THE NEW SCHAFF-HERZOG
brought against Raymond is that he disconnected sentences from their context and assembled them in accordance with his subjective interpretation and his purpose in writing.
The question, who is meant by the " Rachmon " often adduced by Raymond, is not definitely answered, some scholars considering that it is a Hebraizing of his own name, and not a character introduced as speaking in the Talmud and Midrash.
(H. L. Strack.)
Bibliography: A. Touron, Hist, des hommes illustres de Vordre de St. Dominique, i. 489-504, Paris, 1743; Ambrose of Altramura, Bibliotheca Dominicana, ed. Rocaberti, pp. 58, 449-155, Rome, 1677; J. C. Wolf, Bibliotheca Hebrcea, i. 1016-18, iii. 989-991, iv. 968, Hamburg, 1715-33; J. Quetif and J. Echard, Scriptores ordinis proedicatorum, i. 396-398, Paris, 1719; and literature named in J. G. Walch, Bibliotheca theologica selecta, i. 609, Jena, 1757. The charge that Raymond falsified his citations from Jewish writings was renewed by S. M. Schiller-Szinessy in Journal of Philology, xvi (1887), 131-152; refutation of the charge is offered by L. Zunz, Die gottesdienstlichen Vortrage der Juden, pp. 287-293, Berlin, 1832; E. B. Pusey, Fifty-Third Chapter of Isaiah, vol. ii., Oxford, 1877; A. Neubauer, Book of Tobit, pp. vii.— ix., xx.— xxv., ib. 1878; A. Epstein, in Magazin fur die Wissenschaft des Judenthums, 1888, pp. 65-99, cf. I. Levi, in Revue des etudes juives, xvii (1888), 313-317.
RAYMOND, MINER: Methodist Episcopal; b. at New York Aug. 29, 1811; d. at Evanston, 111., Nov. 25, 1897. He was educated at the Wesleyan Academy, Wilbraham, Mass.; became teacher in the same, 1834, and was principal, 1848-64; was pastor in Massachusetts after 1841 ; and professor of systematic theology in Garrett Biblical Institute, Evanston, 111., from 1864. He published Systematic Theology (3 vols., Cincinnati, 1877).
RAYMOND, SAINT, OF PENNAFORTE: B. at
Barcelona toward the close of the twelfth century; d. Jan. 6, 1275. He studied in his native city and at Bologna; was made canon in the cathedral of Barcelona; entered the Dominican order in 1222; was made confessor to Gregory IX. in 1230, and general of his order in 1238; but resigned in 1240 in order to devote himself to the conversion of the heretics and unbelievers in Spain. He was canonized in 1601, and his day is Jan 23. He wrote a Compilatio nova decretalium Gregorii IX. (Strasburg, 1470?); Dwbitalia cum responsionibus ad qucedam capita missa ad pontificem (published by J. F von Schulte, Vienna, 1868) ; and a Summa de pcenitentia et matrimonio (Rome, 1603).
Bibliography: G. Phillips, Kirchenrecht, iv. 252-303, 7 vols., Regensburg, 1845-72; J. F. von Schulte, Geschichte der Quellen und Literatur des canonischen Rechts, ii. 408- 413, Stuttgart, 1877; KL, x. 755-757.
RAYMUNDUS LULLUS. See Lully, Raymond. RAYNALDUS, ODERICUS. See Rinaldi, Odo-
RICO.
READER. See Lector.
REALISM. See Scholasticism.
REAL PRESENCE. See Lord's Supper; Tran-
SUBSTANTIATION.
REBEKAH BB3LE. See Bible Versions, B, IV., § 9.
RECHABITES, rec'a-baits: A clan of the Kenites, noted for adherence to the commands of one of their early elders. The fundamental passage for knowledge of the Rechabites is Jer. xxxv. 1 sqq. According to this, during the siege of Jerusalem by Nebuchadrezzar, Jeremiah invited into the Temple the Rechabites who had fled to Jerusalem before the Babylonian armies, and set wine before them. They refused to drink it in spite of his urging, giving as their reason the prohibition against wine by Jonadab, son of Rechab, their ancestor. The fidelity with which the Rechabites observed these commands, served Jeremiah as a text for a denunciation of faithless Judah, which did not keep the commands of its God with equal fidelity. Besides this passage, the ancestor, if not the clan, is described in II Kings x. 15-16 as being in earnest accord with the reforming purposes of Jehu. Finally the Rechabites are noted in I Chron. ii. 55 among the " families of the scribes who dwelt at Jabez " as " the Kenites that came of Hamath the father of the house of Rechab." This is after the return from the Babylonian captivity.
There is little doubt that the Rechabites were nomads who clung to their primitive habits when Israel had advanced to the agricultural stage. They worshiped Yahweh, but it was the Yahweh whom Israel had worshiped in the desert. It is, therefore, intelligible that, in the days of Elisha and Elijah, when the worship of Baal threatened to drive out that of Yahweh, a religious community could be formed under the leadership of a Jonadab ben Rechab, which rejected everything savoring of Canaanite civilization. The name Rechab was, naturally, only a tribal appellation. The esteem enjoyed by the community is proved by the fact that Jehu believed he could conciliate the people after his bloody deeds by having Jonadab with him on his chariot. The Rechabites who sought refuge in Jerusalem, in Jeremiah's time, seem to have had a semi-spiritual position, and, in consequence of the events of the time, were forced to give up their nomadic life. They probably shared the captivity of the inhabitants, and after their return seem to have abandoned their exceptional position and possibly became a race of scribes. (R. Kittel.) Bibliography: Commentaries on Jeremiah, e.g., W. H. Bennett, pp. xxi.-lii., 44 sqq., London, 1895; H. Witsius, Miscellanea sacra, ii. 223-237, Amsterdam, 1700; A. Calmet, Commenlaire litteral, Jiremie, pp. xliii.-liii., Paris, 1731; H. Schultz, O. T. Theology, 2 vols., London, 1892; K. Budde, Religion of Israel to the Exile, pp. 19 sqq.. New York, 1899; R. Smend, Alttestamentliche Religionsgeschichte, pp. 93 sqq., Tubingen, 1899; R. Kittel, Geschichte des Volkes Israel, ii. 351-352, 385-386, Leipsic, 1909; Smith, Rel. of Sem., 2d ed., 484 sqq.; Vigouroux, Dietionnaire, fasc. xxxiv. 1001-1003; DB, iv. 203-204; EB, iv. 4019-21; JE, x. 341-342.
RECLUSE (Lat. reclusus, inclusus): Specifically a particular kind of solitary who lives a life of seclusion in a cell (clausa, recluserium) in the belief that God is served by so doing. The practise became common in the West, although reports from the East concerning a temporary or permanent immurement of both male and female hermits are not lacking. Gregory of Tours (d. 593 or 594) is the first in the West to mention a number of