401 religious encyclopedia nationalism

Repentance

arm. Cyril adds a running commentary, in which

the significance of the act in its several parts is

given with reference to the life of the times.

The establishment of the formula is proved by its

entrance into the church orders of the fourth cen­

tury, sometimes varied slightly, as in the form: " I

renounce thee, Satan, and all thy service and all

thy (unclean) works." The " Testament of the

Lord " (ii. 8) makes the candidate turn to the West

and recite: " I renounce thee, Satan, and all thy

(military) service (literally, "wills "), and thy

shows (literally, " theaters "), and thy pleasures,

and all thy works " (Testament of our Lord, ed. J.

Cooper and A. J. Maclean, p. 126, cf. 213, Edin­

burgh, 1902). The Apostolic Constitutions (vii. 41)

has a longer formula: " I renounce Satan, and his

works, and his pomps, and his worships, and his

angels, and his inventions, and all things that are

under him " (ANF, vii. 476). While it is abund­

antly evident that the foregoing is primarily the ut­

terance of adults in their own persons, it is also

clear that sponsors took upon them these vows in

behalf of children (Tertullian, De baplismate, xviii.,

ANF, iii. 678 Tertullian is arguing in this place

against the admission of children to baptism;

" Canons of Hippolytus," " Testament of our Lord,"

ii. 8). The form in use at Rome at least as early as

the eighth century consisted of a triple question

and answer: " Dost thou renounce Satan? I re­

nounce (him). And all his works? I renounce

(them). And all his pomps? I renounce (them)."

In the original English form there were also three

questions and answers: " Dost thou forsake the

devil and all his works? I forsake them all. Dost

thou forsake the vain pomp . . . desires of the

same? I forsake them all. Dost thou forsake the

carnal desires . . . nor be led by them? I forsake

them." (J. H. Blunt, Annotated Book of Common

Prayer, p. 413, New York, 1908).

This usage is confirmed by the Missale Gallicanum

and the missal of Sarum, and the formula occurs in

the office of the Orthodox Eastern Church for ma­

king a catechumen. The Armenian form is: " We

renounce thee, Satan, and all thy deceitfulness, and

thy wiles, and thy service, and thy paths, and thy

angels." Practical uniformity is preserved also in

the Jacobite, Coptic, and Ethiopic rites (cf. Den­

zinger's work, in bibliography).

Bingham (Origines, XI., vii. 4 5) calls special

attention to these facts: (1) the baptisteries con­

tained two rooms, and it was in the anteroom that

the renunciation was made; (2) the direction in

which the catechumen faced was (invariably) the

West; (3) the renunciation was emphasized by

gesture and act by extension of the hands (prob­

ably with a triple gesture of repulsion), by striking

of the hands together (thrice), even by (triple) ex­

suffiation or spitting (Gregory Nazianzen, Oratio,

xl., De baptismate; Dionysius, De hierarchia eccle­

82astica, ii. 3). GEO. W. GmMORE.

