RELIGIOUS ENCYCLOPEDIA
Pope Pordage
Das Papstthum, new ed., Munich, 1892; H. Wilfrid, Die Geschichte der Papste, Basel, 1894; G. Goyau, Le Vatican, les papes et la civilisation, Brussels, 1895; W. Bright, The Roman See in the Early Church, and Other Studies, London, 1896; C. Locke, Age of the Great Western Schism, New York, 1896; M. R. Vincent, The Age of Hildebrand, New York, 1896; L. Duchesne, Les Premiers Temps de Vetat pontifical, 754-1073, Paris, 1898; Eng. transl., The Beginnings of the Temporal Sovereignty of the Popes, 754~ 1073, London, 1908; L. Rivington, The Roman Primacy, A.D. 430-451, London, 1899; T. F. Tout, The Empire and the Papacy, 918-1273, London, 1899, new ed., ib. 1901; F. Fournier, Le Papaute devant Vhistoire, 2 vols., Paris, 1899-1900; F. Nippold, Papacy in the 19th Century, New York, 1900; F. W. Pullen, The Primitive Saints and the See of Rome, London, 1900; K. D. Beste, The Victories of Rome and the Temporal Monarchy of the Church, London, 1901; H. Bouvier, Le Governement de Veglise de Rome de la fin du premiere siecle jusqu'au 'milieu du troisieme, Montebeliard, 1901; W. Miller, Mediceval Rome, 1078- 1600, London, 1901; F. von Bach, Geschichte der Papste vom Beginne . . bis zu Gregor XVI., Bamberg, 1902; W. Barry, The Papal Monarchy from Gregory the Great to Boniface VIII., 690-1303, London. 1902; A. D. Greenwood, Empire and Papacy in the Middle Ages, London, 1902; J. Maitre, Les Papes et la papaute d'apres la prophetie attribute a Saint Malachie, Paris, 1902; Cambridge Modern History, vol. 1, vi. 5:16 sqq., Cambridge, 1902-09; W. Norden, Das Papsttum und Byzanz, Berlin, 1903; F. von Thudichum, Papsttum und Reformation im Mittelalter, 1143-1517, Leipsic, 1903; B. Labanca, II Papato. Sua origine, sue lotte e vicende, suo avvenire, Turin, 1905; G. Kriiger, Das Papsttum. Seine Idee und ihre Trager, Tubingen, 1907, Eng. transl., The Papacy, London, 1909; J. Tunnel, Histoire du dogme de la papaute des origines a la fin du quatrieme sikcle, Paris, 1908; J. J. Walsh, The Popes and Science; the History of the Papal Relations to Science during the Middle Ages and down to our Time, New York, 1908; G. Bartoli, The Primitive Church and the Primacy of Rome, London, 1909; T. S. Dolan, The Papacy and the First Councils of the Church, St. Louis, 1910; A. C. Jennings, The Mediaeval Church and the Papacy, London, 1909; W. J. Simpson, Papal Infallibility and its Roman Catholic Opponents, London, 1909; G. F. Young, The Medici, 2 vols., New York, 1910; W. E. Beet, The Rise of the Papacy, A.D. 385-461, London, 1910; H. Koch, Cyprian und der rumische Primat, Leipsic, 1910; J. Schnitzer, Hat Jesus das Papsttum gestiftet, Augsburg, 1910; J. S. Vaughan, The Purpose of the Papacy, London, 1910; and the works on church history, e.g., Schaff, Christian Church, ii. 154 sqq., iii. 299 sqq., iv. 203 sqq., v. passim, vi. 252 sqq.
