RELIGIOUS ENCYCLOPEDIA
Passover Pastoral Life
PASTOR, ADAM (RUDOLF MARTENS, MAR- TINI): Anabaptist of the lower Rhine; b. at Emden or Miinster about 1560 or 1570. Cleves was the principal scene of his activity. In 1547 he is mentioned as one of the most prominent participants in two synods held at Emden and Goch under Menno Simon's presidency; at the latter he was set apart as an apostle, but was soon after proscribed on account of disagreements, particularly on the doctrine of the Trinity. About 1550 he held a disputation on this doctrine with Menno at Lubeck. Besides a report of this, his only extant work is Underscheit tusschen rechte leer unde valsche leer der twistigen articulen (Amsterdam). In it he asserts that Christ was God's son and truly God, but later than and inferior in power to the Father; while the Holy Ghost was not an independent personal being. In his teaching on the Lord's Supper he is entirely dependent on Johannes Campanus (q.v.) who influenced all his views; in that of baptism, he names Erasmus as his spiritual father.
(Ferdinand Cohrs.)
Bibliography: C. Sandius, Bibliotheca antitrinitariorum, p. 387, Freistadt, 1684; F. S. Bock, Historia antitrinitariorum, ii. 277, Leipsic, 1784; F. Trechsel, Die protestantischen Antitrinitarier vor Faustus Socin, i. 36-37, Heidelberg, 1839; J. H. Allen, in American Church History Series, x. 76-77, New York, 1894; K. Rembert, Die " Wiedertctufer " im Herzogtum Julich, pp. 185 sqq., Berlin, 1899.
PASTOR, LUDWIG: Austrian Roman Catholic; b. at Aachen, Prussia, Jan. 31, 1854. He was educated at the universities of Louvain, Bonn, Berlin, Vienna, and Prague, and in 1880 became privatdocent at the University of Innsbruck, associate professor of history in 1886, and full professor of the same subject in the following year. Since 1901 he has also been director of the Institute Austriaco di Studi Storici at Rome. He has written Die kirchlichen Reunionsbestrebungen wdhrend der Regierung Carls V (Freiburg, 1879); Die Correspondenz des Cardinals Contarini wdhrend der deutschen Legation 154-1 (Miinster, 1880); Geschichte der Pdpste seit dem Ausgang des Mittelalters (4 vols., Freiburg, 1886-1905; Eng. transl. by F. I. Antrobus, History of the Popes from the Close of the Middle Ages, 8 vols., London, 1891-1908); J Janssen (1893); Zur Beurteilung Savonarola's (1898); August Reichensperger (2 vols., 1899); Acta Pontificum Romanorum inedita (1904); and Die Reise des Cardinals Luigi d'Aragona durch Deutschland, die Niederldnde, Frankreich und Oberitalien 1517- 1518 (1905), besides editing the seventh and eighth volumes of J. Janssen's Geschichte des deutschen Volkes (Freiburg, 1903) and Erlauterungen und Ergdnzungen zu Janssens Geschichte des deutschen Volkes since 1898.
PASTORAL LETTERS: Letters intended for public circulation, addressed by a bishop to either the clergy or the laity of his diocese or to both. Some of these are sent out regularly on specified occasions, as at the beginning of Lent each year to give the current rules for fasting. Others are issued at the discretion of the bishop, in order to warn the laity against particular dangers or to instruct them in particular truths, or to admqnish the clergy as to
some point or points of their priestly duty or the conduct of divine worship. The term also applies to letters issued by ecclesiastical bodies to the pastors under their jurisdiction, e.g., by a Presbyterian synod, and even to letters by the pastor of a church to the members.
PASTORAL LIFE, HEBREW.
I. General Description. II. The Products. III. The Shepherds.
I. General Description: In Syria and the region eastward of that country it is chiefly the nomadic Bedouins whose calling is that of cattle-raising. In the desert, where the areas of pasturage and the watering-places vary with the time of year, stockfarming can be carried on only in a nomadic way. But in the permanently populated districts cattle have always been raised extensively. Many parts of Palestine are better adapted to cattle-raising than to agriculture; for instance, the arid steppes of South Judea, the region about the Dead Sea, and many hillsides which can not be terraced, where the sparse growth of grass in the spring will maintain at least sheep and goats. The plains of Sharon and Jezreel, which are in part too marshy for cultivation, also afford rich pasturage. The country east of the Jordan, in particular, has always been a land for grazing; to the south Mesha raised his enormous herds of sheep (II Kings iii. 4), and in the north were Bashan's famous kine (Amos iv. 1).
The people who followed this pursuit (cf. the Tell Amarna Letters for the pre-Israelite period; see Amarna Tablets) when the country was in a high state of civilization were not nomadic Bedouins, but large owners both of herds and lands. They were kings and princes and the great in the land: David (I Chron. xxvii. 29-30), Absalom (II Sam. xiii. 23), Uzziah (II Chron. xxvi. 10); or they were rich citizens and farmers like Nabal (I Sam. xxv. 2 sqq.). The small farmers also had cattle, but the relation of cattle-raising to agriculture was not so intimate as it is, for instance, in Europe to-day. Besides, asses and camels were available for agricultural purposes. Still, the industry was of the highest significance to the people as a whole, and in the promises to the people prosperity in this direction was pledged (Deut. viii. 13, xxviii. 4; Jer. xxxi. 27, etc.). Legislation took particular account of cattle-raising; and the poetic language of the Bible is full of figures taken from the life of the shepherd. The princes were the shepherds of the people (II Sam. v. 2; Jer. xxiii. 2 sqq.); Israel was the flock of the Lord of hosts (Zech. x. 3), and Yahweh was the good shepherd (Ps. xxiii.). In the regions where herding was followed in place of agriculture, nomadic life and customs continued longer than elsewhere. The Calebite branch of the Rechabites particularly (I Chron. ii. 55) adhered to a nomadic life till the time of Jehu; and Jonadab, the founder of the Rechabites springing from Caleb, commanded his followers never to build houses but to dwell in tents, and never to adopt the agricultural life, but to live a pastoral life (Jer. xxxv.), thereby making a sharp protest against all civilization (see Rechabites).
Pastoral Life Pastoral Theology