From the medieval baptismal rite renunciation

came into Luther's Taufbitchlein, and thence into

the Lutheran ritual of baptism. The validity of

baptism, however, was not made dependent on the

renunciation; it is missing in some sixteenth cen­

tury forms, as the Wilrttemberg Kirchenordnung of

1536. It was wanting in Zwingli's form for bap­

tism, from which all additions, not founded on the

Scriptures, are omitted, and in the Geneva ordi­

nances, but is retained in the English baptismal

liturgy. Since the rise of rationalism an effort has

been made among Lutherans to abolish the renun­

ciation because of the denial of the devil's existence,

the offense which the cultured took at the practise,

and the fear of promoting superstition. Further­

more, it has been regarded as a species of Exorcism

(q.v.). Toward the end of the eighteenth century

clergymen began to relax in their strict observance

of church ordinances, and the renunciation disap­

peared in many congregations of Germany, but was

more generally retained in the country. Many of the

modern liturgies either omit it altogether or retain

it in modified form. W. CASPARL

BIBLiG68APHY: Cyril of Jerusalem, " Catechetical Lectures to the Newly Baptized," first lecture, Eng. trawl. in NPNF, 2 ser., vii. 144 148; Apostolic Constitutions, vii. 41, Eng. trawl. in ANF, vii. 476; S. Basil, De Spiritu Sancto, xxvii., Eng. trawl. in NPNF, 2 ser., viii. 42; Bingham, Oripines, XI., vii. 1 5; J. Vicecomes, Observa­tionea ecclesiastical in quo de antiquis baptismi ritibus . . . agitur, IL, xx., Paris, 1618;' W. Cave, Primitive Christian­ity, I., x., London, 1672, Oxford, 1840; J. S. Assemani, Codes liturpicus ecclesiie universes, i. 174, ii. 211, Rome, 1749 66; W. Maskell, Monumenta ritualia ecclesias Ang­licans, i. 22 23, 3 vols., London, 1846 47; J. M. Neale, Hist. of the Eastern Church, ii. 945, 5 vols., ib. 1850 73; R. F. Littledale, Ofces from the Service Books of the East­ern Church, p. 134, ib. 1863; H. J. D. Denzinger, Ritus Orientalium, i. 198, 223, 234, 273, 279, 304, 321, 340, 354, 385, 2 vols., Wurzburg, 1863 64; F. E. Warren, Liturgy and Ritual of the Ante Nicene Church, London, 1897; L. Duchesne, Christian Worship, pp. 304 334, ib. 1904; Rit­uals Armenorum, ed. F. C. Conybeare, Oxford, 1905; J. H. Blunt, The Annotated Book of Common Prayer, pp. 412­413, New York, 1908.

RENZ, rents, FRANZ: Roman Catholic; b. at Altenstadt (38 m. s.w. of Augsburg) Oct. 3, 1860. He received his education at the gymnasium and high school ht Dillingen and at the University of Munich; was ordained priest in 1884 and served as city chaplain at N6rdlingen, 1884 85; was prefect at the boys' seminary at Dillingen, 1885 91; sub­regent at the theological seminary at Dillingen, 1891 97; director of the boys' seminary there, 1899 1901; regent of the theological seminary at the same place, 1901 03; went to Munster as professor of dogmatic theology, 1903; and to Breslau in the same capacity, 1907. He is the author of Opfer­charttkter der Eucharistie nach der Lehre der Vdter and Kirchenschraftsteller der ersten drei Jahrhunderte (Paderborn, 1892); and Die Geschichte des Mess­opfer Begrifs, oder die alte Glaube and die neuen Theorien caber das Wesen des unblutigen Opfers (2 vols., Freising, 1901 02).

REORGANIZED CHURCH OF JESUS CHRIST OF LATTER DAY SAINTS. See MORMONS, III.

REPENTANCE: Ethically repentance is the feeling of pain experienced by man when he be­comes conscious that he has done wrongly or improperly in thought, word, or deed. It always presupposes knowledge of fault, and is usually combined with judgment. It is a natural and in­voluntary feeling of pain, and is not the result of education, habit, or reflection, nor is it essentially a religious or moral duty. It is manifested in many

Repentance

Reach THE NEW SCHAFF HERZOG 490

ways, but must not be confused with the perma­nent state of mind termed penitence. In dogmatic phraseology repentance is " godly sorrow " (II Cor. vii. 10) and the pain caused by having wronged God through sin (Pa. li. 4). This contrition is carefully distinguished from attrition, which fears only the punishment and the evil consequences of sin. Re­pentance, moreover, even though necessarily re­newed daily by the Christian, is only a process through which sorrow must be put away by an act of will wherein the Christian casts sin from him and surrenders himself to the grace of God. Where this act of will is not performed, repentance is fruitless, and therefore painful. There is no ground for as­serting, on the other hand, that a certain amount of penitential pain is necessary to obtain forgiveness, and still less can stress be laid on outward signs of repentance.

