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REID, HENRY MARTYN BECKWITH: Scotch Presbyterian; b. at Glasgow Mar. 22, 1856. He was educated at the high school in Dundee and at St. Andrew's University, graduating with honors (M.A., 1877; B.D., 1879); was assistant to the pro­fessor of humanity in St. Andrew's, 1878 79; was licensed to preach, 1879, and served as assistant in Anderaton Pariah, Glasgow, and in Glasgow cathe­dral, 1881; was ordained minister of Bahnaghie, Kirkcudbrightshire, 1882, whence he removed in 1903 to become professor of divinity in the Univer­sity of Glasgow. Works of his which have interest for theology are: Lost Habits of the Religious Life (Edinburgh, 1896); A Cameronian Apostle. Being same Account of John Macmillan of Balmaghie (Paisley, 1896); Books that Help the Religious Life (Edinburgh, 1897); Historic Signif cdnce of Epis­copacy in Scotland (1899); and A Country Parish. The Pariah as it might be (1899); A Scottish School of Theology (1904); and Movements of Theological Thought (1908). He also edited W. Maxwell's One of King William's Men (1898) and issued The Lay­man's Book (1900 sqq.).

REID, JOHN MORRISON: Methodist Episcopal; b. in New York May 30, 1820; d. there May 16, 1896. He graduated at the New York University 1839, and Union Theological Seminary, New York, 1844; was principal of Mechanics Institute School, New York, 1839  44; admitted to conference and served in Connecticut, Long Island, and New York, 1844 58; was president of Geneses College, Lima, N. Y., 1858 64; and became editor of the Western Christian Advocate, Cincinnati, 1864; of the North­western Christian Advocate, Chicago, 1868; and cor­responding secretary of the Missionary Society of the Methodist Episcopal Church, New York, 1872. He was the author of Missions and Missionary So, eieties of the Methodist Episcopal Church (2 vole., New York, 1879).

REID, THOMAS: Philosopher; b, at Strachaa (19 m. s.w. of Aberdeen), Kincardineshire, Scot­land, Apr. 26, 1710; d. at Glasgow Oct. 7,1796. He graduated at Marischal College, Aberdeen, in 1728, where he was librarian 1733 36; was ordained in 1737, and presented by King's College, Aberdeen, to the living of New Machar twelve miles from the city. He engaged in speculative studies and in 1748 contributed an Essay upon Quantity, attacking Francis Hutcheson's application of mathematical formulas to ethical questions. In 1751 he quo­seeded to the regentehip of King's College, which meant the professorship of philosophy, and his Leo­tares included mathematics and physics as well as logic and ethics. In 1758 he was one of the founders of the Philosophical Society which lasted till 1773, and from its discussions and his personal study, especially of the writings of David Hums (q.v.), arose An Inquiry into the Human Mind, on the Prin­ciples of Common Sense (Edinburgh, 1764), which

gra la, Fidel

led to the title, " philosophy of common sense," by which his system and that of his successors came to be known; and also, in 1764, to his election to the professorship of moral philosophy at Glasgow, which he held until his death, lecturing on theology, ethics, political science, and rhetoric.

Starting out with the, empiricism of Locks and the philosophy of ideas unsupported by reality as culminating in Hume, Reid went further and claimed that our belief in an external world of apace must be accepted as original datum of common sense. " Common sense " was not, however, to be taken as mere vulgar opinion, but as knowledge common to rational beings as such, or the principles of the human understanding. Reid set himself the task of developing a system for the refutation of the skepticism of Hume, against the theory of ideas previously in favor among philosophers. But in doing this he acknowledged that he was indebted to Hume for rousing him to the task of criticizing the popular philosophy, and of endeavoring to re­place it by another which could endure the teat of skeptical argumentation. His Inquiry into the Hu­man Mind is an investigation into the relations of mind to the special senses, dealing in succession with smelling, tasting, hearing, touch, and sight. The work shows that Reid had given considerable attention to the physiology of the senses. His main purpose is to show ample warrant for trusting the information gathered by the senses, and construct­ing a theory of things by the application of rational principles. Unhappily his favorite phrase, " com­mon sense," is at times used with apparent contra, diction, but he means to disavow common sense as called in support of the current philosophy of ideas which had furnished skepticism with its weapons; and, on the other hand, to make common sense the basis of his principles of universal knowledge. Thus he wrote: " In reality, common sense holds nothing of philosophy, nor needs her aid. But, on the other hand, philosophy (if I may be permitted to change the metaphor) has no other root but the principles of common sense " (Inquiry, iv.). By this he means that the essential conditions of intelligence are given to all men, so that intellect does not wait on phi­losophy for warrant of her procedure; while; on the contrary, all sound philosophy must start with unreserved acknowledgment of the principles of in­telligence, which he would name " common sense." To find out what these principles are' was to him the necessary and moat momentous task of a phi­losophy.

