RELIGIOUS ENCYCLOPEDIA
Fainting Paleario
church at Orleans, the conversion of his colleagues to Roman Catholicism, and the loss of his property. In the main, Pajon's views were not different from the orthodox Reformed system. Pajon continually denied the charge of Pelagianism or Arminianism, and declared his allegiance to the tenets of Dort. The discussion with Claude first sought agreement on the questions of total depravity and irresistible grace, but passed over the main contention on the mode of operation of grace and the divine spirit. Presupposing the historical operation of universal grace on the individual, Pajon attempted to adapt the doctrine of divine operation to the moral sense of the time, not opposing the doctrine of the work of grace itself. The divine spirit never operates immediately, but always through the Word and human reason; this was the only escape from the Pietistic ecstasy. This theory aims entirely to declare the divine work of conversion in terms of morals rather than of mysticism. Furthermore, the powers of man are regarded as oppressed by ignorance rather than lost; but if the divine Word comes to men under proper and favorable circumstances, it is accepted by the reason, which, in its turn, is followed by the will. The doctrine of salvation exclusively by grace alone is avoided by the assumption that God has so ordered all things that in the elect illumination through the Word must necessarily occur. This God, however, is not present and living, but the remote Creator whose world moves in its appointed path. Pajon's views, permeated with a deistic spirit, thus lack the orthodox Calvinistic sense of personal contact with God; and his pupils, soon passing beyond their teacher's position, turned to Arminianism or even to Roman Catholicism. (E. F. Karl MtVller.)
Bibliography: S. Lacheret, Claude Pajon, sa vie et sa doctrine, Geneva, 1883; E. A. Mailhet, Claude Pajon, sa vie, son systdme religieux, ses controverses, Paris, 1883. A list of the principal works called out by his teaching is given in Hauck-Herzog, RE, xiv. 553.
PALAMAS, GREGORIUS: Greek mystic; b. at Constantinople in 1296; d. at Thessalonica Nov. 15, 1359. Brought up in a fervent religious atmosphere and thoroughly educated, he retired to a monastic life at the age of twenty-one, deeply influenced by the Hagiorite monks, one of whom, Macarius Chrysocephalus (later bishop of Philadelphia), had introduced him to mysticism. In 1318 Palamas joined the monks of Athos, was a cenobite in the monastery of Laura from 1321 to 1324, and the community of Glossia from 1324 to 1326, when he entered the community near Bercea, where he remained, with ten companions, until 1331, in which year he returned to Athos. Here he began his literary career in 1333, commencing with a biography of the Hagiorite Peter. He was later chosen protos of Athos, but soon after resigned. His peace was early broken, however, by the controversies with Barlaam (see Hesychasts, § 1), against whom he was chosen by his fellow monks as protagonist. Palamas accordingly resided for three years in Thessalonica. Suspicions of partizanship with Cantacuzenus against the Palseologi (possibly complicated by the temporary suppression of the Hesychasts in 1345) caused Palamas to be imprisoned for either two or four years. Nevertheless, in 1347 he was appointed
archbishop of Thessalonica, a dignity which he held until his death. Though at first driven from the city by the opponents of Cantacuzenus and directed by the patriarch to discharge ecclesiastical functions in Lemnos, Palamas was soon enabled to enter upon his archiepiscopal duties at Thessalonica, where he was cordially welcomed. In 1351 he attended the last decisive synod at Constantinople. A year later he was seriously ill, and almost before he had recovered was called by the emperor to Constantinople on affairs of state, only to be captured by pirates on the coast of Asia Minor and held prisoner for a year (probably 1353-54). After his ransom he remained for a time in Constantinople, where he wrote against the Latins; and three years after his return home was again in controversy with Gregoras.
Palamas, who incorporated quietistic mysticism in the Greek theological system and repulsed Latin scholasticism, is, next to Marcus Eugenicus, the most influential figure in the later history of the Greek church, though viewed with extreme disfavor by the Roman Catholic Church. He was led by visions throughout his life and is said to have wrought miracles both before and after his death. He was regarded as a saint (though his day, Nov. 14, was never received in the calendar) as early as the patriarchate of Philotheus. The maj ority of Palamas' very numerous writings are still unprinted, those which have appeared being collected most conveniently in M PG,c 1. 771 sqq. , cli. 1 sqq.,clxi. 244 sqq. Against the Western doctrine of the Holy Ghost are directed the two books of " Demonstrations " and the Antepigraphai. More is known of his Hesychastic writings, which include the dialogue of Theophanes and the treatises " On Sufferings and Virtues," " On Those who Dwell in Saintly Solitude," "Three Chapters on Prayer and Purity of Heart," and " One Hundred and Fifty Physical, Theological, Ethical, and Practical Chapters." Special stress should also be laid on his practical writings, particularly his forty-three homilies, in which the author's simplicity and earnestness are clearly manifest.
(Philipp Meyek.)
Bibliography: Krumbacher, Geschichte, pp. 103-105, 485- 486 et passim; Fabricius-Harles, Bibliotheca Grmca, xi. 494-506, Hamburg, 1808; A. C. Demetracopulus, Grcecia orthodoxa, Leipsic, 1872; F. J. Stein, in Oesterreichische Vierteljahrsschrift fiXr katholische Theologie, 1873; and the literature under Hesychasts.
PALATINATE, REFORMATION IN. See Heidelberg Catechism.
PALEARIO, AONIO: Italian humanist and martyr; b. at Veroli (50 m. s.e. of Rome) c. 1500; burned at the stake at Rome July 3, 1570. He studied at Rome 1520 and after. At the storming of Rome in 1527 he forsook the city and the lasting associations which he had formed, particularly with Sadoleto (q.v.), Calcagnini, and Bernardo Maffei. His correspondence locates him at Siena after Oct., 1530, where for many years he displayed an eminent activity as teacher at the university. During that time he published a didactic poem, De immortalitate animarum (Lyons, 1536). About 1540 a reaction occurred in his religious views, and in 1542 a charge of heresy was lodged against him. Before the tribunal his enemies referred to his Libellus de rnorte
Paleario Palestine