The term repentance is also applied to the dis­pleasure felt when good intentions turn out to be ineffectual, and when toil and trouble are taken in vain. Here one can scarcely fail to feel that in some way he has discerned his ill success, but where one really believes himself to be in the right, he should repent of no exertions undertaken in a good cause, nor should he be discouraged or disheartened from the pursuit of right aims. In the latter sense the Bible occasionally speaks of the repentance of God, as in the creation of man (Gen. vi. 6) and in ma­king Saul king of Israel (I Sam. xv. 11, 35), as well as in cases where he refrained from inflicting pun­ishment as he had intended (Ex. xxxii. 14; Ps. cvi. 45; Jer. xviii. 8, 10, xxvi. 3, 19, xlii. 10; Joel ii. 13 14; Amos vii. 3, 6; Jonah iii. 9 10). On the other hand, such passages as Num. xxiii. 19; I Sam. xv. 29; Ps. ex. 4; Jer. iv. 28; Ezek. xxiv. 14; and Rom. xi. 29 show in what sense repentance is ex­cluded from the nature of God. See PENANCE.

(KARL BURGERt.)

BIBLIOGRAPHY: The subject is, naturally, a frequent sub­ject of pulpit discourse, and classic examples are: G. Whitefield, Works, vi. 3 eqq., London, 1771; J. Saurin, Sermons, Eng. transl. by R. Robinson, iii. 245 sqq., ib. 1812; T. Scott, Discourse upon Repentance, Works, i. 125 sqq., ib. 1823; S. Davies, Sermons on Important Sub­jects, iii. 462 sqq., New York, 1851. Consult also: J. Arndt. True Christianity; a Treatise on sincere Repentance, true Faith, etc., Philadelphia, 1868. It is usually treated in the works on dogmatic theology, e.g., W. G. T. Shedd, Dogmatic Theology, ii. 534 sqq., New York, 1889.

REPHAIM. See CANAAN, CANAANITES,. $ 5; GIANTS IN THE OLD TESTAMENT.

REPINGTON (REPYNGGDON), PHILIP: Bishop of Lincoln, cardinal, and formerly a follower of Wyclif; d. some time before Aug. 1, 1424. He was possibly a native of Wales though coming of Eng­lish ancestry; he received his education at Broad­gates Hall, Oxford, where in early manhood he preached in accordance with Wyclif's doctrine on the sacrament of the altar, becoming the Reformer's most prominent advocate at Oxford. In 1382 he especially offended by a sermon.at St. Frideswide's, and the report goes that a result was insurrection on the part of the people. This was on June 2, and by July 1 he was condemned and excommuni­cated at Canterbury, and there was coupled with this a prohibition to harbor him at Oxford. He soon recanted, and was restored to his position by

the archbishop of Canterbury Oct. 23, and made public abjuration of his " heresies " at Oxford, Nov. 18. In 1394 he became abbot of St. Mary de Pry, and in this capacity probably he became intimate with Henry IV., whose favor he won, becoming royal chaplain. In 1404 he became bishop of Lin­coln, and in 1407 he was charged, and probably correctly, with persecuting the Lollards. He was made cardinal with the title of Sts. Nereus and Achilleis by Gregory XII. (q.v.), though the depo­sition of this pope and annulment of his acts after May, 1408, left Repington's status under a cloud. Whether he acted as cardinal is not clear, and in 1410 he was back in England and active officially. Notices of him after this period are scanty, and usually show him as an active member of the hier­archy. Apart from this, his reputation is that of " a God fearing man, a lover of truth and hater of avarice " (Wood, Faati, p. 35, see bibliography). He did not carry into effect the decree of the Coun­cil of Constance ordering the exhumation of Wyclif's remains, although this was done. He left in manu­script a number of sermons, which are extant in sev­eral of the libraries at Oxford, and other writings are with less assurance thought to be his.

