STATINUS
99'
STAUDENiSIAIER
rights, and the French army besieged Rome, June 23, 1!S49, which surrendered unconditionally. -'uly 3. The French took possession, and soon after proclaimed the authority of the pope; who, however, did not return till April 12, 1850. The peot>le were dissatisfied, and one province after another emancipated itself from the papal sceptre, and united with the kingdom of Italy. The French soldiers left Home Aug. "21, 1M7(I, and king A'ictor Emmanuel took possession of the city, tleclaring it the capital of Italy, and thereby abolishing the tem- poral power of the pope. See TK.Mroi{Ai> 1'<.)\vkr.
Statinus, or Statilinus, a Roman divinity whose office it was to watch over children before they could walk and to give them the ability to stand. Sacrifices were otfered to him when a child began to stand or run alone (Augustine, Be Civ. Dei, iv, 21 ; Tertull. Ife A niimi, 31) ; Yarro, Ajj. Non, p. 528). See Smith, Did. of Biog. and Mythol. s. v.; Vollmer, Worterb. d. Mythol.
8. V.
Statio, a word employed in ecclesiastical language to denote, 1. A certain fixed post or place, and especial- ly an appointed place, in which prayer might be made, either publicly or privately (locus sacer, oi-atorium). 2. A standing posture at prayer. See Standing, 3. Statio is also frequently employed by earlj' writers as nearly ecpiivalent to jejunium. See Stations.
Statioiialis, Crux, a cross or crucifix carried in religious processions, and serving as a kind of chief standard, or to denote a place of rendezvous or head- quarters.
Stationarise, Indulgentiae. Indulgences pub- lished at certain stations, and especially in the eccltsiie stationales.
Stationarii, one of the three classes of subdeacons, whose duties related chierty to processions.
Stationarius Calix, the cup or chalice which is taken from one station to another where mass is to be celebrated or a sortitio sacra to be performed.
Stations of thk Hoi.y Ckoss, or the Holy Way OF THE Citoss, consist, among Roman Catholics, of fourteen representations of the successive stages of our Lord's passion, or of his journey from the hall of Pilate to Calvar\% See Via Dolorosa. These are set up in regular order round the nave of a church or elsewhere, and visited successively, with meditation and prayer, at each station; the devotion being a sul)stitiite for an act- ual pilgrimage to Palestine and a visit to the holy |ilaces themselves. The fourteen stations of the cross repre- sent— 1. .Jesus is condemned to death; 2. .Jesus is made to bear his cross; 3. Jesus falls the first time under his cross; 4. Jesus meets his afHicted mother; 5. The Cyrenian helps Jesus to carry his cross; 6. Veronica wipes the face of Jesus; 7. Jesus falls the second time; 8. Jesus speaks to the women of Jerusalem ; 9. Jesus falls the third time; 10. Jesus is stripped of his gar- ments; 11. Jesus is nailed to the cross; 12. Jesus dies on the cross; 13. Jesus is taken down from the cross; H. Jesus is placed in the sepulchre. See Barnum, Romunisia as It Is, p. 479.
Stator, a Roman surname oi.Tiipiter, given because he stayed the Romans in their flight before the Sabines. Romulus vowed to erect a temple in his honor, but con- tented himself with indicating the spot where it should stand. M. Attilius repeated that vow at a later dav, and the senate thereupon caused the temple to be built in the tenth region (Livy, i, 12), See Anthon, Classical Diet. s. V. ; Vollmer, Worterb. d. Mythol. s, v,
Stattler, Bknedict, a German Jesuit, was born Jan. 30, 1728, at Kiitzing, in Lower Bavaria, studied at Niederaltaich and Munich, and entered in 1745 the Order of the Jesuits at Landsberg. In 1759 he received holy orders, lectured at Soleure and Innspruck on philoso- phy and theology, was appointed pastor at Ingolstadt in 1776, and in 1782 at Kemnath. Having resigned his pastorate, he retired to Munich, where he died Aug. 21,
1797. Stattler has the merit of having shown the un- tenability of modern philosophy, especially that of Kant. He wrote, Wahre vndallein hinreicliende Reformationsurt des kdtholischen I'riesterstandex (Ulm, 1791): — Deinon- slratio Catholica (placed on the Index}: — rian zu der (diein mijyiiclti'ii ]'ereini(/iint/ tin Glauben der Protestanlrii mil der kathoL Kirche und den Grenzen dieser Mof/lirh- keit (Augsburg and Munich, 1791) : — Tractalio Cosmolo- r/ica de \'iribiis et Xatiira Corporuni (Munich, 17(53) : — I'hilosopliia Methodo Sciendis Propria Explaiuita (ibiil. 170)9-72) : — Demonslratio Evawjelica adversus Theistus, etc. (ibid. 1770) : — Ethica Christiana Universalis (Ingol- stadt, 1772) : — Compendium Philosophicum (ibid, 1773) : — I)e Locis Theolof/icis (Weissenburg, 1775) : — Theolof/ite Theoretics Tractatiis 17 (Munich, I'lG) -.— Theoliii/. Christ. Theorelica (ibid. 17»\, etc.) :—\Vahres Verhiilt- ?iiss der kantischen Philosophie zur christl. Religion und Moral (ibid. 1794) : — Meine nock immer feste Uebei'zeu- gung von dem vollen Ungrunde der kantischen Philosophie imd von dem ans ihrer Aufiuihme in christliche Schulen unfehlbar eutstehenden dussersten Schaden Jiir Morid und Religion, gegeii zirei neue I'erlhfiiliger (Landshut, 17!I4). See Regeiisburger Conversations-Lexikon, s. v.; Thenlog. Universal-Lexikon, s, v. ; Werner, Geschichte der katho- lischm Theologie (Munich, 18()6) ; Furst, Bibl. Jud. iii, 379; Winer, llandbuch der theol. Literatur, i, 305,316, 357, 384, 487 ; ii, 323, 788. (B. P.)
Statues. The ancient Christians did not approve of statues of wood or metal or stone to be used in churches. This is proved from the testimonies of (ier- manus, bisho]i of Constantinople (k'p. ad Thorn, etc.), and Stephanus Bostrenensis, both cited in the Acts of the Second Council of Nice, which show that massy images or statues were thought to look too much like idols even by that worst of councils. Petavius answers the reference to the authority of Cregory Nazianzen {Kji. 49), that he speaks not of statues in temples, but of pro- fane statues in other places. It is most certain, from the writings of Augustine (in Psa.cxiii) and Optatus (lil). ii), that there were no statues in that age in their churches or upon their altars, because they reckon both those to be mere heathenish customs, Cassander notes (Consult, de Iniagin. p, 165) that till the time of the Sixth (ien- eral Council the images of Christ were not usually ia the figure of a man, but only symbolically represented under the type of a laml); and so the Holy (ihost was represented under the tyyte or symbol of a dove. That council forbade (Cone. Trull, c. 83) the picturing of Christ any more in the symbol of a lamb, and ordered that the Son of (lod should be drawn only in the like- ness of man. The worship of images began, probably, in A,D. 692. It was then thought indecent to pay de- votions to the picture of a lamb, and it was therefore no longer seen in the Church. Statues are now among the prominent ornaments of Roman Catholic churches and chapels.— Bingham, Christ. Antiq. bk. viii, ch, viii, § 11. See lMA(;E-Nvousiiir; Scclptuke, Cukistian,