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 REPINGTON

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REQUIEM

Repington, (Reptngdon) Philip, Cardinal-priest of the title of SS. Nereus and Achilleus, Bishop of Lincoln (1404-1419); died early in 1424. The place and date of his birth are uncertain, but he was edu- cated at Broadgates Hall, Oxford, and became an Augustinian canon of vSt. Mary de Pre, Leicester. In his early life he was infected with Wyclifism, and was suspended at the Council of Blackfriars, 12 June, 1382, being excommunicated at Canterbury on 1 July. Re- canting his heretical views, he was restored to the communion of the Church during the autumn of the same year. In 1394 he became abbot of his monas- tery, and was Chancellor of t he L'niversit v of Oxford for the" years 1397, 1400, 1401 and 1402. On the accession of Henry IV he became confessor and chaplain to the king, with whom he lived in great intimacy, and on 19 Nov., 1404, he was appointed Bishop of Lincoln by papal provision, being consecrated on 29 March fol- lowing. Pope Gregory XII created him a cardinal in Sept., 1408, but as the Coimcil of Pisa on .5 June, 1409, deposed Gregory and annulled all his acts since May, 1408, Repington's cardinalate was invalidated until the Council of Constance, when he was rein- stated. In 1419 Cardinal Repington resigned his bishopric, probably for court reasons, and this resig- nation was accepted by the pope on 21 November. The date of his death is unknown, but it occurred be- fore 1 August, 1424, when his will was proved. His "Sermons on the Gospels" areex-tant in several MSS. in Oxford, Cambridge, and British Museum.

Fasciculi Zizaniorum, R. S. (London, 1858) ; Wtlie. History of Henry IV (London. 18S4-98); i. Wood, History and An- tiquities of the University of Oiford (Oxford. 1792-96); Wil- liams. Lives of the English Cardinals (London, 1S68) — which must be used with caution, aa inexact and incomplete; Cardinal Repyngton and the Followers of Wiclif in Church Quarterly Review, XIX (London, 1883), 59-82; Cmhdner, Lollardy and the Refor- mation in England (London, 1908).

Edwin Burton.

Repose, Altar of (sometimes called less properly sepulchre or tomb, more frequently repository), the altar where the Sacred Host, consecrated in the Mass on Holy Thursday, is reserved until the Mass of the Presanctiiied (see Good Frid.w) on the following day. It is prescribed that the altar of repose be in the church and other than the one where Mass is celebrated. In the Mass on Holy Thursday two hosts are con- secrated; after the consumption of the first, the second Host is placed in a chalice, which is covered with a pall and inverted paten; over the whole is placed a white veil, tied with a ribbon. This re- mains on the corporal in the centre of the altar till the end of Mass, when it is carried in solemn pro- cession to the altar of repose, there to remain in the tabernacle or in an urn placed in a prominent position above the altar. Individual churches vie with one another in rendering these altars of repose with their respective chapels ornate in the extreme, with rich hangings, beautiful flowers, and numerous lights. Catholic piety has made Holy Thursday a day of exceptional devotion to the Blessed Sacrament, and the repository is the centre of the love and aspirations of the faithful. Mention of the altar of repo.se and the procession thereto is not found before the close of the fifteenth century. The reservation of the Consecrated Species in the Mass of Holy Thursday, spoken of in earlier liturgical works, was for the dis- tribution of Holy Communion, not for the serv'ice on the following day.

Maoani. LWntica liturgia romana, III, 220-1.

Andrew B. Meehan.

Reprobation. See Predestination.

Reputation (Property in). It is certain that a man is indcfcasibly the owner of what he has been able to produce by his own labour out of his own mate- rial, employing his own resources. In much the same way his reputation, which is the outcome of his merito-

rious activity, is his property. To despoil him of this without adequate cause is to be guilty of formal in- justice more or less grievous according to the harm done. It is a personal injury, a violation of commuta- tive justice burderdng the perpetrator with the obliga- tion of restitution. Indeed St. Thomas, in attempting to measure the comparative malice of the sin of de- traction, decides that whilst it is less than homicide or adultery it is greater than theft. This, because amongst all our external possessions a good name holds the primacy. Nor does it do to say that by wrong- doing, of whatever sort, a man forfeits such esteem as he may have hitherto won from his fellows. This statement is not true, not, at any rate, without quali- fication. If a man's sin is such as to affront the social organization itself, or is committed publicly, then his fair fame is destroyed and can no longer be reckoned among his assets. In this instance discussion of the evil deed implies no defamation. No damage can be wrought to what does not exist. We assume, of course, that reputation is the opinion held by many about a person's life and behaviour. If, however, a man has been guilty of some secret offence having nothing specially to do with society the case is far different. Then, barring the supposition in which it is necessary for the public welfare, our own, or another's defence, or even the culprit's good, we are not allowed to make known what is to his discredit. This teaching, aa d'Annibale says, is quite certain; the reason for it is not so eas)' to assign. Perhaps it may be this: Character is a public thing. Such a one therefore is in peaceful possession of the esteem of the community. Granted that this is founded upon error or ignorance as to the actual conditions, still the isolated knowledge of one or other as to the real state of affairs confers no right to take from him the general favourable appre- ciation which he, as a matter of fact, enjoys. One who has injured another's reputation is bound to re- habilitate his victim as far as possible. If the state- ment was calumnious it must be retracted. If it was true, then some expedient or other must ordinarily be found to undo the harm. If as a result of the back- biting or slander there has followed, for example, the loss of money or position, this must be made good. It is probable that for the besmirching of reputation, as such, one is not obliged to make pecuniary compen- sation. This is so unless a judge of competent juris- diction has so mulcted the traducer. In that case the tale-bearer or slanderer is bound in conscience to obev the judicial direction.

SllvTER. Manual of Moral Theol. (Xew York, 1908): Rickaby, Ethics and Natural Law (London. 1908); d'Annibale, Summu/a Theol. Moralis (Rome, 1908); Ballerini, Op. Theol. Morale (Prato, 1899).

Joseph F. Delany.

Requiem, Masses of, will be treated here under the following heads: I. Origin; II. Formulary; III. Col- our of the Ornaments; IV. Conditions for celebrating; V. Rite; VI. Solemn Funeral Mass; VII. Mass in Commemoration of .Ml the Dead; VIII. Mass Post Acfi pliiiti Miiiiis Nunriiiiii : IX. Solemn Mass on the Third, Seventh, and Thirtieth Days, and on Anniver- saries; X. High Mass; XL Low Mass.

I. Origin. — Requiem Masses are Masses that are offered for the dead. They derive their name from the first word of the Introit, which may be traced to the Fourth Book of Esdras, one of the Apocrj-pha, at the passage "Expectate pastorem vestrum, requiem ai'tcrnitatis dabit vobis . . . Parati estote ad praemia regni, quia lux perpetua lucebit vobis per a>ternitatem temporis" (IV Esd.,- ii, 34, .3.5). It is also connected with a passage in Isaias, "Et requiem tibi dabit Dominus semper, et implebit splcndoribus aniniam tuam" (Is.. Iviii, 11). The Anti])h(in is from Psalm Ixiv. The date of the adoption of this Introit is not well known, but it is found in the so-called An- tiphonary of St. Gregory Comes of Albino (see the