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PAUL

but he does not concern himself with it in his Epistles. When he says that "the dead who are in Christ shall rise first" (ttpHtov, I Thess., iv, 16, Greek) this "first" offsets, not another resurrection of the dead, but the glorious transformation of the living. In like man- ner "the end" of which he speaks (tiJ tAos, I Cor., XV, 24) is not the end of the resurrection, but of the present world antl the beginning of a new order of things. All the arguments which he advances in be- half of the resurrection may be reduced to three: the mystical union of the Christian with Christ, the presence within us of the Spirit of Holiness, the in- terior and supernatural conviction of the faithful and the Apostles. It is evident that these arguments deal only with the glorious resurrection of the just. In short, the resurrection of the wicked does not come within his theological horizon. What is the condition of the souls of the just between death and resurrec- tion? These souls enjoy the jjresence of Christ (II Cor., V, 8); their lot is enviable (Phi!., i, 2.3); hence it is impossible that they should be without life, activity, or consciousness.

(3) The judgment according to St. Paul as accord- ing to the Synoptics, is closely connected with the parousia and the resurrection. They are the three acts of the same drama which constitute the Day of the Lord (I Cor., i, 8; II Cor., i, 14; Phil., i, 6,10; ii, 16). "For we must all be manifested before the judg- ment seat of Christ, that every one may receive the proper things of the body, according as he hath done, whether it be good or evil" (II Cor., v, 10). Two conclusions are derived from this text: (1) The judg- ment shall be universal, neither the good nor the wicked shall escape (Rom., xiv, 10-12), nor even the angels (I Cor., vi, 3); all who are brought to trial must account for the use of their liberty. (2) The judgment shall be according to works: this is a truth frequently reiterated by St. Paul, concerning sinners (II Cor., xi, 15), the just (II Tim., iv, 14), and men in general (Rom., ii, 6-9). Many Protestants marvel at this and claim that in St. Paul this doctrine is a sur- vival of his rabbinical education (Pfleiderer), or that he could not make it harmonize with his doctrine of gratuitous justification (Reuss), or that the reward will be in projjortion to the act, as the harvest is in proportion to the sowing, but that it will not be be- cause of or with a view to the act (Weiss). These authors lose sight of the fact that St. Paul distin- guishes between two justifications, the first necessarily gratuitous since man was then incapable of meriting it (Rom., iii, 28; Gal., ii, 16), the second in conformity to his works (Rom., ii, 6: Kara rd tpya), since man, when adorned with sanctifying grace, is cajiable of merit as the sinner is of demerit. Hence the celestial recompense is "a crown of justice which the Lord the just judge will render" (II Tim., iv, 8) to whomsoever has legitimately gained it.

Brietiy, St. Paul's eschatology is not so distinctive as it has been made to appear. Perhaps its most original characteristic is the continuity between the present and the future of the just, between grace and glory, between salvation begun and salvation con- summated. A large number of terms, redemption, justification, salvation, kingdom, glory and especially life, are common to the two states, or rather to the two phases of the same existence Hnked by charity which "never falleth away".

Of the innumerable works dealing directly with the life or doe- trine of St. Paul the reader is directed only to the following as being most recent, accessible or useful;

Biographies: — Lewin. Life and Epistles of St. Paul (London, 1851) ; CONYBEARE AND HowsON, Life and Epistles of St. Paul (London, 1851); F.arrar, Life and Works of St. Paul (London. 1879) : these three works, especially the last, have since passed through numerous editions. Fouard, St. Paul, ses missions (1892). scs demiires annees (1897), tr. English, Griffith (New York — London, 1894); Ivehach, St. Paul, his Life and Times (s. d.); Cone, Paul, the Man, the Missionary andthe Teacher (New York, 1898).

Theolooy:— Adenet, The Theology of the N. T. (New York,

XL— 37

1894) ; Stevens, Theology of the N. T. (Edinburgh, 1899) ; Pauline Theology (New York, 190B); Weiss, Lehrbuch der bibl. Theol. des N. T. (Stuttgart, 1903), also Eng, tr.; Betschlao, Neutestam. Theologie (Halle, 1896); Sabatier, L'Ap6lre Paul (Paris, 1896), Eng. tr. : HoLTZMANN, Lehrb. der neutestam. Theologie (Freiburg, 1897); Pfleiderer, Der Paulinismus (Leipzig, 1890); Feine, Theologie des N. T. (Leipzig, 1910) : Prat, La theologie de St. Paul (Paris, 1908-1 1) ; there are also numerous other theologies of the N. T. such as those of Lutterbeck (1852) ; Redbs (1852) ; Hahan (1854); ME8.SNER (1856); ScHMiD (1863); Oosterzee (1867), tr. Evans (1876); Immer (1877); Bauh (1864); Holsten (1898); BovoN (1893-94); and of St. Paul in particular, Usteri (1831); Dahne (1835): ScHRvDrn i1Si33); and the Catholic Limar, Die theologie des heilig, I, /■-.«/„ i Ir.ilnirg, 1864;2nded., 1883).

