THE NEW SCHAFF-HERZOG
can the Reformed theology with its insistence upon " total depravity " and " irresistible grace " be justly accused of failure to give its rights to the great fact of supernatural " renewal." In its view justifying faith is itself the gift of God, operating subjectively upon the soul, and as justification thus issues out of a subjective effect wrought in the soul by God, so it issues into a subjective effect, the sanctification of the soul through the indwelling Spirit.
The debate at this point of the Protestant system with that of Rome does not concern the necessity or the reality of the cleansing of the soul from sinful tendencies and dispositions, but the relation of this cleansing operation to the reception of the sinner into the divine favor. Protestant theology insists that God does not wait until we deserve his favor before he is gracious to us; it feels that if that were so, our doom were sealed. In its view God first receives us into his favor and then makes us worthy of it. This is commonly given expression in the formula that justification underlies sanctification, and sanctification is a consequence of a precedent justification. But Protestant theology has never imagined that the sinner could get along with justification alone. It has rejoiced in the provision of the Gospel for relieving the soul of its intolerable weight of guilt and condemnation. But it has rejoiced equally in the provision made for relieving the soul of its intolerable burden of corruption and pollution. If it has refused to think of salvation as grounded in our holiness, it has equally refused to think of it as issuing in anything else but holiness. However far off the perfecting of this holiness may seem to be removed, it has never been willing to discover the substance of salvation in anything other than a perfected holiness.
Benjamin B. Warfield.
RENOUF, PETER LE PAGE: Roman Catholic Egyptologist; b. on the isle of Guernsey Aug. 23, 1822; d. at London Oct. 15, 1897. He was educated at Pembroke College, Oxford; entered the Church of Rome, 1842 ; became professor of ancient history and Eastern languages on the opening of the Roman Catholic University of Ireland, 1855; royal inspector of schools, 1866; and was keeper of oriental antiquities in the British Museum, 1886-92. In 1887 he became president of the Society of Biblical Archeology. He was the author of The Condemnation of Pope Honorius (London, 1868); The Case of Honorius Reconsidered with Reference to Recent Apologies (1869); An Elementary Grammar of the Ancient Egyptian Language (1875; 2d ed., 1890); and Lectures on the Origin and Growth of Religion as Illustrated by the Religion of Ancient Egypt (Hibbert Lectures for 1879; 1880). Bibliography. For biography of Renouf consult vol. iv.,
1st series, of The Life- Work of Peter Le Page Renouf, ed.
G. Maspero, W. H. Rylands, and E. Naville, Paris, 1902-
1907.
RENUNCIATION OF THE DEVIL IN THE BAPTISMAL RITE: A ceremony which, according to ancient usage, in many rituals precedes the application of water in baptism. In the Book of Common Prayer of the Anglican communion, the offices for the public and private baptism of infants
and of those of riper years contain the question: " Dost thou renounce the devil and all his
works, the vain pomp and glory of the world ? "
The question is addressed to the sponsors in the offices for infant baptism and to the candidates in the office for those of riper years. Similarly in the Anglican Catechisms of 1549 and 1662 in reply to the third question: " What did your godfathers and godmothers then (i.e., in baptism) for you?" the answer is: " They did promise and vow that
I should renounce the devil and all his works, the pomps and vanity of this wicked world, and all the sinful lusts of the flesh," and this is retained in the catechism in current use. This renunciation has a long ancestry and a wide application, a very few rather notable exceptions alone prohibiting assertion of the universality of its use in the Christian Church in all its branches since the second century. Indeed, attempts were made very early to trace in the New Testament evidences of the use of this renunciation to the Apostolic Church. These attempts were based partly upon I Tim. vi. 12: " thou hast professed a good profession before many witnesses." Examples of this are given in the commentary on the passage in the works of Jerome and Ambrose, attributed to Hilary the Deacon and Pelagius, the words being explained: " Thou hast confessed a good confession in baptism, by renouncing the world and its pomps, before many witnesses " (" world and its pomps " being regarded as equivalent to " the devil and his pomps " found in many of the formulas; see below). A second alleged testimony to the Apostolic use of this formula is found in I Pet. iii. 21: "The answer of a good conscience toward God," which is interpreted as recalling the question and answer in the prebaptismal service. Tertullian derives the practise " if not from Scripture " yet from custom supported by enduring tradition (De corona, iii., given in ANF, iii. 94), and Basil derives it directly from the apostles (" On the Holy Spirit," xxvii.; Eng. transl. in NPNF, 2 ser., viii. 42, and by G. Lewis, in Christian Classics Series, vol. iv., London, 1888). While this assertion of Apostolic origin can not be sustained by cogent proof, the evidence is clear that in the second century formal renunciation of the devil was customary immediately preceding baptism.
The first explicit testimony to the use of a definite formula comes from Tertullian (De corona, iii.), where he says: " When we are going to enter the water, but a little before, in the presence of the congregation and under the hand of the president, we solemnly profess that we disown the devil, and his pomp, and his angels "; and in De spectaculis, iv (ANF, iii. 81), he employs almost the same words, and proceeds to explain them with reference to the temptations current at the time. In third-century usage, as shown by the Canons of Hippolytus (canon xix.), the catechumen turned to the West (symbolically the region of darkness) and repeated: " I renounce thee, Satan, with all thy pomp." Cyril of Jerusalem ("Catechetical Lecture," xix. 2-9; Eng. transl. in NPNF, 2 ser., vii. 144-146) lengthens the formula to: "I renounce thee, Satan, and all thy works, and all thy pomp, and all thy service," the candidate facing the West and stretching out his