THE NEW SCHAFF-HERZOG
in the view of Julian. About this same time the Liber prcedestinatus appeared from Roman circles which were Pelagian at heart, though they reckoned Pelagius among the heretics. But where the doctrines of Pelagius had been anathematized, Pelagianism, in the strict sense of the term, could no longer exist. After Julian's failure to regain his diocese, he seems to have remained in Italy, for he was in Campania in the pontificate of Leo the Great (440-46 1 ) . Gennadius implies that he died between about 441 and 445, but where is unknown. Of Celestius, moreover, all traces vanish in 429.
(F. Loofs.)
Bibliography : The sources are fairly well indicated in the text. They are the anti-Pelagian treatises of Augustine, handiest in W. Bright's ed. Oxford, 1880, also in Augustine's works in MPL, xxxii.-xlvi (ef. the collection of material useful for the history of the controversy, MPL, xlv. 1609 sqq.), and the Eng. transl. in NPNF, 1 ser., vol. v., which contains an " Introductory Essay " by B. B. Warfield, and a bibliography; the remains of Pelagius, Celestius, and Julian, in MPL, xxi.; the works of ilarius Mercator in MPL, xlviii (Gamier's ed., with seven dissertations on the history of Pelagianism, and a number of scattered sources appeared, Paris, 1673); the anti- Pelagian writings of Jerome, MPL, xxii.— xxx. ; Orosius, Liber apologeticus, MPL, xxxi. ; and the acts of the synods and council named in the text as reported in the standard works of Mansi and Hefele. For discussions consult: G. F. Wiggers, Versuch einer pragmatischen Darstellung des Augustinismus und Pelagianismus, 2 vols., Hamburg, 1833, Eng. translation of vol. i., Historical Presentation of Augustinism and Pelagianism, Andover, 1840; J. L. Jacobi, Die Lehre des Pelagius, Leipsic, 1842; A. Short, The Witness of the Spirit with our Spirit, Oxford, 1846; J. M tiller, Die christliche Lehre von der Sunde, vol. i., Breslau, 1849, Eng. transl., Christian Doctrine of Sin, Edinburgh, 1868; W. Cunningham, Historical Theology, i. 321-358, Edinburgh, 1863; C. E. Luthardt, Die Lehre vom freien Willen, Leipsic, 1863; J. F. Nourisson, La Philosophie de S. Augustin, i. 452 sqq., ii. 352 sqq., Paris, 1866; F. Worter, Der Pelagianismus, Freiburg, 1866; J. B. Mozley, Augustinian Doctrine of Predestination, chap, iii., London, 1878; F. Klasen, Die innere Entwickelung des Pelagianismus, Freiburg, 1882; idem, in TQS, lxvii (1885), 244 sqq., 531 sqq.; C. P. Caspari, Briefe, Abhandlungen und Predigten aus den zwei letzten Jahrhunderten, Christiania, 1890; A. Bruckner, Julian von Eclanum, Leipsic, 1897; B. B. Warfield, Two Studies in the History of Doctrine: Augustine and the Pelagian Controversy; Development of the Doctrine of Infant Salvation, New York, 1897; R. Seeberg, Duns Scotus, Leipsic, 1900; H. Zimmer, Pelagius in Irland, Berlin, 1901; H. von Schubert, Der sogenannte Pradestinatus. Ein Beitrag zur Geschichte des Pelagianismus, Leipsic, 1903; E. Riggenbaeh, Unbeachtet gebliebene Fragmente des Pelagius-KommenUirs zu den paulinischen Briefen, Gtitersloh, 1905; S. Hellmann, Leontius Scottus, Munich, 1906; DCB, iv. 282-295; Schaff, Christian Church, iii. 783-870; DNB, xliv. 240-243; Neander, Christian Church, vol. ix. ; and in general the works on the church history of the period ; also the works on the history of doctrine such as those by Harnack, Boston, 1895-1900; Hagenbach, 1840, Eng. transl., New York and Edinburgh, 1861-80; and Shedd, 8th ed., New York, 1884; and the literature under Augustine, Saint, of Hippo.
