THE NEW SCHAFF-HERZOG
logian, yet free from all factionalism, and anxious to construct and reconcile rather than to destroy and alienate. In his Religions oj Authority he declared that his object was " to reconcile all that is eternal in the Christian faith with the most rigid demands of the scientific spirit."
His principal writings are c3 follows: Le Timoignage de Jisus-Christ sur sa personne (Paris, 1863); Essai sur lea sources de la vie de Jisus (I860) ; J ohannis cjangelium scsculo ineunte secundo in ecclesia jam adfuisse demonstratur (1866) ; JSsus de Nazareth (1867); L'Apdtre i'aul (1870, 3d ed., 1896; Eng. j-ansl., The Apostle Paid, London, 1891); Guillcv. :.ie le tacitume (1872); De I 'influence des femmes sur la litterature frangaise (1873) ; Rapport sur les dangers qui menacent Veglise rejormee et les moyens de ritablir la paix dans son sein (1876); Le Canon du Nouveau Testament (1877); De V esprit theologique (1878); Mimoir sur la notice hebraique Ce V esprit (1879); Les Origines litteraires de V Apocalypse de Saint-Jean (1888); La Vie intime des dogmes (1800); Essai d'une thiorie critique de la connaissance religie^se (1803); JJsquisse d'une philosophie de la religion d'apres la psychologie et I'histoire (1897; partial Eng. transl.. Outlines o) a Philosophy oj Religion based on Psychology ana History, London, 1897, new ed., 1902); La Religion et la culture :noderne (1897) ; The Vitality of Christian Dogmas and their Power oj Evolution: a L>tudy in Religious Philosophy (London, 1898); La Critique biblique et I'histoire des religions (Paris, 1901); Za Doctrine de V expiation et son evolution historique (1903; Eng. transl., Doctrine of the Atonement and its Historical Evolution; Religion and Modern Culture, London, 1904); and the posthumous Les Religions d'autorite et la religion de Vesprit (1903; Eng. transl.. Religions of Authority and Religions of the Spirit, with Memoir by Jean Reville, London, 1904).
(EtJGEN LACHENMANN.) Bibliography: On Sabatier's philosophy and theology consult: E. Menegoz, Publications diverses sur le fidiisme et son application a V enseignement chretien traditionnel, Paris, 1900; idem, La Theologie d'Auguste Sabatier, ib. 1901; idem, Le Fideisme et la notion de la foi, ib. 1905; Riemers, Het Symbolofideisme. Beschrijving en hritische Beschouving, Rotterdam, 1900; G. Lasch, Die Theologie der Pariser Schulc, Characteristik und Kritil: des Symbolo- Fideismus, Berlin, 1901. Vv. Ward, Auguste Sabatier and New-.:ian, in Fortnightly Review, lxxv (1901), 808 sqq.; J. Berthoud, Auguste Sabatier ct Schleiermacher, Geneva, 1902. On the life consult, j. Vienot, F. Puaux, J. E. Roberty, and H. Monnier Auguste Sabatier, sa vie, sa pensee, ct ses trawcaux, Paris, 1903; J. Pedezer', Souvenirs et etudes, Paris, 18oS; dem Cinquant ans ae souvenirs religieux et ecclesicstiques 1830-80, ib. 1896: idem, Auguste Sabatier, simples souvenirs, Alencon, 1904; i'. Chaponniere, Le Projesseur Auguste Sabatier. Paria, 1902; L. S. Houghton, in Rejormed Church Review, :'■<; (1904), 523 sqq H. Dartigue, Auguste Sabatier, critique Utteraire, Paris, 1910.
SABBATARIANS. See Adventists, § 2; Baptists, II., 4 (b); Communism, II., § 5.
SABBATH: The seventh day of the week, observed as a holy day by the Jews. The command to hallow each seventh day as the sabbath of Yahweh by refraining from all \70rk (Ex. xx. 8-11; Deut. v. 12-15) is the only one in the Decalogue which refers to ritual. The sanctity of the sabbath z stressed in the book of the covenant
Data of and the holiness code (Ex. xxiii.
the Old 12, xxxi. 13 sqq.. xxxiv. 21; Lev. Testament, xix. 3, 20, xxiii. 3, xxiv. 8; cf. xxvi. 34-35, 43) : and the priest code also forbids the lighting of a fire on the sabbath (Ex. xxxv. 3), while the account of the manna in Ex. xvi. 22 sqq., evidently implies that the institution of the sabbath had long been known. The necessity of hallowing the sabbath is further emphasized by the event narrated in Num. xv.
32-36. The proper offerings for the sabbath are enumerated in Num. xxviii. 9-10; and the holiness code (Lev. xxiv. 8) adds that fresh showbread was to be placed in the tabernacle on the sabbath. From II Kings iv. 23 it is evident that the pious were accustomed to visit prophets on the sabbath, doubtlessly to hear the word of God ; and in the regal period twothirds of the royal body-guard were on watch at the Temple on the sabbath, and one- third at the palace, since on that day the concourse of worshipers was especially large (II Kings xi. 5 sqq.). The meaning of the "covert for the sabbath" mentioned in II Kings xvi. 18 is unknown, neither the supposition that it was a covered way for the king to pass from the palace to the Temple nor the hypothesis that it was a covered place built in the Temple for the king to take part in the sabbath services being plausible. The last general event narrated in the Old Testament concerning the sabbath is the suppression of traffic on that day by Nehemiah (Neh. x. 32, xiii. 15 sqq.). The earlier prophets mention the sabbath three times. Amos viii. 4-5 shows that in the northern kingdom of the eighth century traffic was forbidden on the sabbath and on the days of the new moon. According to Hos. ii. 13 the sabbath was a day of rejoicing, and it is also clear from Isa. i. 13-14 that it was a festival of Yahweh, on which the people assembled at the Temple and offered sacrifices. Jeremiah's exhortation to keep the sabbath (Jer. xvii. 19 sqq.) is held by many to be a late addition, but the only basis for this assumption — the theory that such a speech could have been delivered only in the time of Nehemiah, while Jeremiah himself was opposed to all ritual — is entirely inadequate. Jeremiah certainly had the Decalogue before his eyes when he condemned the violation of the sabbath, and the sabbath laws of the Pentateuch were already ancient in Jeremiah's day. His language should be understood in the light of the utterances of his contemporary, Ezekiel, who charged Israel and Judah with having desecrated the sabbath (Ezek. xxii. 8, xxiii. 38), and also severely condemned the elders of Israel who, while wandering in the wilderness, broke the sabbath laws given by Yahweh when he led them out of Egypt (Ezek. xx. 10 sqq.). Since the Pentateuch does not record a profanation of the sabbath in the wilderness, accounts of the events during the thirty-eight years of wandering after the Israelites left Sinai would seem to have existed in the time of Jeremiah and Ezekiel which are no longer extant. Ezekiel describes the sabbath as a sign of the sanctification of Israel by Yahweh (Ezek. xx. 12, 20), a concept found by him in Ex. xxxi. 13, 17, the hypothesis that the Pentateuchal law in question is later than Ezekiel being untenable. It is also evident that by the time of Ezekiel the sabbath had long been distinctively a day of rest, and there is no reason to suppose that either he or his contemporaries made the requirements for its observation more rigid than they had previously been. The Deutero-Isaiah likewise mentions the sabbath. He is blessed who keeps the sabbath holy (Isa. lvi. 2), while one of the indispensable conditions of securing the divine favor fs maintaining the sanctty of the sabbath as a day of rest and one sacred to Yahweh (Isa. Iviii. 13-14): and, finally, in the