PAULUS, HEINRICH EBERHARD GOTTLOB:
Protestant theologian; b. at Leonberg (8 m. w.n.w. of Stuttgart) Sept. 1, 1761; d. at Heidelberg Aug. 10, 1851. He studied theology at Tubingen (1779- 1784); after which he served as vicar at the Latin school at Schorndorf; then as professor of the oriental languages at the University of Jena (1789- 1793); and third professor of theology (1793- 1803). He lectured on the Old and New Testaments and on dogmatic and ethical theology; edited the Neues Repertorium fur biblische und morgenlandische Litteratur (Jena, 1790) ; and wrote Philologische Clavis ilber die Psalmen (1791), Jesaias (1793), and Philologisch-kritischer Kommentar ilber das New Testament (Liibeck, 1800-04). In 1803, he became professor of theology and consistorial councilor at Wtlrzburg.
The Protestants declined at first to attend the lectures of Paulus and the attempt was made to draw the Roman Catholic students to his lectures on encyclopedia, but they soon fell away. In 1807 he went as district and school councilor to Bamberg and in 1808 to Nuremberg, and from there in 1810 to Ansbach. From 1811 to 1844 he made his name synonymous with educational progress at Heidelberg. His lectures embraced all branches of Old and New Testament exegesis. He had also to teach church history. His literary activity meanwhile assumed an extensive scope. His most significant work was Das Leben Jesu als Grundlage einer reinen Geschichte des Urchristentums (2 vols., Heidelberg, 1828). To this he added a scholarly supplement: Exegetisches Handbuch ilber die drei ersten Evangelien (3 vols., 1830-33). In this work Christianity is summed up in the words, " Be ye of a different mind, for the reign of deity is at hand."
Pauperes Catholici Payson
THE NEW SCHAFF-HERZOG
Paulus distinguished between the purpose and the person of Christ. The former was, by appealing first to a change of mind, to effect a transformation of the will of the individual in the image of God, resulting in a divine kingdom for the many. The wonderful thing about Christ is his moral character. Such a spirit as his in a human body is in itself a miracle. The spiritual operations proceeding from him were supported by individual events, not then explained according to their natural causes and for the most part not handed down with their self-explaining circumstances. But the proof for the truth of Christianity does not rest upon those miracles. Paulus was sharply attacked by the Roman Catholic exegete Hug and suffered still more from the crushing blow which fell from Strauss' Leben Jesu. He was characterized by a colleague as the man who thinks that he believes and who believes that he thinks. He remained uninfluenced by the philosophical, ethical, or political revolutions of his time and continued till his death as the representative of the enlightenment of 1790.
(P. Tschackert.)
Bibliography: C. A. von Reichlin-Meldegg, H. E. G. Paulus und seine Zeit, 2 vols., Stuttgart, 1853 (authoritative); H. von Busche, Die freie religiose Aufklarung, Darmstadt, 1846; S. Brunner, Die vier Grossmeister der Aufkliirungs-Theologie, Paderborn, 1888; and much of the literature under Enlightenment, The.
PAUPERES CATHOLICI: A Roman Catholic order confirmed by Innocent III. in 1208, composed of former Waldensians who had become reconciled with the Church. They formed two groups, one adhering to Durand of Osca (Huesca) and the other to Bernardus Primus. Both classes retained the principle of apostolic poverty (Luke x. 4), while their desire to win souls led them to a life of constant wandering. The group over which Bernard presided devoted themselves to manual labor in addition to their spiritual duties, while those directed by Durand were restricted to the religious edification of their friends and disputations with heretics. Bernard's followers seem to have been drawn from the Lombard Waldensians, and the adherents of Durand from the French sectaries. Neither of the groups enjoyed a long existence, sinee simultaneously with them arose the Franciscans and Dominicans with an aim similar to their own, but with a strength which made the continuance of the order of Pauperes Catholici superfluous. (0. ZoCKLERf.) Bibliography: A. W. Dieckhoff, Die Waldenser im Mittelalter, pp. 1SS sqq., Gottingen, 1851; J. C. L. Gieseler, Church Hist., iv. 286, 298, v. 348, 466 sqq., New York, 1868-80; Neander, Church History, iv. 612-613.
PAVIA, SYNOD OF: The Synod of Pavia is closely related to the Council of Constance, which in the celebrated Frequens decree, Oct. 9, 1417, had ordered that general councils be held more frequently than before; that the next be held in five years, another seven years after, and thenceforth one every tenth year; and that the place was to be designated by the pope, subject to its approval, a month before the close of the preceding council. Accordingly Pope Martin V appointed the city of Pavia, near Milan. Provincial and diocesan synods were ordered to be held in which preliminary prop-
ositions were to be discussed for the general council. There were episcopal synods between 1418 and 1423 at Salzburg, Passau, Regensburg, Mainz, Cologne, and Treves. The pope, however, made little preparation, and neither he nor any cardinal or Italian prelate (excepting a president of the council) appeared. The pope excused himself and the cardinals on the ground of extra work and had the sessions opened on Apr. 23, 1423, by four obscure prelates. The attendance was small and there were present at adjournment to Siena four German, six French, and several English prelates, but no Italian or Spanish. The synod had not finished settling the order of business before the plague broke out in the city; and on June 22, 1423, it was decided to adjourn to Siena. The synod ended without any important results for the Church.
(Paul Tschackert.)
Bibliography: Hefele, Conciliengeschichte, vii. 375-392; Mansi, Concilia, xxviii. 1081 sqq., 1057 sqq.
PA VILLON, NICOLAS: French Roman Catholic bishop; b. at Paris Nov. 17, 1597; d. at Alet (6 m. s.e. of Limoux) Dec. 8, 1677. He studied the classics at the College de Navarre and theology at the Sorbonne. Vincent de Paul ordained him deacon and entrusted him with the spiritual and material care of the prisoners at Paris. He earnestly studied the writings of Francis of Sales and felt a special call to teach the common people. In 1627 he was ordained priest before a great assemblage of the poor. He was charged with conducting the Assemblies de Charity at St. Lazare, where clergymen met every Saturday to deal with matters concerning the relief of the poor. Annually he preached to the deacons in their devotional retreats and to a select audience of men and women of rank in the church of Ste. Croix de la Bretonnerie, Paris. Upon recommendation by Vincent, Richelieu appointed him bishop of Alet and the pope confirmed the appointment in 1639. Pavilion arrived in November, and by his efforts reformed the diocese which had been in complete decay. He visited every parish; encouraged, by his example, the curates to preach; founded a seminary in his own house, and of all applicants he required the experience of three years of teaching as preparation; established schools for boys and girls and a congregation of sisters of mercy; and protected the common people from the exactions of the nobility. When Louis XIV sent a circular to all the bishops asking them to condemn the well-known Five Articles of Jansen (see Jansen, Cornelius, Jansenism) Pavilion with three other bishops refused to sign the sentence, persisting in their attitude even after the brief of Alexander III., Feb. 15, 1665: the four bishops were placed under the ban. Finally in 1668, by reason of respect and discipline, Pavilion allowed the clergymen of his diocese to reject the five articles if they chose to do so. Pavilion was no less firm in his resistance to the Regale (q.v.). Exhausted by overwork he passed away, lamented by all the poor and afflicted, to whom he had been a friend and comforter.
G. Bonet-Maury.
Bibliography: Vie de M. Pavilion, Saint Mihiel, 1739; Life of M. Pavilion, Preface by the Bishop of Lkh-