RELIGIOUS ENCYCLOPEDIA
Paulicians Faulinus of Nola
ed. J. Friedrich with notes, etc., in SMA, 1896, pp. 67- 111; Photius, Adv. recentiores Manichceos i.-iv.; Georgius Monachos, ed. E. de Muralt, St. Petersburg, 1853; Petrus Siculus, Hist. Manichceorum qui Pauliciani dicuntur, ed. M. Rader, Ingolstadt, 1604, and J. C. L. Gieseler, Gottingen, 1846, with which should be noted the appendix, ed. Gieseler, Gottingen, 1849; Euthymius Zigabenus, Panoplia, xxiv {MPG, cxxx. 1189 sqq.); a Greek work to be found in J. Tollius, Insignia itinerarii Italici, pp. 126-127, Utrecht, 1696. (2) Armenian: A large number of the Sources are in F. C. Conybeare in The Key of Truth, Oxford, 1898; others or these repeated are Johannes Ozniensis (John of Otzun), Opera, ed. J. B. Aucher, Venice, 1834; Gregory of Narek, Gregory the Master, and Aristakesof Lastivert, xxii.-xxiii., in Karapet Ter-Mkrttschian, Die Paulicianer ira byzantinischen Kaiserreich und verwandte ketzerische Erscheinungen in Armenien, pp. 130 sqq., Leipsic, 1893; "The Key of Truth," ed. Mkrtt- Bchian in ZKG, xvi. 1895, pp. 264 sqq. The Greek sources are nearly related, but the exact relationships one to another are not determined. Euthymius Zigabenus states that he copied Photius. The extant work attributed to Photius appears to be composite, book i. 1-10, by Photius himself, the remainder (cf. Friedrich, pp. 86 sqq.; according to Mkrttschian, book i. 15 sqq.) by another writer, who appears to have had Zigabenus before him. This composite work was the source of Petrus Siculus. Friedrich (pp. 81 sqq.) thinks that the Scorialensis is the original; if this be correct, the order is as follows: the Scorialensis, Photius i. 1-10, Georgius Monachus, Petrus Hegumenus, Zigabenus (pseudo-) Photius i. 10-iv., Petrus Sieulus. The valuation of the sources used by the Pseudophotius and Siculus has an important bearing on the history of the Paulicians. The value of the abjuration formula given by Tollius is questionable. The Greek chronOgraphers have an independent knowledge of the Paulicians as early as Theophanes. Genesius is the chief source of his continuators.
Further literature of greater or less value is: Gieseler, in TSK, 1829, pp. 79-124; J. L. von Mosheim, Eccl. Hist., ed. W. Stubbs, i. 462, 517, 574, 611, ii. 70, London, 1863; J. A. Lombard, Pauliciens, Bulgares, et Bonshommes en orient et Occident, Geneva, 1879; Gibbon, Decline and Fall, chap, liv.; Schaff, Christian Church, iv. 574-578; Neander, Christian Church, iii. 244-270; DCB, iv. 219-230 (valuable); and literature under New Manicheans.
PAULINUS OF AQUILEIA: Patriarch of Aquileia; a Lombard, b. in Friuli (a district at the head of the Gulf of Venice) between 730 and 740; d. Jan. 11, 802. Called to the Frankish court as " master of grammatical science " before 775, he became one of Charlemagne's spiritual advisers and was made patriarch of Aquileia, with his seat at Forum Julii, in 787. He was present at synods which dealt with Adoptionism (q.v.) at Regensburg in 792 and Frankfort in 794 and wrote the memorial of the Italian bishops at the latter, the Libellus sacrosyllabus contra Elipandum, seeking to refute the heresy from Scripture. About 800 he sent to the king Libri iii. contra Felicem, a work which Alcuin characterized as the final word in the controversy. As an appendix he wrote a Carmen de regula fidei, vindicating the doctrines of the Trinity and the incarnation. At a diocesan synod at Forum Julii in 796 he defended the addition of filioque to the creed (see Filioque Controversy) and commanded all clerics to learn the amplified text with a detailed exposition of the point at issue; the laity were to know at least the Apostles' Creed and the Lord's Prayer. Paulinus maintained cordial relations with Eric, duke of Friuli 795-799, at his request compiled a Liber exhortationis vulgo de salutaribus documentis, and wrote an elegy on his early death. He presided at a conference of bishops summoned by Pepin to his camp on the Danube
when the victory over the Avars (q.v.) in 796 opened a new missionary field. The protocol adopted, of much importance in the history of missions, is preserved in Mansi, Concilia, xiii. 921-926, and Jaffe, BRG, vi. 311-318. The church of Aquileia received the territory south of the Drave, and Paulinus prosecuted the work of conversion with zeal and success. (Friedrich Wiegand.)
