401 religious encyclopedia nationalism

415 RELIGIOUS ENCYCLOPEDIA RRedemption

of Christ is presented only as a distant condition precedent to salvation, the actual accomplishment of which follows on the supplying of grace through the medium of the Church. Although mysticism attempted to satisfy the craving for redemption partly by evasion of the Church's mediation and partly by.pressing it into the service of the inner life, it failed to reach a personal ethical conception of redemption, because it placed the ethical and mystical union with God. above the remission of sin.

Luther, on the other hand, made the remission of guilt accomplished by Christ's intervention the fun­damental principle. The holy sufferer bears the wrath of God and satisfies his justice;

7. Refor  but he is also the mighty conqueror who mation and delivers us from our tyrants the law,

Later sin, death, the devil, and hell and so Doctrine. abolishes, with sin and guilt, all the powers of evil whose dominion was founded by the fall of man. His great conception was only partially adopted by Protestant dogmatics. Melanchthon merely developed the notion of legal atonement as a necessary condition of forensic jus­tification. Osiander was unable to bring out clearly the relation between the objective fact of redemp­tion and the subjective justification. The more the doctrine of redemption was dominated by the idea of satisfaction, the less was it possible to include in a dogmatic system the whole train of salutary con­sequences which Luther connected with it. The doctrine of the royal office of the exalted savior gave the most room for them; but it considered redemp­tion as but supplementary to the historical work of salvation. In opposition to this, Pietism, with its special interest in sanctification and in eschatology, paid great attention to the doctrine of redemption. Rationalism, with its hard morality, lost all under­standing of the remission of sin and thus of redemp­tion. Kant's deeper moral conception came near postulating this grace for the eradication of evil; but his fixed principle of moral autonomy caused him to reduce what for him was the symbolic language of dogma to interior moral processes. Schlefermacher taught his followers to recognize the central point of the Christian faith; but his optimistic concep­tion of sin as an inevitable stage in human develop­ment, his half pantheistic idea of God, and his nat­uralistic esthetic notion of the religious and moral life prevented him from fully realizing the Christian doctrine of redemption. The newer dogmatic writers have in great part striven to recover more fully the Scriptural and the Reformation conceptions of the subject.

It is essential to the completeness of the Christian doctrine of salvation that it should teach not only a reconciliation of man with God but a redemption as well, which transforms the whole life of the re­deemed and their relation to the world. 8. Require  Redemption in its inmost, religious meats of the sense is reconciliation, the change in

Doctrine. man's relation to God by the removal

of the guilt of sin. Redemption in its

ethical and its eschatological meanings is the con­

sequence of this. But the close connection of these

elements can be preserved only when the atonement

is regarded as the pledge and the beginning of a

new development for humanity. The believer, his

sins forgiven, is transplanted with his risen Lord

into the supernatural kingdom of God; the domin­

ion of sin is broken forever in him; the source of

his life is not in this world but in that which is above.

Such a redemption carries with it the abolition of

evil, which is already, so far as it is the positive

penalty of sin, removed with sin. The common ills

of life are no longer penalties to the believer, since

they can not harm his relation to God. Even death

has to the Christian no longer the character of a

punishment, since his real life already belongs to

the other world. The entire removal of evil is hin­

dered partly by the results of past sins, partly by the

coexistence in the world of those who reject salva­

tion. The older Protestant dogmatics, therefore, in

harmony with the New Testament, looked for the

conclusion of the process of salvation to follow

upon the second coming of Christ. Modern writers,

inclining to dispute the universal connection of evil

with sin, and looking with Schleiermacher for a

merely subjective conquest of it, do not feel justi­

fied in including a positive abolition of evil in the

idea of redemption. But the hope is inseparable

from Christian belief that God will create new sur­

roundings for the new life of his children, which shall

correspond to their higher nature and allow it to

develop freely and fully. In this connection with

redemption lies the real foundation of Christian

eschatology. (O. KIRN.) .