The form of philosophy which Rkld had thus de­scribed and introduced he further vindicated and developed in his Essays on the Intellectual Powers of Man (1785), and Essays on the Active Powers If Man (1788). His first and essential position was gained in showing that the use of the senses implies con­stant exercise of judgment, and that this implies

fundamental principles of thought which could be neither demonstrated, disputed, nor dispensed with. His next position was reached in laying open to view certain first principles in reasoning which are essential to intelligence. `° The judgment fol­lows the apprehension of them necessarily; and both are equally the work of nature and the result

TUdein

Rkens THE NEW SCHAFF HERZOG 448

of our original powers " (Intellectual Powers, essay vi., chap. iv.). These are axioms, first principles, principles of common sense, common notions, self­evident truths. His third position was reached when he entered the domain of morals, and main­tained, in reference to knowledge of moral truths, that there " must be in morals, as in other sciences, first principles which do not derive their evidence from any antecedent principles, but may be said to be intuitively discerned " (Intellectual Powers, vii. 2). In treating of judgment as the ruling power in mind, he distinguished two functions: to reason, and to recognize first principles apart from reasoning. " We ascribe to reason two offices or two degrees. The first is to judge of things self evident; the second is to draw conclusions that are not self evident from those that are. The first of these is the province, and the sole province, of common sense; and therefore it coincides with reason in its whole extent " (Intellectual Powers, vi. 2).

BIBLIOGRAPHY: Reid's Works, ed. D. Stewart, with Life, were published, 4 vols., Edinburgh, 1804, New York, 1822; with notes by G. N. Wright, 2 vols., London, 1843; with preface, notes, etc., by Sir William Hamilton, Edinburgh, 1846, 1858, reissued and ed., H. Mansel, ib. 1863. On the life of Reid, besides D. Stewart, Account of the Life and Writings of Thomas Reid, independently, Edinburgh, 1803, and prefixed to most of the editions of the Works, consult: A. C. Fraser, Thomas Reid, Edinburgh, 1898; DNB, xlvu. 436 439. On his philosophy consult: J. Priestley, An Examination of Dr. Re& s Inquiry into the Human Mind, London, 1774; [A. Lyall], A Review of the Principles of Necessary and Contingent Truth in Reference chiefly to the Doctrines of Hume and Reid, London, 1830; V. Cousin, Philosophie morale: Ecole 6cossaise, Paris, 1840; A. Gamier, Critique de la philosophic de T. Reid, Paris, 1840; P. H. Mabire, Philosophique de T. Reid. Extraile de sea ouvrapes, avec une vie de l'auteur et un essai our la philosophie Ecossaise, Paris, 1844; T. Brown, Lectures on the Philosophy of the Human Mind, 20th ed., London, 1860; F. D. Maurice, Modern Philoso­phy, London, 1862; J. McCoeh, Scottish Philosophy, New York, 1874; L. Stephen, Hist. Of English Thought in the 18th Century, 2 vols., New York, 1881; L. Dauriae, Le Rfalisme de Reid, Paris, 1890; M. Kappes, Der "Common Sense " als Princip der Gerwissheit in der Philosophic des Schotten Thomas Reid, Munich, 1890; G. Seth, Scottish Philosophy, 2d ed., Edinburgh, 1890; and the discussions in the works on the history of philosophy.

REID, WILLIAM JAMES: United Presbyterian; b. at South Argyle, Washington County, N. Y., Aug. 17, 1834; d. at Pittsburg, Pa., Sept. 22, 1902. He was graduated at Union College, Schenectady, N. Y., 1855, and at Allegheny Theological Seminary, Pa., 1862; was pastor at Pittsburg from 1862; princi­pal clerk of the General Assembly of the United Presbyterian Church after 1875; and corresponding secretary of the United Presbyterian Board of Home Missions, 1868 72. He was the author of Lectures on the Revelation (Pittsburg, 1878); and United Presbyterianism (1881).
REIFF, r1f (BEIER, BEYER), LEONHARD:

German Reformer; b. at Munich c. 1495; d. at K()s­trin (17 m. n.e. of Frankfort on the Oder) shortly after 1552. He was educated at Wittenberg (1514­1516), and, after entering the Augustinian order, was taken by Luther to the disputation at Heidel­berg to defend his teacher's doctrines in forty theses (Apr. 25, 1518). In the autumn of the same year lie accompanied Luther to Augsburg, and on Oct.

