This precise definition of the nature of the Eucharist was a novelty in the Church, as is shown by the catenae of authorities respecting that sacrament which have been collected by Pamelius in his Liturf/icon, and by Grier- anger in his Institutions Liturgiqnes. It raised a con- troversy at once among the theologians of the Benedic- tine order, and Kadbertus endeavored to prove his state- ments in a letter addressed to one of his monks named Erudegarde, in which he collected passages from the fathers (Pasch. Radbert. 0pp. Bibl. Max. Lmhj. xiv, 749; Migne's Patrol, cxx, 1351). The first to reply in writing to these novel opinions or definitions was Kaba- nus jNIaurus, abbot of Fulda (A.D. 822-847), and after- wards archbishop of Mentz (A.D. 847-85G), in an epistle to a monk named Eigel, which has been lost (comp. Mabillon, Act. Sanct. Ord. Bened. sa'c. iv, ii, 591). When the controversy attracted the attention of the emperor Charles the Bald, he required of Paschasius Kadbertus a copy of the treatise, and it was delivered to another monk of Corbej', Katramnus, or Bertram, for examination. The result was an answer by Katramnus in the form of a treatise bearing the same title as that of Kadbertus, the point of which is to prove that there is a difference between the manner of Clirist's presence when on earth and that of his sacramental presence in
5 PAS-DAMMIM
cucharistic elements; that in the latter "est quidem corpus Christi sed non corporale, at spirituale ;" main- taining, however, as strongly as his opponent the real- ity of that presence (Katramnus, De Corp. et Samj. Do- mini; Migne's Patrol, cxviii, 815, Oxford ed. 1838). Tiie great liturgical commentator, Walafrid Strabo, was also an opponent of Kadbertus, and that portion of his work which deals with the subject is more in accord- ance with the writings of their Catholic predecessors (Walafridus Strabo, De Reh. Eccl. ch. xvi, xvii). An- other opponent, and more radical than the others, was Erigena (q. v.). He held that the Eucharist is a mere memorial of Christ's death in past time, and not of his presence in the sacrament, a typical act of feeding, by which the mind of the faithful communicant intellect- ually and piously reminds him of the work of his Lord (DoUinger, Church Hist, iii, 73, Cox's transl.). With the death of Paschasius the controversy subsided for a while, but its revival bj' Berengar and Lanfranc in the 12th century makes it very evident that the doctrine pleased the superstitious tendency of those ages, and that this theory had been extending its effects far and wide on the popular mind, and finally the views of Pas- chasius Kadbertus were stamped upon the authorita- tive theology of the Roman Church, under the name of Transuhstantiation, by the fourth Council of Lateran, in the year 1215.
I'aschasius was also the author of works entitled De fide, spe et caritate, and De Partu virginis. The for- mer betraj's most clearly his superstitious notions in re- ligion. The latter is a bold defence of a doctrine held also by St. Jerome, viz. that the virginity of the Holy Virgin ]Mary continued after the birth of Christ, or, in other words, that JIary had given birth to Christ utero clauso, and that therefore she and her offspring should be regarded as free from the taint of original sin. (See Munscher, Dogmengesch. ed. Coin, p. 85 sq. ; W^alch, Historia Controversice swculi IX de Partu B. Virginis [Gott. 1758, 4to] ; Hagenbach, Hist, of Doctrines, ii, 40 sq.) The complete works of Paschasius, with a short but excellent biographical sketch as introduction, were published by the Benedictines, entitled Opera, quorum pars multo maxima nunc jniimim prodit ex bihliotheca Monasterii Corbiensis (Paris, 1618, ful.). The works are reprinted in IMigne's Patrologia, vol. cxx. Comp. be- sides the authors already quoted, Hagenbach, Hist, of Doctrines (see Index in vol. ii) ; Neander, Hist, of Dog- mas (see Index in vol. ii) ; Rlickert, in Hilgenfeld's Zeitschr.fiir hist. Theologie, 1858; \)\eck\\of(. Die A bend- mahlslehre im Reformationszeitalter; Baur, Dogmengesch. vol. ii ; Hausher, Der h. Paschasius Rudbertus (^lainz, 1862). (J. H. W.)
Pas-Dani'mim (Ileb. Pas Dammim', d'la^ DQ, lo'ist of blood [or extension ofbroolcs, Flirst] ; Sept. $a- aoSofii] V. r. ^aaooofiiv, Vulg. A phesdomim) , the form in 1 Chron. xi, 13 of the name w hich in 1 Sam. xvii, 1 is given more at length as Epiies-dammim. It will be observed that in the original of Pas-dammim the article (DQH) has taken the place of the first letter of the other form (DBX). In the parallel narrative of 2 Sara, xxiii the name appears to be corrupted (Kennicott, Dissert, p. 137) to charphuni (CS"in), in the A. V. ren- dered " there." The present text of Josephus {Ant. vii, 12, 4) gives it as Arasamos (^ XpcKjaj.iot:'). The chief interest attaching to the appearance of the name in this passage of Chronicles is the evidence it aifords that the place was the scene of repeated encounters between Is- rael and the Philistines, unless indeed we treat 1 Chron. xi, 13 (and the parallel passage, 2 Sam. xxiii, 11) as an independent account of the occurrence related in 1 Sam. xvii, which hardly seems possible. See David. A ruined site bearing the name Damun lies near the road from Jerusalem to Beit Jebrhi (Van de Velde, Palest. ii, 193; Tobler, Dritte Wand. p. 201), nhout three miles east of Shuweikeh (Socho). — Smith. Dr. Porter, how-