401 religious encyclopedia nationalism

RENAft, re ndn', JOSEPH ERNEST: French orientalist; b. at Tr6guier (60 m. n.e. of Brest and 5 m. from English Channel), Brittany, Feb. 27, 1823; d. at Paris Oct. 2, 1892. Having lost his father at the age of five, his early training was received from his mother and his sister Henriette, eleven years older than himself, in the pious atmosphere of his Breton home. In 1838 he went to Paris and studied four years in the petit s6minaire of St. Nicholas de Chardonnet, after which he studied philosophy at the grand s6minaire of Issy (1842 44) and theology at St. Sulpice (1844 45). Even at Issy the skepti­cism had been aroused which was later to lead him

Renan

Reasudot

to break with the Church, for the arguments of

Locke, Leibnitz, Malebranche, Cousin, Jouffrcy,

and others often seemed to Renan more cogent than

the arguments advanced against them. The proc­

ess of revolt was completed at St. Sulpice largely

through the study of oriental philology and the

books of German Protestant theology, which led

him to a mad enthusiasm for German thought, still

further enhanced by the influence of German Prot­

estantism. The crisis came as the time approached

for his ordination, and disregarding the grief of his

mother and the entreaty of his teacher, he left the

seminary on Oct. 6, 1845, firmly convinced that he

could remain true to Christ only by separating from

the Church. Declining to avail himself of the 1,200

francs saved by Henriette, who, filled with similar

doubts, had encouraged her brother in his step,

Renan, after a brief engagement at the Jesuit Col­

l6ge Stanislas, received free board and lodging in

return for teaching two hours daily. in a small school.

This gave him ample time to prepare for. the univer­

sity examination, and in May, 1848, he completed

a dissertation on the medieval study of Greek, be­

coming agr06 de philosophie in September of the

same year. At the same time he studied Hebrew,

Arabic, Syriac, and Sanskrit, and worked in myth­

ology, in the history of religion, and in German the­

ology. By.June, 1849, he had written his L'Avenir

de la science (Paris, 1890; Eng. transl., The Future

of Science, London, 1891), which was to give his

theories of the universe and the plans of his life­

work. At the advice of his friends, the book was

not then published; and realizing, in the revolution

of 1848, the impracticality of its visionary philo­

sophical and political ideals, Renan plunged into

history and philology. Gradually, however, he be­

came more and more attracted to Semitic philol­

ogy, so that in 1857 he was nominated for the pro­

fessorship of Hebrew at the College de France,

though his appointment was not confirmed by the

government until Jan. 11, 1862.

Meanwhile Renan had gone to Palestine with his sister Henriette (d. at Byblus, now Jebeil, 20 m. s.w. of Tripoli, in 1860), and there he wrote in the but of a Maronite on Mt. Lebanon his Vie de J9sus (the first volume of his Origines du chriaianiame), which made a sensation both within and without religious circles throughout Europe. A flood of re­plies from Roman Catholics and Protestants alike gave the book a distinction which it did not merit. Yet as contrasted with D. F. Strauss' work of the same title Renan's book marks an advance. The unhistorical method of presenting the origin of Christianity upon the scheme of the Hegelian phi­losophy is given up. The myth theory of Jesus was changed to a legend theory, and the personality of Christ was sought from the geographical, social, cultural, and religious conditions under which he lived and worked. Amid the locally colored picture of the land and the people of Galilee the figure of Jesus is given a setting; not in accordance with the laws of historic truth, but with the esthetic motives and philosophical preconceptions of the author. With the most unbridled license in the treatment of his sources, of which the Fourth Gospel was the most expedient for his esthetic object, he produced

