RELIGIOUS ENCYCLOPEDIA
Pastoral Theology Patience
The latter's despotism eventually became insufferable; insomuch that an opposition league was formed, whose members pledged themselves to recognize as archbishop the king's nominee. Erlembaldo lost his life in the first clash with these Anti-Patarenes, shortly after Easter, 1075. This was the end of the Patarenes as a party, though Gregory, in 1076, made some attempts to revive it.
The history of the Patarenes, covering a period of only twenty years, had a significance which was political as well as ecclesiastical. On the whole, it represented the great reform movement in the Church which arose about the middle of the eleventh century, the triumph of which in Italy became its reward. It furthermore subjected the archbishopric of St. Ambrose to the authority of the pope and thereby gained Lombardy for his jurisdiction. Finally, it played an important preparatory part in the mighty conflict between the papacy and the German empire, by terminating the archiepiscopal regime in Milan; and by bringing about the mutual recognition of the antagonistic classes engaged in the church struggles at Milan, it promoted the unity and autonomy of the Church democratic. At a later time the term Patarenes occurred among the many designations for the Catharist heretics (see New MANiCHiEANS, II.); but this does not establish an inherent affinity with the old Patarenes, as the original name had rapidly faded into a common sneering epithet. Carl Mirbt.
Bibliography: Sources are: Arnulf's Gesta archiepiscoporum Mediolanensium, in MGH, Script., viii (1848), 1 sqq.; Landulfs Hist. M ediolanensis, in the same, pp. 32 sqq.; Andreas, Vita Arialdi, in MPL, cxliii. 1437 sqq.; Bonizo, Liber ad amicum, in MGH, Lib. de lite, i (1891), 568 sqq. Consult: C. Hegel, Geschichte der Stadtverfassung von Italien, ii. 140 sqq., Leipsic, 1847; Paech, Die Pataria in Mailand, 1056-77, Sondershausen, 1872; A. Kriiger, Die Pataria in Mailand, Breslau. 1873-74; W. Wicherkiewics, Die kirchliche Stellung der Erzbischbfe von Mailand zur Zeit der Pataria, Breslau, 1875; G. Meyer von Knonau, Jahrbilcher des deutschen Reichs unter Heinrich IV., i. 669 sqq., Leipsic, 1890; C. Mirbt, Die Publizistik im Zeitalter Gregors VII., pp. 244 sqq., 264-265, 447 sqq., ib. 1894; W. Martens, Gregor VII., ib. 1894; F. Gregorovius, Hist, of the City of Rome, iv. 128, London, 1896; Hefele, Conciliengeschichte, vols., iv.-v.; Schaff, Christian Church, v. 1, pp. 20-21; Neander, Christian Church, iii. 393, iv. 99, 225, 226, 565, 592; and the literature on the popes contemporary with the movement.
PATEN. See Vessels, Sacred, § 2.
PATER-NOSTER. See Lord's Prayer.
PATERSON, JAMES ALEXANDER : United Free Church of Scotland; b. at Dairy (22 m. w. of Dumfries), Kirkcudbrightshire, June 20, 1851. He was educated at the University of Aberdeen and Pembroke College, Oxford (B.A., 1876; M.A., 1879); was professor of Hebrew and Old-Testament literature in the United Presbyterian College, Edinburgh (1876-1900); and since 1900 has been professor of the same subject in the United Free Church College, Edinburgh. In theology he is an Evangelical Presbyterian. He has written Period of the Judges (Edinburgh, 1887) ; edited Leviticus for The Temple Bible and Numbers for The Polychrome Bible; A. B. Davidson's Biblical and Literary Essays (London, 1902); The Called of God (Edinburgh, 1902); and Waiting upon God (1903); and Old Testament Prophecy (1903), and translated H. Schultz's Alt-
testamentliche Theologie (2 vols., Frankfort, 1869) under the title of Old Testament Theology (2 vols Edinburgh, 1892).
PATERSON, WILLIAM PATERSON: Church of Scotland; b. at Skirling (11 \ m. w. of Peebles), Peeblesshire, Oct. 25, 1860. He was educated at the University of Edinburgh (B.D., 1883) and the universities of Leipsic, Erlangen, and Berlin (1883- 1885); was minister at Crieff, Perthshire (1887-94), and was appointed professor of systematic theology in the University of Aberdeen (1894). Since 1903 he has been professor of divinity in the University of Edinburgh, and was Baird lecturer in 1904-05. He has written The Position and Prospects of Theology (Edinburgh, 1903) and The Pauline Theology (1903).
PATHRUSIM. See Table of the Nations, § 2.
PATIENCE: Firm and conscientious resistance to forces which operate in opposition to personal conviction. It must be an act, not merely a state, and it must also be conscious of actual endurance, not merely self-assertion. To the Christian, patience is the nadir of his spiritual life, in which he indeed clings to God, yet does not feel the assurance that God is near him. When Paul declares (Rom. v. 4) that hope first springs from tested patience, he means that the solace of hope fails the Christian in the moment of patience, and experiences can come to the Christian in which his only feeling is pain. Yet even though no such vicissitudes ever befell him, nevertheless his spiritual development would often bring him into circumstances in which he would feel that he was the conquered instead of the conqueror, for in all cases duty transcends human power. Here no vague abstract concept of the good can be his guide, nor can mere duty be other than external and foreign to his life. Nothing but a personal authority can save him in his moments of disavowal of self and he is able to comprehend this authority and accept the aid and encouragement which it brings only when he himself recognizes what is good. Voluntary endurance under such circumstances is patience.
It is easy to fail to recognize, however, that this patience of self-denial consists solely in the will to follow another, or in obedience; for good deeds are performed only as a result of personal conviction. Moral acts are, therefore, frequently explained as proceeding from individual thought, thus leading to the abandonment of the concept of self-denial. The truths involved in this view may indeed be retained in Christian ethics, yet they must be combined with recognition of the fact that the moral relation is a spiritual growth, and therefore implies self-denial and patience. This implies also obedience, which does not exclude freedom if the example followed be worthy of being obeyed, since the obedience involves the conviction that the Christian life is rendered stronger and richer by experience of pain. The basal principle that moral good implies independence can not exclude recognition of the fact that moral growth is possible only when the individual is made patient through obedience, and that what he could not and would not take upon himself is endured in patience.
Paton Patriarch