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CYCLOPEDIA of BIBLICAL, THEOLOGICAL and ECCLESIASTICAL LITERATURE Prowe - Pyx by James Strong & John Mcclintock

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CYCLOPEDIA of BIBLICAL, THEOLOGICAL and ECCLESIASTICAL LITERATURE Prowe - Pyx by James Strong & John Mcclintock THE AGES DIGITAL LIBRARY REFERENCE CYCLOPEDIA of BIBLICAL, THEOLOGICAL and ECCLESIASTICAL LITERATURE Prowe - Pyx by James Strong & John McClintock To the Students of the Words, Works and Ways of God: Welcome to the AGES Digital Library. We trust your experience with this and other volumes in the Library fulfills our motto and vision which is our commitment to you: MAKING THE WORDS OF THE WISE AVAILABLE TO ALL — INEXPENSIVELY. AGES Software Rio, WI USA Version 1.0 © 2000 2 Prowe a divinity of the Wends and Northern Slaves, had the reputation of a wise but severe and terrible judge. He was the god of justice, and carried, as a symbol of wisdom, snakes on his breast; he held in his hand an iron shield, which in doubtful cases was made glowing for the fiery ordeal. His iron statue represents him in the shape of an old man clothed in a long, folding garment; he wears chains around his neck, and holds a sacrificial knife in his hand. He was more especially worshipped at Stargard: he had a temple in that city. and sacrifices were constantly offered to him. Around his sanctuary, and the wood consecrated to him, the people assembled every Monday: to penetrate into the holy forest itself was prohibited under penalty of death, a prohibition which among the Prussians secured likewise the solitude of the holy spots. The priests drank of the blood of the victims, and then, in the presence of the king and of the whole people; requested the advice of the idol. Sentences were then pronounced by the god, and orders given, which nobody could think of contradicting; animals and prisoners, in later times Christians, were immolated to him. On Fridays, according to the old chroniclers, women, children, and servants who brought offerings were allowed the entrance of the holy wood; a banqliet was held in its surroundings, and merry dances were performed till an advanced hour of the night. The same Prowe, it is believed, was also worshipped under a different form: he stands on a column, his nude form in a pair of boots; a bell lies at his feet. This is asserted by the chronicle of Botho, which calls the god Promo, and speaks of him as being the idol of Altenburg or Stargard. Botho may be mistaken in identifying this booted deity with Prowe: other idols besides the latter may have been worshipped at Stargard; perhaps the chroniclers mistook one of them for the god of justice. See ‘Thorpe, Northern Mythology (see Index in vol. 3). Prozymites (from Greek pro>, jonr, zu>mh, lecaven, i.e. Jor leavened bread) is a term applied reproachfully by the Western Church to the adherents of the Greek Church because they contended for the use of leavened, or common, bread in the Eucharist. The Latin Church were Azymites (q.v.). SEE ALSO EUCHARIST. 3 Prshemishl the first fabulous duke of Bohemia, the husband of the celebrated Libussa. His name is synonymous with that of Prometheus: it means he who thinks in advance, probably because Prshemishl was a seer, a great prophet. Prshipegala a warlike divinity in Slavic mythology, sanguinary as were his priests and all the gods of the Slavonians. The Christian prisoners were beheaded in front of his image, and their blood was presented to him to drink. Prudden, Nehemiah a New England minister of the Gospel, flourished near the close of the last and the opening of this century. He was born about 1750, and was educated at Yale College. He became pastor of a church at Enfield, Conn. He died in 1815. He is the author of Marrying a Sister of a Deceased Wife (1811): -Sermon to a Missionary Society (1815). See Bacon, Hist. Discourses, p. 55 sq. Prudence is the act of suiting words and actions according to the circumstances of things, or rules of right reason. Cicero thus defines it: “Est rerum expetendarum vel fulgiendarum scientia” — the knowledge of what is to be desired or avoided. Grove thus: “Prudence is an ability of judging what is best in the choice both of ends and means.” Mason thus: “Prudence is a conformity to the rules of reason, truth, and decency, at all times and in all circumstances. It differs from wisdom only in degree; wisdom being nothing but a more consummate habit of prudence, and prudence a lower degree or weaker habit of wisdom.” It is divided into, 1, Christian prudence, which directs to the pursuit of that blessedness which the Gospel discovers by the use of Gospel means; 2, moral prudence, which has for its end peace and satisfaction of mind in this world, and the greatest happiness after death; 3, civil prudence, which is the knowledge of what ought to be done in order to secure the outward happiness of life, consisting in