RELIGIOUS ENCYCLOPEDIA
Racovian Catechism Kaebigrer
fluous (visibility of the presence of the body) and would not increase the reality, and to eat the flesh in its sensible appearance would clash with human custom (xi. 1); because such reception would seem repulsive and ridiculous to heathen and unbelievers (xiii. 1 sqq.); but mostly because the operation would no longer be a mystery but a pure miracle, whereas the former by concealing the content does not originate but excites faith so that this is preserved and its meritorious service is enhanced (xiii. 1 sqq., i. 5). Though upon consecration the bread and wine are only such in appearance, yet not all symbols are merely appearances, and these as symbols cover the real presence as content.
The explanation of Radbert's position in holding at once such opposite views is found in his attachment to the literal authority of the Scriptures. Christ's words, " This is my body," are to be taken in the crassest literalness. Christ has Influence, only one body and if another body be offered in the sacrament than the crucified one, another blood than what was shed, then its partaking could not effect the forgiveness of sins. The historical body is the indispensable basis of the sacramental body, howsoever spiritual the sacramental mystery. Moreover, Christ abides in the believer by the unity of his flesh and blood which must be sustained by the real presence in the sacrament. These two disparate views of the patristic tradition Radbertus approximated but never successfully fused. This remained for the strenuous efforts of the later centuries, as evidenced in the following elements of the resulting dogma: (1) The body of Christ is not created but becomes present in the consecration though without extension in space; (2) the relation of the presence to the sensible properties is posited under the categories of substance and accidents; and (3) the elements are symbols of the presence and the sacramental body is symbol of the mystical body, the sustenance of both in one constituting the blessing. Two of his contemporaries opposed the view of Radbert, namely, Rabanus Maurus and Ratramnus (qq.v.), both of whom were Augustinian. The former took offense at the transformation of the elements into the historical body of Christ, denying that the mystery identified the sacramental with the historical oody. A great many followed along the lines marked out by Radbert, among whom, of the ninth century, were Florus Magister, subdeacon of Reims, Hincmar of Reims, Remigius (qq.v.), and Pseudo-Alcuin. (A. Hatjck.)
Bibliography: Sirmondi's ed. of the Opera, Paris, 1618, reproduced in MPL, cxx., is incomplete. The Epistolce are in MGH, Epist., vi. 132 sqq.; and the poems in MGH, Poet. Lot. asvi Car., iii (1886), 38-53. The Vita by Engelmodus, with other material, is in ASB, Apr., iii. 463-464, cf. Holder-Egger in MGH, Script., xv. 1 (1887), 452-454. For other lives cf. ASM, iv. 2, pp. 122-136, 567-569. The Carmen by Engelmodus is in MGH, Poet. Lat. cevi Car., iii (1886), 62-66. Consult further: J. C. F. Bahr, Geschichte der romischen Literatur im karolingischen Zeitalter, pp. 233, 462-471, Carlsruhe, 1840; M. Hausherr, Der heilige Paschasius Radbertus, Mainz, 1862; Sardemann, Der theologiscke Lehrgehalt der Schriften des Paschasius Radbertus, Marburg, 1877; E. Dummler, in NA, iv (1879), 301-305; A. Ebert, Geschichte der Literatur des Mittelalters, ii. 230, Leipsic, 1880; E. Choisy, Paschase Radbert, Geneva, 1889; J. Ernst, Die Lehre des
Paschasius Radbertus von der Eucharistie, Freiburg, 1896; Histoire littiraire de la France, v. 287 sqq • Harnack' Dogma, v. 276, 310, 312 sqq., vi. 47, 51, 312; Neander,' Christian Church, vol. iii. passim; Schaff, Christian Church, iv. 741-745 et passim; Ceillier, Auteurs sacres. xii. 528-555.
RADE, ra'de, PAUL MARTIN: German Lutheran; b. at Rennersdorf (a village near Herrnhut, 9 m. n.w. of Zittau), Silesia, Apr. 4, 1857. He was educated at the University of Leipsic (1875- 1879), was private tutor (1879-81), and pastor at Schonbach-bei-Lobau (1882-92), and at St. Paul's, Frankfort (1892-99). In 1899 he removed to Marburg, where he became privat-docent in 1900, and associate professor of systematic theology in 1904. Besides editing the Christliche Welt, which he founded in 1886, and being assistant editor of Zeitschrift fur Theologie und Kirche, he has written Damasus, Bischof von Rom (Freiburg, 1882) ; Bedarf Luther wider Janssen der Verteidigung f (Leipsic, 1883); Reden uber Trunksucht (Dresden, 1884); Dr Martin Luthers Leben, Taten, und Meinungen (3 vols., Neustadt, 1834-87); Hutten und Sickingen (Barmen, 1887); Die Konfessionen und die soziale Frage (Leipsic, 1891); Unsere Landegemeinden und das Gemeindeideal (1891); Der rechte evangelische Glaube (1892); Spener in Frankfurt (Frankfort, 1893); Zu Christus hin (Freiburg, 1897); Die Religion im modernen Geistesleben (1898); Religion und Moral (Giessen, 1898); Die religios-sittliche Gedankenwelt unserer Industriearbeiter (Gottingen, 1898); Die Wahrheit der christlichen Religion (Tubingen, 1899); Reine Lehre, eine Forderung des Glaubens und nicht des Rechtes (1900) ; Die Leitsatze der ersten und zweiten Auflagen von Schleiermachers Glaubenslehre (1904); Unbewusstes Christentum (1905); Das religiose W under und anderes (1909); and Die Stellung des Christentums zum Geschlechtsleben (1910).
RADEWYNS, FLORENTIUS. See Florentius Radewyns.
RAEBIGER, re'big-er, JULIUS FERDINAND:
German theologian; b. at Lohsa (42 m. n.e. of Dresden) Apr. 20, 1811; d. at Breslau Nov. 18, 1891. He studied at Breslau and Leipsic; entered the faculty at Breslau in 1838; was associate professor, 1847-59; and professor after 1859. He lectured on Old- and New-Testament theology and on theological encyclopedia. Opposed to extremes in theological position, he represented a middle ground of independence and reality in theology as well as church affairs. He published the Kritische Vntersuchungen uber den Inhalt der beiden Briefe an die Korinther Gemeinde (Breslau, 1847; 2d ed., 1886); De Christologia Paulina contra Baurium (1852) ; and De libri J obi sententia primaria (1860). His main work was Theologik oder Encyklopddie der Theologie (Leipsic, 1880; Eng. transl., Encyclopedia of Theology, 2 vols., Edinburgh, 1884-85), in which he held forth that, viewing theology as an independent science, encyclopedia is neither a mechanical grouping of the departments of theology nor a mere methodology, but an independent organic unity, touching in its circijnference the whole sphere of knowledge. (Julius Decke.)
Baffles Raimundus