Paul’s heresy lay principally in his insistence on the genuine humanity of Jesus of Nazareth, in contrast with the rising orthodoxy which merged his human consciousness in the divine Logos. It is best to give Paul’s beliefs in his own words; and the following sentences are translated from Paul’s Discourses to Sabinus, of which fragments are preserved in a work against heresies ascribed to Anastasius, and printed by Angelo Mai:—
I. “Having been anointed by the Holy Spirit he received the title of the anointed (i.e. Christos), suffering in accordance with his nature, working wonders in accordance with grace. For in fixity and resoluteness of character he likened himself to God; and having kept himself free from sin was united with God, and was empowered to grasp as it were the power and authority of wonders. By these he was shown to possess over and above the will, one and the same activity (with God), and won the title of Redeemer and Saviour of our race.”
II. “The Saviour became holy and just; and by struggle and hard work overcame the sins of our forefather. By these means he succeeded in perfecting himself, and was through his moral excellence united with God; having attained to unity and sameness of will and energy (i.e. activity) with Him through his advances in the path of good deeds. This will be preserved inseparable (from the Divine), and so inherited the name which is above all names, the prize of love and affection vouchsafed in grace to him.”
III. “The different natures and the different persons admit of union in one way alone, namely in the way of a complete agreement in respect of will; and thereby is revealed the One (or Monad) in activity in the case of those (wills) which have coalesced, in the manner described.”
IV. “We do not award praise to beings which submit merely in virtue of their nature; but we do award high praise to beings which submit because their attitude is one of love; and so submitting because their inspiring motive is one and the same, they are confirmed and strengthened by one and the same indwelling power, of which the force ever grows, so that it never ceases to stir. It was in virtue of this love that the Saviour coalesced with God, so as to admit of no divorce from Him, but for all ages to retain one and the same will and activity with Him, an activity perpetually at work in the manifestation of good.”
V. “Wonder not that the Saviour had one will with God. For as nature manifests the substance of the many to subsist as one and the same, so the attitude of love produces in the many an unity and sameness of will which is manifested by unity and sameness of approval and well-pleasingness.”
From other fairly attested sources we infer that Paul regarded the baptism as a landmark indicative of a great stage in the moral advance of Jesus. But it was a man and not the divine Logos which was born of Mary. Jesus was a man who came to be God, rather than God become man. Paul’s Christology therefore was of the Adoptionist type, which we find among the primitive Ebionite Christians of Judaea, in Hermas, Theodotus and Artemon of Rome, and in Archelaus the opponent of Mani, and in the other great doctors of the Syrian Church of the 4th and 5th centuries. Lucian the great exegete of Antioch and his school derived their inspiration from Paul, and he was through Lucian a forefather of Arianism. Probably the Paulicians of Armenia continued his tradition, and hence their name (see Paulicians).
Paul of Samosata represented the high-water mark of Christian speculation; and it is deplorable that the fanaticism of his own and of succeeding generations has left us nothing but a few scattered fragments of his writings. Already at the Council of Nicaea in 325 the Pauliani were put outside the Church and condemned to be re baptized. It is interesting to note that at the synod of Antioch the use of the word consuhstantial to denote the relation of God the Father to the divine Son or Logos was condemned, although it afterwards became at the Council of Nicaea the watchword of the orthodox faction.
Literature.—Adolph Harnack, History of Dogma, vol. iii.; Gieseler’s Compendium of Ecclesiastical History (Edinburgh, 1854), vol. i.; Routh, Reliquiae sacrae, vol. iii.; F. C. Conybeare, Key of Truth (Oxford); Hefele, History of the Christian Councils (Edinburgh, 1872), vol. i.; Ch. Bigg, The Origins of Christianity (Oxford, 1909), ch. XXXV. (F. C. C.)
