RELIGIOUS ENCYCLOPEDIA
Kenan Renaudot
fools," and, unfortunately, did not feel himself above the boldest blasphemy. For a skepticism of this type moral standards could no longer exist, and religion and ethics were resolved into mere esthetic sensations. Religion as he represented it — an ineradicable longing of the human soul — was the esthetic and sensationalistic impulse toward the infinite, whether expressed in the renunciations of great ascetics or in the mystical effusions of lovely Magdalens. What is beautiful is good; what pleases is beautiful. Yet with all this mad philosophy, Renan's personal life was irreproachable.
Other works of Renan, which are of linguistic and historical value, some of which have run through repeated editions and been translated into many languages, are as follows: Histoire generate et systeme compare des langues semitiques (Paris, 1855); Etudes d'histoire religieuse (1857; Eng. transl., Studies in Religious History, London, 1863, another 1893) ; De Vorigine du langage (1858) ; Le Livre de Job traduit (1858; Eng. transl., London, 1889); Essais de morale et de critique (1859); LeCantique des cantiques (1860; Eng. transl., London, 1864); L'Averroes et V averroisme (1860); Histoire des origines du christianisme (8 vols., La vie de Jesus, 1863, Les Apdtres, 1866, S. Paul, 1869, V Antechrist, 1873, Les Evangiles, 1877, L'Eglise chretienne, 1879, Marc-Aurele, 1882, Index general, 1883; Eng. transl. of all except the last volume, London, 1864—99, with numerous translations of his "Life of Jesus " of other dates); Mission de Phenicie (1865-74); Observations epigraphiques (1867); Nouvelles observations d'epigraphie hebraique (1867); La Reforme intellectuelle et morale (1871); Dialogues et fragments philosophiques (1876; Eng. transl., Philosophic Dialogues, 1883); Melanges d'histoire et de voyages (1878); Conferences d'Angleterre (1880; Eng. transl., Influences of the Institutions of Rome on Christianity, 1880); L'EccUsiaste (1882); Souvenirs d'enfance et de jeunesse (1883; Eng. transl., Recollections of my Youth, 1883); Nouvelles Studes d'histoire religieuse (1884; Eng. transl., Studies in Religious History, 1886); Discours et conferences (1887); Histoire du peuple d' Israel (5 vols., 1887— 1893; Eng. transl., History of the People of Israel, 1888-1891) ; Lettres intimes d' Ernest Renan et d'Henriette Renan (1896; Eng. transl., Brother and Sister. A Memoir [of Henriette, by Ernest! and the Letters of Ernest and Henriette Renan, 1896) ; Etude sur la politique religieuse du regne de Philippe le Bel (1899); Lettres du seminaire, 1838-46 (1901); and Melanges religieux et historiques (1904).
(EUGEN LACHENMANN.)
Bibliography: The best list of books dealing with Renan or his works is in H. P. Thieme, Guide bibliographique de la litterature francaise 1800-1906, pp. 338-345, Paris, 1907 (indispensable for a complete study) ; a fairly good list of works is in Baldwin, Dictionary, iii. 1, pp. 438-439. His life has been written by: E. Ledrain, Paris, 1892, H. Desportes and F. Bournand, Paris, 1893; S. Pawlicki, Vienna, 1894; F. Espinasse, New York, 1895; Mrs. A. M.
