THE NEW SCHAFF-HERZOG
Union Theological Seminary (1853-55), and Princeton Theological Seminary (1856). After being tutor in the College of New Jersey from 1S55 to 1859. he was appointed professor of the Greek language and literature in the University of the City of New York, and became professor emeritus in 1902. He was corresponding secretary of the American and Foreign Christian Union in 1873-84, and was the fart vice-president of the American Society of Church History, in addition to being a member of the board of the Society de 1 Histoire du Protestantisme Francais. honorary member of the Huguenot Society of America, honorary fellow of the Huguenot Society of London, and a member of various historical associations. He published Modern Greece (New York. 1856); Rise of the Huguenots of France (2 vols., 1879); The Huguenots and Henry of Navarre (2 vols., 1886); The Huguenots and the Revocation of the Edict of Nantes (2 vols., 1895); and Theodore Beza. the Counsellor of the French Reformation (1899).
BAIRD LECTURES - A lectureship on a foundation established by Mr. James Baird (d. 1876). a wealthy Scotch ironmaster, member of Parliament 1851-57 who was greatly interested in religious and educational affairs. While the Baird Lectures had their inception in 1871. their realization was made possible when in 1873 Mr. Baird established the '' Baird Trust and gave into its care £500.000 to be used for aggressive Christian work. A part of the income of this fund provides for a series of lectures each year at Glasgow and also, if required, at one ether of the Scotch university towns. Each course must consist of not fewer than six lectures and must be delivered by a minister of the Church of Scotland, who may be reappointed. Since 1883 each lecturer has held the position for two years with the exception of Rev. William Milligan. who lectured in 1891 only. The most noteworthy contributions are the series by Professor Robert Flint in 1876-77 on Theism and Anti-Theistic Theories (Edinburgh, 1877-79), and that by J. Marshall Lang in 1901-02 on The Church and its Social Mission (1902). A full list of the lecturers and their subjects may be found in L. H. Jordan, Comparative Religion (New York, 1905), pp. 565-566.
BAIRD, ROBERT: Presbyterian; b. near Uniontown, Fayette County, Pennsylvania, Oct. 6, 1796; d. at Yonkers, N. Y., Mar. 15, 1863. He was graduated at Jefferson College, Canonsburg, Penn., 1818, and at Princeton Seminary in 1822; was ordained in 1S28 and thenceforth devoted his life to the cause of total abstinence, education, and the effort to spread Protestantism in Roman Catholic countries. He resided in Europe as agent of the French Association and of its successor, the Foreign Evangelical Society, from 1835 to 1843, and continued in the service of the society in the United States 1N43-46; from 1849 to 1855 he was corresponding secretary of the American and Foreign Christian Union and again, 1861 to his death; his ninth mission to Europe was made in 1861. He wrote Histoire des sociHes de temperance des £tats-Unis d'Amerique (Paris, 1836);
Religion in the United States of America (Glasgow. 1844); Sketches of Protestantism in Italy (Boston, 1845).
Bibliography: H. M. Baird, Life of Rev. Robert Baird, Ne-n York, 1866 (by his son).
BAJUS, ba"yus, MICHAEL (MICHEL DE BAY) : Theologian of Louvain; b. at Melin (arrondissement of Ath, 14 m. n.w. of Mons), Hainault, 1513; d. at Louvain Sept. 15, 1589. He was educated in the University of Louvain, where he became magister 1535, head of the Standonck college and member of the faculty of arts 1540, and doctor of theology 1550. When four Louvain professors were summoned to Trent at the reopening of the council there in 1551 Bajus and his like-minded colleague Johannes Hessels (q.v.) filled the vacancies by lecturing on the Holy Scriptures. Bajus was soon appointed professor in ordinary.
Being convinced that the questions of faith which were started by the Reformation could not be sufficiently answered by the scholastic method, Bajus endeavored to found the study of theology more upon the Scriptures and the Fathers, especially upon Augustine, whose works he is said to have read nine times. But soon a great controversy arose, and in 1560 his opponents secured the condemnation by the Sorbonne of eighteen propositions extracted from the lectures of Bajus. Bajus defended himself, complained of unfair treatment, and declared that he was ready to submit to the holy see and the council. After a few years the controversy began anew caused by a number of dogmatic tractates, the first of which (De libero arbitrio, De justitia, De justificatione, and others) were published in the beginning of 1563, others (De meritis operum, De prima hominis justitia, De virtutibus impiorum, etc.) in 1564, and a general collection (Opuscula omnia) in 1566. The Contro- Bajus's opponents induced the new
versy Con- pope, Pius V, in 1567 in the bull Ex cerning omnibus afflictionibus to condemn Bajus's seventy-nine propositions from his
Orthodoxy, writings as heretical, false, suspicious, bold, scandalous, and offensive to pious ears, without stating, however, which of the propositions deserved the one or the other epithet, and without mention of Bajus's name. The bull, written in the usual form without punctuation, says: Quas quidem sententice stricto coram nobis examine ponderatas quanquam nonnullae aliquo pacto sustineri possenl in rigore et proprio verborum sensu ab assertoribus intento hmreticas erroneas damnamus, etc. If a comma be inserted after intento, as was done by the Louvain theologians and afterward by the Jansenists, the bull contains the concession that some propositions in the strict sense intended by the authors are perhaps permissible; but if, with the Jesuits, the comma is put after sustineri possent, the contrary meaning is imparted, that some propositions which may perhaps be interpreted in an orthodox sense, are nevertheless condemned as meant by their authors. Hence arose the later controversy about the comma Pianum. A papal brief (May 13, 1569) sustained the condemnation, and Bajus submitted and was absolved. In his lectures (Apr. 17, 1570) he expressed himself