PAULDING, JAMES KIRKE (1778–1860), American writer
and politician, was born in Dutchess county. New York, on the 22nd of August 1778. After a brief course at a village school, he removed in 1800 to New York City, where in connexion with his brother-in-law, William Irving, and Washington Irving, he began in January 1807 a series of short lightly humorous articles, under the title of The Salmagundi Papers. In 1814 he published a political pamphlet, "The United States and England," which attracted the notice of President Madison,
who in 1815 appointed him secretary to the board of navy commissioners, which position he held until November 1823. Subsequently Paulding was navy agent in New York City from 1825 to 1837, and from 1837 to 1841 was secretary of the navy in the cabinet of President Van Buren. From 1841 until his death on the 6th of April 1860 he lived near Hyde Park, in Dutchess county, New York. Although much of his literary work consisted of political journalism, he yet found time to write a large number of essays, poems and tales. From his father, an active revolutionary patriot, Paulding inherited strong anti-British sentiments. He was among the first distinctively American writers, and protested vigorously against intellectual thraldom to the mother-country. As a prose writer he is chaste and elegant, generally just, and realistically descriptive. As a poet he is gracefully commonplace, and the only lines by Paulding which survive in popular memory are the familiar
“Peter Piper picked a peck of pickled peppers:
Where is the peck of pickled peppers Peter Piper picked?”
which may be found in Koningsmarke.
The following is a partial list of his writings: The Diverting History of John Bull and Brother Jonathan (1812); The Lay of the Scottish Fiddle (1813), a good-natured parody on The Lay of the Last Minstrel; Letters from the South (1817); The Backwoodsman: a Poem (1818); Salmagundi (2nd series, 1819–1820); A Sketch of Old England, by a New England Man (1822); Koningsmarke, the Long Finne (1823), a quiz on the romantic school of Walter Scott; John Bull in America; or the New Munchausen (1824), a broad caricature of the early type of British traveller in America; The Merry Tales of the Three Wise Men of Gotham (1826); Chronicles of the City of Gotham, from the Papers of a Retired Common Councilman (1830); The Dutchman’s Fireside (1831); Westward Ho! (1832); A Life of Washington (1835), ably and gracefully written; Slavery in the United States (1836), in which he defends slavery as an institution; The Book of Saint Nicholas (1837), a series of stories of the old Dutch settlers; American Comedies (1847), the joint production of himself and his son William J. Paulding; and The Puritan and his Daughter (1849). The same son also published an edition of Paulding’s Select Works (4 vols., 1867–1868), and a biography called. Literary Life of James K. Paulding (New York, 1867).
PAULET, Poulett or Powlett, an English family of an
ancient Somersetshire stock, taking a surname from the parish
of Pawlett near Bridgwater. They advanced themselves by
a series of marriages with heirs, acquiring manors and lands
in Somersetshire, Wiltshire, Devonshire and Hampshire. A
match with a Denebaud early in the 15th century brought the
manor of Hinton St George, still the seat of the elder line, the
earls Poulett. An ancestor of this branch. Sir Amias Poulett
or Paulet (d. 1537), knighted in 1487 after the battle of Stoke,
was treasurer of the Middle Temple in 1521, when Wolsey, in
revenge for an indignity suffered at the knight’s hands when
the future chancellor was a young parson at Limington, forbade
his leaving London without leave. To propitiate the cardinal,
Sir Amias, rebuilding the Middle Temple gate, decorated it
with the cardinal’s arms and badge. Sir Hugh Poulett, his
eldest son, a soldier who had distinguished himself in 1544 at
Boulogne in the king’s presence, had, in 1551, a patent of the
captaincy of Jersey with the governance of Montorgueil Castle.
His wisdom and experience in the wars made Queen Elizabeth
employ him at Havre in 1562 as adviser to the earl of Warwick.
He died in 1572, having married, as his second wife, the wealthy
widow of Sir Thomas Pope, founder of Trinity College, Oxford.
Sir Amias Poulett (1536–1588), Sir Hugh’s son and heir by a
first marriage, is famous as the puritan knight into whose
charge at Tutbury and Chartley was given the queen of
Scots. After his prisoner’s sentence at Fotheringhay, he beset
Elizabeth’s ministers with messages advising her execution, but
he firmly withstood " with great grief and bitterness," the suggestion
that she should be put to death secretly, saying that
God and the law forbade. Sir Anthony Poulett (1562–1600).