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484

a romance which would have been an admirable tribute to his poetic power had his hero been a character less ethical than Jesus. To him Jesus was a gentle Galilean, the darling of women, and an ex­quisite preacher of morality, dreaming of no other than the paradise of fraternal fellowship of the chil­dren of God upon earth; yet filled with ambition, vanity, sensual love, and undisguised deceit. The first sojourn of Jesus in Galilee was a delightful idyll; for a year, perhaps, God was on earth; a constant charm as of magic proceeded from Jesus. But the Baptist transformed him into a religious revolutionary, a sinister prophet, who assumed the role of the Messiah, accommodating the desire for the miraculous of his simple disciples, and perishing in the battle with orthodox Judaism. The great mistake of Jesus with Renan was to forget that the ideal is fundamentally ever a utopia and in conflict with the material for realization loses its purity. Then he who lives for the true, the beautiful, and the good is nearer to God than the man of deeds. The forgetting of this was the tragical in the life of Jesus. The moment Jesus entered the battle with eviland sought to reclaim souls for the kingd~m of God, Renan s understanding and sympathy ceased. Was Jesus doubtless possessed of " captivating beauty," Paul, on the other hand, was a Jew of hideous appearance, barbarous in speech, and clumsy in thought. He was the first Protestant, the father of a horrible theology which taught pre­destined damnation. On the day when Paul wrote his first letter, the decadence of Christianity began. The scientific value of the later volumes of the Origines du christianiame was higher, since the pen of Renan was less swayed by personal sympathy or antipathy. The Vie de J4sus was a decisive factor in its author's career. After delivering his inaugural address at the College de France on Feb. 21, 1862, he was suspended; though the agitation did not rest until, on June 11, 1864, Napoleon authorized his recall. An honorable position in the national library was declined that he might devote himself to his studies, but in 1871 he was restored to his profes­sorship, and in 1879 became a member of the Academy. From 1884 to his death he was admin­istrator of the Coll6ge de France.

The life of Renan was essentially twofold; he was, on the one hand, the serious and accurate scholar, on the other, a wit and a dillettante. For­tunately he always valued his scientific activity more highly than his philosophy, and laid far more stress on such contributions as his History of the People of Israel and his labors on the Corpus inr scraptionum Semiticarum than on his loose and sprightly philosophical writings, the pyrotechnic of which enraptured all Europe. Nevertheless his less worthy activity is that by which he has become best known both to his contemporaries and to pos­terity. More and more, as his early ideals proved impracticable, Renan lost his intellectual bearings, ending in an abysmal skepticism which clothed itself in jest and frivolity. The universe was to him a bad joke and a merry life was its best commentary: such was the quintessence of his philosophy. Like Voltaire, Renan was willing to be "the god of

485 RELIGIOUS ENCYCLOPEDIA H,enandot

fools," and, unfortunately, did not feel himself above the boldest blasphemy. For a skepticism of this type moral standards could no longer exist, and religion and ethics were resolved into mere esthetic sensations. Religion as he represented it an inerad­icable longing of the human soul was the esthetic and sensationalistic impulse toward the infinite, whether expressed in the renunciations of great ascetics or in the mystical effusions of lovely Mag­dalens. What is beautiful is good; what pleases is beautiful. Yet with all this mad philosophy, Re­nan's personal life was irreproachable.

Other works of Renan, which are of linguistic and his­torical value, some of which have run through repeated editions and been translated into many languages, are as follows: Histoire ginirale of aystime campari des langues slmitiques (Paris, 1855); etudes d'histoire religieuae (1857; Eng. tranal., Studies in Religious History, London, 1863, another 1893); De l'origine du langage (1858); Le Livre de Job traduit (1858; Eng. tranal., London, 1889); Essais de morale et de critique (1859); Le Cantique des cantiques (1860; Eng. transl., London, 1864); L'Averroes eE 1'averroisme (1860); His­toire des oripines du christianisme (8 vols., La vie de Jiaus, 1863, Les Ap6tres, 1866, S. Paul, 1869, L'Antechrist, 1873, Les Ovangiles, 1877, L' 0glise ehritienne, 1879, Marc AurNe,1882, Indez giniral,1883; Eng. transl. of all except the last volume, London, 1864 99, with numerous translations of his "Life of Jesus" of other dates); Mission de Phinicie (1865 74); Observations ipigraphiques (1867); Nouvelles observations d'ipigraphie hebraique (1867); La Riforme intellectuelle et morale (1871); Dialogues et fragments philosophiquea (1876; Eng. transl., Philosophic Dialogues, 1883); Milanges d'his­toire et de voyages (1878); Confirences d'Angleterre (1880; Eng. transl., Influences of the Institutions of Rome on Chris­tianity, 1880); L'Ecclisaaste (1882); Souvenirs d'enfance et de jeunease (1883; Eng. transl., Recollections of my Youth, 1883); Nouvelles itudea d'histoire religieuse (1884; Eng. transl., Studies in Religious History, 1886); Diseoura et eon­fences (1887); Histoire du people d'Israel (5 vols., 1887­1893; Eng. trausl., History of the People of Israel, 1888 1891); Lettrea intimea d'Ernest Ronan et d'Henriette Renan (1896; Eng. transl., Brother and Sister. A Memoir [of Henriette, by Ernestj and the Letters of Brnest and Henriette Renan, 1896); Etude our la politique religieuse du rigne de Philippe Is Bel (1899); Lettres du siminaire, 1838 1,6 (1901); and Milanges religieux et historiques (1904).

