RABERGH, ra'barH, HERMAN: Finnish bishop; b. in Abo (150 m. n.e. of Stockholm), Finland, Sept. 4, 1838. He received his education at Helsingfors (B.A., 1858; Candidate in Theology, 1867; Lic. and Th.D., 1872); in 1872 he was appointed privat-docent, and in 1873 professor, of church history there. Because of prolonged vacancies in the faculty of theology he was obliged to act as professor of practical theology (1876-82) and of dogmatics (1885-92), besides discharging the duties connected with his own chair. His earlier researches were in general ecclesiastical history, his later historical contributions were to Finnish church history. His personal influence with the students was very marked, while his activities were extensive as preacher and as member of various church societies; he was pastor (1870-75) and rector (1875-84) of the Deaconess' Home in Helsingfors; president of the Finnish Missionary Society (1886-90), and director of the Helsingfors City Mission (1883-93). In 1892 he was made bishop of Borga. As bishop he has
Among his writings are: Nikolaus of Basel i förhallande till kyrkan og mystikerna i det 14,. Aarh. (1870); De reformator. ideernes utveckling intill 1548 (1880); Den evang. predikoverksamhetens grundläggning och utveckling intill 1640 (1883); Theologiens studium vid Åbo universitet I.-II. (Helsingfors, 1893-1902). His ecclesiastical program was set forth in Folkekyrkan och den separatistiska rörelsen (1892); while his Minnen och erfarenheter (1907) is autobiographic.
RACOVIAN CATECHISM. See SOCINUS, FAUSTUS, SOCINIANISM.
RADBERTUS, rad-bar'tus, PASCHASIUS:
Radbertus combined the symbolic idea of Augustine with the transformation doctrine of others; but he was thoroughly convinced himself that Augustine believed that the true historic body of Christ was present in the Eucharistic elements. Such thoughts of Radbert as these exhibit Augustine's standpoint: Christ and his flesh constitute not a material but a spiritual and divine sustenance and serve only as objects of a purely spiritual partaking (v. 1-2). To eat the flesh of the Lord and drink his blood means nothing else than that the believer abides in Christ and Christ in him (vi.-vii.). Only faith enables to transcend the visible and to apprehend from within what the fleshly mouth does not touch or the fleshly eye does not see (viii. 2). Christ is food only for the elect, and only they are worthy to partake of him who are of his body (xxi. 5, vii. 1). The partaking of the flesh of Christ by the unworthy seemed to him impossible, hence he accepted Augustine's distinction between the sacrament or mystery and the virtue of the same. Under the term virtue he included not, as in his later works, only the vitalizing power of the flesh of Christ, but, in Augustinian mode of speech, what was offered in the symbols to faith, or the content of the sacrament, that is, the flesh of Christ itself with the fulness-of his saving virtues. Accordingly, the unworthy receive not anything but bread and wine. The priest indeed distributes to all alike; the high priest, however, distinguishes between the worthy and unworthy; and the latter receive the sacrament or mystery only to judgment, the former receive the virtue. Spiritual sustenance in Christ effects the forgiveness of sins (iv. 3, xi. 1, xv. 3), union with Christ (iii. 4), and spiritual sustenance of the whole man to eternal life (xi. 2-3, xix. 1-2, xx. 2). So far the points are Augustinian; parallel with these he places a thought-series teaching a transubstantiation represented in the pseudo-Ambrosian writings. This teaching is carried by him to its full conclusion. What by faith is received in the sacrament is the body born of Mary that suffered on the cross and rose from the grave (i. 2). It is the body and blood, not the virtue of the body and blood (Epist. ad Prudegardum, p. 1357); the sacramental body must be regarded as the natural body of Christ (cf. De corpore, xiv. 4), which does not exclude it from being considered as in the state of glorification (vii. 2). In the consecration the sensible properties remain unchanged, but the substance of the bread and wine within are efficaciously changed into the real body and blood of Christ (viii. 2). This is done by miracle (i. 2), a creative act performed by the word of the Creator; more particularly, through the medium of Christ's words of institution since he is himself the substantial and eternal Word. The body of Christ is not perceptible by the senses, because that would be super-
The explanation of Radbert's position in holding at once such opposite views is found in his attachment to the literal authority of the Scriptures. Christ's words, "This is my body," are to be taken in the crassest literalness. Christ has only one body and if another body be offered in the sacrament than the crucified one, another blood than what was shed, then its partaking could not effect the forgiveness of sins. The historical body is the indispensable basis of the sacramental body, howsoever spiritual the sacramental mystery. Moreover, Christ abides in the believer by the unity of his flesh and blood which must be sustained by the real presence in the sacrament. These two disparate views of the patristic tradition Radbertus approximated but never successfully fused. This remained for the strenuous efforts of the later centuries, as evidenced in the following elements of the resulting dogma: (1) The body of Christ is not created but becomes present in the consecration though without extension in space; (2) the relation of the presence to the sensible properties is posited under the categories of substance and accidents; and (3) the elements are symbols of the presence and the sacramental body is symbol of the mystical body, the sustenance of both in one constituting the blessing. Two of his contemporaries opposed the view of Radbert, namely, Rabanus Maurus and Ratramnus (qq.v.), both of whom were Augustinian. The former took offense at the transformation of the elements into the historical body of Christ, denying that the mystery identified the sacramental with the historical body. A great many followed along the lines marked out by Radbert, among whom, of the ninth century, were Florus Magister, subdeacon of Reims, Hincmar of Reims, Remigius (qq.v.), and Pseudo-AIcuin.
BIBLIOGRAPHY: Sirmondi's ed. of the Opera, Paris, 1618, reproduced in MPL, cxx., is incomplete. The Epistolae are in MGR, Epist., vi. 132 sqq.; and the poems in MGR; Pod. Lat. anri Car., iii (1886), 38-53. The Vita by Engelmodus, with other material, is in ASS, Apr., iii. 463-464, cf. Holder-Egger in MGR, Script., xv. 1 (1887), 452 154. For other lives cf. ASM, iv. 2, pp. 122-136, 567-569. The Carmen by Engelmodus is in MGR, Poet. Lat. vi Car., iii. (1886), 62-66. Consult further: J. C. F. Bähr, Geschichte der romisehen Literotur im karolingischen Zeitalter, pp. 233, 462-471, Carlsruhe, 1840; M. Hausherr, Der heilige Paschasius Radbertus, Mainz, 1862; Bardemann, Der theologische Lehrgehalt der Schriften des Paschasius Radbertus, Marburg, 1877; E. Dümmler, in NA, iv (1879), 301-305; A. Ebert, Geschichte der Literotur des Mittelalters, ii. 230, Leipsic, 1880; E. Choisy, Paschase Radbert, Geneva, 1889; J. Ernst, Die Lehre des . . .Paschaziua Radbertus von der Eucharistic, Freiburg, 1896; Histoire littkrairs de la France, v. 287 sqq.; Harnack, Dogma, v. 276, 310, 312 eqq., vi. 47, 51, 312; Neander, Christian Church, vol. iii. passim: Schaff, Christian Church, iv. 741-745 et passim; Ceillier, Auteurs sacris, xii. 528-555.
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