On Sunday, Sept. 8, 15G0, he was taken to the cloister of La 3Iinerva, where his sentence was publicly read to him. After he had acknowledged the authenticity of his declarations, and thanked God for the honor of which he was counted wortliy, he was again conducted to prison. The next day, Sept. 9, the people went to the execution. The martyr was led bound to the Campo di Fiorc, in sight of the castle of St. Angelo, where the pope had gone, accompanied by the cardinals and other prelates. As Paschali undertook to preach to the peo- jjle, to the pope, and his prelates, there arose a great commotion, and every one demanded that he should be immediately put to death. Thereupon the executioner quickly threw the rope about his neck and strangled him, after which his corpse was burned. See Hurst, Martyis for the Tract Cause, p. 28 sq. ; M'Crie, Hist, of the Ref. in Italy. (J. II. W.)
Paschasinus, a Romish prelate of note in his day, flourished near the middle of the 5th centur}'. We first encounter him in A.D. 451, when he was bishop of Lilybaeum, in Sicily, as papal legate at the Council of Chalcedon. He there represented the interests of the Roman pontiff, together with Lucentius, bishop of As- culum, and Bonifacius, a presbyter. Paschasinus, of whose previous history and position in life we know nothing, seems to have held the chief place among the three legates, since he subscribed the acts of the coun- cil in the name of the pope before the two others. An epistle of Paschasinus, Be Qucestione Paschali, is still extant, addressed to Leo in reply to some inquiries from the pontiff with regard to the calculations for de- termining the festival of Easter. It will be found un- der its best form in the editions of the works of Leo, published by Quesnel and by the brothers Ballerini. See Schonemann, Biblioth. Patnim Lai. vol. ii, § 49; Biihr, Geschichte der rum. Literatur, suppl. vol. pt. ii, § 1C6 ; Smith, Diet, of Greek and Roman Biog. and My- thai, iii, 131 ; Ceillier, IHst. des Aiit. Sacres, x, 170-175, 201 sq., 682 sq., 701.
Paschasius, a Roman Catholic divine cf the 5th century, flourished at Rome as deacon of a Church about A.D. 490. He was a friend of the antipope Laurentius, and sided with him. Paschasius is reputed to have written Be Spiritu Sancto lihri duo, quihus symboli enarratio continetiir, adversus erroi-es Mace- donii (in " Bibl. Max. Patr." viii, 807). Casimir Oudiu ascribes the work to Faustus Regicnsis.
Paschasius Radbertus, St., a noted Benedic- tine of the first half of the 9th century, was a native of Soissons, France. He embraced the monastic life while yet a youth, and was educated and domiciled at the convent at Corbey, in Aquitaine. He was there under the abbots Adelhard and Wala, whose favorite he was. The former of these abbots died in A.D. 82G. Paschasius first came into public notice in A.D. 831, when he was still a simple monk. A little while after this he was employed as teacher, and in important mis- sions. In A.D. 844 he was elected abbot of the con- vent, although he had never taken holy orders. In A.D. 851 he resigned this office, and died as simple monk in A.D. 8G5, at the abbej' of St. Riquier, where his time was zealously devoted to the study of theology and philosophy. He is now commemorated by the Church of Rome as a saint by order of pope Alexantlcr II (A.D. 1070). In the history of Christian dogmatics Paschasius is celebrated as the originator of the tran- substantiation theory, i.e. that the bread and wine no longer exist in the elements of the Eucharist after the blood and body of Christ have become present there by the act of consecration. Paschasius may thus be said to have raised a controversy which has disturbed the West- ern Church for more than a thousand years. It was called out into symmetrical form, as a theory, by the inquiries of a former pupil of his named Wariu (whom he ad- dresses as Placidius"), who, having become abbot of New Corbey, in Saxony, requested his old instructor
PASCHASIUS RADBF^RTUS 1'.
to draw up a treatise on the Holy Eucharist for the guidance of the young community. In the year 831, therefore, Paschasius Kadbertus Avrote his work. Be Sacramento corporis et san(juinis Christi, of which, when it had become the subject of controversy, he presented a large copy to the emperor, Charles the Bald, in the year 844. In this treatise Kadbertus sets forth the ordinary doctrine of the Church respecting the true and real presence of Christ's body and blood in the consecrated elements, but he goes far beyond all previous writers in defining the mode of that presence and its consequences. There had been scarcely any controversy hitherto on the subject of the Holy Eu- charist, although .John of Damascus, followed by the second Council of Nicrea (A.D. 787) an<l tiie Council of Frankfurt (A.D. 794), had seen cause to censure the ap- plication of ''figure" and "type" to the elements, while a Council of Constantinople (A.D. 754) had asserted their legitimate use. This shows the dawn of such a controversy.
. The dialectical subtlety which had been employed on doctrines concerning the person of Jesus the Christ and the Christian Trinity was now, however, to be en- gaged for many a generation on those connected with the sacrament of Christ's body and blood, and the full tide of strife was set flowing by the clear and uncom- promising statements of Kadbertus. The substance of these statements is as follows: (1) That the very body of Christ, which was born of the Virgin Mary, and which was immolated on the cross, together with the very blood that belonged to that body, and was shed upon the cross, are those which the communicants receive (and he does not hint at receiving in one kind onlj') in receiving the consecrated elements of the Holy Eu- charist; (2) That the bread and wine which are conse- crated are wholly and entirely converted into the body and blood of Christ, so that they are no longer to be spoken of as being in any natural sense bread and wine ; (3) That this conversion ordinarily takes place in such a manner that it is not made known to the senses, God permitting the appearance and taste of the bread to remain as a veil to the great miracle which he has wrought; (4) But that under special circumstances, to confirm the faith of doubters or to satisf}' the devotion of saints, the fact of the conversion is made apparent to the senses by the substance of Christ's body and blood either in the form of a lamb, or presenting the color and appearance of fiesh and blood. Only one such instance is narrated, but it is said to be one out of many (Pasch. Radbert. De Sacram. Corp. et Sanff. Christi [in " Bibl. Max. Ludg." xiv, 729] ; Martene, Vet. Script. Collect, ix, 367 ; Migne, Patrol, vol. cxx).