(EUGEN LACHENMANN.)

BIHLiooBAPHY: The beat list of books dealing with Renan or his works is in H. P. Thieme, Guide bibliographique de la liuimture frangaise 1800 1908, pp. 338 345, Paris, 1907 (indispensable for a complete study); a fairly good list of works is in Baldwin, Dictionary, iii. 1, pp. 438 439. His life has been written by: E. Ledrain, Paris, 1892, H. Desportes and F. Boumand, Paris, 1893; S. Pawlicki, Vienna, 1894; F. Espinasse, New York, 1895; Mrs. A. M. F. R. Darmesteter, New York, 1897; E. Platzhoff Leip­sic, 1900; and W. Barry, New York, 1905. Consult further: B. Bauer, Philo, Strauss and Ronan and dos Urchrtstenthum, Berlin, 1874; P. Bourget, Ernest Renan, Paris, 1883; idem, Essai de paycholagie contemporaine, . M. Renan, ib. 1885; F. Tarroux, Jime Dieu d M. Renan philosophe, Paris, 1887; M. Millioud, La Religion de M. Ronan, Paris, 1891; Sir M. E. G. Duff, Ernest Renan: in Memoriam, New York, 1893; G. Monod, Les Maftrea de Z'histoire, Ronan, Taine, Michelet, Paris, 1894 (crowned by the French Academy); G. S4silles, Ernest Ronan. Essai de biographie psychologique, Paris, 1894; R. Allier, La Philosophie dErned Ronan, Paris, 1895; G. Paris, Penseura et poitea, Paris, 1896; J. Simon, Quatre portraits: Lamartine, Lavigerie, E. Renan, Guillaume 1l., Paris, 1896; E. Renan and M. Berthelot, Correapondance, 18.¢7 1892, ib. 1898; C. Denis, La Critique irriligieuse de Renan, ib. 1898; H. G. A. Brauer, The Philosophy of Ernest Ronan, University of Wisconsin, 1904; G. Sorel, Le Syathme historique de Renan, Paris, 1906; Vigouroux, Dictionnaira, faso. xxxiv. 1041 43.

RENAATA OF FERRARA. See RzNtr or FRANCE.

RENATO, rh ns't6, CAMILLO: Italian antitrin­

itarian and Anabaptist; b. in Sicily early in the

sixteenth century; d. after 1570. As a fugitive he

came in 1542 to the Valtellina, where he was em­

ployed as a private tutor in various families. At

Chiavenna, in 1545, he became involved in violent

dogmatic controversies with the Zwinglian preacher,

Agostino Mainardo, since, recognizing baptism as

efficacious only in so far as it is an act of profession

of faith, he declared it to be inadmissible in the case

of children. He also maintained other doctrines

attributed to the Anabaptists, such as that the soul

dies with the body, and that at the last day the re­

generate alone share in the resurrection, their bodies

being completely spiritualized, while regeneration

itself arises reflexively and immediately from the

kindling of the divine spirit in man. He won a

number of adherents, but in 1547 the Council of

Chur interfered and summoned both Mainardo and

Renato to appear for hearing. The latter ignored

the summons, although in the following year he sub­

scribed an act of agreement. Since, however, he

continued his sectarian teachings, he was excom­

municated by a synod in 1550. A new doctrinal

regulation was then expected to put an end to all

Anabaptist activity, but despite the system adopted

by the Swiss Federation in 1553, some traces of

Renato's influence long persisted, especially in view

of hi$ close friendship with Laelius Socinus after

1547, and particularly after 1552. The execution

of Servetus led Renato to inveigh against Calvin in

a Latin poem (ed. Trechsel, Antitrinitarier, i. 492).

