Psychology

Aurelius Clemens Prudentiuss Psychomachia remains an important piece of the early Latin works of the Biblical content involving the seven heavenly virtues and the seven deadly sins. This richly allegorical poem addresses the universal theme and presents several theological tenets analogous to human psychology. Even some forms of the Christian churches have later been influenced by the grounding rationale of Prudentius work. Pentecostal Christianity is among the few vertices to have been shaped by the moral considerations of behavior, as exemplified through the battle between the good and the evil in Psychomachia.      

Introduction
In Christian theology, the concept of the seven heavenly virtues stands in opposition to that of the seven deadly sins. Ever since the Dark Ages, humankind has been battling perpetually to win over the evils dwelling within. More often than not, it is the nature of the internal turmoil that has led to serious psychological debates among scholars and thinkers. To get an accurate insight into how human minds work, it is imperative to analyze the contextual ground upon which the concept of the virtues and the vices were first conceived of. As early as during the Celtic period, the parochial worldviews on religion and theology began to take comprehensible forms in terms of documentations. The Celtic people questioned the biblical allusions and verified them from nature itself. Such was the influence of the Celtic mythology that Christians, as a matter of fact, borrowed the quintessential elements of psychology from the pluralistic Celtic cultures (Davies  OLoughlin, 1999, p.3). The ensuing times witnessed innumerable instances of moderation and arbitration by the ecclesiastical authorities to introduce a well documented set of ethical guidelines that would alleviate cardinal strife for the loftier sake of salvation. However, it was not before the publication of Psychomachia by the eminent Latin poet Prudentius that any clear analogy regarding the relative position of the virtues and the vices was established. This poem muses over the battle between virtues and vices as depicted in Virgils magnum opus Aeneid and also, albeit at a secondary level of understanding, reinforces the deep-seated Christian faith in the power of goodness. The paper will reflect on the virtues embodied in Prudentius epic poem. It will also incorporate the contemporary exegeses of virtue in the light of what is stated in Psychomachia.

Thematic Outline
In Psychomachia, Prudentius pairs the sins with the virtues to bring out the allegorical significance of the verse. Prior to the publication of this poem, the literary genre of personification allegory was not explored by any other poet. Moreover, this poem laid the foundation of other types of literary compositions, namely, plays and novellas, in the years to come. An abundance of graphic representations of the battle between the seven virtues and the seven vices is typical of Prudentius work. Each of the seven virtues, namely, Fides, Pudicitia, Patientia, Mens Humilis, Sobrietas, Operatio and Concordia, is challenged by its respective counterpart and comes off with flying colors but not before a gory bloodbath. Rosenwein (1998) sums up the basic theme in the following way

. . . Prudentius constructed his epic poem of seven battle scenes between pairs of personified virtues and vices. Humility forthrightly decapitates the fallen figure of Pride so also Chastity pierces the throat of Lust. Patience, however, with Job at her side, practices nonviolence, for when Anger and Patience square off, Ira unleashes a lethal pike and then a shower of javelins at Patientia, but as these slide harmlessly off the latters helmet and armor, Ira explodes in uncontrollable fury, becomes desperate, and commits suicide (p. 14).  

Taylor (2009) posits that Prudentius led the way for many upcoming poets during the Middle Ages to compose allegorical poems similar to Psychomachia (p. 279). Similarly, the epic formation of a poem that essentially deals with a universal theme like the battle between good and evil calls for a grandiose of treatment, which is perfectly fulfilled by the structural components used to compose the verse.

Biblical Allusion The Great Commandments
Discipleship features quite prominently in the Evangelist discourse of Christianity, particularly in Jesuss commandment to his disciples to teach them to observe all that I have commanded you (Quinn, 2006). Evidently, there is a clear hint to Christ being ascribed a pedagogic role for the redemption of all His disciples (Kieschnick, 2006). When it comes to the seven virtues and their connection with the discipleship preached by Matthew in The Great Commandment, it is quite interesting to note that intrinsic virtues are closely aligned with following of a supreme order of being, viz., Jesus Christ Himself. Given that a disciple surrenders completely to the service to the Lord, hisher faith will be restored and heshe will get an opportunity to make amends for sins and other vices. The projection of Jesus as a divine instructor in The Great Commandment makes it possible to understand the overwhelming role of a guide. Human life is essentially futile and full of discouraging proponents. So even from a personal point of view it is necessary to cling onto the virtuous attributes like faith, hope, restraint and humility to procure strength and vitality for the self as well for the community. Thus, Prudentius Psychomachia can be referred back to this Biblical scripture for a comprehensive and realistic illustration of the seven virtues.        