7 notified Cardinal Cajetan of Luther's arrival, while, after the latter's departure, he presented the car­dinal with the Reformer's appeal to the pope (Oct. 20). In 1522 Reiff was sent to Munich with the theses of the Wittenberg Augustinians, only to be placed in close confinement. Liberated at the be­ginning of 1525, he returned to Wittenberg, whence Luther sent him to Guben in Niederlausitz, where, as pastor, he combated libertinism and endeapored to establish order and morality. In 1531 he re­signed his pastorate at Guben, and in the follow­ing year was appointed pastor and superintendent at Zwickau. Here his advocacy of the Wittenberg system involved him in many controversies, though he enjoyed the complete confidence of Luther and the elector. In 1538 he, together with Jonas and Spalatin, made a formal visitation at Freiberg, where Reiff remained some time to establish Prot­estantism. Four years later John Frederick, elector of Saxony, took him with him as a field chaplain in the campaign against Henry of Brunswick, and in 1544 he accompanied the same prince to the Diet of Speyer. When, in 1547, Zwickau passed into the possession of Maurice of Saxony, who made con­cessions to the emperor regarding the Interim, Reiff resigned and went to the court of Hans, margrave of Brandenburg, at Kiistrin, being made pastor of Kottbus (1552) and perhaps superintendent of Kilatrin, and during these latter years signalized himself as an opponent of the teachings of Osiander. G. BossmtT.

BIBLIOGRAPHY: Sources to be used are the letters of Luther, ed. De Wette and Seidemann, 6 vols., Berlin, 1825 56, and other editions (see under LUTHER). Consult: G. Bossert, in Jahrbuch far brandenburpische Kirchenpe­achichte, i. 50 Hqq.; G. Buehwald, in Neue sachaiache Ga­lerse, Ephorie Zwickau, Leipsie, 1904.

REIHING, rai'hing, JAKOB: German Lutheran; b. at Augsburg Jan. 6, 1579; d. at Tilbingen May 5, 1628. He was educated at the Jesuit University of Ingolstadt, and in 1597 became a novice in the Society of Jesus. He taught at Munich and Ingol­stadt until 1613, when he was transferred to Dillin­gen. In the same year he was professed and was then appointed chaplain to the count palatine, Wolf­gang Wilhelm, whose conversion to the Roman Catholic faith he justified in his Muri ciroitalis sano­tw, hoc eat religionis Catholicte fundaments duodecim (Cologne, 1615), Excubim evangelircv ciroitatis sanctm (1617), and his German Enchiridion Catholicum. Reihing gave valuable assistance to the count pala­tine in the Counter Reformation in Pfalz Neuburg, but his own convictions were changed by the sturdy Protestantism of the artizans, by his study of the Bible, and by reading Luther's Postils. On Jan. 15, 1621, he fled to Stuttgart, where he was exam­ined for four days, after which he was sent to Tii­bingen. There, on Nov. 23, 1621, he formally re­nounced his former faith, publishing his reasons in his Laquei. pontt'ftcii cmtdyti (Tilbingen, 1621). The Roman Catholics sought to win him back by flattering promises, but when these failed, they attacked him with unfounded charges and with scurrilous pamphlets. Reihing was now appointed assistant professor of polemics at Tilbingen, where he became full professor of theology, as well as su­perintendent of the theological seminary, in 1625,

RFT.IGIOUS ENCYCLOPEDIA

holding both these positions until his death, three

years later. G. BossanT.

BIBLIOGRAPHY: The funeral sermon by Lukas Osiander, Tubingen, 1828; J. M. ltauscher, Laudatio funebris, ib. 1629; Oehler, in Der toahre Protestant, iii. 1 (1854), which in of high value; ADB, xxvii. 698 700.

R$IMARUS, HERMANN SAMUEL. See WoL­FENBuETrEL FBAoMENTs.

REIMS NEW TESTAMENT. See BIBLE VER­sioNs, B, IV., § 5.

