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Braw0GRAPHr: The original source is an oration by Simon $tenius issued in 1813. Dependent upon this are: P. Freher, Theotrum virorum clarorum, 2 vols., Nuremberg, 1888; M. Adam, Vita! clarorum virorum, pp. 390 .qq., Frankfort, 1708; C. G. JScher, Gelehrten-Lsrikon, 10 vols., Bremen, 1750-87; J. Schwab, Quatuor seeulorura rectorum in academia, Heidelberg. 1788; ADB, EaVill. 328-329.

REUTERDARZ, rei'ter-ddl, HENRIK: Swedish archbishop; b. at Malmo (20 m. s.e. of Copenhagen) Sept. 10, 1795; d. at Upsala June 29, 1870. After completing his education at the University of Lund, he became, in 1817, docent at the theological seminary at the same city, associate adjunct in the theological faculty in 1824, and prefect of the seminary in 1826. Several years later he was made first adjunct of theology, was appointed chief librarian of the university in 1838, full professor of theology in 1844. With all his duties Reuterdahl found time for literary pursuits. Together with J. H. Thomander, Bergquist, and others, he founded the " Theological Quarterly " in 1827, and in 1838 published the first volume of his Svenska kyrkans historia (3 vols., Lund, 1838-63), a work in which the ecclesiastical material is obscured by details of secular politics, though its author's careful investigation of original sources renders it important for future investigators. In 1844 Reuterdahl was elected deputy to the diet for the theological seminary, and was repeatedly reelected, even after being appointed provost of the cathedral at Lund in 1845. He was minister of religion, 1852-55, and in this capacity sought forcibly to prevent any defections from the Swedish church through sectarian movements, thus arousing considerable opposition. In 1855 Reuterdahl was chosen bishop of Lund, and in the following year was appointed archbishop by the king, as well as prochancellor of the University of Upsala. During his administration sweeping reforms were carried out by Charles XV. in 1865, whereby the clergy ceased to form an estate in the diet. Reuterdahl, reluctantly acquiescing, held the first general synod under the new order of affairs in Sept., 1868. In the winter of 1869 severe illness put an end to his public career.

(A. MIC1mLsENt.)

REVEL, ALBERT: Waldensian; b. at Torre Pellice (21 m. s.w. of Turin), Italy, Jan. 2, 1837; d. at Florence Nov.-, 1888. He was educated at the Waldensian college of his native place, at the theological school at Florence, and in the New College (Free Church), Edinburgh; was ordained in 1861; became professor of Latin and Greek literature in the Waldensian college at Torre Pellice, 1861, and professor of Biblical literature and exegesis to the Waldensian Church, Florence, 1870. He was the author of L'Epistola di $. Jaeobo (Florence, 1868); L'Epistola di S. Clemente Romano d Corinti (1869); Antichita bibliche (1872); Teoria del culto (1875); Le origini del Papato (1875); Cento lezioni sulla vita di Gesu (1875); Storia letteraria dell' antico Testamento (Poggibonsi, 1879); Manuale par to studio della lingua ebraica (Florence, 1879) ; 1 Salmi; verzione a commento sopra i Salmi i.-xi. (1880); 11 Nuovo Testamento, tradotto sW testo originals (1881);

Le sette chiese dell' Asia Minore (1886); Enciclopedia delle scienze teologiche (1886); Letteralura ebraica (2 vols., Milan, 1888); and 1 sells suggelli (Apoc. IV. VII.; Florence, 1890).

REVELATION.

Revelation is the act of God in disclosing or com

municating truth to the human soul. The concept

here becomes a subject of theological discussion as

a scientific technical expression. Doubtless it comes

from the Greek Bible (apokalyptein,

:. Origin phaneroun, deloun, gnorizein), where

and the variety of representation indicates

Meaning. that, as later in the language of prayer

and hymn, no fixedness of idea had

yet been reached. The idea embodied in the later

technical term was distinctly that of an act of God,

direct or indirect. Ecclesiastical Latin first pro

vided definite form by laying down the term revelare,

with manifestare for narrower usage. With the

Christian era philosophy ceased to employ itself

exclusively with the concept of God; so religious

phenomena, and consequently also the idea of reve

lation, were taken under consideration, especially

after the advent of the genus-concept of religio,

which is not found in the Bible. With increasing

measure religio and revelare become twin-thoughts;

the idea of . revelation became estranged from its

original historical ground and both were subjected to

comparative generalization and lifted to the rare at

mosphere of abstraction. The utmost content com

prehended in these conceptions may be denoted as

that which constitutes the ground of religion. The

variety of meanings is not improbably due to sub

servience to expediency in theological system-build

ing. Fundamental to all views is a making or

becoming manifest, whether the object enter within

the horizon for the first time (either existing previ

ously or coming into existence simultaneously), or

the removing of an impediment to its realization

(either without or within the recipient). By this

the conveyance of the description, originally re

ceived by sensible appreciation, to the spiritual real

ization is for the most part effected, if this also

mediates through sense. The process of revelation

presupposes consciousness for its object, and through

taking possession of intuition for the sphere of re

ligion, there fall to revelation, as its content, the

actual or possible subjects of a religious character.

Thought on these points originated in connection

with the historical monotheism of the Bible. God

is represented as opening intercourse with men by

various means. Theophany or the ap

s. Biblical pearance of angels alternates or com

History. bines with speech. Miraculous events

assume the value of signs. Decisive

experiences of the people or of divinely appointed

persons are conceived as specially designed dis

pensations of God. Prophecy comes to the front,