RELIGIOUS ENCYCLOPEDIA
Baird Baker
once more in the sense of his apology. The bull against him was now first made public. The Louvain faculty made explanations, which were satisfactory in form; but the majority still adhered to the Augustinian system. Bajus remained in his prominent position, and was made chancellor of the University and dean of the Collegiate Church of St. Peter in 1575. He founded in the university a Collegium Sancti Augustini, to which his nephew Jacob, who acted as his executor, gave the name of Collegium Baianum.
The propositions of Bajus which were attacked and condemned by the papal bull rest entirely on the fundamental Augustinian idea of the entire depravity of man through original sin, of the absolute moral inability of the fallen man to do good, and of utterly unconditional and irresistible grace. To retain and carry out the Augustinian idea, he believed it necessary to oppose the scholastic (and Tridentine) notion of the original state of man. He will not admit that the original nature of man consisted in the so-called pura natura, to His Doubt- which came as an additional gift ful Teach- (donum siiperadditum, supernaturalia ings. dona) the justitia originalis, which lifts man above his nature and qualifies him for salvation. He thinks that the status puree naturae est impossibilis. According to Scripture, Christ first brought grace. From this point of view the state of fallen man appears as essential corruption of human nature according to the Augustinian presentation, which especially precludes free will in the sense of power of choice. Liberum arbitrium hominis non valet ad opposita. There exists indeed a certain freedom of choice with reference to things which are not under consideration, but no condition of religio-moral indifference. Finally Bajus follows Augustine as a matter of course in the assertion that in the justified person original sin does indeed not rule as concupiscence, but still acts, and adopts the manet actu, proeterit reatu. As the whole man is corrupted by sin, so also is all humanity.
In all these points Bajus coincides very closely with the Augustinianism of the Reformers, and only in a few points does he make a not very successful effort to explain away certain harsh expressions (e.g., concerning determinism) and charge them to the Reformers only. But he stops far short of making the decided deviation which the Reformers made from Augustine with regard to the doctrine of justification. Grace justifies man. Since no man on earth can attain Relation active perfection in this life, our rightto the eousness will rest more upon the for- Reformers. giveness of sins than upon our virtue. It is characteristic how the forgiveness of sins comes in here like a makeshift. Si proprie loqui velimus, remissio peccatorum justitia non erit, quia justitia proprie legis obedientia est sive intus in voluntate sive foris in opere. Sed
in scripturis sacris peccatorum remissio ideo etiam nomine justitice intelligitur , quia licet proprie non sit, tamen apud deum pro justitia reputatur. Justification means to make righteous and have forgiveness of sins; but it is the former above all.
The bull against Bajus is very instructive for the history of doctrinal theology, because the Augustinian theology is here censured with all plainness. Thus, condemnation is pronounced upon the following propositions: that every sin deserves everlasting punishment (20); that all works of the unbelievers are sin (25); that the will without the help of grace can only sin (27); that concupiscence, even where it acts unwillingly, is sin (51); that the sinner is not animated and moved by the absolving priest but only by God (58); that the merit of the redeemed is given to them freely (8); that temporal sins can not be atoned for by one's own doings de condigno, but that their abolition, like the resurrection, must be ascribed in a proper sense to the merit of Christ (77, 10).
R. Seeberg.
Bibliography: Michael Bail opera: cum bullis pontificum et aliis ipsius causam spectantibus collecta . . .
studio A. P. theologi [G. Gerberon], Cologne, 1696; J. B. P. du Chesne, Histoire du Bajanisme, Douai, 1731; F. X. Linsenmann, Michael Bajus und die Grundlegung des Jcmsenismus, Tubingen, 1867; L. E. du Pin, Nouvelle bibnotheque, xvi; R. Seeberg, in Thomasius, Dogmengeschichte, vol. ii, part 2, 718 sqq., Leipsic, 1889; A. Harnack, Dogmengeschichte, iii, 628 sqq., Freiburg, 1890, Eng. transl., vii, 86-93.
BAKER, DANIEL: Presbyterian; b. at Midway, Liberty County, Ga., Aug. 17, 1791; d. at Austin, Texas, Dec. 10, 1857 He studied at Hampden Sidney College, Va., 1811-13 and was graduated at Princeton, 1815; was licensed (1816) and ordained (1818) in Virginia; was pastor in Washington, 1822-28; in Savannah, 1828-31; after a noteworthy revival season in his church there, resigned and spent the rest of his life, with the exception of brief pastorates, traveling through the southern States as evangelist and missionary; became general missionary in Texas of the Board of Missions in 1848, was one of the founders of Austin College (Presbyterian), at Huntsville, Texas, in 1849, and agent of the college till his death. While in Washington he published A Scriptural View of Baptism, afterward revised and enlarged as A Plain and Scriptural View of Baptism (Philadelphia, 1853); he also published two series of Revival Sermons (1854-57).
Bibliography: W. M. Baker, Life and Labors of Rev. Dan. Baker, Philadelphia, 1858.
BAKER, SIR HENRY WILLIAMS: Hymnologist; b. in London May 27, 1821; d. at Monkland, near Leominster, Herefordshire, Feb. 12, 1877. He took his B.A. degree at Cambridge (Trinity College) 1844; became vicar of Monkland 1851; succeeded his father, Vice-Admiral Sir Henry Loraine Baker, as baronet 1859. He wrote certain tracts and prayers, and hymns of no slight merit (including the version of Psalm xxiii, The King of Love my shepherd is). He was one of the most prominent compilers of Hymns, Ancient and Modern (London, 1861; Appendix, 1868; revised and enlarged edition. 1875), one of the most successful of modern hymnals, to which he contributed some twenty-five hymns, original and translated.
Bibliography: S. W. Duffield, English Hymns, p. 77 et passim, New York, 1886; Julian, Hymnology, p. 107; DNB, iii, 11.
Balaam