Page:Catholic Encyclopedia, volume 11.djvu/497

 PANTALEON

447

PANTHEISM

Eusebius as what was "said" (Hist, eccl., V, xi). Eusebius continues: "In his ' Hypotyposes' he [Clem- ent] spealcs of Pantsenus by name as his teacher. It seems to me that he alludes to the same person also in his 'Stromata'." In the passage of the "Stromata" (I, i), which Eusebius proceeds to quote, Clement enumerates his principal teachers, giving their na- tionality but not their names. The last, with whom Eusebius would identify Pant;enus, was "a Hebrew of Palestine, greater than all the others [in ability], whom having hunted out in his concealment in Egypt, I found rest." These teachers "pre.serving the true tradition of the blessed doctrine from the Holy Apos- tles Peter and James, John and Paul . . . came, by God's will, even to us" etc. Against Eusebius's con- jecture it may be suggested that a Hebrew of Pales- tine was not likely to be trained in Stoic philosophy. In its favour are the facts that the teacher was met in Egypt, and that Pantaenus endeavoured to press the Greek philosophers into the service of Christian- ity. It may well be that a mind like Clement's "found rest" in this feature of his teaching.

Eusebius (VI, xiii) saj-s again that Clement in his "Hypotyposes" mentioned Pantaenus, and further a:lds that he gave "his opinions and traditions". The inference commonly drawn from this statement is that, in the extant fragments of the "Hypotyposes" where he quotes "the elders", Clement had Panta-nus in mind; and one opinion or tradition in particular, as- signed to "the blessed elder" (Eusebius, "Hist, eccl.", VI, xiv), is unhesitatingly ascribed to Panta?nus. But this is incautious, for we cannot be sure that Clement would have reckoned Pantcenus among the elders; and if he did so, there were other elders whom he had known (Hist, eccl., VI, xiii). Origen, defending his use of Greek philosophers, appeals to the example of Pantocnus, "who benefited many before our time by his thorough preparation in such things" (Hist, eccl., VI, xix). That Pantu-nus anticipated Clement and Origen in the study of tireck philosophy, as an aid to theology, i.s the most important fact we know concerning him. Photius (cod. 118) states, in his account of the "Apol- ogy for Origen" by Pamphilus and Eusebius (see P.'i.MPHiLns OF C^SAREA, Saint), that they said Pan- tsenus had been a hearer of men who had seen the Apostles, nay, even had heard them himself. The second statement may have been a conjecture based u|)on the identification of Pantienus with one of the teachers described in "Stromata", I, i, and a too literal interpretation of what is said about these teachers di'ii\ iii'.:; tlii-ir doctrine direct from the Apos- tles. Thr tir-i -iiMinent may well have been made by Clemi'iil ; ii r;|il:;iiis why he should mention Pan- taenus in his ■• 1 1\ j i I |i^ I- ^", a book apparently made up of tradition- i I, m nn the elders. Pantaenus

is quoted (a) in '•'•' I.' 'i-"j:.i- ex Prophetis" (Migne, "Clem. Alex.", 11, 72:1) and (b) in the "Scholia in Greg. Theolog. " of St. Maximus Confessor. But these quotations may have been taken from the "Hypoty- poses". The last named in his prologue to "Dionys. ,4reop." (ed. Corder, p. 36) speaks casually of his writings, but he merely seems to assume he must have -written. A conjecture has been hazarded by Light- foot (Apost. Fathers, 4S8), and followed up by Ba- tifTol ("L'eglise naissante", 3rd ed., 213 sqq.), that Pantajnus was the writer of the concluding chapters of the "Epistle to Diognetus" (see Diognetus). The chief, though not the only ground for this suggestion, is that Anastasius Sinaita in two passages (ed. Migne, pp. 860, 892) singles out Pantaenus with two or three other early Fathers as interpreting the six days of Creation and the Garden of Eden as figuring Christ and the Church — a line of thought pursued in the frag- ment.

