Raynaud (Rainaldi), TuEorniLus, a celebrated Italian Jesuit, was born Nov. 15, 1583, at Sospello, near Nice. He studied at Avignon, and became quite ac- complished as a student of philosophy. In 1602 he en- tered the Society of Jesus, and was made one of their teachers at Lyons. At first he taught elementary branches, but soon found advancement, and was finally given a professorship of philosophy and theology. In 1631 he was chosen confessor to prince Maurice of Sa- voy, and repaired to Paris. Here he was made uncom- fortable by unpleasant relations to Richelieu, who, hav- ing been attacked by a Spanish theologian lor the alliance of the French government with the German Protestants, had asked Raynaud for a reply and been refused. Raynaud was, at his request to the order, transferred to Chambe'ry, and this bishopric soon becom- ing vacant, he was solicited to fill it. But he was far from being pleased, and even prepared to return to Lyons. He did not again revisit Savoy until 1639, and then only to his unhappiness. He had, during his sojourn at Chambe'ry, contracted a close friendship with father Pierre Monod, his companion ; and when he heard of his detention in the fortress of Montmelian, he tried in every way to have it brought to an end. Richelieu took offence at this ardent affection, which was natural between friends, and, not being willing to permit rela- tions between Raynaud and a prisoner of the state, he solicited and obtained from the court of Savoy the ar- rest of the unfortunate Jesuit. At the end of three months he was released, and sought refuge at Carpen- tras, which then belonged to the Papal States. But the aversion of his enemies would not leave him long undisturbed. By order of the cardinal-legate Antonio Barberini, he was conducted to Avignon, and locked in a chamber of the pontifical palace. With difficulty re- leased, he left for Rome, with the manuscript of Hetero- clita Spiritualia, of which the impression had been sus- pended, submitted it for examination to father Ale- gam be. and obtained the authority to publish. In 1645 he returned to Rome in company with cardidal Fede- rigo Sforza, and was presented to the pope and the Sa- cred College as one of the most ardent champions of the papal rights. He afterwards made two journeys to the Eternal City, the first time in 1647, and there occupied for some time a theological chair; the second time in 1651, when he assisted at the general assembly of his order. He afterwards obtained permission to es- tablish himself at Lyons, and there passed the rest of his life in teaching and composing his works. He died Oct. 31, 1663. Father Raynaud had all the qualities of a good friar : he was sober, pious, and very charitable ; but by his pen he did not spare his adversaries, and showed himself severe and irascible. He wrote a great many works, which, though extravagant in style, tedi- ous, and trivial, were nearly all received with favor. Tiraboschi was unable to forbear comparing them "to one of those vast magazines full of merchandise of all kinds, good and bad, ancient and modern, useful and useless, in which every one could find, with taste and patience, everything which suited him." The writings .if |iire Raynaud worth mentioning here are, Thcologia Naturalis (Lyons, 1622, 1637, 4to) :— Splendor VeritaHs Moralis (ibid. 1G27, 8vo; under the name of Stephanus Emonecus) '.—Moralis Disciplina (ibid. 1629, fol.) : — In- diculus Sanctorum Lvgdunensium (ibid. 1629, 12mo): —
RAZIS
936
REA
Culoinismus, Pi - Paris, 1630, 12mo; un-
der the name of Riviere): -D< Communione pro Mor- tuis (Lyons, 1630, 8vo); he pretends thai the sacraments have no virtue except for those who receive them un- censured by the Church "I" Rome: — De Martyrio per
I : in the index of this l s he
tried i i show tl al those who exposed themselves vol- nntarily to the plague in assisting those who had it were the real martyrs: Vova Libertatis Explicatio (Paris, 1632, It": against father Gibieuf, an Orator: — Meta- morphosis Laironis in Apostolum Apostoliqut in Latro- ons, 1634, 2 vols. 8vo); followed by several other treatises: De Ortu Infantium contra Naturam,
wholly alien to the spirit of the Jewish law and people (John viii. 22; comp. Ewald, Alterth. p. 198; Grotius, /'< Jure Belli, II. xix, 5), has been the subject of con* Biderable discussion. Ii was quoted by the DonatistB as the -ingle fact in Scripture which supported their fa- natical contempt of life (Augustine, I p. 104,6). Au- gustine denies the fitness < »t 1 1 n model, and condemns the deed a- that of a man "non eligendae mortis sapiens, sed ferends homilitatis impatiens" (Augustine, I. c; comp. r. Gaud. i. 36 39). Al a later lime the favor with which the writer of 2 Mace, views the conduct of Razis — a fact which Augustine vainly denies was
urged rightly by Protestant writers as an argument
per Sectionem Ccesaream (ibid. 1637, 8vo); a singular against the inspirati fthe book. Indeed the whole
and curious book:— Hipparchus <L Reli<ji<>*<> \*gntiiitnn narrative hreathes the spirit of pa^an heroism, or of the (Francopolis [ChamberyJ, L642,8vo); a satirical work, later zealots (comp. Josephus, War, iii. 7: iv. 1. 10),
translated into French (Chambery, L645, 8vo) by Tri pier, teacher of the natural children of the duke of Sa voy : and Amsterdam 1 1761, L2mo) : — Dypticha Mariana (Grenoble, 1643, tto): Mala Bonorum Ecclesiastico- runt (Lyons, 1644, tto): -De Tncorruptiom Cadaverum (Avignon, 1645, 8vo); a dissertation written upon (he dead body of a woman which was found in 1642 at Car- pentras without any signs of decomposition, although it had been buried for a long time; Raynaud pretended thai the Lncorruption of the body was not due to natural causes, nor to the artifices of the devil, but to God him- self; but, adds he, as this last supposition is far from being demonstrated, it will be well to find what God himself has decreed on this subject: — Heteroclita Spiri- tualia (Grenoble, 1646, 8vo; Lyons. 1654, 4to); a col- lection of the extraordinary practices which Superstition and ignorance have introduced into religion: — Vitce ac Mortis Humana Terminalia (Orange, 1646, 8vo); he had not then reason to doubt, following the author, that God lias fixed the term of life for the good and the wicked: but ordinarily the length of the life of men and their death depend upon natural causes: — Trinitas Patriarcharum (Lyons, 1647, 8vo) ; notices upon Sime- on Stylites, Francis de Paulo, and Ignatius de Loyola: ata de Mails ac Bonis TAbHs, deque Justa out Injusta eorumdem Confixiont (ibid. 1650, tto); this work, full of research, is an answer to an attack on his De Martyrio per Pestem: -Theologia Patrum (Antwerp, 1652, foL): De Sobria Alterius Sexus Frequentatiom per Sacrn.i <i A'.7/y/o.<o.< //<>i<iines(liyoas, 1653, 8vo): — Scapulan Marianum (Paris, 1653, 8vo) : /<< Pileo Ex- teriusque Capitis Tegminibus, tarn Sacris quam Prqfanis (Lyons, 1655, 4to): Eunuchi, Nati, Facti, Mystici, ex Sacra et Humana Literalura Illustrati ; Puerorum Emasculatores ob Musicam quo Loco Habendi (Dijon, 1655, tto); under the name of Jean Heribert, he treated, very diffuse manner, the subject of eunuchs; hut