BIHLIoORAPHY: The literature under 4kTONEMENT (partic­ularly the works of Baur and Ritschl); the treatises on the history of doctrine (see Docrarnrs, HIsTonr Or, espe­cially the works of Harnack, Seeberg, Loofs, and Shedd); the subject is explicitly or implicitly discussed in all works on systematic theology (see DOGMA, DooxATres for full list Of titles), which often add lists of literature; and, for the Biblical side, the principal treatises named in and under BIBLICAL TamoLoar (especially the works by Oehler, Schultz, Duff, Dillmann, Charles, Davidson, Ben­nett, Holtzmann, Stevens, Weiss, and Beyschlag). Con­sult further: E. Colet, Practical Discourse of God's Sover­eignty,, London, 1873, reissue, Philadelphia, 1854; T. Wintle,, Expediency, Prediction, and Accomplishment of the Christian Redemption Illustrated, Oxford, 1794; J. Goodwin, Redemption rRedeemed, London, 1851, reissue, 1840; C. Beecher, Redeemer and Redeemed, Boston, 1884; R. W. Monsell, 1'he Religion of Redemption, London, 1888; H. Wallace, Representative Responsibility . . Divine Procedure in Providence and Redemption, Edinburgh, 1887; J. G. Wilson, Redemption in Prophecy; Philadelphia, 1885; C. Graham, The Glory of God in Redemption, London, 1892; J. Orr, Christian View of God and'the World, pp. 333 sqq., Edinburgh, 1893; A. Titius,.Die neutestamentliche Lehre von der Selipkeit, vols. i. iv., Freiburg, 1895 1900; W. Shirley, Redemption According to Eternal Purpose, London, 1902; G. A. F. Ecklin, Erl6sung and Versohnung, Basel, 1903; R. Herrmann, Erl6aunp, Tabingen, 1905; D. W. Simon, The Redemption of Man, 2d ed., Edinburgh, 1908; DB, iv. 210 211; DCG, ii. 475 484.

REDEMPTORISTS. See LIGUORI, ALFONSO MARIA DI, AND THE REDEMPTORIST ORDER.
REDEN, r5 'den, FREDERICA, COUNTESS OF: German philanthropist; b: at Brunswick May 12, 1774; d. at Erdmannsdorf (a village near Schmiede­berg, 31 m. s.s.w. of Liegnitz) May 14, 1854. In 1802 she married Count Reden, who, like herself, though humanitarian in ideal, was then devoid of special religious interests. The establishment of the Prussian Bible society in 1814, however, led him to found the Buchwald society in the following year

R.edenbaeher

Reformation

and to make his wife its president. After the count's death in 1815, she came into contact with the Mora­vians, for whom she entertained the highest esteem; she was also led to preside at private devotional meetings which were almost sectarian in character. In 1837 the countess was the prime mover in the settlement of the Zillerthalers (q.v.) near Erdmanns­dorf and in providing for their instruction in Prot­estantism, even though she was confronted by op­position and discouragement. The closing decade and a half of the life of the countess of Reden was devoted chiefly to her Bible society and to the new edition of the Hirschberg Bible (Hirschberg, 1844; see BIBLES, ANNOTATED, AND BIBLE SUMMARIES, I., 5), which, under the patronage of Frederick William IV. of Prussia, was destined to replace the rationalis­tic Schullehrerbibel of Gustav Friedrich Dinter (q.v..). (OTTO DIBELIUs.)

BIBLIOoRAPBY: E. F. Reuss, Friederike, "n von Roden' Berlin. 1888; E. Gebhardt, Grnfin Priederike von Roden, Diesdorf, 1908; ADB, xxvii. 513.

