RELIGIOUS ENCYCLOPEDIA
Peter Lombard Peter of Poitiers
head of each, and he introduced matter from church law into his discussion of the sacramental dogma. In regard to the Eucharist, he speaks of the " conversion " of one substance into the other, without defining any further, and denies both the symbolic view and the consubstantiation taught by some followers of Berengar. In his doctrine of penance he follows Abelard in seeking theoretical justification for the change which by this time had taken place in the practise.
In spite of the cautious objectivity of the whole treatment, some of the propositions laid down in the " Sentences " were considered erroneous in after years. Mention has been made above of the attacks on Peter's doctrine of the 5. Attacks Trinity and his Christology. Walter of on the " Sen- St. Victor asserts that at the Lateran tences"; Council of 1179 it was proposed to Other condemn the " Sentences," but other Works, matters prevented a discussion of the proposal. From the middle of the thirteenth century the University of Paris refused its assent to eight propositions, of a highly technical character, it is true, and Bonaventura declined to press them. Others were afterward added; but these objections did not interfere with the general popularity of the work, which had increased to such an extent by Roger Bacon's time that he could complain (c. 1267) that lectures on it had forced those on Scriptural subjects into the background. Besides the " Sentences," other extant works of Peter Lombard are Commentarius in psalmos Davidicos (first printed Nuremberg, 1478; in MPL, cxci. 31-1296) and Collectanea in omnes D. Pauli epistolas (first printed Paris, 1535; in MPL, cxci., cxcii.) — both collections, in the manner of medieval Catenae (q.v.), of quotations from patristic and early medieval theologians, with occasional independent remarks. A few unpublished manuscripts, some of them of doubtful authenticity, remain in various places. Of these the most important for a complete knowledge of the author are two manuscripts, one early thirteenth century, the other fourteenth, in the Bibliotheque Nationale at Paris, containing twenty-five festival sermons representing a moderate type of medieval mystical theology, dominated by allegorical exegesis, but making some excellent practical points. Extracts from them are given by F. Protois (P Lombard, son epdque, sa vie, ses ecrits et son influence, pp. 126-147, Paris, 1881).
(R. Seeberh.) Bibliography: The Opera are collected in MPL, cxci.cxcii. The " Sentences " were issued in the original in many editions in the fifteenth and sixteenth centuries. On Peter Lombard consult, besides the work of Protois, ut sup.; P. J. Haureau, De la philosophic scolastique, i. 332 sqq., Paris, 1850; I. A. Dorner, Lehre von der Person Christi, ii. 374 sqq., Stuttgart, 1853, Eng. transl., 5 vols., Edinburgh, 1861-63; J. Bresch, Essai sur les " Sentences " de Pierre Lombard, Strasburg, 1857; A. Stockl, Geschichte der Philosophie des Mittelalters, i. 390—411, Mainz, 1861; H. Denifle, Chartularium universitatis Parisiensis, vol. i., Paris, 1889; J. Kogel, Petrus Lombardus in seiner Stellung zur Philosophie des Mittelalters, Leipsic, 1897; J. N. Espenberger, in Beitrage zur Geschichte des Mittelalters, iii. 5 (1901) ; O. Baltzer, in Studien zur Geschichte der Theologie und Kirche, vol. viii., 1902; Schaff, Christian Church, v. 1, pp. 631-636; Neander, Christian Church, iv. 409-411 et passim; Harnack, Dogma, vol. vi. passim; and the works on the history of philosophy and of dogma.
PETER MARTYR (PETER OF VERONA): Italian Dominican; b. at Verona 1205 or 1206; assassinated near Barlassina (14 m. n. of Milan) Apr. 6, 1252. Though his parents were probably Cathari, he seems to have become a Roman Catholic while a student at Bologna. In 1221, the year of Dominic's death, he entered the Dominican order, and soon gained wide reputation as an inquisitor and converter of Italian heretics. For twenty years he worked in the service of the Inquisition at Florence, Cremona, Como, etc., and especially at Milan. It was here that he finally fell a victim to a conspiracy originated by the Cathari, who had him assassinated while returning from Como. The next year he was canonized by Innocent IV., and by the close of the fifteenth century had become a chief patron saint of the Holy Office. His martyrdom is frequently depicted in the art of the fifteenth and sixteenth centuries. The whole scene of his death was represented by Titian, in a painting in the Venetian church of SS. Giovanni e Paolo; and he also frequently appears with a sword in his back, a knife thrust into his neck, or with a palm and sword. His day is Apr. 29.
(O. ZoCKLERf.) Bibliography: The Vita, by Thoma Agni (Agnello de Lentino), with commentary, is in ASB, Apr., iii. 678-719. The proceedings of the inquiry into his death are printed in Archivio storico Lombardico, iv (1877), 791-794, and ed. G. Waitz, in MGH, Script., xxv (1880), 320 sqq.; cf. H. C. Lea, Hist, of the Inquisition, i. 383, 417, 479, 511, ii. 276, New York, 1906. Consult further: R. de Visiani, Vita e martirio del S. Pietro, Verona, 1862; G. Mira, Bibliografia Siciliana, i., ii., Palermo, 1875; F. T. Perrens, in Revue historique, ii (1876), 337-366; Bibliotheca hagiographica Latina, ii. 977 sqq., Brussels, 1901; KL, ix. 1925.
PETER MARTYR VERMIGLI. See Vermigli.
PETER NOLASCO, SAINT. See Nolasco.
PETER OF POITIERS: Scholastic theologian; d. 1205. He seems to have followed Peter Comestor at Paris as a teacher of theology about 1160 and became in 1192 his second successor as chancellor of the University of Paris. While he left as minor writings the unprinted Distinctiones psalterii and Allegoria super Veins et Novum Testamentum, he is known for his Senlentiarum libri quinque, completed at the latest in 1175 (ed. H. Mathoud, Paris, 1655, reprinted in MPL, ccxi. 789 sqq.). The work is closely related to that of Peter the Lombard (q.v.), though it has its own peculiarities. Book i. deals with the Trinity; ii. with rational creatures, among which the sins figure; iii.-v. are concerned with the restoration which comes (1) with the reestablishment of the virtues, (2) through the incarnation, and (3) through participation in the sacraments. The first subject, the Trinity, is handled in dialectic manner and at length; the second book is a treatment of cosmology, angelology, and anthropology; of the three theological virtues faith and hope are briefly discussed, charity more exhaustively; the sacraments are naturally seven, among which special attention is given to baptism, confirmation, the Eucharist, and marriage. As distinguished from the Lombard, Peter cites fewer authorities and is more dialectic; as a consequence of the latter, he is addicted to minute subdivision of his subject. Thus he distinguishes between four
Peter of Sebaste Peters