THE NEW SCHAFF-HERZOG
Antiquissima Veteris Testamenti versionis Latince fragmenta Stutgardiana (Marburg, 1888).
(G. Heinrici.)
Bibliography: E. Hitzig, Ernst Constantin Ranke . . Lebensbild, Leipsic, 1906; Chronik der Vniversitat Marburg, 1888-89, pp. 8-14; F. H. Ranke, Jugenderinnerungen, Stuttgart, 1886; G. Heinrici, Worte der Erinnerung ,. von E. K. Ranke, Marburg, 1888.
RANKIN, THOMAS: Methodist, friend of John Wesley; b. at Dunbar (27 m. e.n.e. of Edinburgh), Scotland, in 1738; d. in London May 17, 1810. He came of pious parentage, and was early inclined to enter the ministry; but when seventeen and after the death of his father, he was led into evil courses, from which he was startled by the devotions of some pious soldiers; later he came under the influence of Whitefield, and again thought of entering the ministry, but instead circumstances compelled him to sail for America to engage in commercial pursuits; in 1759 he was again in his own country, accompanied a Methodist itinerant minister while visiting societies in the north of England, and then preached his first sermons. In 1761 he had interviews with John Wesley, and became officially connected with the Wesleyan movement, often accompanying the leader on his journeys; in 1773 he was sent by Wesley to America, where he called the first Methodist conference held in America, and there, in the settlement of problems, Rankin took precedence of Francis Asbury (q.v.), holding the position of " general assistant." In 1778 he was again in England and remained at work till 1783, when at his request he was made a supernumerary. His mark on Methodism is less pronounced than that of others of his time, not because he was less pious or able, but rather because of inflexibility of temperament and deficiencies of education.
Bibliography: The Autobiography was published in the Arminian Magazine, 1779. Consult further: W. B. Sprague, Annals of the American Pulpit, vii. 28-34, New York, 1861; and, in general, the works dealing with the early development of Methodism in England and Amarica, mentioned under Methodists.
RANTERS: The name given by way of reproach to an antinomian sect of the Commonwealth period in England. See Axtinomianism and Antinomian Controversies, I., § 6. The name was also at one time opprobriously applied to the Primitive Methodists, mainly because of the emphasis and loud tones employed in their preaching and responses. See Methodists, I., 4, IV., 9.
RAPHAEL, re'fa-el: One of the seven (four) archangels of post-exilic Hebrew angelology (Tobit iii. 17, xii. 1.5; Enoch ix., xxi., xl. 2; Luke i. 19). See Angel, II., § 1.
RAPHAEL BIBLE. See Bibles, Illustrated.
RAPP, rap, JOHANN GEORG: Founder of the Harmony Society; b. at Iptingen, near Vaihingen (15 m. n.w. of Stuttgart), Nov. 1, 1757; d. at Economy, Pa., Aug. 7, 1847. He was a linen-weaver by trade and early came under influences of mysticism. By 1785 he had become a separatist and held aloof from th'> public worship and communion of the Church. By his declaration of his views and by his eloquence he attracted thousands who
flocked to Iptingen. Their open opposition to the rites of the Church, refusal to send their children to the parochial schools, and independent worship called upon himself and his adherents restrictive measures from the government, incited by the ecclesiastics; but, meanwhile (1803), Rapp had gone to America to select a site for a settlement, whither he was followed the next year by 700 of his adherents. In Butler County, Pa., he established a colony called Harmony, presumably on a primitive apostolic model, organized on the basis of a community of industry and goods, celibacy, and chiliasm. Rapp was a man of superior ability, tireless industry, sincere piety, commanding eloquence, and practical skill, which is illustrated by the phenomenal success of the enterprise for a season. For the history of the enterprise see Communism, II., 6.
Bibliography: See, in addition to the literature under Communism, II., 6, C. Palmer, Die Gemeinschaften und Sekten Wilrttembergs, Tubingen, 1877; K. Knortz, Die christlich-kommunistische Kolonie der Rappisten, Leipsic, 1892.
RASHDALL, HASTINGS: Church of England; b. in London June 24, 1858. He was educated at New College, Oxford (B. A., 1881 ; M. A., 1884), and was ordered deacon in 1884 and ordained priest two years later. He was lecturer in St. David's College, Lampeter (1883-84), tutor in the University of Durham (1884-88), and fellow and lecturer of Hertford College, Oxford (1888-95). Since 1895 he has been fellow and tutor of New College, Oxford, and dean of divinity since 1903. He was chaplain and theological tutor at Balliol College, Oxford (1894-95), select preacher at Cambridge (1880-1901), and Oxford (1895-97), and preacher at Lincoln's Inn (1898-1903). In addition to contributing to Contentio Veritatis (London, 1902), he has written The Universities of Europe in the Middle Ages (2 vols., London, 1895); Doctrine and Development (university sermons; 1898); New College (in collaboration with R. S. Rait; 1901); Christus in Ecclesia (Edinburgh, 1904); The Theory of Good and Evil (1907); and Philosophy and Religion (Oxford, 1909).
RASHI, ra-shi': French rabbi, commentator on Bible and Talmud; b. at Troyes (90 m. e.s.e. of Paris) in 1040; d. there July 13, 1105. The name Rashi is made up of the vocalized initials of his title and name, Rabbi Solomon (bar) Isaac. Because of his great natural endowments, he was sent at a very early age to a talmudic school in Mainz, over which Gershom had presided, where Jacob ben Yakar became his teacher; later, in the high school at Worms, he was a pupil of Isaac ben Eleazar Ha-Levi and Isaac ben Judah. After his return to his native city he was appointed rabbi, filling this position without remuneration until his death, and becoming celebrated far and wide as an authority on the Talmud.
In Rashi's time the sources for a commentary on the books of the Old Testament were very meager; he was therefore compelled to utilize very imperfect studies of Menahem ben Saruk and Dunash ben Labrat- At that period the French language was still in its very beginnings, so that it was impossible for Rashi to translate the finished Hebrew into