RELIGIOUS ENCYCLOPEDIA
Revivals of Religion Reynolds
(cf. Matt. vi. 1-6, 16, xviii. 1-4; Mark viii. 35). It is duty done without expectation of reward that is rewarded (cf. Luke xvii. 10). In the writings of Paul the idea of reward is subordinated to the doctrine of salvation by grace. Eternal life is a gift of God (Rom. vi. 23), which can not be demanded as a right (cf . Rom. iv. 4-5) ; and the basis of ethical conduct is not the hope of reward, but a realization of the mercy of God (Rom. xii. 1), love toward Christ and a desire to obey him (II Cor. viii. 8, x. 5-7), and the desire to live in the spirit (Gal. v. 25; Rom. viii. 13-17). While Paul does not always reconcile the idea of reward with the doctrine of salvation by grace, on the whole he teaches that any divine requital of human activity is a manifestation of grace; and that such activity itself can not be dissolved into a series of separate deeds meriting reward. Rather, Christian conduct presents itself as a uniform manifestation of faith working itself out ethically.
The Biblical conception of reward has been explained away in mysticism, which sees in it a relic of egoism; or it has been rejected in non-religious systems of ethics, which, regarding ethical conduct as a human affair, find that the idea of an eternal reward obscures ethical insight; or it has been coarsened and formalized in legal conceptions of religion, where the basis of Christian-ethical conduct is laid in arbitrary statutes. Here the striving for a reward, which was only an accessory motive in the Biblical view, becomes the chief motive.
From the view of Augustine that to cling to God is both virtue and the reward of virtue (Epist., civ. 12) was developed in the Middle Ages that mystical love of God in which the self is forgotten. Bernard of Clairvaux gave this mysticism its classic expression in his doctrine of the four gradations of love. It may be added that Melanchthon, in the " Apology " of the Augsburg Confession (CR, xxvii. 275 sqq.), opposes the obscuring of the Pauline doctrine of grace by the conception of reward. Similarly, the Council of Trent (Session VI., cap. xi.) characterized the expectation of an eternal reward as a subsidiary motive beside the chief motive, viz., the glorification of God, though Canon XXXI. seems to make expectation of reward alone a sufficient motive (Schaff, Creeds, ii. 117). While in modern philosophical ethics reward as a motive has been severely criticized and generally rejected, it may be said that any system of ethics which rejects the idea of an ultimate divine recompense is incomplete, in that it neglects to emphasize the dominant position of the good in the world.
(O. Kirn.)
Bibliography: R. W. Hamilton, The Revealed Doctrine of Rewards and Punishments, London, 1853; P. Mehlhorn, in Jahrbucher fur protestantische Theologie, 1876; R. Neumeister, Die neutestamentliche Lehre vom Lohn, Halle, 1880 ; W. G. T. Shedd, Dogmatic Theology, i. 369, New York, 1889; H. Schultz, in TSK, 1890, 1894; A. Juncker, Das Ich und die Motivation des Willens im Christenthum, Halle, 1891; H. P. Liddon, Sermons on Some Words of Christ, London, 1892; H. H. Wendt, Die Lehre Jesu, pp. 166 sqq., 2d ed., Gottingen, 1901, Eng. transl. of 1st ed., The Teaching of Jesus, 2 vols., London, 1892; E. Ehrhardt, Der Grundcharakter der Ethik Jesu, Freiburg, 1895; K. Thieme, Die sittliche Triebkraft des Glaubens, Leipsic,
1895; A. Titius, Die neutestamentliche Lehre von der Seligkeit, parts i.-iv., Tubingen, 1895-1900; H. Jacoby, Neutestamentliche Ethik, Konigsberg, 1899; H. Cremer, Die paulinische Rechtfertigungslehre, pp. 359-368, Gtitersloh, 1900; C. A. Briggs, Ethical Teaching of Jesus, pp. 206, 240, New York, 1904; DCG, ii. 528.
REYNOLDS, ren'elz, EDWARD: Church of England bishop; b. at Southampton Nov., 1599; d. at Norwich Jan. 16, 1676. He was educated at Merton College, Oxford (B.A., 1618; fellow, 1620; M.A., 1624; D.D., 1648); became preacher at Lincoln's Inn in 1622 and served as royal chaplain; became vicar of All Saints, Northamptonshire, 1628, and rector of Bramston, 1631. At the breaking out of the civil war he was a moderate Anglican, was a member of the Westminster Assembly, 1643, but did not take the covenant till 1644. He was one of the committee of twenty-two to examine and approve ministers, was vicar of St. Lawrence Jewry, London, 1645-62; dean of Christ Church, 1648-50 and again in 1659; was chosen vice-chancellor in 1648, but ejected from Christ Church in 1659 for not taking the " engagement." At the Restoration Reynolds conformed, was made warden of Merton College and canon of Worcester in 1660, and bishop of Norwich in 1661. In the same year he took part in the Savoy Conference (q.v.).
He carried his Puritanic principles into practise even while a bishop, and lived only for his diocese. His Works were first collected and published in 1658; best edition, with Life, by A. Chalmers, 6 vols. (London, 1826).
Bibliography: Besides the Life by A. Chalmers, ut sup., consult: A. a Wood, Athenm Oxonienses, ed. P. Bliss, iii. 1083, and Fasti Oxonienses, ii. 115, 129, 355, 4 vols., London, 1813-20; DNB, xlviii. 40-41.
REYNOLDS, HENRY ROBERT: Congregationalist; b. at Romsey (7 m. n.w. of Southampton), Hampshire, England, Feb. 26, 1825; d. at Broxbourne (16 m. n.n.e. of London), Hertfordshire, Sept. 10, 1896. He was educated at Coward College and University College, London (B.A., 1848); became pastor at Halsted, Essex, 1846; at Leeds, 1849; president of Countess of Huntingdon's College, Cheshunt, Herts, 1860, from which he retired in 1894. He was author of Beginnings of the Divine Life (London, 1859) ; Notes of the Christian Life (1865); John the Baptist, Congregational Union lectures for 1874 (1874); Philosophy of Prayer, and other Essays (1881); commentary on Hosea and Amos (1884), in C. J. Ellicott's Old-Testament Commentary (1882-84); of exposition, commentary, and introduction to the Gospel of John (1887-88; in the Pulpit Commentary) ; Athanasius: his Life and Life Work (1889); Light and Peace. Sermons and Addresses (1892); and Lamps of the Temple, and other Addresses to Young Men (1895). He was also joint editor and compiler of Psalms, Hymns, and Passages of Scripture for Christian Worship (1853); editor of Ecclesia: Church Problems, 2 series (1870-71); Athanasius (1889); and was coeditor of the British Quarterly Review (1866-74), and of The Evangelical Magazine (1877-82).
Bibliography: A memoir is prefixed to one of his publications not named above, Who say ye that I am, London, 1896; H . R. Reynolds, His Life and Letters, ed. by his sisters, ib. 189S.
Reynolds Ricci