THE NEW SCHAFF-HERZOG
tions between the characters introduced, as in the dialogue between Satan and Hades, when they learn that the cross of Golgotha is destined to crush their power. On the other hand, Romanus occasionally becomes unnecessarily dogmatizing, moralizing, and prolix.
Romanus was a noble poet in matter as well as in form, beautifully expressing the spirit of the Gospel and seeking to lead man to believe that for him personally salvation exists. He frequently praises the free grace of God and Christ, declaring that the reward which the Lord shall give in the life to come is the reward of grace. Through sin mankind falls, but rises through righteousness and faith, and is saved through grace. Above asceticism and orthodoxy Romanus ranks love of man, though he praises asceticism highly. He likewise lauds celibacy, but at the same time does not unduly depreciate marriage. Finally it may be noted that his view of life was strongly eschatological, some of his most beautiful poems being devoted to the last judgment and to the life to come. In him Byzantine poetry comes to its fullest bloom.
(Philipp Meyer.)
Bibliography: A complete edition of the works is promised by Krumbacher. Twenty-nine poems, ed. J. B. Pitra, are in Analecta Sacra, i (1876), 1-241; three others, in Sanctus Romanus veterum melodorum princeps, Rome, 1888; a prayer, ed. Papadopulos Kerameus, in Analekta Ierosolumitikes, i (1891), 390-392. Consult: Krumbacher, Geschichte, pp. 663-671; idem, in the Sitzungsberichte of the Bavarian Academy, philologic-philosophical and historical class, 1898, vol. ii. 69-268, 1899, vol. ii. 1-156, 1901, pp. 693-766, 1903, pp. 551-691; idem, Miscellen zu Romanos, Munich, 1907; J. B. Pitra, Hymnographie de Veglise grecque, Rome, 1867; idem, Analecta sacra spicilegium, i. 1-241, Paris, 1876; idem, Al Sommo Pontifice Leone XIII. omaggio givbilare della Biblioteca Vaticana, Rome, 1888; W. Christ and M. Paranikas, Anthologia Grceca, Leipsic, 1871; Jacobi, in ZKG, 1882, pp. 177-250; W. Meyer, in the Abhandlungen of the Bavarian Academy, philosophic-historical class, 1886, pp. 268- 449; H. Gelzer, in the Abhandlungen of the Saxon Academy, xviii. no. 5, p. 76; Byzantinische Zeitschrift, 1893, pp. 559-605 (by Papadopulos Kerameus), 1900, pp. 633- 640 (by De Boor), 1903, pp. 153-166 (by Van den Ben), 1902, pp. 358-369 (by S. Petndes), 1906, pp. 1-44, 337, 1907, pp. 257, 565-587, and 1910. 285-306 (all by P. Maas); Vailhe, in Echos d' orient, 1902, pp. 207-212; T. M. Wehofer, Untersuchungen zum Lied des Romanos auf der Wiederkunft des Herrn, ed. A. Erhard and P. Maas, Vienna, 1907.
ROMESTIN, AUGUST HENRY EUGENE DE: Church of England; b. at Paris May 9, 1830; d. at London May 18, 1900. He was a scholar of Winchester College, 1843^8; of St. John's College, Oxford (B.A., 1852; M.A., 1854); was ordained deacon 1852, and priest 1854; was curate of Mells, Somerset, 1853-54; of St. Thomas Martyr, Oxford, 1854- 1855; English chaplain at Freiburg-im-Breisgau, 1863-65; and at Baden-Baden, 1865-68; chaplain of Woolland, Dorset, 1868-69; perpetual curate of Freeland, Oxford, 1874-85; rural dean of Woodstock, 1879-85; vicar of Stony Stratford, Buckinghamshire, 1885; warden of House of Mercy, Great Maplestcad, Essex, 1885-91; rector of Tiptree, 1891-96; and vicar of Sledmere, 1896-1900. Bis theological standpoint was that of the school of E. B. Pusey. He was the author or editor of Teaching of the Twelve Apostles, Text, with Introduction, Translation, and Xotes (London, 1884); Saint
Augustine, On Instructing the Unlearned; Concerning Faith of Things Unseen; On the Advantages of Believing; The Encheiridion to Laurentius; and Concerning Faith, Hope and Charity, Latin and English (1885); The Five Lectures of Saint Cyril on the Mysteries (1887); An Inquiry into the Belief of the Church from the Beginning until Now as to the Limitation of Our Lord's Knowledge (1891); and Saint Ambrose in the Select Library of the Nicene and Post Nicene Fathers (1895).
ROMUALD, SAINT. See Camaldolites.
RONGE, JOHANNES. See German Catholicism, §§ 1, 6.
RONSDORF, rens'derf, SECT: A chiliastic and communistic sect founded at Elberfeld in 1726 by Elias Eller and the Reformed pastor Schleiermacher. Eller (b. at Ronsdorf, 5 m. s.e. of Elberfeld, early in the eighteenth century; d. there May 16, 1750) went, while still a lad, to the neighboring city of Elberfeld, where he became foreman of a factory for a rich widow named Bolckhaus. Pietistic, chiliastic, and communistic influences had been rampant in the district, and with these Eller came in contact. He began to read the Bible and all accessible writings of the enthusiasts and pietists, and evolved an apocalyptic, chiliastic system of his own, blending it with communistic elements. The reception accorded his teachings attracted the attention of Frau Bolckhaus, whom he soon converted to his tenets and married, thus becoming a man of wealth. Eller now came in contact with Schleiermacher, and the pair held frequent meetings of the faithful, who called themselves the awakened and the elect. Among their number was a certain Anna van Buchel, the daughter of an Elberfeld baker, a girl of remarkable beauty. She was converted by Eller, who instructed her how to undergo ecstasies and receive revelations from heaven, taught her the Apocalypse, and inspired her with chiliastic ideas. Somewhat later, accordingly, she was seized with religious ecstasy, prophesying and describing in glowing colors the coming of the chiliastic kingdom in 1730, also declaring that the Lord had frequently appeared to and spoken with her. Henceforth Anna van Buchel was regarded as a prophetess. Before long, Eller's wife died, and he soon married Anna van Buchel with whom he had maintained for some time illicit relations; as he alleged, to protect her innocence. He now resolved to advance his doctrines more openly. His wife's visions became still more frequent. She and her husband were of the tribe of Judah and the lineage of David; and were to found the New Jerusalem. Kings and princes were to descend from them; they were the two witnesses (Rev. xi.), she was the woman clothed with the sun (xii.), the tabernacle^tif God among men (xxi. 3), and thebri de of the lamb (Cant.). These revelations being received with trust and awe, Eller now declared that God had revealed to his wife that she was the mother of Zion who should give birth to the savior of the world a second time, who would be the king of the chiliastic reign. Unfortunately Anna gave birth to a daughter. Eller, however, explained this by the fact that sufficient