prosperity, liberty, etc.; 4 4, monastic, relating to any circumstances in which a man is not charged with the care of others; 5, economical prudence, which regards the conduct of a family; 6, political, which refers to the good government of a state. The idea of prudence, says one, includes due consultation — that is, concerning such things as demand consultation — in a right manner and for a competent time, that the resolution taken up may be neither too precipitate nor too slow; and a faculty of discerning proper means when they occur. To the perfection of prudence these three things are further required, viz. a natural sagacity; presence of mind, or a ready turn of thought; and experience. Plato styles prudence the leading virtue; and Cicero observes that “not one of the virtues can want prudence;” which is certainly most true, since, without prudence to guide them, piety would degenerate into superstition, zeal into bigotry, temperance into austerity, courage into rashness, and justice itself into folly. In a comparison of prudence and morality, the former has been called the vowel, the latter the consonant. The latter cannot be uttered (reduced to practice) but by menans of the former. See Watts, Sermons, ser. 28; Grove, Moral Philos. vol. ii, ch. ii; Mason, Christian Morals, vol. i, ser. 4; Evans, Christan Temper, ser. 38; Coleridge, Aids to Reflection, i, 13, 21 sq. Prudentius St., a French prelate of the 9th century, was a native of Spain. The name of his family was Galindon. He took the name of Prudentius in memory of the Christian poet, his compatriot. Taken when young to France, he passed several years at court, where it appears he occupied some important charge, until his election as bishop of Troyes in 846; then he subscribed, Feb. 14, 847, to the privilege accorded by the Council of Paris to Paschasius Radbertus, abbe of Corbie. People came from all parts to consult him, and he was called one of the most learned bishops of the Gallican Church. Hincmar, archbishop of Rheims, particularly wished, to have advice how to treat Gottschalk, or Godeschalcus (q.v.), in the dispute about predestination raised by Gottschalk. At first Prudentius sided with Hincmar, but afterwards took a mediatory position. Towards the end of 849, or the beginning of 850, he, however, abandoned Hincmar and wrote in defence of Gottschaik, then a prisoner, and directed his work to Hincmar and his confederate Pardulus, bishop of Lyons. Prudentius begins with an 5 encomium of St. Augustine, whose doctrines, he says, were also supported by Fulgentiuls and Prosper of Aquitanius. He then affirms a twofold predestination, one to damnation, the other to salvation. Yet God has not predestined the reprobate to guilt, but to punishment. Christ has given his blood only for the elect, for he says it is given for many. It follows that it is God’s will not to call and save all men. These propositions Prudentius undertakes to support by the authority of the Scriptures, and of a number of fathers, especially of the Latin Church; the most recent of the latter authorities thus invoked is Beda. Ratramnus, a learned monk of Corbie, and Servatus Lupus, the accomplished abbot of Ferrieres, sided with the bishop of Troyes. Rabanus Maurus speaks thus of this work, sent to him by Hincmar: “Prudentius’s views converge sometimes with ours, when he asserts that God is not the author of evil, that the reward of the good is undeserved grace, and the punishment of the bad just expiation. But when he says that God, by his predestination, compels the sinner to go to ruin, it seems to me that the consequence of it is, according to the views of Gottschalk, a two-fold predestination (see Op. Sirmond. ii, 1296).” Towards the close of 851 Scotus Erigena published his work on predestination against Gottschalk which he had composed at the request of Hincmar. This work, which undertook to solve the question from the philosophical standpoint, and argued for the unbiassed freedom of the will, only complicated the dispute. Erigena was charged with Semi-Pelagianism and other heresies. Wenilo, archbishop of Sens, extracted from it nineteen articles, and sent them to Prudentius for refutation. Prudentius replied in a writing addressed to Wenilo, and divided into nineteen chapters, followed by an epilogue (Biblioth. Max. Patr. 15:467-597). This Tractatus de Praedestinatione contra Joh. Scot. Erig. was written in the year 852, and Gfrorer says of it: “Prudentius wrote against Erigena a ponderous book, in which the work of the philosopher was, with cutting sagacity and sturdy orthbdoxy, so dealt with that nothing remained of it.” This, it should be remembered, is the testimony of one who advocates predestination, and agrees with Erigena that evil is only a mh< o]n, condemnation, not a positive punishment on the part of God; that it only consists in the tormenting consciousness of having missed one’s destiny.
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