REDERBACHER, r6'den bdR"er, CHRISTIAN WILHELM ADOLF: Bavarian Lutheran, conspicu­ous for his rigid Protestant position; b. at Pappen­heim (37 m. s.w. of Nuremberg) July 12, 1800; d. at Dornhausen (a village in the valley of the Alt­m0hl) July 14, 1876. He was educated at Erlangen (1819 23), and after five years of work as a private tutor and vicar became, in 1828, pastor at the village of Jochsberg. Here he was A sturdy opponent of rationalism, particularly in the columns of the Homiletisch liturgisehes Korre*pondenzblatt, and he became known as a writer of popular devotional works also. Redenbacher achieved his chief fame, however, by his public remonstrance, while pastor at Sulzkirchen, against the order of the Bavarian ministry of war requiring all soldiers, including Protestants, to genuflect to the blessed sacrament when carried in procession (see KNEELING CON­TROVERSY IN BAVARIA). In 1841 he declared such acts on the part of Protestants to be idolatrous, and in the following year he advocated open defiance of the order. In Oct., 1843, he was summoned before the military court at Nuremberg, and in January he was suspended for disturbing the peace by mis­use of religion. He now retired to Nuremberg to await the outcome of his trial, and in Mar., 1845, was sentenced by the supreme court to a year's imprisonment. Such excitement had now been aroused among the Protestants, however, that the king remitted Redenbacher's imprisonment, al­though he still remained suspended. In 1848 the sympathy felt for Redenbacher outside of Bavaria resulted in his call to the pastorate of Sachsenburg in Saxony. Here he resumed literary activity, vig­orously opposing the freethinking and revolutionary tendencies surrounding him. Meanwhile conditions had so changed in Bavaria that Redenbacher could accept a call, in 1852, to the pastorate of Gros&. hasIach, where he remained until 1880, when he was called to Dornhausen, holding the latter pastorate until his death.

The principal works of Redenbacher were: Wahr­heit and Uebe (Nuremberg, 1842); Simon von Cans (1842; these two being his protests against genu­flection); Christticlua Allerlei (4 vole., Nuremberg,

THE NEW SCHAFF HERZOG

1844 76); Einfache Betrachtungen, tics Gauze der Heilslehre umfassend (2 vole., 1844 45); Drs Licit freundthum (Dresden, 1846); Geschichtliche Zeug­niase fur den Glauben (2 vole., Dresden and Calve, 1846 69); Kurze Reformationsgeachichte (Calve, 1x56); Lesebuch der Wdtgeschichte (3 vole., 1860­1867); BeLrachtu7tgen bei Leichengartgnissen (Ans­bach, 1869); Evangdienpostille (Schweinfurt, 1876); and the posthumous Epiatdpostille (ed. by his son, T. Redenbacher, with a brief biographical sketch; Erlangen, 1878). He likewise edited the Neueste Volksbibliothek (7 vole., Dresden, 1847 53), and col­lected many of his own contributions in his Volks­urul Jugendschrfften (6 vole., Schweinfurt, 1871 75). (E. DORIC)

Brarroaasray: Worts der Erinnerunp an C. W. A. Roden 

baeher. Ansbaeh. 1878; F. Neuter, Die Erlanger Burachen­

achaJt ISIS 35. Erlangen, 1898; E. Dorm in BeitrfiDe zw

bayeriachen Rirchenges;hi,chte, v. 1 2 (1898); Bachmann,

in dfonataschriJt far Inhere Minion, June. 1900: dDB,

ncvii. b18 518.

REDPATH, HENRY ADEREY: Church of Eng­land; b. at Forest Hill, London, June 19, 1848; d. in London Sept. 24, 1908. He was educated at Queen's College, Oxford (B.A., 1871), and was or­dered deacon in 1872 and ordained priest in 1874. He was curate of Southam (1872 75) and Luddea­down (1876 80); vicar of Wolvercote (1880 83); rector of Holwell Dorset (1883 90); and vicar of Sparaholt (1890 98); and rector of St. Dunstan in­East, London, after 1898, also examining chaplain to the bishop of London after 1905. He was also pub­lic examiner at Oxford in 1893 94, 1898 99, and 1903, and Grinfeld lecturer on the Septuagint in the same university in 1901 05. He published Con­cordance to the Septuagint (iii collaboration with E. Hatch; Oxford, 1896 eqq.) and Christ the Fulfil­ment of Prophecy (London, 1907).

