokesman of the Thomist school, and met with de- termined opposition from the Scotist Ambrosius Catha- rinus; their disputations dealing with the doctrines of original sin, the condition of the human will after the fall, justification, grace and predestination, the works of unbelievers, and similar matters. These controver- sies gave occasion for his works De Natura et Gratia Lib. Ill, etc. (Venet. 1547 ; Antwerp, 15,50) : — Apologia, (]ua Episcopo Mviorensi de Certitudine Gratiie respimdet ]>. S. (Venet. 1547) : — Dis-cept. F. A mbr. Catharini Episc. Minor, ad T>om. de Soto. Ord. Prcedic. super Quinque Artinilis Liber (Rom. 1552). On the removal of the council to Bologna, Soto returned to the court of Charles V. He became confessor to the emperor and archbish- (ip of Segovia in 1519. Imt renounced both dignities, and went back to the monastery of Salamanca, where he be- came prior in 1550. At this time he wrote, against Protestantism, Comment, in Epist. Pauli ad Romanos (Antwer]), 1550 ; Salam. 1551). After two years' service as prior, he resumed a professorship in the University of Salamanca, ami wrote De Rationr Tcgemli et Detegendi Secretum Relectio Theologira (Salam. 1552): — Annot.in ./. Eeri Eraiirisr. Mognnt. Comment, super Evang. ./ohan- vis (Salam. 15,54). Four years after resuming the pro- fessor's chair, he returned to the convent, was re-elected prior, and died Nov. 15, 15G0. In addition to a num-