BARCKHAUSEN-VOLKMANN CONTROVERSY :
A discussion of the question of predestination and grace which was carried on with much ardor in Germany early in the eighteenth century. In the Reformed Church of Brandenburg particularly many things tended to start troublesome questions on these points. The Confessio Sigismundi of 1614 had followed the Augsburg Confession with " revision and improvements," whereby it became not merely universalistic, but synergistic, and, in its exposition of predestination, approximated to the " Reformed Evangelical Churches." As a matter of fact it taught both the absolute election of every believer and universal grace. The need of making concessions to the Lutherans led to some modifications, as in the Colloquium Lipsiense of 1631, the Declaratio Thoruniensis of 1645 (see Leipsic, Colloquy of; Thorn, Conference of), and an edict of the Great Elector in 1664 (in C. O. Mylius, Corpus constitutionum Marchicarum, i, Berlin, 1737, 382 sqq.). The Brandenburg Church was thus separated from orthodox Calvinism, while still adhering to the Reformed type, and this the more as a large number of French congregations bound to Calvin's Confessio Gallicana were settled in the country.
The Barckhausen-Volkmann controversy began with the publication (Cologne, 1712) of the Theses theologicm of Paul Volkmann, rector of the Joachimsthal gymnasium at Berlin; it was a complete presentation of the Reformed dogmatics, maintaining universal grace and conditional election. Konrad Heinrich Barckhausen, a native of Detmold and colleague of Volkmann in Berlin (in 1715 rector of the Friedrich Werder gymnasium), came forward as protagonist against Volkmann's views. Under the pseudonym Pacificus Verinus he published in 1712 an Arnica collatio doctrince de gratia and followed it the next year with a coarse German writing Mauritii Neodorpii Calvinus orthodoxus, d. i. ein kurzes Gesprdch worin bescheiden un-
tersucht wird ob und wie weit die Lehre der Universalisten mit der Lehre der ersten reformirten Lehrer iibereinkommen. A Berlin preacher, Stercki by name, took up the discussion on Volkmann's side and Philippe Naude (q.v.) replied. The controversy was growing hotter when the Prussian king, Frederick William I, in 1719 issued an edict commanding both sides to keep silence (Mylius, ut sup., 534-535). (E. F. Karl Muller.)
Bibliography: J. G. Walch, Binleitung in die Religionsstreitigkeiten . ausser der evangelisch-lutherischen Kirche, i, 457, iii, 746 sqq., 5 vols., Jena, 1733-36; Hering, Beitrage zur Geschichte der evangelisch-reformirten Kirche in den preussisch-brandenburgischen Landern, i, 57 sqq., Berlin, 1784; A. Schweizer, Die protestantischen Centraldogmen, ii, 816 sqq., Zurich, 1854 sqq.
BARCLAY, ALEXANDER: English scholar of the Renaissance period; b. probably in Scotland about 1475; d. at Croydon (9 m. s. of London), Surrey, 1552. He is believed to have studied at one, or perhaps both, of the English universities; traveled on the continent; was made chaplain in
Barefooted Monks and Nuns
THE NEW SCHAFF-HERZOG
the collegiate church at Ottery St. Mary, Devonshire; afterward became a monk in the Benedictine monastery of Ely; in 1546 became vicar of Great Baddow, "Essex," and of Wokey, Somersetshire; in 1552 also rector of All Saints in Lombard Street, London. His cliiei works were the Ship of Fools (London, 1509), a translation, with some additions, of Sebastian Brandt's Narrenschiff ; and the Eclogues (n.d., probably 1514).
Bibliography: A iull account of Barclay and valuable list of references is given in DNB, iii, 156-161; consult also for list of his writings and his life the edition of the Ship of Fools, by T. H. Jamieson, 2 vols., Edinburgh,
1S74.
BARCLAY, JOHN: Minister of the Church of Scotland and founder of the Barclayites or Berceans; b. at Mutbill (35 m. n.w. of Edinburgh), Perthshire, 1734; d. at Edinburgh July 29, 1798. He was graduated M.A. at St. Andrews; was assistant minister at Errol, Perthshire, 1759-63, being dismissed in the latter year for teaching obnoxious doctrine; assistant at Fettercairn, Kincardineshire, 1763-72, where he was popular and admired, but continued to promulgate views inacceptable to the ministers. In 1773 the General Assembly sustained his presbytery (Fordoun), which had inhibited him from preaching. His followers then formed independent congregations at Edinburgh and Fettercairn, and Barclay became minister of the former. He also preached and founded a society in London. His adherents took the name Berceans (from Acts xvii, 11), professing to build their system of faith and practise upon the Scriptures alone, without regard to any human authority whatever. They denied natural religion, maintaining that knowledge of God is from revelation alone; considered faith in Christ and assurance of salvation as inseparable and the same; held that the sin against the Holy Ghost is unbelief; and interpreted a great part of the Old Testament prophecies and the whole of the Psalms as typical of Christ and not applicable to the experiences of private Christians. In other respects their views were those of ordinary Calvinism. They originally had several churches in Scotland and a few in America. Eadie (Ecclesiastical Cyclopedia, London, 1862) characterizes them as " a small and diminishing party of religionists."