REED, ANDREW: English philanthropist and Independent; b. at London Nov. 27, 1787; d. there Feb. 25, 1862. He entered Hackney College as a theological student in 1807; was ordained m 1811; was pastor of New Road Chapel, 1811 31, and of Wyclif Chapel, 1831 61. He founded the London Orphan Asylum (1813 15), the Infant Orphan Asy­lum (1827), Reedham, another orphan asylum (1844), as asylum for idiots (1847), and the Royal Hospital for Incurables (1855); thus .establishing philanthropies at an expense of E636,600. He pub­lished No Fiction (2 vole., London, 1819); Narra­tive of the Visit to the American Churches (2 vole., 1836); and Charges and Sermons (1861). In hym­nology he issued A Supplement to Dr. Watts's Psalms arid Hymns (1817), and The Hymn Book: Prepared from Dr. Watts's Psalms and Hymns (1842). The latter contained twenty seven hymns by himself, one of which was " Holy Ghoatl with light divine "; and nineteen by his wife, Elizabeth Holmes before her marriage, one of which was " Oh, do not let the word depart."

BIBLIOGRAPHY: A. and C. Reed. Memoirs of the Life and Philanthropic Labours of Andrew Reed, wroth Selections from his Journals, 3d ed., London, 1887 (by his sons); 8. W. Duffield, English Hymns, p. 218, New York, 1888; Julian. Hymnology, pp. 954; DNB, alvii. 388 389.

REED, RICHARD CLARK: Southern Presby­terian; b. at Harrison, Tenn., Jan. 24, 1851. He

417 RELIGIOUS ENCYCLOPEDIA ueaen oacner

Reformation

was graduated at King College, Bristol, Tenn. (A.B.,

1873), and at Union Theological Seminary, Hamp­

den Sidney, Va. (1876); became pastor at Char­

lotte Court House, Va., 1877; Franklin, Tenn.,

1885; of the Second Presbyterian Church, Char­

lotte, N. C., in 1889; and of Woodland Street Church,

Nashville, Tenn., in 1892. Since 1898 he has been

professor of church history in the Presbyterian Theo­

logical Seminary at Columbia, S. C. In theology he

is a conservative, " loyal to the Calvinistic system

as contained in the Westminster Standards." He

has written The Gospel as Taught by Calvin (Rich­

mond, Va., 1896); History of the Presbyterian

Churches of the World (Philadelphia, 1905); John

Knox, his Field and his Work (Richmond, 1905);

and Presbyterian Doctrines (1906).

REESE, ris, FREDERICK FOCKE: Protestant

Episcopal bishop of Georgia; b. at Baltimore, Md.,

THE REFORMATION.

Oct. 23, 1854. He was educated at the University of Virginia (1872 75) and Berkeley Divinity School, Middletown, Conn. (1875 76), and was ordered dea­con in 1878 and advanced to the priesthood in the following year. He was minister and priest in charge of All Souls', Baltimore, as well as curate at the Church of the Ascension in the same city (1878 85). and rector of Trinity, Portsmouth, Va. (1885 90)­Christ Church, Macon, Ga. (1890 1903), and Christ Church, Nashville, Tenn. (1903 08). He was a deputy to six general conventions (1892 1907), and also a trustee of the University of the South, Sewanee, Tenn. In 1908, on the division of the diocese of Georgia into the sees of Atlanta and Georgia, he was consecrated bishop of the latter.
REEVE, JOHN. See MUGGLETON, LODOWIC$, AND THE MUGKILETONIANB.

I. Theories of the Reformation. Three Principles of Protestantism 4. Netherlands.

1. The Historical View. (§ 2). 5. Bohemia.

2. Views Antagonistic to the Reforma  III. The Reformation in the Different 6. Hungary.

tion. Countries. 7. Poland.

Prelatical Assault on Reformers' 1. Germany. 8. Scandinavia.

Characters and Motives (¢ 1). First Period (§ 1). 9. England.

Minimising of Religious Element From 1630 to the Thirty Years' 10. Scotland.

(§ 2). War (¢ 2). 11. Italy.

II. Principles of the Reformation. 2. Switzerland. 12. Spain.

Its Basis (§ 1). 3. France. 13. The United States.

The Reformation is the historical name for the religious movement of the sixteenth century, the greatest since the introduction of Christianity. It divided the Western Church into two opposing seo­tions, and gave rise to the various Evangelical or Protestant organizations of Christendom. It has three chief branches: the Lutheran, in Germany; the Zwinglian and Calvinistic, in Switzerland, France, Holland, and Scotland; and the Anglican, in England. Each of these branches has again become the root of other Protestant denominations, notably in England and the United States, under the foster­ing care of civil and religious freedom (for statistics see PROTESTANTISM, II., § 4). Protestantism has taken hold chiefly of the Germanic or Teutonic races, and is strongest in Germany, Switzerland, Scandinavia, Holland, the British Empire, and North America, and extends its missionary opera­tions to all heathen lands.