BiBicooaerex: Sources ate: Fasciculi zizaniorum, ed. W. W. Shirley, pp. xliv., 289 329, London, 1858; Adam of Usk, Chronikon, ed. E. M. Thompson, ib. 1876. Con­sult further: A. il Wood, gist. and Antiquities of the Col­leges and Halls in the University of Oxford, i. 492, 502­510, 541, 555, and Faso, pp. 34 36, Oxford, 1788; J. Foxe; Acted and Monuments, ed. G. Townsend, iii. 24 eqq., et passim, London, 1844; R. F. Williams, English Car­dinals, ii. 1 32, ib. 1868 (inaccurate); G. V. Lechler, John Wiclif and his English Precursors, ii. 265 271, ib. 1878; J. H. Wylie, Hist. of England under Henry IV., 3 vols., ib. 1884 96; G. H. Moberly, Life of William of Wykeham, pp. 179 180, ib. 1887; G. M. Trevelyan, England in the Age of Wycliffe, pp. 301 307, 2d ed., ib. 1899; J. Gaird­ner, Lollardy and the Reformation in England, i. 21 27; ib. 1908; CQR, xix. 59 82; DNB, x1viii. 26 28.

REPROBATION. See PREDESTINATION.

REPUBLICAN METHODISTS. See O'KELLy, JAMES.
REQUIEM: The mass for the dead or for the repose of the souls of the faithful. The name is de­rived from the opening words of the introit, Re­quiem a?tt'rnam dons eis (" rest eternal grant unto them "). It forms the principal part of the Roman

Catholic burial service, since only with Reason and the offering of the eucharistic sacrifice Time of of the requiem mass does the act of the Celebration: Church become an  effectual interces 

lion with God for the soul of the faith­ful. Normally the requiem should be immediately connected with the burial service and precede the interment; and it should, therefore, follow the re­ception of the body by the Church. In the Greek Church, this is the permanent custom; the Roman Church, on the other hand, permits deviation when local, hygienic, or liturgical reasons make it inad­visable to celebrate the mass for the dead before in­terment. In this case, it must follow the burial, either on the same day, if possible, in connection with the burial ceremonies, which should then take. place early in the morning; or else on one of the two days following. According to the rule, the coffin should be brought into the church and placed

491

RELIGIOUS ENCYCLOPEDIA

before the altar to signify the connection of the eucharistic sacrifice with the dead, and to charac­terize it as an act performed expressly in his be­half. If the burial has already taken place, a catafalque, draped in black, is substituted for the coffin. The burial service is incomplete without the requiem; the latter, on the other hand, in itself constitutes a full and sufficient act. It is repeated at regular intervals, as on the anniversary of death; in the early Church and in the Greek Church on the third, ninth, and fortieth day after death; and in the Roman Church on the third, seventh, and thir­tieth day.

The basis of the requiem is the same as that of every other mass, but the special occasion, the mourning, the profound underlying

Ritual resignation, and the particular pur­

pose of intercession for the repose of

the soul of the faithful are clearly emphasized by

the character imparted to the ordinary of. the mass.

Black, being the color of mourning, is appropriate

w the requiem. As during the Passion tide, the

hallelujah is omitted after the gradual; in its stead

appears the tract and the sequence "Dies irae,"

with the exception of the original three opening

verses and the addition of the closing one. The se­

quence originally used on the first Sunday of Ad­

vent was incorporated in the office for the dead.

Neither the Gloria nor the creed is said or sung, the

latter omission being peculiar to the requiem. In

the Agnus Dei, Bona eis requiem (sempiternam) is

substituted for miserere nobis and dona nobis pacem.

The closing benediction is not used, since the ab­

solution and the benediction of the dead immedi­

ately follow. Instead of the Its, missa eat, the words

Requiescant in pace are pronounced. Besides this,

as the office concerns only the departed, all com­

memorations of a festival nature and for the living

are omitted, such as the incensing of the faithful

and the blessing of the water at the sacrifice. After

the close of the mass, the priest, with the minis­

trants, descends the steps of the altar, approaches

the coffin (or the catafalque), and, while it is in­

censed and aspersed, pronounces the absolution

and benediction according to the prescribed ritual.

The early Church was content with appropriate in­

terpolations (cf. the form of intercession for the

dead in the Apostolic Constitutions, viii. 41), many

of which have been preserved in the Roman missal.

The Greek Church has no special form for the mass

celebrated at the burial, or for that said for the

dead; at the prothesis a portion of the oblates is

designated by the name of the dead for whom the

mass is celebrated, and a short commemoration is

incorporated in the prayer. A requiem mass may

be either public (or solemn), or private. In the

former case it is choral, incense is used, and two or

more of the clergy officiate; in the latter case the

mass is simply read and a single priest officiates.

