See Morinus, I>e Sacris Ordinatumibus. pt. iii,exercit. 12, Thomassinus, Vet. et Xav. Kcd. Discipl. xx, 30 sq. , Seitz, Recht dts P/(irr(imle.<,U, i, 415 sq.; Kichtcr, Kir- chenrecht, § 91, 103, 113; Coleman, Ancient C/irist. Ex- emplijied, viii, 11; llerzog, Real-Encykloji. s. v.; Wal- COtt, Sacred Archaol. s. v.
Subdean. There were three kinds of subdeans: 1. The vice-dean. 2. The dean's vicar, his subofficer, assistant when present, and deputy when absent, vice- gerent in choir, as at Lichfield: both had a similar of- fice, that of supplying the duties of the dean in his ab- sence, 3, The capitular subdean ^ the perpetual sub- dean, who is said to hold a place which is a quasi-dig- nity in the gift of a bishop. He has a stall, and cor- responds to the foreign archpnest having parochial charge oi the close. The office was founded in Salis- bury in 1021. For a full account of his duties in the several cathedrals, see Walcott, Sacred A rchaol. s. v.
Subdiaconissa, a term applied, in the early Church, to the wife of a subdeacon.
Sublgus, a Roman divinity, the god of the wed-
ding-night, whose office it was to render the newly married maidens favorably disposed towards their hus- bands.
Subintrodiictae {(niri'ifiaKToC) was a term applied to females kept by persons of clerical rank. Celibacy and chastity were regarded as identical from an early period in the Church, and in consequence ascetics iii- venteil the plan of remaining unmarried and taking into spiritual union with themselves young virgins (oOf,\0ni, svrons, sisters). The relation is already hinted at in Hermas, but becomes more frequent in the 3d century, when Cyjirian coiulemns it. Its spiritual character was speedily lost, and it soon became necessary to legislate against the abuses to which it gave rise. The ([uestion was discussed at the trial of I'aul of Samosata. at Anti- och, in 2(!9 (see Eusebius). In 305 the Council of Ele- beris forbade the clergy to have "sisters" living with them; and that of Ancyra in 314, and of Nice in 32.5, prohibited association with all females whose relation to the clergyman did not obviate all siiS|iicion (mother, sister, etc.). Subsequent legislation on the ]iart of both Church and State was in the same direction; e. g. of the third Council of Carthage in 397 (Can. 17, 27) and Cod. de K/>isc.et Clericis i, 3, 19 of llonorius and Theo- dosius, 420; Novella cxxiii, 29; cxxxvii, 1, in fine, of Justinian.
The practice of keeping f:7ihintroduct(r. or extranecB, de- veloped into complete concuijinage, and became so gen- eral that constantly repeated prohibitions became neces- sary, under penalty of degradation. Upon the whole subject, see Brims, tV(«oHf-.s- Apoxtol., etc. In the 11th century the termfoc(iri<v began to be applied to this dis- reputable class ("meretrices foco assidentes"), and the priests were iexmedfocaiislie, i. e. concuhinarii,fornica- tores. See Du Fresiie, Glossar. s. v.; Gieseler, Kirchev- f/esch. 4th ed. vol. i-'ni, passim ; Gerh. Maf/ni (d. 1384) Sermo de Focaristis et Notoriis Fomicat. (Dresd. 1859) ; Trident. Cone. Sess. xxv, 14, De Reform. — lIerzog,/?ea/- Encykkip. s. v. See Agai'et.e.
Subjectivism is the doctrine of Kant that .ill hu- man knowledge is merely relative, or, rather, that we cannot prove it to be absolute. According to him, we cannot objectify the subjective; that is, we cannot prove that what apjiears true to us must appear true to all intelligent beings; or that, with different faculties, what now appears true to us might ni>t ajipear untrue. Bnt to call our knowledge relative is mcr* ly calling it human, or proportioned to the faculties of a man; just as the knowledge of angels may be called angelic. ( >ur knowl- edge may be admitted to be relative to our faculties of apprehending it ; but that does not make it less cer- tain. See lieniing, Vocab. of Philosoph. Science, s.\,
Sublapsarians, or Inkralapsarians, is the name given by the orthodox Hefi>rmed theologians to those who consider the tliviiie decree of election as dependent upon that which permitted the introduction of evil. The suprdhtpsoriiins. on the contrary, consider the de- cree of election, or of predestination to eternal salvation or damnation, as the original decree upon which all oth- ers, including that permitting the introduction of evil, depend. The question con.sequently refers to the order in which these two decrees were promulgated, or, which amounts to the same, to a nearer aii|ireciation of the fib- ject of predestination, i. e. whether (iod in issuing his decree of election considered man (and the angels) as fallen, or simply as sulijects whose eternal fate was to be decided apart from the consideration of sin, although, of course, knowing what would be their conduct. Both opinions have been permitted to exist side by side in the Church even in times of the greatest intolerance, as, in reality, the (|uestion does in no way affect the dogma of predestination. Both systems hold to the fun- damental principles that election is absolute, not moti- vated by any cause outside of God's will, vnchanf/enbly settled since the beginning of the world, and infallible in its action. Yet the Synod of Dort, in 1618-19, en-
SUBLAPSARIANS
3
SUBSCRIPTION