I. Theories of the Reformation. 1. The Historical View: It was a salutary religious movement, on the one hand protesting against abuses in the Church and, on the other, involving a return to Scripture in its simple sense. It was primarily neither po­litical, philosophical, nor literary, but religious and moral. It was not an abrupt revolution, but had its ropts in the Middle Ages. There were many " Reformers before the Reformation." The con­stant pressure in the medieval Church toward re­form and liberty; the startling tracts of such pam­phleteers as Marsilius of Padua (q.v.) and George of Heimburg; the long conflict between the German emperors and the popes; the reformatory councils of Pisa, Constance, and Basel; the heretical sects

IX. 27

such as the Humiliati, Waldenses (qq.v.), and Al­bigenses (see MANICHEAN$, II.) in France, northern Italy, and Austria; Wyclif and the Lollards in Eng­land; Huss, the Hussites, and the Bohemian Breth­ren (qq.v.), in Bohemia; Arnold of Brescia and Savonarola in Italy (qq.v.); the spiritualistic piety and theology of the mystics of the fourteenth and fifteenth centuries; the theological writings of Wesel, Goch, and Wessel (qq.v.) in Germany and the Netherlands; [ the Brethren of the Common Life (see COMMON LIFE, BRETHERN OF THE) in the Netherlands and Southern Germany); the rise of the national languages and letters in connection with national self consciousness; the invention of the printing press; Humanism (q.v.) and the re­vival of letters and classical learning under the direction of Agricola, Reuchlin, and Erasmus (qq.v.), all these were preparations for the Ref­ormation. In all these and similar movements the impulse was manifesting itself in favor of a more spiritual conception of Christianity, of the devotional as opposed to the sacramental view, of the individualistic as opposed to the hierarchical, and in favor of the immediate communion of all Christians with God apart from the sacerdotal aid of the priesthood. The Evangelical churches claim a share in the inheritance of all preceding history, and own their indebtedness to the missionaries, school­men, fathers, confessors, and martyrs of former ages, but insist on the immediate authority of Christ and his inspired organs as final. The Reformation is re­lated to medieval Catholicism as was the Apostolic Church to the Jewish synagogue, or the Gospel dispensation to the dispensation of the law.

Reformation

THE NEW SCHAFF HERZOG

8. Vies Antegonistio to the Reformation: The view that the movement was a stage in the legiti­mate development of the Christian Church is op­posed by Roman Catholic historians and by writers of the Anglo catholic school in the Church of Eng­land and the Protestant Episcopal 1. Prelati  Chinch of America. These writers Cal Assault treat the Reformation as a misfortune on Reform  or a crime. It was a crime in that its arse Char 

acters and leaders wilfully rent the unity of the ~otivee. Western Church. It was a misfortune in so far as it prevented the orderly growth of the Church under the conduct of its Or­dained hierarchy and led to a decline of the Church's influence over the nations and of Christendom in the world. The chief representatives of this view are D6llinger, in his early period before 1870, Car­dinal Hergenr6ther, Janssen, Denifle, Nicolas Paulus, Cardinal Newman, and F. A. Gasquet (The Eve of the Reformation, London, 1905). Such Roman Cath­olic historians as Hefele and Funk give to the same view a moderate statement. The very term (Neuerung, " Innovation ") which German Roman Catholics Denifle, Funk, and others, give to the Reformation at once predicates of the movement a violent rupture with the preceding history of the Church and departure from the true form of Chris­tianity. Roman Catholic writers pursue three methods to show that the Reformation was an in­salutary and violent rupture: (1) The motives and character of the Reformers themselves arc assailed as irreligious and sometimes sordid. This method was applied to the Reformers in their own day or soon after their death. Luther was charged with suicide, Calvin with sodomy, and Knox with the same or other offenses. The producing cause on the continent is declared to have been the rude self will and carnalism of Luther and in England the sensualism and monarchical pride of Henry VIII. These men, with Calvin, who is compared by Dollinger and others with Marsilius of Padua, coarsely broke with legitimate Church authority, lawlessly served their own ambitions, and deserved the title and the fate of heretics. The latest tra­ducer of the character of the Reformers was the late Henri Denifle in his learned but intemperate Luther and Liuthertum (2 vols., Mainz, 1904 sqq.) The assault magnifies the imperfections of the Re­formers, and leaves out of sight their good qualitie