B\nDENHEwEn, Gesch. rleraltkirch. Lit., II, 13 sqq.; Harnack,. AUchrist. Lit., 291 aqq.; TrLLEMONT, Hint, eccles.. Ill, 170 sqq.; Ceillieb, Hist, des aut., II, 237 aqq.; Rodth, Reliq. sac, I, 237

sflfl F. J. Bacchus.

Pantaleon, Saint, martyr, d. about 305. Accord- ing to legend he was the son of a rich pagan, Eustor- gius of Nicomedia, and had been instructed in Chris- tianity by his Christian mother, Eubula. Afterwards he became estranged from Christianity. He studied medicine and became physician to the Emperor Waxi- inianus. He was won back to Christianity by the priest Hermolaus. Upon the death of his father he came into possession of a large fortune. Envious colleagues denounced him to the emperor during the Diocletian persecution. The emperor wished to save him and sought to persuade him to apostasy. Panta- leon, however, openly confessed his faith, and as proof that Christ is the true God, he healed a paralytic. Notwithstanding this, he was condemned to death by the emperor, who regarded the miracle as an exhibition of magic. According to legend, Pantaleon's flesh was first burned with torches; upon this Christ appeared to all in the form of Hermolaus to strengthen and heal Pantaleon. The torches were extinguished. After this, when a bath of liquid lead was prepared, Christ in the same form stepped into the cauldron with him, the fire went out and the lead became cold. He was now thrown into the sea, but the stone with which he was loaded floated. He was thrown to the wild beasts, but these fawned upon him and could not be foiced away until he had blessed them. He was bound on thf^ wheel, but the ropes snapped, and the wheel broke. An attempt was made to behead him, but the sword bent, and the executioners were converted. Pantaleon im- plored heaven to forgive them, for which reason he also received the name of Panteleemon (the all-com- passionate). It was not until he himself desired it that it was possible to behead him.

The lives containing these legendary features are all late in date and valueless. Yet the fact of the martyr- dom itself seems to be proved by a veneration for which there is early testimony, among others from Theodoret (Grscarum afTectionum curatio, Sermo VIII, "De martyribus", in Migne, P. G., LXXXIII, 1033), Prooopius of Cssarea (De aedificiis Justiniani, I, ix; V, ix), and the " Martyrologium Hieronymi- anum" (Acta SS., Nov., II, 1, 97). Pantaleon is Ven- erated in the East as a great martyr and wonder- worker. In the Middle Ages he came to be regarded as the patron saint of physicians and midwives, and be- came one of the fourteen guardian martyrs. From early times a phial containing some of his blood has been preserved at Constantinople. On the feast day of the saint the blood is said to become fluid and to bubble. Relics of the saint are to be found at St. Denis at Paris; his head is venerated at Lyons. His feast day is 27 July, also 28 July, and 18 February.

Acta SS., July, VI, 397-425; Biblioth. hagiogr. grteca (2nd ed., Brussels, 1909), 19G-97; Biblioth. hag. lat.. II (Brussels, 1900-01), 929-32 GiJNTEH Legendenstwlien (Cologne, 1906), 22, passim.

Klemens Lofpler.

Pantheism {■fS.i/, all; Oe6s, god), the view according to which God and the world are one. The name pantheist was introduced by John Toland (1670- 1722) in his "Socinianism truly Stated" (1705), while pantheism was first used by his opponent Fay in "Defensio Rehgionis" (1709). Toland pubhshed his " PantheLsticon " in 1732. The doctrine itself goes back to the early Indian philosophy; it appears during the course of history in a great variety of forms, and it enters into or draws support from so many other systems that, as Professor Flint says ("Antitheistic Theories", 3.34), "there is probably no pure panthe- ism". Taken in the strictest sense, i. e. as identify- ing God and the world, Pantheism is simply Atheism. In any of its forms it involves Monism (q. v.), but the latter is not necessarijy pantheistic. Emanationism (q. V.) may easily take on a pantheistic meaning and, as pointed out in the Encyclical, "Pascendi dominici gregis", the same is true of the modern doctrine of immanence (q. v.).