THE NEW SCHAFF-HERZOG
vert, son of the Arian king Gundobad, he gives the information that the latter had formally promised to set up a Bonosian community in his kingdom by the establishment of a bishop of
4. Sympathy their faith, and that this body was between recruited from the Arians. This would
Bonosians explain the attitude of Gennadius and Arians. toward their baptism. Avitus took an opposite view, either to conciliate the king, who at that time gave hopes of his conversion, or from motives of general policy. The Bonosians began to be absorbed into the Arian body; toward the end of Gundobad's reign Avitus had hopes that they would entirely disappear, if the king could be induced to let his promises to them lapse into oblivion. The later history shows that this hope proved false, because the sect was not confined to Burgundian territory; and it is not surprising that sharp measures were taken against those who remained obdurate in their heresy under Catholic rule. Only one thing can be urged against the correctness of the account here given — the recognition of the validity of Bonosian baptism by the synod said to have been held at Aries about 450; but this really tells the other way, for general support is now accorded to the theory put forth in the eighteenth century that this second synod of Aries never had any existence, the canons attributed to it being nothing but a collection of various older synodical decisions made toward the end of the fifth century, and canon xvii having then first been heard of. Accordingly it is safe to say that the Bonosians in the generally Arian territories of the Burgundians and the West-Goths were the followers of Bonosus of Sardica, though the name Bonosus was not an uncommon one. Isidore of Seville says expressly that they had sprung " from a certain bishop Bonosus," and the " plague of the Bonosians " did not begin in the Burgundian kingdom, since Avitus
5. Relation speaks of it as ab infernalibus latebris between excitata. The district in which Bono- Bonosus sus of Sardica labored bordered on and the territories held in his time by the
Bonosians. West-Goths, and relations may well have remained close between that region and the West^Goths of the south of Gaul; so that the passage of his teaching from the Balkan peninsula into the Burgundian kingdom, which was in close contact with the West-Goths, is perfectly possible, and we may safely conclude to accept the statement of Marius Mercator. (F. Loofs.)
The wide-spread acceptance of the Adoptionist view of the person of Christ from the apostolic time throughout the Middle Ages and beyond (Ebionites, Shej>hcrd of Hermas, Theodotas of Rome, Paul of Samosata, the Paulicians, most medieval sects, many Anabaptists, and others) makes it easy to account for this aspect of the teaching of the Bonosians as well as for the Spanish Adoptionism of the eighth century without the supposition of its independent origin in cither case. For much valuable information on the early origin and the persecution of Adoptionist Christology cf. F. C. Conybeare, The Key of Truth ; A Manual of the Paulician Church of Armenia. The Armenian Text
edited and translated with illustrative Documents and Introduction (Oxford, 1898). A. H. N.
Bibliography: Ceillier, Auteurs nacres, v, 708-711; C. W. F. Walch, Historie der Ketzereien, iii, 598-625, Leipsic, 1766; A. Helfferich, Der westgothische Arianismus, Berlin, 1860; C. Binding, Das burgundisch-romanische Konigreich, vol. i, Leipsic, 1868; Hefele, Conciliengeschichte, vols, ii, iii; DCB, i, 330-331.
BONWETSCH, ben"vetch', GOTTLIEB NATHA- NAEL: German Protestant theologian; b. at Nortla, Russia, Feb. 17, 1848. He was educated at the universities of Dorpat (1866-70), Gottingen (1874-75), and Bonn (1877-78), the time between his residence at these universities being spent in practical pastoral work. He became privat-docent at Dorpat in 1878 and associate professor of church history four years later, while from 1883 to 1891 he was full professor in the same university. Since 1891 he has been professor of church history at Gottingen. In addition to numerous contributions to theological journals and religious encyclopedias, he edited Thomasius's Dogmengeschichte der alten Kirche (Erlangen, 1886) and the Studien zur Geschichte der Theologie und Kirche in collaboration with R. Seeberg (Leipsic, 1897 sqq.), and has written Die Schriften Tertullians untersucht (Bonn, 1878); Die Geschichte des Montanismus (Erlangen, 1881); Unser Reformator Martin Luther (Dorpat, 1883); Kyrill und Methodius, die Lehrer der Slaven (Erlangen, 1885); Methodius von Olympus, i, Schriften (Leipsic, 1891); Studien zu den Kommentaren Hippolytus zum Buche Daniel und Hohenliede (1897); Hippolytus Werke (Berlin, 1897; in collaboration with H. Achelis); and Die Apokalypse Abrahams, das Testament der vierzig Martyrer (1898). He also edited, in collaboration with P. Tschackert, the thirteenth and fourteenth editions of J. H. Kurtz's Lehrbuch der Kirchengeschichte (2 vols., Leipsic, 1899, 1906).
BOOS, MARTIN: Roman Catholic priest; b. at Huttenried near Schongau, Bavaria, Dec. 25, 176'J; d. at Sayn, near Coblenz, Aug. 29, 1825. He studied at Dillingen under Sailer, Zimmer, and Weber. He followed the extreme practises of asceticism as a penance for sin, all to no avail, as he believed, and then developed a doctrine of salvation by faith which came very near to pure Lutheranism. This he preached with great effect. He was driven from Bavaria by the opposition of the ecclesiastical authorities and other priests and lived in Austria from 1799 to 1816, when he was compelled to leave that country. His last years were spent at Diisseldorf and Sayn.
Bibliography: His autobiography was edited by J. Gossner, Leipsic, 1831, Eng. transl., London, 1836, who also issued two volumes of his sermons, Berlin, 1830. Consult also F. W. Bodemann, Gesammelte Briefe von, an und iiber Martin Boos, Frankfort, 1854.
BOOTH, BALLINGTON: General-in-chicf and president of the Volunteers of America; b. at Brighouse (4 m. e.s.e. of Halifax), Yorkshire, England, July 28, 1S59. He was educated at a private school in Bristol and subsequently at Trenton Collegiate Institute and Nottingham Seminary, Nottingham, England. He was commander of the Salvation Army in Australia from 1SX5 to 1KN7. and held the same office in the United States from