PELAYO, ALVAR (AL VARUS PELAGIUS):
Spanish Franciscan; d. at Seville Jan. 25, 1352. He studied law at Bologna, and theology at Pisa and alf Paris, where he was a pupil of Duns Scotus. He taught canon law at Bologna and elsewhere, and later became papal penitentiary at Avignon under John XXII. In 1332 he was made titular bishop of Coron, in Greece, and in 1335 actual bishop of Silves, Portugal. While at Avignon he wrote his work De planctu ecclesice (Ulm, 1474, Lyons, 1517, Venice, 1560; cf. J. Haller, Papsttum und Kirchen-
reform, i. 84-89, Berlin 1903). In this treatise he proclaimed the theory of unlimited papal authority. He differed from Agostino Trionfo merely in that he, as a strict Franciscan, extended the conception of poverty, which his order was bound to observe, to the Church at large; and deduced all the evils of the age from the fact that the Church had become rich and worldly. In his theory of the papacy he maintained that the pope stood above all, even the councils. The tribunal of Christ and that of the pope he maintained were one and the same, and all power on earth, both spiritual and secular, inhered in the pope. Incidentally the work contains an abundance of anecdotes of curiosities and confessional casuistries from the author's own experience.
K. Beneath. Bibliography: L. Wadding, Annates Minorum, vol. iii., 24 vols., Naples, 1731-1860 (for account of imprinted works); J. B. Schwab, J oh. Gerson, pp. 24-28, Wtirzburg, 1858; Birck, in Jahresbericht der hoh. Bilrgerschule zu Mulheim, 1868; S. Riezler, Die literarischen Widersacher der Papste, Leipsic, 1878; A. Finke, in Supplement IV to RbmischeQuartalschrift, Rome, 1896; Pastor, Popes, vol. i. passim; KL, i. 667-668 (gives list of his writings).
PELEG. See Table op the Nations, § 2.
PELLIKAN (KUERSNER), KONRAD: Hebrew scholar; b. at Ruffach (47 m. s.w. of Strasburg) Jan. 8, 1478; d. at Zurich Apr. 6, 1556. His parents were in straitened circumstances and his earliest education was provided for at Heidelberg and Tubingen by an uncle through whom came his change of name from Kiirsner. In 1499 he began the study of Hebrew, which he pursued under the greatest difficulties, studying far into the night, and having as his principal aid the Stern Meschiah of the Dominican Peter Schwarz or Petrus Nigri (Esslingen, 1477), which included a chrestomathy. On the basis of this he began a Hebrew glossary; a hint from Reuchlin aided much in the prosecution of his studies, and Reuchlin may have used his help in making his Hebrew dictionary. In 1501 Pellikan wrote his De modo legendi et intelligendi Hebrceum (first printed at Strasburg, 1504), and the same year he became priest and entered the monastery at Ruffach. In 1502 he became reader in theology at the Carmelite monastery at Basel, and there he continued the study of Hebrew under Matthew Adrian, a convert to Christianity from Judaism; he was transferred in the same capacity to Ruffach in 1508, was " guardian " at Pforzheim in 1511, at Ruffach in 1517, and at Basel in 1519. He had meanwhile accompanied the papal legate Raymund de Petrandi to Italy in 1504, and the provincial of the order, Kaspar Satzger, on his visitation 1514-17. In 1523 he was called with CEcolampadius as professor of theology to Basel, and in 1525 went to Zurich. The next year he laid aside his monk's hood and married. The remainder of his life was spent at Zurich as professor of Greek and Hebrew and librarian.
His importance is not to be measured by his textbook on Hebrew mentioned above, which was superseded by Reuchlin's Rudimenta. As a teacher he was highly successful, also as an exegete and translator (Commentaria Bibliorum, Zurich, 1532-39). As early as 1512 he pronounced against transub-