SURROGATE. Surrogate is one who is substituted or appointed in the room of another. Thus the office of granting licences for marriage in lieu of banns, being in the bishop of the diocese by his chancellor, the inconvenience of a journey to the seat of episcopal jurisdiction is obviated by the appointment of clergymen in the principal towns of the diocese as surrogates, with the power of granting such licences, and of granting probates of wills, &c.
By canon 128, “No chancellor, commissary, archdeacon, official, or any other person using ecclesiastical jurisdiction, shall substitute in their absence any to keep court for them, unless he be either a grave minister and a graduate, or a licensed public preacher, and a beneficed man near the place where the courts are kept, or a bachelor of law, or a master of arts at least, who hath some skill in the civil and ecclesiastical law, and is a favourer of true religion, and a man of modest and honest conversation; under pain of suspension, for every time that they offend therein, from the execution of their offices for the space of three months toties quoties: and he likewise that is deputed, being not qualified as is before expressed, and yet shall presume to be a substitute to any judge, and shall keep any court as aforesaid, shall undergo the same censure in manner and form as is before expressed.”
And by the statute of the 26 Geo. II. c. 33, No surrogate, deputed by any ecclesiastical judge, who hath power to grant licences of marriage, shall grant any such licence before he hath taken an oath before the said judge, faithfully to execute his office according to law, to the best of his knowledge; and hath given security by his bond in the sum of £100 to the bishop of the diocese, for the due and faithful execution of his office.
SURSUM CORDA. (Lift up your hearts.) Cyprian, in the third century, attests the use of the form “Lift up your hearts,” and its response, in the liturgy of Africa. Augustine, at the beginning of the fifth century, speaks of these words as being used in all churches. And accordingly we find them placed at the beginning of the Anaphora, or canon, (or solemn prayers,) in the liturgies of Antioch and Cæsarea, Constantinople and Rome, Africa, Gaul, and Spain. How long these introductory sentences have been used in England it would be in vain to inquire: we have no reason, however, to doubt that they are as old as Christianity itself in these countries. The Gallican and Italian churches used them, and Christianity with its liturgy probably came to the British isles from one or other of those churches. We may be certain, at all events, that they have been used in the English liturgy ever since the time of Augustine, archbishop of Canterbury, in 595.
It appears that these sentences were preceded by a salutation or benediction in the ancient liturgies. According to Theodoret, the beginning of the mystical liturgy, or most solemn prayers, was that apostolic benediction, “The grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Ghost, be with you all.” The same was also alluded to by Chrysostom, when he was a presbyter of the Church of Antioch. We find that this benediction, with the response of the people, “And with thy spirit,” has all along preserved its place in the East; for in the liturgies of Cæsarea, Constantinople, Antioch, and Jerusalem, it is uniformly placed at the beginning of the Anaphora, just before the form, “Lift up your hearts.” In Egypt, Africa, and Italy, the apostolic benediction was not used at this place, but instead of it the priest said, “The Lord be with you,” and the people replied, “and with thy spirit.” In Spain, and probably Gaul, as now in England, there was no salutation before the introductory sentences.
| Priest. Lift up your hearts. | Sacerdos. corda. |
| Answer. We lift them up unto the Lord. | Respons. Habemus ad Dominum. |
| Priest. Let us give thanks unto our Lord God. | Sacerdos. Gratias agamus Domino Deo nostro. |
| Answer. It is meet and right so to do. | Respons. Dignum et justum est. |
| Palmer. |
SUSANNAH, THE HISTORY OF. An apocryphal book (or rather chapter) of the Bible, containing the story of one Susannah, daughter of Chelcias, and the wife of Joachim, of the tribe of Judah, who lived at Babylon, being carried thither captive with her husband, probably at the same time with Daniel, that is, in the year of the world 3398, before Christ 604. The story is well known, being allowed to be read, among other apocryphal books, for the instruction of manners.
This history makes part of the book of Daniel in the Greek, but is not found in the Hebrew. Many therefore have disputed, not only the canonicalness, but even the truth of it; imagining it to be no more than a pious fable, invented as an example of a chaste and loyal wife. Julius Africanus was of this opinion; and St. Jerome in some places censures it as a mere fable; though, in others, he tells us that not only the Greeks and Latins, but the Syrians and Egyptians also, received and admitted it as Scripture. Origen wrote expressly in defence of it. The Church of Rome allows it to be of equal authority with the Book of Daniel.
SUSPENSION. In the laws of the Church we read of two sorts of suspension; one relating solely to the clergy, the other extending also to the laity. That which relates solely to the clergy is suspension from office and benefice jointly, or from office or benefice singly; and may be called a temporary degradation, or deprivation of both. And the penalty upon a clergyman officiating after suspension, if he shall persist therein after a reproof from the bishop, (by the ancient canon law,) that he shall be excommunicated all manner of ways, and every person who communicates with him shall be excommunicated also. The other sort of suspension, which extends also to the laity, is suspension ab ingressu ecclesiæ, or from the hearing of Divine service, and receiving the holy communion; which may therefore be called a temporary excommunication. Which two sorts of suspension, the one relating to the clergy alone, and the other to the laity also, do herein agree, that both are inflicted for crimes of an inferior nature, such as in the first case deserve not deprivation, and such as in the second case deserve not excommunication; that both, in practice at least, are temporary; both also terminate either at a certain time, when inflicted for such time, or upon satisfaction given to the judge when inflicted until something be performed which he has enjoined; and lastly, both (if unduly performed) are attended with further penalties; that of the clergy with irregularity, if they act in the mean time; and that of the laity (as it seems) with excommunication, if they either presume to join in communion during their suspension, or do not in due time perform those things which the suspension was intended to enforce the performance of.
SWEDENBORGIANS. This body of Christians claims to possess an entirely new dispensation of doctrinal truth derived from the theological writings of Emanuel Swedenborg; and, as the name imports, they refuse to be numbered with the sects of which the general body of Christendom is at present composed.