Since such pupils of Renato as Fiori in Soglio and

Turriano in Plurs continued religious agitations and

attracted Italian refugees who had been received

into the churches, the doctrinal regulations of 1553

were reenforced in 1561, rill who refused to subscribe

being excommunicated. Mainardo died in 1563;

Renato, who became blind; was still living at Cas­

pano in the early part of the eighth decade of the

sixteenth century. K. BENRATH.

BIBLIOGRAPHY: P. D..R. de Ports, Historia Reformationis ecclesim Rhaeticce, Vol. i., Leipsic, 1771; F. Trechsel, Die protestantischen Antitrinitarier vor Faustus Socin, Vol. i., Heidelberg, 1839; Bullingers %orrespondenz mit den Graubiindnern, Vol. i., ed. Sehiees in Quellen zur Schmeit­zer Gewhichte, Vol. xxiii., Basel, 1904.

RENAUDOT, re nau'db, EUSEBE: French Ro­man Catholic; b. at Paris July 20, 1646; d. there Sept. 1, 1720. He was educated by the Jesuits, and for a month was an Oratorian, after which he be­came a secular priest. In 1700 he accompanied Cardinal Noailles to the conclave at Rome, and on his return began a series of works on the history of the East and the harmony of the Greek and Ro­man churches as regards the Eucharist. These com­prise: Defense de la perpNuifM de la. foi catholique (Paris, 1708); La Perp6tuitM de la foi de l'4glise catholique touchant l'eucharistie (1711); De la per­p6tuiM de la foi de l'tglise sur lee sacrements et autres points qve lee r4formateurs one pris pour pr4texte de lour schisms (2 vols., 1713); Gennadii patriarchm Cmtstantinopolitani homilies de eucharistia, Mdehi Alexandrini, Neetarii Hierosolymitani, Milehi Syrigi et aliorum (1709); Historia patriarcharum Alexarh drinorum Jacobitarum a Sancto Marco uaque ad

Rendsll THE NEW SCHAFF HERZOG 488

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fenem swculi tertii decimi (1713); and Liturg%arum

orientalium colledio (2 vols., 1715 i6; Eng. tranal.,

A Collection of the Principal Liturgies, P. Le Brun,

Dublin, 1822). Mention should also be made of his

Anciennes relations des Indes et de la Chine de deux

voyageurs mahomftns (Paris, 1718; Eng. transl.,

Ancient Accounts of India and China, London, 1733.)

(C. PFENDER.)

BIHLIoGHAPHY: Niceron, M6mmoires, xii. 25 aqq., xx.; Bore,

Hist. de raead~mie des inscriptions, vol. v., Journal des

savants, 1689, Paris, 1709; KL, x. 1054 55; Lichten­

berger, ESR, xi. 210 211.

RENDALL, GERALD HENRY: Church of Eng­

land; b. at Harrow (10 m. n.w. of London) Jan. 25,

1851. He was educated at Trinity College, Cam­

bridge (B.A., 1874; fellow, 1875; M.A., 1877; B.D.,

1909), where he was fellow and assistant tutor until

1880; was made deacon, 1898, and priest, 1899;

was lecturer and assistant tutor at Trinity College,

Cambridge (1875,80); was principal and Glad­

stone professor of Greek at University College,

Liverpool (1881 98); vice chancellor of Victoria

University (1890 94); a member of the Gresham

University Committee (1892 93); and Lady Mar­

garet preacher at Cambridge, 1901. Since 1898 he

has been head master of the Charterhouse School.

In theology he is a liberal Anglican. He prepared

an edition, translation, and commentary of the Epis­

tle of Barnabas for W. Cunningham's Dissertation

on, the Epistle of Saint Barnabas (2 parts, London,

1877) and the life of Pliny for J. E. B. Mayor's

edition of the third book of the Epistolce (1880),

besides translating the " Meditations " of Marcus

Aurelius (1898); and has written The Emperor Ju­

lian, Paganism, and Christianity (Cambridge, 1879)

The Cradle of the Aryans (London, 1889); and The

Epistles of St. Paul to the Corinthians: a Study per­

sonal and historical of the Date and Composition of

the Epistles (1909).