REINECCIUS, rai nec'i us (RENECCIUS), JA­gOB: German Lutheran; b. at Salzwedel (54 m. n.n.w. of Magdeburg) 1572 (1571); d. at Hamburg June 28, 1613. He was educated at Wittenberg, and after being pastor at Tangermunde, was called, in 1601, to St. Peter's, Berlin, as pastor and prov­ost. In 1609 he was installed as pastor of St. Catherine's, Hamburg, and after 1612 was also in­spector of a new gymnasium erected at Hamburg. His chief writings, besides collections of sermons, were as follows: Panoplia live armature theologica (Wittenberg, 1609); Clavis sacrw theologise (2 vols., Hamburg, 1611); Fragstucke vom heiligen Abend­mahl (1611); Veteris ac Novi Testamenti eonve­nientia et differentia (1612); Calvinianorum ortus, cursus et exitus (1612); Theologise libri duo (1613); Vero ecdzsim inventio et dispositio (1613); Justum Christi tribunal (1613); and the posthumous Epis­tola contra fodera (Rostock, 1625).

(KARL RuDoLF KLOsEt.)

BiBraoaxerav: H. Sebr6der, Lesikon der Hamburger 3chriftateller, vi. 212 sqq., Hamburg, 1883.
REINHARD, rain'hart, FRANZ VOLKMAR: German Lutheran; b. at Vohenatrauss (42 m. n.e. of Regensburg) Mar 12, 1753; d. at Dresden Sept. 6, 1812. He was educated at the University of Wittenberg, where he became privet docent for philosophy and philology in 1777, being appointed associate professor of philosophy in 1780 and full professor of theology in 1782, still retaining his phil­osophical courses. In 1784 he was also made prov­ost of the castle and university church, as well as assessor in the Wittenberg consistory. He declined a call to the University of Helmstedt in 1790, but two years later accepted an invitation to become chief court chaplain, ecclesiastical councilor, and member of the supreme consistory at Dresden. Despite the existence of serious doubts during his career as a university professor, he became one of the leaders of the Supernaturalistic school, which sought not only to oppose the rationalism of the period and to defend the divine supremacy and au­thority of the Bible, but also to grove the truth of divine revelation by psychologically intelligible demonstration and to bring it into harmony with the demands of reason. Both in his dogmatic lec­tures and in his sermons he sought to establish the truth of Lutheranism by rationalistic arguments, but as a pulpit orator he won wide fame through­out Germany, and at the same time exercised a powerful influence on Saxony, since, as ecdesias­tical councilor and member of the consistory, he also supervised the appointment of teachers in the universities and seminaries. With advancing years, especially in the second half of his Dresden activ­IX. 29

Reid

Reinkens

ity, he advanced to a deeper sense of Christianity and to a more profound conviction of justification solely by the grace of Christ as the center of Chris­tian doctrine; and after 1805 his themes dealt no longer with mere imperfections and moral weak­nesses, but with sins and vices, with Christ as the sole mediator between God and man. Reinhard was the main factor in introducing an improved sys• tern of pericopes in the Saxon church with a con­sequent raising of the standard of preaching. A most prolific author, his sermons were collected in thirty nine volumes (Sulzbach, 1793 1837), and mention should also be made of his System der christ­lichen Moral (5 vols., Wittenberg, 1788 1815); Versuch uber den Plan, welchen der Softer der christ­liehen Religion . . . entwarf (1798; Eng. tranal., Plan of the Founder of Christianity, by 0. A. Tay­lor, from the fifth German edition, New York, 1831); Vorlesungen uber die Dogmatik (ed. J. G. J. Berg, Sulzbaeh, 1806); and Gest4ndnisse meine Predigten and meine Bildung sum Prediger betrefend (1810; Eng. trend., under the title Memoirs and Con­fessions, by 0. A. Taylor, Boston, 1832).

(DAviD EnDmerlxt.)

BIBLIOGRAPHY: Sketches of the life were written by K . H. L. PSlltz, Leipsic, 1813; F. A. Kdthe, Jena, 1812; K. A. Bbttiger, Dresden, 1813; M. F. Scheibler, Leipsic, 1823; and in ADB, uviii. 32 33. Consult also F. Dibelius, Be4Tgge zur adchaiachen %iraenpeachichie, vii. 90 91, Leipsic, 1892.
REINKENS, JOSEPH HUBERT: First bishop