Strictly speaking, even in a choral requiem the music should be kept in the background; the organ should not accompany the responses; and the very character of the requiem forbids the use of other musical instruments. The singing should be con­fined to a musically embellished enunciation of the words of the liturgy. If given in a dignified

Repentance Reach

and appropriate manner, a choral rendering of a

requiem mass is, from a musical point of view, a

unity, and a deeply impressive artistic

Musical creation. Nevertheless, it is quite com­

Settinga. prehensible that a more developed

musical art, when once admitted to

a share in the liturgy, should turn with special

favor to the requiem. Indeed, the " Dies irae,"

with its wealth of varying emotions and its imag­

ery, seems almost to challenge creative fancy to a

musical reproduction and representation. Accord­

ingly, all periods and styles of modern music have

participated in the composition of requiems. It is

true that in these efforts musical art has not con­

fined itself to the limits set by the liturgical pur­

pose of the requiem, since in the interest of a fuller

rendering all means of expression and all the wealth

of orchestral harmony have been employed. The

requiem has thus become an independent musical

creation, artistically complete in itself and suggest­

ing the oratorio; it no longer has the sacrifice but

the " Dies irre "for its central point; and only the

designation of the separate parts suggests its litur­

gical origin. H. A. K6sxrirlt.

BIBLIOoRAPBY: Missm pro defunetis . . ex miseali Ro­mano desumta, Regensburg, 1903; Ofcium defunetorum. Choramt fair die Abgestorbenen, new ed., Paderbom, 1903; V. Thalhofer, Handbuch der katholischen Liturgik, ii. 323 sqq., Freiburg, 1890; J. Auer, Das Dies ira! in den gesung­enen.Requiem Messen, Musica sacra, Regensburg, 1901; J. Erker, Misste de requie junta rubricas a Leone XIII. reformatas. Laibach, 1903; F. %. Rinddeiaeh, Die Re­quiem Messe nach den gegenwdrtigen liturgiachen Rechte, 2d ed., Regensburg, 1903; P. Wagner, in Gregorianische Rundachau, no. 11, Gras, 1904. For the musical side consult: H. Kretzschmar, Fuhrer durch den Konzertaaal, ii. 1, pp. 220 267, Leipsie, 1895; Turaot, in Le Guide musical, no. 8, Brussels, 1900.
RESCH, resh, ALFRED: German Lutheran; b. at Greiz (49 m. s. of Leipsic) Apr. 21, 1835. He was educated at the universities of Leipsic (1853 56) and Erlangen (1856 57), after which he was suc­cessively first teacher of religion and instructor in ancient languages at the Lutheran gymnasium at Wiborg, Finland (1857 59), a teacher at the Biirger­achule in Greiz (1860 61), and head teacher at the normal school in the same city (1861 63). From 1863 to 1900 he was first pastor and school inspector at Zeulenroda, but since 1900 has lived in retirement, first in Jena and, since 1902, in Mosterlausnitz, near Jena, in Saxe Altenburg. In theology he is a conservative and orthodox member of his de­nomination. He has written the following works on theological subjects: Die lutherische Rechtferti­gungslehre dargestellt and gegen ihre neueste Verfdl­schung verteidigt (Berlin, 1868) ; Melodienbuch zu dam Landesgesangbuch der preusnschen Landeskirche (Zeulenroda, 1875) ; Das Formalprinzip den Protes­tantismus, neue Prolegomena zu einer evangelischen Dogmatik (Berlin, 1876); Agrapha, aussercanoni­ache Evangelienfragmente (Leipsie, 1889; 2d ed., 1906); Aus8ercanonische Paralleltexte zu den Evan­gelien (5 vols., 1893 97); Die Logia Jesu naeh dam griechischen and hebrdischen Text uiederhergestellt (1898); Daa lutherische Einigungswerk (Goths, 1902); Der Paulinismua and die Logia Jesu in ihrem gegenseitigen Verhdltnisse untersucht (Leipsie, 1904); .and Das lutherisehe Abendmahl (1908).