Bibliography: The Opera, ed. Madrisi, appeared Venice, 1737, reprinted in MPL, xcix. 5-684. For poems ascribed to him (there is difference in views as to genuineness among the editors) cf. also NA, iv (1879), 113-118 and MGH, Poet. Lat. o3vi Car., i (1881), 123-148. Sources are: Alcuin's letters and poems in Jaffe\ BRG, vol. v., and MGH, Poet. Lat. cevi Car., i (1881), 160-351; and the diplomata of Charlemagne in MPL, xcvii. 957, xcviii. 1447-49. Consult: the early lives in ASB, Jan., i. 713-718, and MPL, xcix. 17-130; Hist, litteraire de la France, iv. 284- 295; J. C. F. Bahr, Geschichte der romischen Litteratur, pp. 88, 356-359, Carlsruhe, 1832; M. Biidinger, Oesterreichische Geschichte, i. 141-147, Leipsic, 1858; A. Ebert, Allgemeine Geschichte der Literalur des Mittelalters, ii. 89-91, Leipsic, 1880; DCB, iv. 246-248; Hefele, Conciliengeschichte, vol. iii.; Hauck, KD, ii. 156-157, 464^66; Ceillier, Auteurs sacres, xii. 157-164, xiii. 632—641.
PAULINUS OF NOLA (PONTIUS MEROPIUS ANICIUS PAULINUS): Bishop of Nola; b. at Bordeaux 353 or 354; d. June 22, 431. He was of distinguished family and inherited so great wealth that his teacher, Ausonius (see Ausonius, Decimus Magnus), calls his possessions regna (Epist., xxv. 116). His education was almost exclusively Latin and even here his acquaintance with the literature was one-sided; he knew the poets but disdained the historians. From Ausonius he learned an elegant style both in prose and verse. His family influence as well as his own talents early brought him high honors, but he was not consul in 378, as has been supposed (cf. Reinelt, pp. 60 ssq.). A worldly career, however, did not attract him, and between 380 and 390 he lived in his provincial home and was baptized by Delphinus of Bordeaux (390- 404) . Men like Martin of Tours, Victricius of Rouen, and, above all, Ambrose became his advisers and taught him to regard Christianity and monasticism as inseparable. He had married a wealthy wife, Therasia; but she shared his views, and, after the death of their only child, they agreed to live apart. Paulinus went to Spain and became presbyter in Barcelona about 394 or 395. Both he and his wife had given away much of their wealth, for which they were praised by Ambrose, Martin of Tours, Augustine, and Jerome. But Siricius, bishop of Rome, seems to have been displeased by the notoriety which Paulinus acquired by his renunciation and made no attempt to keep him in Rome when he visited the city.
From his youth Paulinus had regarded St. Felix of Nola, a reputed confessor of the Decian persecution, as his patron, and he now settled in the Campanian city (394 or 395). There he and Therasia lived lives of self-denial and asceticism which brought on serious illnesses. Paulinus seems to have retained some control over his property, for he built a refuge for monks and the poor near the Church of St. Felix, provided Nola with a much-needed water supply, and built a basilica at Fondi and another at Nola. Most of all he loved to pay the obligations of poor debtors, and his retreat soon be-
Paulinus of Nola Paulus