RENDTORFF, FRANZ: German Protestant; b.

at Giitergotz (a village near Potsdam) Aug. 1, 1860.

He was educated at the universities of Kiel, Er­

langen, and Leipsic from 1879 to 1883. He was

Domkandidat at Berlin in 1883 84; pastor at Wes­

terland Sylt (1884 88); preacher at the theological

seminary at Eisenach (1888 91), monastery preacher

at Preetz (1891 96), and director of studies at the

preachers' seminary in the same city (1896 1902);

privat docent for practical theology in the Univer­

sity of Kiel (1902 08); professor of the same (1908­

1910); removed to Leipsic in the same capacity

in 1910. He has written Die achleswig holstein­

isehen Sehulordnungen vom sechzehnten his zum An­

fang des achtzehnten Jahrhunderts (Kiel, 1902) and

Die Taufe im Urchristentum im Lichte der neueren

Porschungen (Leipsie, 1905).

RENEE,. re nA', OF FRANCE (RENATA OF FER­

RARA): French Protestant, daughter of King

Louis XIr. of France and wife of Ercole II., duke

of Ferrara; b. at Blois (100 m. s.w. of Paris) Oct.

25, 1510; d. at Montargis (38 m. e. of Orl6ans) June

12, 1575. Having been early orphaned, she was

brought up by the devout Madame de Soubise. She

was married in Apr., 1528, and received from Francis

I. an ample dowry and annuity. Thus the court that

she assembled about her in Ferrara corresponded to the tradition which the cultivation of science and art implicitly required, including scholars like Ber­nardo Tasso and Fulvio Pellegrini. Her first child, Anna, born in 1531, was followed by Alfonso, in 1533; Lucrezia, 1535; after these, Eleonora and Luigi; whose education she carefully directed. In 1534 the old duke died, and Ercole succeeded to the throne. Hardly had he rendered his oath of alle­giance to the pope when he turned against the French at his own court. Both their number and influence displeased him; and, besides, he found them too expensive; so he by direct or indirect means secured their dismissal, including the poet Cl6ment Marot. And while the Curia was urging the duke to put away the French that were sus­pected of heresy, there came to Ferrara no less a heretic than John Calvin, whose journey to Italy must have fallen in Mar. and Apr., 1536. Calvin passed several weeks at the court of Ren6e, though the persecution had already begun, and about the same time a chorister by the name of Jehannet, also one Cornillan, of the attendants of the duchess, together with a cleric of Tournay, Bouchefort, were taken prisoners and tried. In a "man of small stature," whom the Inquisition likewise seized as under suspicion, although he made his escape, is to be recognized not Calvin, but C16ment Marot.

McCrie, Bonnet, and others have asserted that Rent;e's attitude toward the Reformation in Italy was favorable. Fontana, reinforced by much new material, has strongly combatted this view, although he must admit that the visit of Calvin speaks against his contention. Cornelius also combats the infer­ence drawn from Calvin's visit. But both Fontana and Cornelius were unacquainted with the decisive documents brought to light by Paolo Zendrini in 1900. These show that Ren6e was not only in cor­respondence with a very large number of Protes­tants abroad, with intellectual sympathizers like Vergerio, Camillo Renato, Giulio di Milano, and Francisco Dryander, but also that on two or three occasions, about 1550 or later, she partook of the Lord's Supper in the Evangelical manner together with her daughters and fellow believers. Meanwhile, notwithstanding its external splendor, her life had grown sad. The last of her French guests, the daugh­ter and son in law of Madame de Soubise of Pons, had been obliged, in 1543, by the constraint imposed by the duke, to leave the court. The drift of the Counter Reformation, which had been operative in Rome since 1542, led to the introduction of a special court of the Inquisition at Ferrara, in 1545, through which, in 1550 and 1551, death sentences were de­creed against Evangelical sympathizers (Fannio of Faenza and Giorgio of Sicily), and executed by the secular arm. Finally Duke Ercole lodged accusa­tion against Rent6e before King Henry II. of France, and through the Inquisitor Oriz, whom the king charged with this errand, Ren6e was arrested as a heretic, and declared forfeit of all possessions un­less she recanted. She thereupon yielded, made con­fession on Sept. 23, 1554, and once again received communion at mass. " How seldom is there an ex­ample of steadfastness among aristocrats," wrote Calvin to Farel under date of Feb. 2, 1555.