Reservation THE NEW SCHAFF HERZOG 492

RESERVATION, ECCLESIASTICAL: In Ger­many the historic principle legally settled that any clerical belonging to one of the three recognized state religious establishments who passes from one to the other loses his position and his stipend, both re­turning into the possession of the church to which he belonged. The question first came up in the negotiations of the Religious Peace of Augsburg (q.v.) in 1555, on the question whether the terms of peace should be extended to those who afterward went over to the Lutherans. The Roman Catholics proposed that archbishops, bishops, and members of chapters, orders, and the like be excepted; that an apostate from the older religion lose his position and office; and that the chapter or other body be un­molested in the election of his successor from the older faith, who should remain peacefully in pos­session, while the matters of elections, foundations, presentations, and properties of chapters, churches, and dioceses should maintain their former status. The Protestants regarded these proposals as in the highest degree prejudicial not only to principle and person but also to religion. They proposed in turn that where any ecclesiastical territory had altered its religion it be turned over to no temporal author­ity or heritage, but in the case of the death or res­ignation of an ecclesiastic, such territory be left unmolested in its election, administration, and properties, the matter to be left open for further negotiation by the two parties; and this without trespass upon the majesty and usage of the secular powers. King Ferdinand favored the Roman Cath­olic pbsition in the interest of the conservation of rights and of peace. The Lutherans made certain concessions, agreeing to the contention of the other side with the proviso of not anticipating future conventions. These provisions did not really settle the difficulty. The archbishoprics, bishoprics, ab­beys, and prelatures, were in the hands of the younger princes of Roman Catholic houses; the canonries usually were given to the younger sons of counts and knights of the realm, many of whom were Protestants. By being excluded from these ecclesiastical positions, the 300 Protestants felt that their material interests were damaged. The Roman Catholics were afraid that by allowing the Protes­tants to occupy these positions they would secure a majority of votes in the imperial diet. Soon after the edict of religious peace had been issued the Lutherans protested against the article, and threat­ened to disregard it. They repeated their protests at every successive diet and further demanded the recognition of Protestant administrators in the spir­itual provinces and their admission to the sessions of the diets, but in vain. In North Germany the res­ervation was unobserved and many districts were in the hands of the Lutheran administrators. More­over, where ecclesiastical foundations were not im­mediately dependent on the empire, as in the case of Brandenburg and elsewhere, the article was not applied, exemption from it being claimed. In Strasburg compromises in 1604 maintained the mixed religious state of the district. Further prog­ress was opposed by the Jesuits under whose influ­ence the Roman Catholic constituents insisted at the Diet of Regensburg (1613) on the thorough

carrying out of the directions of the religious peace with respect to the. ecclesiastical reservation. The question was again brought to an acute stage in the Thirty Years' War. After the successes of the Ro­man Catholic arms the Emperor Ferdinand II., Mar. 6, 1629, issued the so called edict of restitution. According to this, the Protestant estates, in accord­ance with the terms of the Passau compromise (1552), had no right to appropriate ecclesiastical foundations, and to violate the reservation with reference to archbishoprics and bishoprics. Roman Catholics, on the other hand, had the right to de­mand the appointments of their archbishops, bish­ops, and prelates in immediate imperial provinces and monasteries. The emperor announced that he would dispatch commissions; and a considerable number of restitutions had been undertaken, when changes in the fortunes of war prevented the imme­diate execution of this measure. The question was settled by the Peace of Westphalia (see WESTPHA­1,1A, PEACE ON), whereby the right of ecclesiastical reservation was not only upheld but also legalized for the benefit of Protestants as well. From that time it has been in practise. (E. FRIEDBERG.)

BIBLIOGRAPHY: L. Ranke, Zur deutachen Geschichte mm Religiorufriedeh bia zurn dreisaigytthripen Kriege, Leipsie, 1869; T. Tupez, Der Streit urn die peisaichen Giaer and das Restitutionsedikt (1Bi?9), pp. 12 sqq., 77 eqq., Vienna, 1883; J. H. Gebauer, Kurbrandenburg and das Restitu­tionsedikt, Halle, 1899.