of the Old Catholics; b. at Burtscheidt (now part of Aachen) Mar. 1, 1821; d. at Bonn Jan. 5, 1896. He was educated at the University of Bonn (1844­1847) and the theological seminary at Cologne (1847 18), and, after ordination to the Roman Catholic priesthood in 1848, resumed his studies at Bonn (Th.D., Munich, 1849). In 1850 he went to Breslau as privet docent for church history, and published his De Clemente presbytero Alexandrino (Breslau, 1851). He was appointed associate pro­fessor in 1853, this period being marked by his Clemens von Rom and andere Legenden (Breslau, 1855) and Das Sommerkind, odor der Grund der Volkerwanderung (Paderborn, 1858). In 1857 Reinkens was promoted to a full professorship, but he now began to give evidence of views differing from the official position of his communion in his attack on Thomism, entitled Vademecum oder die rbmisda katholische Lehre von der Anthropdogie; published under the pseudonym of Christian Franke (Giessen, 1860). He was likewise charged with maligning the Silesian clergy in his Die Universi= Breslau vor der Vereinigung mit der Frankfurter (Breslau, 1861), though he succeeded in proving the accusation false. On the other hand he also wrote during this professorial period his Hilarius von Poitiers (Schaffhausen, 1864); Die Einaiedler des heiligen Hieronymus (1864); and Marlin von Tours (Breslau, 1866). Meanwhile his health was failing, and in 1867 it became necessary for him to obtain leave of absence for a year. He was for a time in Munich, Venice, and Florence, but his long­est residence was at Rome, only to be confirmed in his distrust of the aims, methods, and conditions of the Curia. He returned to Germany and plunged

Reinken. THE NEW SCHAFF HERZOG 450

Relic

into work for distraction, in this spirit producing

his Ar£stoteles caber Kunat, besonders fiber Tragodie

(Vienna, 1870); but the pronouncement of the

dogma of papal infallibility (see INPALrmxiiTr op

TH POPE; VATICAN CouNcm) had brought mat­

ters to a crisis, and Reinkens endeavored to assist

the minority who protested against the new decrees

by writing his Papst and Papettum nach der Zewhr

nung des heiligen Bernard van Clairvau x (Munster,

1870), following this with his Ueber die pdpstliche

Unfehlbarkeit (Munich, 1870). Despite all prohibi­

tions, Reinkens persisted in his course of opposition

to the decrees of the Vatican Council both in wri­

ting and in counsel, and attendance on his lectures

was accordingly forbidden. On Nov. 20, 1870, he

was finally suspended by the prince bishop of

Breslau.

In the years following Reinkens, residing partly

at Munich and partly on the Rhine, attended Old

Catholic congresses and lectured fax and wide in

behalf of the movement. In 1872 he made the

journey to Switzerland which resulted in the estab­

lishment of the Old Catholics there, and in the fol­

lowing year he was elected bishop of the new or­

ganization. He was consecrated by the Jansenist

bishop of Deventer, Heykamp, on Aug. 11, 1873,

and was recognized by Prussia on Sept. 19, by

Baden on Nov. 7, and by Hesse on Dec. 15. Ba­

varia, on the other hand, refused to recognize him,

and on Nov. 21 the Old Catholics and their bishop

were excommunicated by the pope. The sympathy

with the movement felt by the theological faculty

of Bonn led Reinkens to take up his residence in

that city. He presided over fourteen synods held in

different parts of Germany, in which many sweep­

ing departures from the Roman Catholic system

were introduced (see, in general, OLD CATHoiacs).

He was continually active in episcopal visitations

throughout a diocese stretching from KSnigaberg

in the northeast to Constance in the southwest, and

from Krefeld in the northwest to Silesia and Pas­

sau in the southeast. He lived to see a steady

growth in clergy, parishes, and communicants,. and

he founded at Bonn a seminary for candidates for,

the priesthood. He likewise was a potent factor in

keeping the Old Catholics from falling into the

perils of German Catholicism (q.v.), and he stead­

ily resisted all efforts to induce him to be reconciled

with the Roman Catholic Church. In 1895 failing

health forced him to ask for a coadjutor, and Theo­

dor Weber was accordingly consecrated. .

Besides the works already mentioned, Reinkens

wrote, among others, the following: Die barmher­

zigen Schwmtern vom heiligen Carl Borromeo au

Nancy (2d ed., Schaffhausen, 1855); Revolution and

Kirche (Bonn, 1876); Luise Hensel and ihre Lizder

(1877); Amalie von Lasaulx eine Bekennerin (1878);

Melchior von Diepenbrock (Leipsie, 1883); .and Leas­

ing fiber Toleranz (1883). He was likewise the

author of many sermons and of fourteen episcopal

charges. English translations have appeared of his

First Pastoral Letter (11 Aug. 1878) and Speech on

Bible Reading, by G. E. Broade (London, 1874),

and of his Speeches on Christian Union and Old

Catholic Prospects, by J. E. B. Mayor (1874).

(J. REINEENSt.)