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Ren6e's longing to return home was not satisfied until a year following the death of her husband on Oct. 3, 1559. In France she found her eldest daugh­ter's husband, Frangois de Guise, at the head of the Roman Catholic party. His power, indeed, was broken by the death of Francis II., in Dec, 1560, so that Renee became enabled not only to provide Evangelical worship at her estate, Morntargis, en­gaging a capable preacher by application to Calvin, but also generally to minister as benefactress of the surrounding Evangelicals. In fact, she made her castle a refuge for them, when her son in law once again lighted the torch of war. This time her con­duct won Calvin's praise (May 10, 1563), and she is one of the frequently recurring figures in his corre­spondence of that period; he repeatedly shows rec­ognition of her intervention in behalf of the Evan­gelical cause; and one of his last writings in the French tongue, despatched from his deathbed (Apr. 4, 1564), is addressed to her. While Ren6e con­tinued unmolested in the second religious war (1567), in the third (1568 70) her castle was no longer re­spected as an asylum for her fellow believers. On the other hand, she succeeded in rescuing a number of them from the massacre of St. Bartholomew's night, when she happened to be in Paris. They left her personally undisturbed at that time; though Catherine de'Medici still sought to move her to re­tract. But she died in the Evangelical faith. In consonance with Renee's last fifteen years, her will (given by Bonet Maury in the Revue f •istorique, 1894) bears witness of her Evangelical goodness.

K. RENRATH.

BIBLIOGRAPHY: J. Bonnet long collected materials for a biography which he put into form in BuUetin de la soci­W de l'hiat. du Protestant frangais, 1866, 1869, 187781; very rich sources are tapped in B. Fontana, Renata di Francia, 3 vols., Rpme, 1889 99, and in the same author's' Documenti Vaticani, ib. 1892 (in Archivio dells Soc. Romans di Storia patria); the material accumulated by Bonnet (ut sup.) was worked over by E. Rodocanacchi, Une protectrice de la reformmiee en Italie et en France, Paris, 1896; G. Bonet Maury, Besprechung von Fonfana, in Revue hiatorique, 1894. Biographies were written also by J. P. G. Catteau Colleville, Berlin, 1781; E. J. H. Munch, Aachen, 1831; 1. M. B., London, 1859; anony­mous, Gotha, 1869; F. Blummer, Frankfort, 1870; $. W. Weitzel, New York, 1883; and literature under MURATA, OwxrrA. Consult also: A. F. Girardot, Procga de Renge de France . . . contre Charles IX., Nancy, 1858 (7); L. Jarry, Mai, 16th'. Renee de France a Montargis. Episode des puerres relipeuses, Orl6ans, 1868. There are letters to her from Calvin, dated Oct., 1541, Aug. 6, 1554, May 10, 1563, in the Eng. transl. of Bonnets ed. of Calvin, i. 295­306, iii. 50 52, iv. 313 316; and a letter from her to Bullin­ger, dated Oct. 24, 1542, in A. L. Herminjard, Correapond­ance des riformateurs, viii. 161 163, Paris, 1893.
RENEWAL: The terms " renew," " renewing " occur in the English New Testament only in the epis­tles (Paul and Hebrews) where they give expression to a wide conception which embraces the entire sub­jective side of salvation. This they represent as a work of God issuing in a wholly new creation (II Cor. v. 17; Gal. vi. 15; Eph. ii. 10). The absence of these terms from the Gospels.does not argue the absence of the thing expressed by them. In point of fat it is taught throughout Scripture that man has by his sin not merely incurred the Divine con­demnation but also corrupted his own heart, and needs therefore for his recovery not merely, object 