Special Que.sti.ins ( i iiiKU, The Ideas of the Apostle Paul translated into thru- ,),,„/,,;, .qiunilrnts (Boston, 1884); Everett, Th, (,„.,„/ ,,(■ Paul (Bosiuii. 1.SM3); Bruce, St. Paul's Conception "f ' ' ' ' i;dinburgh, 1S94); Somerville, St. Paul's Con- ••• i' ' • I'.dinburgh, 1897) ■,DvBosE, The Caspel accord- in I .-, I l,,,ndon, 1907).

Alt..\t, ..,/,. y.c iteche et la redemption d'apris St. Paul (Paris, 18S2) ; Lipsius, Die paulinische Rechtfertigungslekre (Leipzig, 1853) ; ToBAC, Le probleme de la justification dans saint-Paul (Lou- vain, 1908).

Dickson, St. Paul's use of the terms Flesk and Spirit (Glasgow, 1883); Simon Die Psychologic des Apostels Paulu\ (Gottingen, 1897) ; SoKOLOw ski Die Bigt iffe Geist und Leben bii Paulus (Got- tingen 1903)

Alexander 7h FH ' ^t Pou! (Glasgow 1910) Ernesti, Die Elhik dii 1; / ' ttingen IbSO) Juncker, Die

Ethikdes ipo I I I

Kennedy S( / nf the Tail Thuigs (London,

1904); Kabisch / /, r „l li .ttingen 1893);

TicHMAisN Dif I I 1 ; rstehung und

Oo-irAf (Leipzig 1^ In i I II Christl nach

deu pauhn BruJ ii 1 i

Ramsai " /;«' ' J I I iluen (London,

1908);lDEM ThLihurLhuilhelCamauhmjjin Idlm TheCiticsof St. Paul

F Phat.

Paul I, Pope, 757-67, date of birth unknown; d. at Rome, 28 June, 767. He was a brother of Stephen II. They had been educated for the priesthood at the Lateran palace. Stephen entrusted his brother, who approved of the pope's course in respect to King Pepin, with many important ecclesiastical affairs, among others with the restoration to the Roman States of the cities which had been seized by the Lombard Kings Aistulf and Desiderius; these cities Desiderius promised to give up. While Paul was with his dying brother at the Lateran, a party of the Romans gathered in the house of Archdeacon The- ophylact in order to secure the latter's succession to the papal see. However, immediately after the burial of Stephen (d. 26 April, 757), Paul was elected by a large majority, and received epis- copal consecration on the twenty-ninth of May. Paul continued his predecessor's policy towards the Frankish king, Pepin, and thereby continued the papal supremacy over Rome and the districts of cen- tral Italy in opposition to the efforts of the Lombards and the Eastern Empire. Pepin sent a letter to the Roman ijeople, exhorting them to remain steadfast to St. Peter. In the reply sent by the senate and the people of Rome to the Frankish king, the latter was urged to complete the enlargement of the Roman province which he had wrested from the barbarians, and to per.severe in the work he had begun. In 758 a daughter was born to Pepin, and the king sent the pope the cloth used at the baptism as a present, renewing in this way the papal sponsorship. Paul returned thanks and informed Pepin of the hostile action of Deside- rius, who had failed to deliver the cities of Imola, Osimo, Ancona, and Bologna to Rome, and had also devastated the Pentapolis on his expedition against the rebellious Dukes of Spoleto and Benovento. The two duchies were conquered and annexed by Deside- rius (758). At Benevento Desiderius had a conference with the Greek ambassador Georgios, and agreed on a mutual alliance of Byzantines and Lombards in central Italy. On his way home Desiderius came to Rome, and when the pope demanded the return of the aforesaid cities, he refused to comply. lie promised to give back Imola, but on condition that the pope should persuade Pepin to send back the Lombard hostages whom the Frankish king had carried off,