REORGANIZED CHURCH OF JESUS CHRIST OF LATTER DAY SAINTS. See Mormons, III.
REPENTANCE: Ethically repentance is the feeling of pain experienced by man when he becomes conscious that he has done wrongly or improperly in thought, word, or deed. It always presupposes knowledge of fault, and is usually combined with judgment. It is a natural and involuntary feeling of pain, and is not the result of education, habit, or reflection, nor is it essentially a religious or moral duty. It is manifested in many
Repentance Resch
THE NEW SCHAFF-HERZOG
ways, but must not be confused with the permanent state of mind termed penitence. In dogmatic phraseology repentance is " godly sorrow " (II Cor. vii. 10) and the pain caused by having wronged God through sin (Ps. li. 4). This contrition is carefully distinguished from attrition, which fears only the punishment and the evil consequences of sin. Repentance, moreover, even though necessarily renewed daily by the Christian, is only a process through which sorrow must be put away by an act of will wherein the Christian casts sin from him and surrenders himself to the grace of God. Where this act of will is not performed, repentance is fruitless, and therefore painful. There is no ground for asserting, on the other hand, that a certain amount of penitential pain is necessary to obtain forgiveness, and still less can stress be laid on outward signs of repentance.
The term repentance is also applied to the displeasure felt when good intentions turn out to be ineffectual, and when toil and trouble are taken in vain. Here one can scarcely fail to feel that in some way he has discerned his ill success, but where one really believes himself to be in the right, he should repent of no exertions undertaken in a good cause, nor should he be discouraged or disheartened from the pursuit of right aims. In the latter sense the Bible occasionally speaks of the repentance of God, as in the creation of man (Gen. vi. 6) and in making Saul king of Israel (I Sam. xv. 11, 35), as well as in cases where he refrained from inflicting punishment as he had intended (Ex. xxxii. 14; Ps. cvi. 45; Jer. xviii. 8, 10, xxvi. 3, 19, xlii. 10; Joel ii. 13-14; Amos vii. 3, 6; Jonah iii. 9-10). On the other hand, such passages as Num. xxiii. 19; I Sam. xv. 29; Ps. ex. 4; Jer. iv. 28; Ezek. xxiv. 14; and Rom. xi. 29 show in what sense repentance is excluded from the nature of God. See Penance.
(Karl BuRGERf.)
Bibliography: The subject is, naturally, a frequent subject of pulpit discourse, and classic examples are: G. Whitefield, Works, vi. 3 sqq., London, 1771; J. Saurin, Sermons, Eng. transl. by R. Robinson, iii. 245 sqq., ib. 1812; T. Scott, Discourse upon Repentance, Works, i. 125 sqq., ib. 1823; S. Davies, Sermons on Important Subjects, iii. 462 sqq., New York, 1851. Consult also: J. Arndt, True Christianity; a Treatise on sincere Repentance, true Faith, etc., Ph0adelphia, 1868. It is usually treated in the works on dogmatic theology, e.g., W. G. T. Shedd, Dogmatic Theology, ii. 534 sqq., New York, 1889.
REPHAIM. See Canaan, Canaanites, § 5; Giants in the Old Testament.
REPINGTON (REPYNGDON), PHILIP: Bishop of Lincoln, cardinal, and formerly a follower of Wyclif ; d. some time before Aug. 1, 1424. He was possibly a native of Wales though coming of English ancestry; he received his education at Broadgates Hall, Oxford, where in early manhood he preached in accordance with Wyclif's doctrine on the sacrament of the altar, becoming the Reformer's most prominent advocate at Oxford. In 1382 he especially offended by a sermon at St. Frideswide's, and the report goes that a result was insurrection on the part of the people. This was on June 2, and by July 1 he was condemned and excommunicated at Canterbury, and there was coupled with this a prohibition to harbor him at Oxford. He soon recanted, and was restored to his position by
the archbishop of Canterbury Oct. 23, and made public abjuration of his " heresies " at Oxford, Nov. 18. In 1394 he became abbot of St. Mary de Pr6, and in this capacity probably he became intimate with Henry IV., whose favor he won, becoming royal chaplain. In 1404 he became bishop of Lincoln, and in 1407 he was charged, and probably correctly, with persecuting the Lollards. He was made cardinal with the title of Sts. Nereus and Achilleis by Gregory XII. (q.v.), though the deposition of this pope and annulment of his acts after May, 1408, left Repington's status under a cloud. Whether he acted as cardinal is not clear, and in 1410 he was back in England and active officially. Notices of him after this period are scanty, and usually show him as an active member of the hierarchy. Apart from this, his reputation is that of " a God-fearing man, a lover of truth and hater of avarice " (Wood, Fasti, p. 35, see bibliography). He did not carry into effect the decree of the Council of Constance ordering the exhumation of Wyclif's remains, although this was done. He left in manuscript a number of sermons, which are extant in several of the libraries at Oxford, and other writings are with less assurance thought to be his.
Bibliography: Sources are: Fasciculi zizaniorum, ed. W. W. Shirley, pp. xliv., 289-329, London, 1858; Adam of Usk, Chronikon, ed. E. M. Thompson, ib. 1876. Consult further: A. a Wood, Hist, and Antiquities of the Colleges and Halls in the University of Oxford, i. 492, 502- 510, 541, 555, and Fasti, pp. 34-36, Oxford, 1786; J. Foxe, Actes and Monuments, ed. G. Townsend, iii. 24 sqq., et passim, London, 1844; R. F. Williams, English Cardinals, ii. 1-32, ib. 1868 (inaccurate); G. V. Lechler, John Wiclif and his English Precursors, ii. 265-271, ib. 1878; J. H. Wylie, Hist, of England under Henry IV., 3 vols., ib. 1884-96; G. H. Moberly, Life of William of Wykeham, pp. 179-180, ib. 1887; G. M. Trevelyan, England in the Age of Wycliffe, pp. 301-307, 2d ed., ib. 1899; J. Gardner, Lollardy and the Reformation in England, i. 21-27; ib. 1908; CQR, xix. 59-82; DNB, xlviii. 26-28.
REPROBATION. See Predestination.
REPUBLICAN METHODISTS. See O'Kellt, James.
REQUIEM: The mass for the dead or for the repose of the souls of the faithful. The name is derived from the opening words of the introit, Requiem ceternam dona eis (" rest eternal grant unto them "). It forms the principal part of the Roman Catholic burial service, since only with
Reason and the offering of the eucharistic sacrifice Time of of the requiem mass does the act of the
Celebration. Church become an effectual intercession with God for the soul of the faithful. Normally the requiem should be immediately connected with the burial service and precede the interment; and it should, therefore, follow the reception of the body by the Church. In the Greek Church, this is the permanent custom; the Roman Church, on the other hand, permits deviation when local, hygienic, or liturgical reasons make it inadvisable to celebrate the mass for the dead before interment. In this case, it must follow the burial, either on the same day, if possible, in connection with the burial ceremonies, which should then take place early in the morning; or else on one of the tv.-o days following. According to the rule, the coffin should be brought into the church and placed