Bibliography: A collected edition of Barclay's Works, with brief memoir and statement of the views of his followers, was published in Glasgow, 1852; cf. DNB, iii, 164-166, and literature mentioned there.
BARCLAY, JOSEPH: Third Anglican-German Bishop of Jerusalem; b. near Strabane (15 m. s. by w. of Londonderry), County Tyrone, Ireland, Aug. 21, 1.S31; d. at Jerusalem Oct. 23, 1881. He studied at Trinity College, Dublin (B.A., 1854; M.A., 1S57); was ordained curate at Bagnalstown, County Carlow, Ireland, 1854; becoming interested in the work of the London Society for Promoting Christianity among the Jews, he offered himself as a missionary in 1858, and was sent to Constantinople; was incumbent of Christ Church, Jerusalem, 1861-70; curate of Howe, Lincolnshire, 1871, of St. Margaret's, Westminster, 1871-73; was consecrated bishop of Jerusalem July 25, 1879,
and took up his residence in the city the following January. He preached in Spanish, French, and German, was a good Hebrew scholar, and acquainted with Turkish and Arabic. He published The Talmud, a translation of select treatises of the Mishnah, with introduction and notes (London, 1878), a work which has been generally criticized by Jewish scholars as prejudiced.
Bibliography: A critical biography was published anonymously at London, 1883, giving extracts from his journals and letters; cf. also DNB, iii, 167.
BARCLAY, ROBERT: Scotch Quaker; b. at Gordonstown (28 m. n.w. of Aberdeen) Dec. 23, 1648; d. at Ury (14 m. s.w. of Aberdeen) Oct. 3, 1690. He was descended from an ancient Scottish family and his father was Col. David Barclay of war celebrity in Germany and Sweden. After a careful home training he was sent to his uncle, Robert Barclay, rector of the Scotch College in Paris, for further education, and so came under Roman Catholic influences and inclined toward that communion. But in 1664 he was called home and in 1667 followed his father into the Society of Friends. He was zealous with voice and pen in the advocacy of their faith and in consequence was in prison for five months during 1676-77, and was again under arrest in 1679. If he had not had aristocratic and influential friends it might have gone much worse with him. He traveled through Great Britain and also in Holland and Germany. He was the most remarkable theologian the Quakers have produced. Besides a Catechism and Confession of Faith (1673; repeatedly reissued; translated into Latin, French, Danish, and Dutch), he prepared controversial works. The treatise upon which his great fame rests is An Apology for the true Christian divinity, as the same is held forth, and preached by the people, called, in scorn, Quakers. He had previously published fifteen theological theses for a debate and they were so favorably received that he translated them into Latin and accompanied them with an exposition in the same language, prefaced them with a remarkably faithful epistle to Charles II, dated Nov. 25, 1675, and issued the volume at Amsterdam in 1676. He says that he did this " for the information of strangers." In 1678 he published, probably in Aberdeen, his own translation of the Apology, and it has become a classic. An edition, the fourteenth, was published at Glasgow in 1886, and other editions have appeared in Philadelphia; there are translations of it in German, French, Dutch, Spanish, and Danish. In 1692 William Penn brought out an edition of it, with other works, under the title Truth Triumphant through the spiritual warfare, Christian labours and writings of that able and faithful servant of Jesus Christ, Robert Barclay.
Bibliography: R. B. Barclay, Genealogical Account of the Barclays of Urie, Aberdeen, 1740, ed. H. Mill, London, 1812; W. Armistead, Memoir of R. Barclay, Manchester, 1850. For full list of books by and on Robert Barclay consult Joseph Smith, Descriptive Catalogue of Friends' Books, 2 vols., London, 1867, and Supplement, 1893. The sketch in DNB, iii, 167-170 is also valuable; also Religuiai Barclaianoe, a Collection of Letters privately printed, 1870 (lithographed).
BAR COCHBA. See Bar Kokba.