THE NEW SCHAFF-HERZOG
which subject he then taught at Parma, Siena, and at Bologna. In 1425, Pope Martin V bestowed on him the abbey of Maniacum, in the diocese of Messina; and Nicholas was afterward commonly called abbas, or even abbas recentior (in distinction from abbas ardiquus). In 1433, the pope summoned him to Rome, and promoted him as auditor of the Rota Romana and referendarius apostolicus; but the next year he entered the service of King Alphonso V. of Sicily, as consiliarius; and became archbishop of Palermo in 1435. The king sent him as royal legate to the Council of Basel, where Nicholas supported Pope Eugenius IV In 1440, he was advanced by Felix V to the rank of cardinal, whose cause against Eugenius he advocated until his death. As canonist, and especially by reason of his " Comments," Panormitanus won just renown, and obtained the honorable appellation of " lamp of the law." (E. Sehling.)
Bibliography: J. F. von Schulte, Geschichte der Quellen und Litteratur des canonischen Rechts, ii. 312—313, Stuttgart, 1877; G. M. Mira, Bibliografia siciliana, pp. 397 sqq., 2 vols., Palermo, 1873—81; R. Sabbadini, Storia documentata della . . universita di Catania, pp. 10 sqq., Catania, 1898; E. Seckel, Beitrage zur Geschichte beider Rechte im Mittelalter, vol. i., Tubingen, 1898; KL, ix. 340.
PANT^NUS: Presbyter and first teacher of the catechetical school of Alexandria; d. before 200. Eusebius (Hist, eccl., V., x.) speaks of him as a worthy man and zealous missionary, who extended his travels to " India " (by which South Arabia is meant), where he found disciples of Bartholomew in possession of the Gospel of Matthew. He had been trained under the Stoics, and under Cornmodus, after 180, he was at the head of the Alexandrian school. Eusebius (Hist, eccl., V., xi. 2, VI., xiii. 2) further says that Clement of Alexandria, in his Hypotyposes, claims Pantsenus for his teacher, and understands that Clement means Pantaenus when in his Stromata (I., i. 11) he calls one of his teachers " the Sicilian bee " (without giving his name) because he " gathered the spoil of the flowers of the prophetic and apostolic meadow, and engendered in the souls of his hearers pure honey of knowledge." If Clement here refers to the birthplace of Pantsenus, the statement of Philip Sidetes that he was born at Athens can hardly be credited. Since Clement still further speaks of Pantsenus as " that spirit full of grace " (Stromata, I., i. 14) who seems to have passed away, the death of Pantsenus must have occurred before 200. Eusebius cites also a letter of Alexander of Jerusalem as referring to Pantsenus (Hist, eccl., VI., xiv. 8), and notes references to him by Origen and Pamphilus. The tradition that Pantsenus wrote many commentaries hardly represents the facts given by Eusebius.
(G. KrDger.)
Bibliography: Fragments are collected in J. Routh, Reliquiae Sacra, i. 373-383, and MPG, v. 1327-32, and translated in ANF, viii. 777. Consult: Jerome, De vir. ill., xxxvi.; T. Zahn, Forschungen, iii. 156-176, Erlangen, 1884; O. Bardenhewer, Geschichte der altkirchlichen Litteratur, ii. 13-15, Freiburg, 1903; Harnack, Litteratur, i. 291-296, ii. 2, passim; Ceillier, Auteurs sacris, i. 559- 560; Kriiger, History, p. 162; DCB, iv. 181-184. Further literature is indicated in ANF, Bibliography, pp. 115-116.
PANTALEON, SAINT. See Helpers in Need.
PANTHEISM.
Definition and Character (§1). Hylozoistic and Stoic Types (§ 2). Eleatic Pantheism (§ 3). Spinoza (§4). Kant and Fichte (§ 5). Schelling's Pantheism (§ 6). Hegel and Schleiermacher (§7).
Evolutionistic, Emanationistic, and Scholastic Pantheism (§ 8). English and American Pantheistic Thought (§9).
The theory of the identity of the Godhead with the All, or the universe, is very old, occurring (although in an undeveloped form) in extremely ancient speculations both eastern and western. The
name is comparatively modern, being
i. Definition used for the first time, so far as is
and known, in Toland's Socinianism Truly
Character. Stated (1705). Since that time it has
been employed in contradistinction to Theism (q.v.), which accepts the personality of God and his necessary connection with the world, and even to Deism (q.v.), although, like the latter, it conceives of God as impersonal and rejects the idea of a revelation in the narrower sense. All pantheism is monism; but monism includes more than pantheism. Owing to the difficulty of reaching a satisfactory final definition of pantheism, it has been usual to qualify the term by a variety of predicates expressing various aspects of it. Thus there is a materialistic pantheism, taught especially by Frenchmen of the school of Holbach, but including also the hylozoistic views of the ancients, particularly the Stoics (see Stoicism) ; a cosmological pantheism, found in the Eleatic school, but including the doctrine of emanation in other forms; a psychological pantheism, according to which God is the soul of the world, though the content of the universe is not exhausted by the idea of God. An attempt has been made to go further and classify the pantheism of Spinoza as ontological, of Fichte as ethical, of Schelling and Hegel as logical; and on this basis it would be necessary to make still another class, the mystical pantheism of Eckhart and his school. But all these divisions are only partial and transient; the pantheism, e.g., of the Eleatic school might as well, if not better, be described as ontological instead of cosmological.
In a historical survey, the materialistic view, in so far as it is pantheistic, appears as the simplest and most unreflecting. A tendency to pantheism shows itself among the hylozoists. They assume a
principle the various permutations of
2. Hylozois- which constitute the individual ob-
tic and Stoic jects of the universe; and although
Types. this is not definitely called God by
them, yet the expressions of Thales and Anaximander point in that direction. A more decided pantheism appears in Heraclitus, whose primitive substance, the eternal living fire, is evidently conceived as equivalent to the Godhead, although he seldom speaks definitely of the latter. This sort of pantheism meets with the difficulty of explaining how, while all particulars are but permutations of the Fire-Logos and are under the general law of the universe, yet most of them are irrational. Heraclitus gives no adequate answer to