On elections consult: W. C. Cartwright, On Papal Conclaves, Edinburgh, 1868; R. Zopffell, Die Papstwahlen und die mit ihnen im ndchsten Zusammenhange stehenden Ceremonien in ihrer Entwickelung ; Gottingen, 1872; O. Lorenz, Papstwahl und Kaiserthum, Berlin, 1874; M. Heimbucher Die Papstwahlen unter den Karolingern, Augsburg, 1889 A. R. Pennington, The Papal Conclaves, London, 1897 H. J. Wurm, Die Papstwahl. Ihre Geschichte und Gebrauche, Cologne, 1902; G. Berthelet, Conclavi pontefici e cardinali nel secolo, Turin, 1903; P. Herre, Papsttum und Papstwahle im Zeitalter Philipps II., Leipsic, 1907 (important) .
POPE, WILLIAM BURT: Methodist; b. at Horton, N. S., Feb. 19, 1822; d. at Hendon, London, July 5, 1903. He studied theology at Richmond College, England; was a Methodist pastor (1841-67); and professor of theology in Didsbury College, Manchester, from 1867. He published The Words of the Lord Jesus, a translation from the German of R. E. Stier (10 vols.; Edinburgh, 1855, and later); Discourses on the Kingdom and Reign of Christ (London, 1869) ; The Person of Christ (Fernley Lecture, 1875; later ed., 1899); A Compendium of Christian Theology (3 vols.; 1875-76); Discourses, chiefly on the Lordship of the Incarnate Redeemer (1880); Sermons, Addresses, and Charges of a Year (1878) ; and A Higher Catechism of Theology (1883).
PORDAGE, JOHN: English mystic; b. at London 1607; d. there Dec, 1681. He studied theology and medicine at Oxford, probably without taking a degree, at least in course. In 1644 he became curate of St. Lawrence, Reading, and in 1647 was made rector of Bradfield, Berkshire, being apparently recommended chiefly by his knowledge of astrology. He soon began to examine English translations of Jakob Bohme, and on the night of Jan. 3, 1651, received a number of visions, to the reality of which his wife testified. A band of about twenty quickly gathered around the two visionaries, and for some three weeks there was no cessation of apparitions. Under the Commonwealth, Pordage was accused of heresy, the charges involving a sort of mystical pantheism, but he was acquitted on Mar. 27, 1651. The accusations were renewed, however, by the Presbyterians John Tickel and Christopher Fowler, and on Dec. 8, 1654, Pordage was ejected as " ignorant and very insufficient for the work of the ministry." He was reinstated in 1663, but about 1670 seems to have retired to London, where he spent the remainder of his life.
About 1652 Pordage became acquainted with Jane Lead (q.v.), introducing her to Bohme's mysticism, and being won in turn as her adherent by her own visions. In Dec, 1671, he received new revelations, in which his spirit, detached from sense and reason, was translated to the mountain of eternity; and this experience evidently formed the basis of his system of mysticism. Though deeply influenced by astrology and alchemy, Pordage, like Bohme, sought to make room in his speculative system for everything essential in Biblical revelation. In God he recognizes the being of all beings, and the primal cause of all causes. The Father is the generator of the Son, or Word, who constitutes the center, or heart, of the Trinity. The Holy Ghost is the life and force which executes the will of the Father through the Son. Next comes the cosmic sphere of eternity with three distinct categories of space: outer court, sanctuary, and holy of holies. In the center of this sphere, God's residence proper, dwells the eye that represents God himself; in the outer court it is closed; in the sanctuary, open; in the holy of holies, revealed with full splendor. The body of God, moreover, is eternal cloud, and its outline that of Noah's ark.
An important place is assigned in Pordage's scheme to a kind of intermediate being termed Sophia, or heavenly wisdom, which he regarded as the radiance from the eye of eternity, and as the consort and attendant of the Trinity. He likewise affirmed a series of emanations or spirits possessed of the same substance as the Godhead. A lower sphere is occupied by the eternal spirits of angels and men; but while Adam's eternal spirit bore the spirits of his sons, the souls and bodies of angels and men are not immediately from God, but created from the essence of eternal nature. This eternal nature was not born of God, as was the eternal world, but was created by him from the divine chaos which concealed within itself the forces of the worlds. He also taught a coalescence of the inner man with the transfigured person of Christ, and had no sympathy with conditions in the Church of his time.
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