Reformers. See Camfbellites.
Reformers, Wesleyan. See United Free Church ; Methodists.
Refrigerium. Refreshment is one of the elements of happiness which the Church implores for her dead: "locum refrigerii," says the Memento of the Dead of the mass canon," ut indulgeas deprecamur." These words are found in the oldest liturgies; we rind them in a prayer (Ante Sepulturam) of St. Gelasius's sacramentary (see Muratori, Lit. Rom. Yet. i, col. 749) : " Ut digneris dare ei . . . locum refrigerii;" and in a collect of the same li- turgical monument (ibid, i, col. 700) : " Dona omnibus quorum hie corpora requiescunt refrigerii sedem."
I. The word refrigerium is generally employed by the sacred and ecclesiastical authors for a meal, or any re- freshment of the body by food. In the Book of Wisdom (ii, 1) the wicked express thus the idea that death puts an end to all material enjoyments: "Non est refrigeri- um in line hominis." Paul, speaking of the hospitable treatment he had experienced at the hands of Onesipho- rus (2 Tim. i, 10), says, " Sa?pe me refrigeravit." Ter- tullian calls the agape a refreshment given by the rich to the poor (Apolog. xxxix): "Inopes refrigerio isto ju- vamus." According to the same author the mitigations of the rigor of the fast (De Jejun. x) are a refreshment for the flesh of the Christian (■' carnem refrigerare"). In several passages of the Acts of St. Perpetua, " refrige- rare" is used of those meals which the faithful were sometimes allowed to enjoy with the martyrs in their jails. "Why," says Perpetua to the tribune, "do you not grant us some refreshments [Quid utique non per- mittis refrigerare] '? We are noble convicts — Caesar's own convicts — destined to fight on his anniversary. You ought to make it a point that we should appear on that occasion in good, fleshy condition [si pinguiores illo pro- ducamur]."
Paradise being in the Scriptures, especially in the New Test. (Matt, xxii, 2; xxv, 10, etc.; Rev. xix, 7, etc.), often compared to a banquet, it was but natural that refreshment should be used in a figurative sense for the heavenly banquet : " Justus ... si morte prreoccu- patus fuerit, in refrigerio erit." The following passage of the Acts (iii, 20) is also understood of the refreshment at the Lord's table: "Cum venerint tempora refrigerii a conspectu Domini." Tertullian (De Idol, xliii) employs the same image in describing the felicity of Lazarus, who, driven away, while living, from the table of the rich man, sits down, after his death, with Abraham, to the eternal banquet: "Lazarus apud inferos in sinu Abra- ham refrigerium consecutus." This same refrigerium is the favor which the faithful wife implores for her dead husband: "Pro anima ejus orat, et refrigerium adpostu- lat" (De Monogam. x). St. Perpetua saw her brother Dinocrates in that place of refreshment: "Video Dino- cratem refrigerantem" (.1 ct. cap. viii). The prayer men- tioned above, from the sacramentary of St. Gelasius, and which is still recited in the Roman Catholic Church, seems literally to request for the faithful soul a seat at the heavenly table (" refrigerii sedem").
II. This idea is expressed on a number of Christian tombs, the refrigerium being spoken of as enjoyed by the saints, or as wished to those from whom it is still withheld in expiation of their sins. With the former meaning we find : " In refrigerio" (Boldetti, p.418); "In refrigerio anima tua" (Fabretti, p. 547) ; " In refrigerio et in pace" (Gruter, 1057, 10) ; " In pace et in refrige- rio" (Act. Sunct. v, 122). In most cases it is a wish plainly expressed. The verb may be understood, as in
"Ob refrigerium" (Fabretti, p. 114, n. 283); or "Dul- cissimo Antistheni conjugi suo refrigerium" (Collect, of M. Perret [lxi, 5J). Hut we find the same wish ex- pressed in a verbal form: "Victoria refrigereris spiritns tuns in bono" (Wiseman, Fabiola, p. 2); •'Augustus in bono refrigeres dulcis" (Act. Sanct. v, 80) ; "Refrigera cum spirita sancta" (Marangoni, Cose Gent. p. 4G0). The same formula is found on a marble of the year 291 (see Boldetti, p. 87): " Caio Vibio Alexandre et Atisiaa L'ompeie refrigeretis" (Perret. v. xlvi. 10). If there were any doubt as to the meaning of these formuhv, it would be removed by a comparison with those inscriptions in which the name of God appears, e. g. : " Antonia anima dulcis tibi Deus refrigeret" (Boldetti, p. 418); " Deus refrigeret spiritum tuum" (Lupi, Sev. Epit. p. 137) ; " Re- frigera Deus animam horn. ..." (Ferret, xxvi, n. 115) ; " Spirita vestra Deus refrigeret" (Boldetti, p. 417) ; " Cu- ius spiritum in refrigerium suscipiat Dominus" (Mura- tori, Nov. Thesaur. p. 1922, 1 ). The following was found by Marchi on the cemetery of St. Callixtus, in Greek characters: "Deus Christus Omnipotens spiritum tuum refrigeret." Sometimes the refreshment is asked for the deceased by the intercession of the saints. — Marti- gny, Did. des A ntiq. Chretu mies, s. v. Refuge. See Asylum; Church. REFUGE, Cities of. See City of Refuge. Refugee (Fr. refugie), a name given to persons who have fled from religious or political persecution in their own country and taken refuge in another. The term was first applied to those Protestants who found an asylum in Britain and elsewhere at two different pe- riods, first during the Flemish persecutions under the duke of Alva in 1507, and afterwards, in 1085, when Louis XIV of France revoked the Edict of Nantes and drove so many of the Huguenots (q. v.) into involun- tary exile. Of the numerous French artisans who set- tled in England on this last occasion, the most part Anglicized their names, as by substituting Young for " Le Jeune," Taylor for " Tellier," etc., so that their pos- terity can now hardly be recognised as of foreign ori- gin. According to Lower (Patronymica Britannica), De l'reux became Deprose, and "Richard Despair, a poor man," buried at East Orimstead, was, in the orthogra- phy of his forefathers, Despard. There were also refu- gee families of a higher class, some of whose descend- ants and representatives came to occupy a place in the peerage. The Bouveries, earls of Radnor, are descended from a French refugee family. The refugee family of Blaquiere was raised to the Irish peerage; and Charles Shaw Lefevre (lord Eversley) is the representative of a family of Irish refugees. The military employment offered in Ireland after 1688 maintained a considerable number of foreign Protestants. General Frederick Ar- mand de Schomberg was raised by William III to the peerage, becoming eventually duke of Schomberg. A Huguenot officer of hardly less celebrity was Henry Massue (marquis de Ruvigny), created by William III earl of Galway. Lord Ligonier was also of a noble Huguenot family, and England has had at least one refugee bishop in Dr. Majendie, bishop of Chester, and afterwards of Bangor. Among other refugees of note may be enumerated Sir John Houblon, lord mayor of London in 1095, one branch of whose family was repre- sented by the late lord Palmerston ; Elias Bouherau, or Boireau, D.D., whose descendant was created a baronet as Sir Richard Borough of Baselden Park, Berkshire ; as well as Martineaus, Bosanquets, and Papillons, whose descendants have attained more or less eminence in the country of their adoption. The first French Revo- lution brought numerous political refugees to England, and Great Britain is noted throughout Europe for af- fording a ready asylum to refugees of all classes, both political and religious. See Weiss, History of the French Protestant Refugees, from the Revocation of the Edict of Ntintes to the Present Time, translated by Ilardman (Lond. 1854) ; Burns, History of the French, Walloon,