ively, pardon, but, subjectively, purification; neither of which can he have except by a work of God. In the Old Testament the sin of our first parents is represented as no more inculpating than corrupting, and all that are born of woman are declared to be corrupt from the womb (Job xv. 14 16; Ps. li. 5). It is God alone who can " turn " a man " a new heart " (I Sam. x. 9; Ps. li. 10) and the saints rest on the divine promise that he will do so (Deut. xxx. 6; Jer. xxxi. 33; Ezek. xxxvi. 26). Jesus began his ministry as the dispenser of the Spirit, and his distinction lay precisely in the fact that his baptism with the Spirit works the inner purifica­tion which the baptism of John only symbolized. Accordingly he teaches expressly that the kingdom of God is not for the children of the flesh but the children of the Spirit (John iii. 3), and everywhere he presupposes that the corrupt tree of human nar ture must be first cleansed before good fruit can be expected of it (Matt. vii. 17). The broad treatment of such a theme characteristic of the Gospels gives way measurably in the epistles, where discrimina­tions of aspects and stages begin to show themselves. The stress continues to be laid, however, on the main points, that man is dead in sin and is vitalized to righteousness only by a creative work of the Holy Spirit in his heart.

The church has retained, on the whole, with con­siderable constancy the essential elements of this Biblical teaching. In all types of historical Chris­tianity the teaching is persistent that salvation con­sists in its substance of a radical subjective change wrought by the Holy Spirit. By virtue of this change, the tendencies to evil native to man as fallen are progressively eradicated and holy dispo­sitions are implanted, nourished, and perfected. The most direct contradiction which this teaching has received in the history of Christian thought was that given it by Pelagius at the opening of the fifth century. Asserting the inalienable ability of the will to do all righteousness, Pelagius necessarily de­nied that man had been subjectively injured by sin or needed subjective divine operations for leis per­fecting. The vigorous reassertion by Augustine of the necessity of subjective grace for the doing of good put pure Pelagianism once for all outside the pale of recognized Christian teaching. In more or less modified forms, however, it has persisted as a wide spread tendency conditioning the purity of the supernaturalism of salvation which is confessed.

The strong emphasis laid by the Reformers on the fundamental doctrine of justification threw the objective side of salvation into such prominence that its subjective side, which was not in dispute between them and their most immediate oppo­nents, seemed to pass temporarily out. of sight. 0o­casion was taken, if not given, to represent it as neglected if not denied. In the first generation of the Reformation movement, men of mystical tend­ency like Osiander reproached the Protestant teach­ing as if it recognized only an external salvation. The reproach was eminently unjust. with all the emphasis which Protestant theology lays on justifi­cation by faith as the central fact of. salvation, it has never failed to lay equal stress on regeneration as its root and sanctification as its crown. Least of all

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can the Reformed theology with its insistence upon " total depravity " and " irresistible grace " be justly accused of failure to give its rights to the great fact of supernatural " renewal." In its view justifying faith is itself the gift of God, operating subjectively upon the soul, and as justification thus issues out of a subjective effect wrought in the soul by God, so it issues into a subjective effect, the sanctification of the soul through the indwelling Spirit.

The debate at this point of the Protestant system with that of Rome does not concern the necessity or the reality of the cleansing of the soul from sinful tendencies and dispositions, but the relation of this cleansing operation to the reception of the sinner into the divine favor. Protestant theology insists that God does not wait until we deserve his favor before he is gracious to us; it feels that if that were so, our doom were sealed. In its view God first re­ceives us into his favor and then makes us worthy of it. This is commonly given expression in the form­ula that justification underlies sanctification, and sanctification is a consequence of a precedent justi­fication. But Protestant theology has never imag­ined that the sinner could get along with justifica­tion alone. It has rejoiced in the provision of the Gospel for relieving the soul of its intolerable weight of guilt sad condemnation. But it has rejoiced equally in the provision made for relieving the soul of its intolerable burden of corruption and pollu­tion. If it has refused to think of salvation as grounded in our holiness, it has equally refused to think of it as issuing in anything else but holiness. However far off the perfecting of this holiness may seem to be removed, it has never been willing to discover the substance of salvation in anything other than a perfected holiness.

BENJAMIN B. WAmIELD.

