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 PANVINIO

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PANZANI

merged in the Absolute. And if by some furtlior pro- cess of evolution such a discrimination should come to pass, it can signify nothino;, cither as reward or as punishment, once personal consciousness has ceased. That perfect union with (iod which jiantheism seems to promise, is no powerful inspiration to right living when one considers how far from holy must be a God who continually takes up into Himself the worst of humanity along with the best — if indeed one may continue to think in terms that involve a distinction between evil and good.

It is therefore quite plain that in endeavouring to unify all things, pantheism sacrifices too much. If God, freedom, morality, and religion must all be re- duced to the One and its inevitable processes, there arises the question whether the craving for unity may not be the source of illusions more fatal than any of those which pantheism claims to dispel. But in fact no such unification is attained. The pantheist uses his power of abstraction to set aside all differences, and then declares that the differences are not really there. Yet even for him they seem to be there, and so from the very outset he is dealing with appearance and reality; and these two he never fuses into one. He simply hurries ontoas.sert that the reality is Divine and that all the apparent things are manifestations of the in- finite; but he does not explain why each manifestation should be finite or why the various manifestations should be interpreted in so many different and con- flicting ways by human minds, each of which is a part of one and the same God. He makes the Absolute pass onward from unconsciousness to consciousness but does not show why there should be these two stages in evolution, or why evolution, which certainly means becoming "other", should take place at all.

It might be noted, too, that pantheism fails to unify subject and object, and that in spite of its efforts the world of existence remains distinct from the world of thought. But such objections have little weight with the thorough-going pantheist who follows Hegel, and is willing for the sake of "unity" to declare that Being and Nothing are identical.

There is nevertheless a fundamental unity which Christian philosophy has always recognized, and which has God for its centre. Not as the univensal being, nor as the formal constituent principle of things, but as their efficient cause operating in and through each, and as the final cause for which things exist, God in a very true sense is the source of all thought and reality (see St. Thomas, "Contra Gentes", I). His omnipresence and action, far from eUminating secondary causes, preserve each in the natural order of its efficiency — physical agents under the determina- tion of physical law and human personaUty in the exercise of intelligence and freedom, the foundation of the moral order. The straining after unity in the pantheistic sense is without warrant; the only intel- ligible unity is that which God himself has established, a unity of purpose which is manifest alike in the pro- cesses of the material universe and in the free volition of man, and which moves on to its fulfilment in the union of the created spirit with the infinite Person, the author of the moral order and the object of reh- gious worship.

PuTMTRE, General Sketch of the Hint, of Pantheism {London, 1881): JuNDT. Hist, du Panth. populaire au moyen Age (Paris, 1875) : Saisset, Essni de philos. Tetigieuse (Paris, 1859), tr.. Modern Pantheism (Edinburgh, 1803); Maret, Essai sur te Panlheisme (Paris, 18.39); Harris. Pantheism in Journal of Spec. Philos.. IX (1875); ibid.. XIX (1885); Weissenbero. Theismus u. Pantheis- mus (Vienna. 1880) ; de San. Inst. Metaphysicte Specialis, I (Lou- vain. 1881); HoNTHEiM. Inat. Theod. (Freiburg, 1893); Flint, Anti-Theistic Theories (5th cd., Edinburgh, 1894); de Wulf. Quel^es formes contemp. du PanthHsme in Rev. Nio-scol., IV (1897) ; Gerard, The Old Riddle and the Newest Answer (London, 1904) : Uhlmann, Die Pers/inlichkeit Gottes u. ihre modernen Gegner (Freiburg. 1906) ; Paclsen. Der moderne Pantheismus u. die christl. Weltanseh. (Halle. 1906); Wolf. Moderner P. u. christl. Theismus (Stuttgart, 1906); flee bibliog. under God; Monibu.

Edward A. Pace.