F. R. Darmesteter, New York, 1897; E. Platzhoff, Leipsic, 1900; and W. Barry, New York, 1905. Consult further: B. Bauer, Philo, Strauss und Renan und das Urchristenthum, Berlin, 1874; P. Bourget, Ernest Renan, Paris, 1883; idem, Essai de psychologie contemporaine,
M. Renan, ib. 1885; F. Tarroux, JSsus-Dieu et M. Renan philosophe, Paris, 1887; M. Millioud, La Religion de M. Renan, Paris, 1891; Sir M. E. G. Duff, Ernest Renan: in Memoriam, New York, 1893; G. Monod, Les Maitres de Vhistoire, Renan, Taine, Michelet, Paris, 1894 (crowned by the French Academy) ; G. Seailles, Ernest Renan. Essai de biographie psychologique, Paris, 1894; R. Allier, La Philosophic a" Ernest Renan, Paris, 1895;
G. Paris, Penseurs et poetes, Paris, 1896; J. Simon, Quatre portraits: Lamartine, Lavigerie, E. Renan, Guillaume II., Paris, 1896; E. Renan and M. Berthelot, Correspondance, 1847-1892, ib. 1898; C. Denis, La Critique irriligieuse de Renan, ib. 1898; H. G. A. Brauer, The Philosophy of Ernest Renan, University of Wisconsin, 1904; G. Sorel, Le Systime historian* de Renan, Paris, 1906; Vigouroux, DicHonnaire, fasc xxxlv. 1041-43.
RENATA OF FERRARA. See Rbnee op France.
RENATO, re-na'to, CAMILLO: Italian antitrinltarian and Anabaptist; b. in Sicily early in the sixteenth century; d. after 1570. As a fugitive he came in 1542 to the Valtellina, where he was employed as a private tutor in various families. At Chiavenna, in 1545, he became involved in violent dogmatic controversies with the Zwinglian preacher, Agostino Mainardo, since, recognizing baptism as efficacious only in so far as it is an act of profession of faith, he declared it to be inadmissible in the case of children. He also maintained other doctrines attributed to the Anabaptists, such as that the soul dies with the body, and that at the last day the regenerate alone share in the resurrection, their bodies being completely spiritualized, while regeneration itself arises reflexively and immediately from the kindling of the divine spirit in man. He won a number of adherents, but in 1547 the Council of Chur interfered and summoned both Mainardo and Renato to appear for hearing. The latter ignored the summons, although in the following year he subscribed an act of agreement. Since, however, he continued his sectarian teachings, he was excommunicated by a synod in 1550. A new doctrinal regulation was then expected to put an end to all Anabaptist activity, but despite the system adopted by the Swiss Federation in 1553, some traces of Renato's influence long persisted, especially in view of his close friendship with Laelius Socinus after 1547, and particularly after 1552. The execution of Servetus led Renato to inveigh against Calvin in a Latin poem (ed. Trechsel, Antitrinitarier, i. 492). Since such pupils of Renato as Fiori in Soglio and Turriano in Plurs continued religious agitations and attracted Italian refugees who had been received into the churches, the doctrinal regulations of 1553 were reenforced in 1561, all who refused to subscribe being excommunicated. Mainardo died in 1563; Renato, who became blind, was still living at Caspano in the early part of the eighth decade of the sixteenth century. K. Beneath.
Bibliography: P. D. R. de Porta, Historia Reformationis ecclesia? Rhceticai, vol. i., Leipsic, 1771; F. Trechsel, Die protestantischen Antitrinitarier vor Faustus Socin, vol. i., Heidelberg, 1839; Bullingers Korrespondenz mit den Graubilndnern, vol. i., ed. Schiess in Quellen zur Schweitzer Geschichte, vol. xxiii., Basel, 1904.
RENAUDOT, re-nau'do, EUSEBE: French Roman Catholic; b. at Paris July 20, 1646; d. there Sept. 1, 1720. He was educated by the Jesuits, and for a month was an Oratorian, after which he became a secular priest. In 1700 he accompanied Cardinal Noailles to the conclave at Rome, and on his return began a series of works on the history of the East and the harmony of the Greek and Roman churches as regards the Eucharist. These comprise: Defense de la perpituite de la foi catholique (Paris, 1708); La PerpUuite de la foi de I'eglise catholique touchant V eucharistie (1711); De la perp&tuiti de la foi de Viqlise sur les sacrements et autres points que les rtformateurs ont pris pour pritexte de leur schisme (2 vols., 1713); Gennadii patriarchce Constantinopolitani homilice de eucharistia, Meletii Alexandrini, Nectarii Hierosolymitani, Miletii Syrigi et aliorum (1709); Historia patriarcharum Alexandrinorum Jacobitarum a Sancto Marco usque ad
Kendall Renewal