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 PAULI

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PAULICIANS

letters of St. Jerome, where they are inseparable from that of Paula.

The death of Blesilla and that of Pope Damasus in 384 completely changed the manner of hfe of Paula and Jerome. In September, 385, Paula and Eusto- chium left Rome to follow the monastic life in the East. Jerome, who had preceded them thither by a month, joined them at Antioch. Paula first made in great detail the pilgrimage of all the famous places of the Holy Land, afterward going to Egypt to be edified by the virtues of the anchorites and cenobites, and finally took up her residence at Bethlehem, as did St. Jerome. Then began for Paula, Eustochium, and Jerome their definitive manner of life. The intellectual and spiritual intercourse among these holy persons, begun at Rome, continued and developed. Two monasteries were founded, one for men, the other for women. Paula anil Eustochium took a larger share in the exegetical labours of Jerome, and conformed themselves more and more to his direction. An example of their man- ner of thinking and writing may be seen in the letter they wrote from Bethlehem about 386 to Marcella to persuade her to leave Rome and join them; it is Letter XLVI of the correspondence of Jerome. But God was not si)aring of trials to His servants. Their peace was disturbed by constant annoyances, first the con- troversy concerning Origenism which disturbed their relations with John, Bishop of Jerusalem, and later Paula's need of money, she having been ruined by her generosity. She died in the midst of these trials and good works. The chief and almost the only source of Paula's life is the correspondence of St. Jerome (P. L., XXII). The Life of St. Paula is in Letter CVm, which, though somewhat rhetorical, is a won- derful production. The other letters which specially concern St. Paula and her family are XXII, XXX, XXXI, XXXIII, XXXVIII, XXXIX, LXVI,

evil.

Laob.inge, HistoiredeStePaule (2nd ed., Paris, 1868); Acta SS., .Jan.. Ill, 327-37: see also Hisloria lauxiaca, Ixxix, in P. O., XXXIV, 1180: St. Jerome. De xiris illuslribus in P. L., XXIII, 719: Upton, The House on the Aventine in Catholic World, LXVII, 633-043.

Louis Saltet.

Pauli, Johannes, b. about 1455; d. after 1530 in the monastery at Thann in Alsace. What little is known of his life rests upon unreliable information. Ludwig von Pastor rejects the story that he was of Jewish descent, and baptised at an early age, taking the name of Johannes Pauli from his godfather (see below). Pauli became Master of Arts in Strasburg, entered the Franciscans (the "Barefooted"), and de- livered his first sermon in Thann in 1479. Two years later, he was sent to the convent at Oppenheim; in 1504 the conventual monastery at Bern desired him as a guardian; he held the same office in Strasburg 1506-10; in 1516 he is mentioned as preacher in Schlettstadt; later in Villingen in the Black Forest, and finally in Thann. Prompted by his acquaintance with Geiler of Kaisersberg, he published in 1515 ''Das Evangelienbuch "; in 1516 "Die Emeis, Buch von der Omeissen"; in 1517 "Die Brosamlin Geilers"; in 1520 "Das Narrenschiff, aus dem Latein ins Deutsch gebracht". His own work, which assured him a last- ing place in German literature, is the famous collec- tion of farces and humorous stories "Schimpf (Scherz) und Ernst". This a geniune "folk's book", written in an easy and plain style, filled with humour and pointed satire, intended to instruct while it amused. "He did not desire," as Georg RoUenhagen says in his preface to "Froschmausler", "to make people laugh without teaching them something; his book was like the old legends and sagas, full of fabulous happenings and incidents, but written so that in them, as in a comedy, there are combined with poetry and imagina- tion the plain, unvarnished, bitter truths of life, worded so as to tell serious things in a jocular manner,

with a laugh and a smile." Pauli drew his informa- tion from a variety of sources, and his farces became the inspiration of the later German poets, especially for Hans Sachs. He exercised a wide influence upon the culture of the whole century.

Veith, Ueber den. Barfusser Johannes Pauli (Vienna, 1839); Oesterley, Johannes Paulis Schimpf und Ernst (Stuttgart, 1866): Eubel, Gesch. der oberdeutschen Minoritenprovim (Wurz- burg, 1886): Janssex, Gesch. des deutschen Volfces, ed. Pastor, VI (Freiburg. 1901): Bobertag, Deutsche Nationaltitteratur (Kurschner), XXIV: Weigert, Deutsche Volkschwdnke des 16, Jahrhunderts (Kempten, 1909).

Nicholas Scheid.

Paulicians, a duahstic heretical sect, derived ori- ginally from Manichaeism. The origin of the name Paulician is obscure. Gibbon (Decline and Fall, liv), says it means "Disciples of St. Paul" (Photius, op. cit., II, 11; III, 10; VI, 4). Their special veneration for the Apostle, and their habit of renaming their leaders after his disciples lend some colour to this view. On the other hand, the form (IlauXmSi'oi, not Ilai/XiSi'oi) is curious; and the name seems to have been used only by their opponents, who held that they were followers of Paul of Samosata (Conybeare, op. cit., cv). The birthplace of their founder evidently sug- gested this; but there is no connexion between their doctrine and his. Photius relates that a certain Mani- chee woman, named Kallinike, sent her two sons Paul and John to Armenia to propagate this heresy; the name is corrupted from l\a.v\oi.ii>a.vvoi (Friedrich, op. cit., I). The existence of such persons is now gene- rally denied. The latest authority, Ter Mkrttschian (Die Paulicianer, 63), says the name is an Armenian diminutive and means "followers of little Paul", but does not explain who little Paul may be. It occurs first in the Acts of the Armenian Synod of Duin in 719, a canon of which forbids any one to spend the night in the house of "the wicked heretics called Pollikian" (Ter Mkrttschian, 62).

I. Doctrine. — The cardinal point of the Paulician heresy is a distinction betw'oen the God who made and governs the material world and the God of lieaven who created souls, who alone should be adored. They thought all matter bad. It seems therefore obvious to count them as one of the many neo-Manich:ean sects, in spite of their own denial and that of modern writers (Ter Mkrttschian, Conybeare, Adeney, loc. cit.; Har- nack, "Lehrbuch der Dogmengeschichte", Tiibingen, 1909, II, 528). But there is a strong Marcionite ele- ment too. They rejected the Old 'Testament; there was no Incarnation, Christ was an angel sent into the world by God, his real mother was the heavenly Jeru- salem. His work consisted only in his teaching; to be- lieve in him saves men from judgment. The true bap- tism and Eucharist consist in hearing his word, as in John, iv, 10. But many Paulicians, nevertheless, let their children be baptized by the Catholic clergy. They honoured not the Cross, but only the book of the Gospel. They were Iconoclasts, rejecting all pictures. Their Bible was a fragmentary New Testament. They rejected St. Peter's epistles because he had de- nied Christ. They referred always to the "Gospel and Apostle", apparently only St. Luke and St. Paul; though they quoted other Gospels in controversy.

The whole ecclesiastical hierarchy is bad, as also all Sacraments and ritual. They had a special aversion to monks. Their own organization consisted first of the founders of their sect in various places. These were apostles and prophets. They took new names after people mentioned by St. Paul, thus Constantine called himself Silvanus; apparently they claimed to be these persons come to life again. Lender the apostles and prophets were "fellow-workers" [awixS-iiixoi) who formed a council, and " notaries " (rardpioi), who looked after the holy books and kept order at meet- ings. Their conventicles were called, not churches, but " prayer-hou.ses " {Trpoaevxal). They maintained that it was lawful to conceal or even deny their ideas