Theology  Religion
As regards the theological implications of Psychomachia, it may be noted that the Christian theological framework adopts a naturalistic worldview of both the seven sacred virtues and the seven deadly sins. There is a liberal and fluid mechanism of exegesis that underpins natural theology. Far from carrying mere religious undertones, natural theology is based on a rationale that is cryptic enough to be considered profoundly elemental. Therefore, one can almost trace a logical consequence of the battle between the good and the evil, and can in fact relate to the philosophical dimensions of religious collectivity taken as an analogical summation. God is monistic in essence as far as natural theology is concerned. Hence, contrary to religious theology, there is no logical ground to debate on whether god is embodied in objective personifications of varied beings. From this analogy, it is safer and perhaps all the more easier to draw the inference that the battle between the good and the evil, as portrayed in Prudentius Psychomachia, hinges on a universal thematic groundwork which is above religion. It seeps through a philosophical space which is uninhabited by myriad complications of pluralistic theism. On one hand, this battle is a poetic representation of the absolute where virtues and vices are set against each other in an extreme manner and for a motive ruthless and unforgiving. It is the prerogative of natural theology to induct this strictly discursive framework pertaining to truth. When it comes to the battle between the good and the evil, this truth manifests itself through instances of absolutism  whatever happens on the battlefield can be allegorically projected into the real world impersonality in that basic virtues propound a stance based on values and not on rhetorical reverberations. Shelp (1985) notes,

Psychomachia, whose very title tells us the thrust of the work, the personified virtues and vices engage in mortal combat. Faith vanquishes idolatry modesty routs voluptuousness patience overcomes anger humility beheads pride sobriety destroys sensuality mercy conquers avarice and finally concord defeats heresy (p. 31-2).    

Psychological Impact on Me
It is quite evident from the above passage that the objective rationales behind the working of these virtues are very much pinned on moralistic grounds. Now, in the context of the modern generation, the prevalent trend is akin to accepting the good and the bad with equal tolerance and arbitration. Thus, there is no reason to completely shun the conjecture that the cogency of Prudentius Psychomachia becomes rather meek in todays world. It is worth noting Strauchs argument that In Aristotles theory of the Mean, moral virtue is a mean located between extremes of excess and defect, a sensible measure and control of our biological pleasures (Strauch, 2001, p. 166). Now going by this argument one would be tempted to disregard the extremities of the Medieval psychology. However, it wont be entirely unjust to do so. This is because modern era, as opposed to the time when Psychomachia was written, takes a far less ambivalent stance with regard to meting out justice for all. Calling a spade is a spade is more prevalent in the modern times than in the dark ages. It was only the moral pitfalls that were magnified by Prudentius work. Ethical degradations were underlined distinctly by the recalling of the divine muse to settle the perpetual contest. But the modern society does not function in similar ways. It is a lot more tolerant to deviant behaviours and ways. Furthermore, the relevance of the virtues and the vices becomes even weaker as todays world seeks to maintain a balance between the extreme ends of existence. Being in my forties, Psychomachia affects me most profoundly in shaping my personality and outlook. Life has taught me to appreciate the virtuous qualities people around me have. In a way, I can look beyond the sinful deliberations for the greater sake of goodness. I would suppose that people of my age acquire a capacity to overlook the detestable lineaments of life and make the necessary adjustments for acknowledging the brighter aspects life offers to everyone.

Pentecostal Christianity
In Pentecostal Christianity, repentance and restraint are given greater emphasis as virtues than in any other forms of ecclesiastical worldviews. The cardinal virtues are considered to be elemental to a life of giving and salvation. Praying to the Lord is believed to have an overriding effect on purgation from sinful deeds. Unlike the pluralistic worldviews, God is believed to be omnipotent and omnipresent, manifesting His presence through various appellations. So if the virtues are garnered, it would only help ordinary men overcome the dreary outcomes of vices and sins. Moreover, Pentecostal beliefs regard knowledge, godliness, fraternity, and love as the principle determinants of an enriching and superior existence. This existence can only be delimited and harmonized by qualities of the most eternal virtue called faith (in the Almighty).

Conclusion
In essence, the relevance of Prudentius epic verse is difficult to undermine in the overall context of Christianity as it emerged from the dark ages. On one hand, Christian dogmas on righteousness were challenged in the end of the poem where vices get the better of the virtues. On the other hand, the heroic battle between the dark forces and their counterparts underscore the theological basis of secularism and ethical psychology. By putting in sharp contrast the opposing and seemingly infallible forces, Prudentius succeeds in showing that a heroic battle can end just as arbitrarily as the morale of the battle may demand.