Panvinio, O.nofuio, historian an<l .archaeologist, b. at Verona, 23 February, I.'jiSO; d. at Palermo, 7 April, 15(38. At eleven he entered the Augustinian Hermits. After graduating in Home as bachelor of arts in 1553, he instructed the young men of his order there for one year, antl then taught theology in the monastery of his order at Florence. In 1.557 he ob- tained the degree of doctor of theology, visitetl vari- ous libraries in Italy, making historical researches, and went to Germany in 15.59. Refusing the epis- copal dignity, he accepted the office of corrector and reviser of the books of the Vatican Library in 1556. He died while accompanying his friend and protector Cardinal Famese to the Synod of Monrcale. He was recognized as one of the greatest church lii.slorians and archa'ologists of his time. Paul Manutius called him "antiquitatis helluo", and Scaliger styled him "pater omnis historiae".

He is the author of numerous historical, theological, archaeological, and liturgical works, some of which are posthumous publications, others are still preserved in manuscript in the Vatican Library. Of his printed works the following are the most important: "Fasti et triumphi Romanorum a Romulo usque ad Carolum V" (Venice, 1557); a revised edition of Sigonio's "Fasti consulares" (Venice, 1558); "De comitiis im- peratoriis" (Basle, 1.558); "De republica Romana" (Venice, 1558); "Epitome Romanorum pontificum" (Venice, 1557); a revised edition of Platina's "De vitis pontificum" (Venice); "XXVII Pontif. Max. elogia et imagines" (Rome, 15G8); "De sibyllis et carminibus sibyllinis" (Venice, 1567); "Chronicon ecclesiasticum a C. Julii Csesaris tempore usque ad imp. Maximilianum II " (Cologne, 15G8) ; " De epis- copatibus, titulis, et diaconiis cardinalium" (Venice, 1.567); "De ritu sepeliendi mortuos apud veteres Christianos" (Cologne, 1568); "De pra;cipuis Urbis Roma; basilicis" (Rome, 1570, Cologne, 1584); "De primatu Petri et apostolica; sedis potestate" (Verona, 1589); "Libri X de varia Romanorum pontificum creatione" (Venice, 1591); "De bibliotheca pontificia vatieana" (Tarragona, 1587); " Augustiniani ordinis chronicon" (Rome, 15.50).

Pe-Ritii. Onofrio P(i7ivinin, I. ,, ,- . r. Unme, 1899) ; Orlando. Onofrio Panvinio (Palermn, l~ : ^ ' i ,i it, Bibliotheca Augutt- tinianu historica, critica, et rlr ' • iNtadt and Augsburg.

1768). 656-62; TlRABOSCHi,.s7., / : i ln.mtura Italiana, VII (Modena, 1792), iii, 825-31. A Ml- of Panvinio by Professor Schroers of Bonn is in preparation.

Michael Ott.

Panzani, Gregorio, Bishop of Milcto, d. early in 1662. He was a secular priest of Arezzo, having left the Congregation of the Oratory on account of ill- health, when in 1634 he was chosen by Cardinal Bar- berini for the important and delicate task of a secret agency in London. He is described by the writer of his memoirs as a man "of experienced virtue, of sin- gular address, of polite learning and in all respects well qualified for the business". His commission was to gain first-hand information as to the state of En- glish Catholics, then much divided on the question of the oath of allegiance and the appointment of a vicar Apostolic, to settle the differences that had arisen on these points between the seculars and regulars, and to establish informal relations with the Government. Panzani himself realized that the appointment of a bishop was necessary, and he resented the efforts of the Jesuits to hinder this. Though he was successful in reconciling the seculars with the Benedictines and other religious, the Jesuits were left out of the settle- ment, and Panzani's subsequent efforts to bring them in were fruitless. He had repeated interviews with Windebank and Cottington, the secretaries of state, enjoyed the confidence of the queen, and was ad- mitted to secret audience with the king. He was also in communication with the Anglican Bishop of Chi- chester on the subject of corporate reunion. He was recalled in 1634 when a scheme of reciprocal agency