RENOUF, PETER LE PAGE: Roman Catholic Egyptologist; b. on the isle of Guernsey Aug. 23, 1822; d. at London Oct. 15, 1897. He was edu­cated at Pembroke College, Oxford; entered the Church of Rome, 1842; became professor of ancient history and Eastern languages on the opening of the Roman Catholic University of Ireland, 1855; royal inspector of schools, 1866; and was keeper of orien­tal antiquities in the British Museum, 1886 92. In 1887 he became president of the Society of Biblical Archeology. He was the author of The Condemna­tion of Pope Honorius (London, 1868); The Case of Honorius Reconsidered with Reference to Recent Apol­ogies (1869); An Elementary Grammar of the Anr xaent Egyptian Language (1875; 2d eel., 1890); and Lectures on the Origin and Growth of Religion as Illustrated by the Religion of Ancient Egypt (Hibbert Lectures for 1879; 1880).

BIBLjooBAPHY: For biography of Renouf consult vol. iv., 1st series, of The Life Work of Peter Le Page Renouf, eel.

G. Maspeno, W. H. Rylands, and E. Neville, Paris, 1902 

1907.

RENUNCIATION OF THE DEVIL IN THE BAPTISMAL RITE: A ceremony which, accord­ing to ancient usage, in many rituals precedes the application of water in baptism. In the Book of Common Prayer of the Anglican communion, the offices for the public and private baptism of infants

and of those of riper years contain the question: " Dost thou . . . renounce the devil and all his works, the vain pomp and glory of the world . . . 7 " The question is addressed to the sponsors in the offices for infant baptism and to the candidates in the office for those of riper years. Similarly in the Anglican Catechisms of 1549 and 1662 in reply to the third question: " What did your godfathers and godmothers then (i.e., in baptism) for you? " the answer is: " They did promise and vow . . . that I should renounce the devil and all his works, the pomps and vanity of this wicked world, and all the sinful lusts of the flesh," and this is retained in the catechism in current use. This renunciation has a long ancestry and a wide application, a very few rather notable exceptions alone prohibiting asser­tion of the universality of its use in the Christian Church in all its branches since the second century. Indeed, attempts were made very early to trace in the New Testament evidences of the use of this re­nunciation to the Apostolic Church. These attempts were based partly upon I Tim. vi. 12: " thou hast professed a good profession before many witnesses." Examples of this are given in the commentary on the passage in the works of Jerome and Ambrose, attributed to Hilary the Deacon and Pelagius, the words being explained: " Thou hast confessed a good confession in baptism, by renouncing the world and its pomps, before many witnesses (" world and its pomps " being regarded as equivalent to " the devil and his pomps " found in many of the formulas; see below). A second alleged testimony to the Apostolic use of this formula is found in I Pet. iii. 21: " The answer of a good conscience toward God," which is interpreted as recalling the question and answer in the prebaptismal service. Tertullian derives the practise " if not from Scrip­ture "yet from custom supported'by enduring tra­dition (De corona, iii., given in ANF, iii. 94), and Basil derives it directly from the apostles (" On the Holy Spirit," xxvii.; Eng. transl. in NPNF, 2 ser., viii. 42, and by G. Lewis, in Christian. Classics Series, vol. iv., London, 1888). While this assertion of Apostolic origin can not be sustained by cogent proof, the evidence is clear that in the second cen­tury formal renunciation of the devil was custom­ary immediately preceding baptism.

The first explicit testimony to the use of a definite formula comes from Tertullian (De corona, iii.), where he says: " When we are going to enter the water, but a little before, in the presence of the con­gregation and under the hand of the president, we solemnly profess that we disown the devil, and his pomp, and his angels ",; and in De apectaculis, iv (ANF, iii. 81), he employs almost the same words, and proceeds to explain them with reference to the temptations current at the time. In third century usage, as shown by the Canons of Hippolytus (canon xix.), the catechumen turned to the West (symbol­ically the region of darkness) and repeated: " I re­nounce thee, Satan, with all thy pomp." Cyril of Jerusalem (" Catechetical Lecture," xix. 2 9; Eng. transl. in NPNF, 2 ser., vii. 144 146) lengthens the formula to: " I renounce thee, Satan, and all thy works, and all telly pomp, and all thy service," the candidate facing the West and stretching out his

489 RELIGIOUS ENCYCLOPEDIA Renewal