SADDUCEES
323
SADLIER
and vest for the various ecclesiastical functions. It
corresponds to the secretarium or diaconicuyn of old.
At present the almost universal practice is to have
the sacristy directly beliind the main altar or at
either side. The sacristy should contain cases,
properly labelled, for the various vestments in all
the liturgical colors; a crucifix or other suitable
image in a prominent position to which the clergy
bow before going to the sanctuary and on returning
(Ritus celebrandi missam, II, i); a lavatory, where
the officiating clergy may wash their hands (op. cit.
I, i); a copy of the Decree of Urban VIII prohibiting
certain offices and masses (S. R. C, 460 ad 6; 5.55
§ Et ne); a book containing the obligations of the
Church regarding foundations and their fulfillment
(Innocent XII, Nuper, § 26, 21 Dec, 1699). It is
customary to have a holy water font, and a bell to
admonish the congregation of the advent of the clergy,
at the door leading to the sanctuary. The sacristy
is not blessed or consecrated together with the church,
and consequently is not a sacred place in the canonical
sense. However, except where penalties are con-
cerned, it enjoys on the whole the same prerogatives
as the church. When a sacristy directly behind the
sanctuary has two entrances, the clergy enter the
sanctuary at the gospel side, and leave by the epistle
side (S. R. C, 3029 ad 12). A double sacristy is
sometimes provided, one for the clergy, one for the
altar boys. Canons too usually have their own
sacristy. In cathedrals, where there is no .special
chapel for this purpo.se, there should be a s('j)arate
sacristy {secretarium) with an altar, where the bishop
may assist at Tcrce and prepare for pontifical Mass
(Cajrem. Episcoporum, I, 137; II, 74; see Sac-
ristan).
St. Charles Borrommeo, Instructiones Fabricie Eccl. 1, 28 in Acta Eccles. Medial. (Paris, 1645), 206 sq.; Raym. Antonii In- structio Pastoralis, 8, 1, ed. Eyst. (1877), 116 .sq.
Andrew B. Meehan.
Sadducees. — A politico-religious sect of the Jews during the late post-Exilic and New-Testament period. The older derivation of the name from tsaddiqim, i. e. the righteous; with assumed reference to the adherence of the Sadducees to the letter of the Law as opposed to the pharasaic attention to the superadded "traditions of the elders", is now gen- erally discredited mainly on philological grounds and the term is associated with the proper name "Sadoc", Sadducee being equivalent to Sadokite. They be- came the dominant priestly party during the Greek and Roman period of Jewish historj', and the name, whether bestowed seriously or in irony, originated doubtless in their pretensions to be the descendants of Sadoc, the high-priest prominent in the times of David and Solomon (III Kings, i, 8, 26, 32; ii, 35; I Par., xxix, 22; cf. Ezech., xl, 46; xliii, 19; etc.). As a prominent political party they first appear in the reign of John Hyrcanus (135-105 n. c). They es- poused the hellenizing tendencies of the Asmonean princes in which they were strongly opposed by the Pharisees (q. v.), or Separatists, a party evolved from the earlier Assideans, and which abhorred all forms of Greek culture as detrimental to the religious in- terests of the Jewish nation. Under Aristobulus I and Alexander Jannajus, the immediate successors of John Hyrcanus, the power of the Sadducees was supreme, and though the opposing faction of the Pharisees came into favour during the regency of Alexandra Salome (78-69 b. c), the Sadducees re- gained their ascendancy under Ari.stobulus II (69- 63 B. c.) whom they supported in his conflicts with Hyrcanus II, Antipater, and the Romans. When Pompey captured Jerusalem (63 b. c.) he executed many of their leaders, as did also Herod the Idumean on his accession to power (37 b. c). The Sadducees retained, however, their traditional priestly functions and also a varying preponderance in the Sanhedrin,
but even in this respect their influence was much
diminished through the policy of Herod and later of
the Roman procurators of Judea, who, arbitrarily
and mainly for political reasons, appointed and re-
moved the high-priests at will.
During this period and down to the destruction of Jerusalem the Sadducees were naturally unpopular with the masses because of their marked tendency to side closely with the ruling power, while the patri- otic and exclusive Pharisees became more and more the leaders of the people. Among the religious dif- ferences between the two parties may be mentioned the denial on the part of the Sadducees of the resur- rection, the immortality of the soul, and the existence of angels (Matt., xxii, 23; Mark, xii, 18; Acts, xxiii, 8). They rejected likewise the oral traditions which the Pharisees maintained and emphasized as a Di- vinely ordained supplement to the written law. While the tenacity and exclusiveness and other characteris- tics of the Pharisees have been indelibly impressed on all subsequent generations of Judaism, the in- fluence of the indifferent and materialistic Sadducees vanished completely as soon as the Jews ceased to be a nation.
GiGOT, Outlines of New Testament History (New York, 1902), 74 sqq.
James F. Driscoll.
Sadler, Thomas Vincent Fausttjs, b. 1604; d. at Dieulward, Flanders, 19 Jan., 1680-1. He was received into the Church at the age of seventeen by his uncle, Dom Walter Sadler, and joined the Bene- dictines at Dieulward, being professed in 1622. Little is known of his missionary labours, but probably he was chaplain to the Sheldons of Weston and the Tichbornes in Hampshire before going to London, where he worked many years. He edited several spiritual books, often collaborating with Dom Anselm Crowther, and signing himself T. V. His chief pub- lications are "The Christian Pilgrim in his Spiritual Conflict and Conquest" (1652); "Jesus, Maria, Joseph" (1657); "The Daily Exercise of the Devout Rosarists" (1657), which was afterwards developed into a well-known prayer book, "The Daily Exercise of the Devout Christian"; "A Guide to Heaven", translated from Bona's "Manuductio" (1672); "The Holy Desires of Death", translated from Lalle- mant (1678). Wood attributes to him "The Childe's Catechism" (1678).
Wblldon, Chronological Notes on the English Benedictine Congregation (London, 1881); Snow, Necrology of the English Congregation O. S.]B. (London, 188.3); Wood, Athence Oxonienses, ed. Bus.s (London, 1813-20); Oliver, Collections (London, 1857) ; GiLLOW in Bibl. Diet. Eng. Cath.; Cooper in Diet. Nat. Biog.
Edwin Burton.
Sadlier, Mary Anne Madden, authoress, b. at Cootehill, Co. Cavan, Ireland, 30 Dec, 1820; d. at Montreal, Canada, 5 April, 1903. Her father, Fran- cis Madden, a merchant of fine tastes, encouraged her literary aspirations, and her first efforts were printed in a London magazine, while she was still a girl. Af- ter the death of her father she emigrated to Montreal (1844). Here, two years later, she became the wife of James Sadlier, member of the firm, and manager of the Montreal branch of the New York pubhshing house of D. & J. Sadlier & Co. During the fourteen years that followed she continued to live in Montreal, and did most of the literary work that made her name famous. The family then moved to New York, where her husband died nine years later. The Sadliers owned a weekly paper ("The Tablet"), and in it the majority of her stories appeared. She contributed regularly also to its editorial columns. Her stories and translations number more than sixty volumes, and in their day enjoyed a well-deserved popularity among the rapidly-growing Irish- American commu- nity, on whose character, in its constructive period,