and their purpose to do good. It denies the state­ments of those who stood nearest to these men, and as in the case of Luther, distorts into a confession of carnalism and debauchery isolated statement made by Luther himself in his own vigorous and exaggerated form of speech which probably had n references to excesses. (2) The doctrines which the Reformers promulgated are declared not only unscriptural and contrary to Church tradition but immoral. Among the first representatives of this method was Johann Eck (q.v.). There has been n more able one than Denifle. The latter in a pro­longed discussion pronounces Luther's doctrine c justification by faith to be not only the mother c moral lawlessness but the outcome of Luther's car­nal habits. Luther, unable and unwilling to re­strain his appetites, finally gave them full rein an

418

invented the doctrine as a cloak for his excesses. He meant to say, " one may be as immoral as he pleases, faith will save." Denifle sets over against this anomie principle the principle he ascribes to the Catholic Church of salvation through faith work­ing by love. Love is the element which expresses itself in obedience and conformity to the moral ex­ampleof Christ. This element Luther intentionally left out. In order to make a case Denifle mangles a statement in one of Luther's sermons and then gives to the fragment an interpretation which an­tagonizes every principle of fair criticism. (3) The Reformation is declared to have put a brusk check upon forces of progress and betterment going on in the Church. Janssen (History of the German People at the Close of the Middle Ages, 12 vols., London, 1896 sqq.) has presented this view with subtlety and skill. The work produced a remark­able sensation when it appeared in German (in 1876 sqq.) and it has passed through nearly twenty edi­tions (the last, 1896 sqq.) under the hand of Pastor. Laying stress upon educational forces which were active, upon certain economic movements in so­ciety, certain devotional tracts which appeared in Germany, etc., he confuses the reader into suppo­sing that these disconnected rills were a great cur­rent moving toward the ocean of ecclesiastical and social reform which leaders like Gerson and Cla­manges had sighed for and the great reformatory councils had labored to reach. Luther not only checked but turned back this movement of prog­ress and in Germany started an era of social disin­tegration and individual lawlessness from which the Western world is still suffering. Janssen (18th ed., p. 8) distinctly traces the beneficent activity of the fifteenth century " to the doctrine of the merit of good works, taught by the Church which in that age still continued to dominate all minds." This is not the place to discuss a treatment the plausibil­ity of which has attracted even members of the Anglican Church, but is based on insecure foundar tions. The theory, as handled by Janssen, ignores the hopeless corruption of the papal court at the close of the fifteenth and the beginning of the six­teenth centuries, passes by the utter failure of the Fifth Lateran Council, which adjourned a few months before Luther nailed up his theses, to set reforms on foot, and keeps out of sight the general distraction of Western Christendom. It also leaves out of account the fact that the most loyal Roman Catholic countries since the Reformation era, Aus­tria, Spain, and South America, have been in mat­ters of human progress and civilization far behind the Protestant parts of the world, England, North America, and Germany. Burckhardt in his History of the Italian Renaissance declares with no little probability that the papacy itself was saved by the Reformation.

Another theory of recent origin goes so far as to make the religious element secondary in the Reformation or so to minimize it as to give it little importance. Thus J. A. Robinson, Study of the Lutheran Revolt (in American Historical Review, Jan., 1903), says: " The assertion that the Reformation can scarcely be called a religious revolution may prove to be an overstatement, but

419 RELIGIOUS ENCYCLOPEDIA Reformation

there are nevertheless weighty arguments which may be adduced in favor of that conclusion." This theory involves the singular con 

2. 39ini  ception that the modern observer

Reds of knows better what was in the minds