RELIGIOUS ENCYCLOPEDIA
Bouquin Bousset
island of Nordstrand in the North Sea, which De Cort had discovered as the destined place. His financial troubles, which make up a large part of the story, ended only with his imprisonment at Amsterdam and his death in 1669. Antoinette, as his heir, was for several years more much occupied with courts of justice, not without danger of i.-nprisonment, and went from Amsterdam to Haarlem, thence to Sleswick, and finally to Husum to be as near as possible to Nordstrand. Here she might have been left in peace if she would have given up her claims. But she set up a printing-press and carried on the liveliest literary controversy, until her press was confiscated by the government. So her story proceeds, amid quaint and vivid details too numerous to give here, until she is found at Hamburg in 1679 formally charged with sorcery by a former adherent, an eccentric colonel of artillery named La Coste. She fled to escape arrest, and remained in hiding until her death the next year. The points of her quietistic mysticism need no discussion; for herself the important one was her own position as bride of the Holy Ghost and channel of revelation. Though she was probably more of an adventuress than even an enthusiast or an insane woman, the solemn prophetic tone of her visions and divine messages continued for some time to attract readers who believed in her inspiration; but her community seems to have been entirely scattered at her death. (G. Kawebau.)
Antoinette had many followers in Scotland, more, it is said, than in any other country. Pronjinent among them were the Rev. James Garden (1647- 1726), who rose to be professor of divinity at King's College, Aberdeen, and was deprived in 1696 because he had refused to sign the Westminster Confession of Faith, and his younger brother, Rev. George Garden (1649-1733), who after being one of the ministers of St. Nicholas, the town parish of Aberdeen, was " laid aside " by the privy council in 1692 because he refused to pray for William and Mary ani in 1701 was deposed from the ministry because he had advocated Bourignonianism in his book, An Apology for M. Antonia Bourignon (1699),areply to books by his brother-in-law, the Rev. John Cockburn (1652-1729), entitled Bourignianism Detected ; or, the Delusions and Errors of A. Bourignon and her Growing Sect. Narrative i. (London, 169S), Narrative ii. (1698), and A Letter to his Friend giving an account why the other Narratives about Bourignianism are not yet published, and answering some Reflections passed upon the first (1698).
The General Assembly of the Church of Scotland in 1701, 1709, and 1710 passed deliverances against Bourignonians in which their views are thus described: I. They denied (1) the divine permission of sin and that divine vengeance and eternal damnation were inflicted upon it; (2) the decrees of election and reprobation; and (3) the doctrine of the divine foreknowledge. II. They asserted (1) that Christ had a twofold human nature, one produced of Adam before the woman was formed, and the other born of the Virgin Mary; (2) that in each soul before birth are a good and an evil spirit; (3) that the will is absolutely free, and there is in man some infinite quality which makes it possible II.— 16
for him to unite himself to God; (4) that Christ's nature was sinfully corrupt, so that by nature he was rebellious to the will of God; (5) that perfection may be attained in this life; and (6) that children are born in heaven.
Notwithstanding these deliverances, the views of Antoinette Bourignon continued to exist in Scotland and in 1711 Bourignonianism was put among the heresies which candidates for the ministry were required formally to disown when applying for ordination.
Bibliography: An edition of the works of Antoinette Bourignon was published in 19 vols., at Amsterdam, 1680-86. She wrote two accounts of her life: La Parole de Dieu, ou sa vie interieure (1634-63), Mechlin, 1663; and La Vie exterieure (1616-61), Amsterdam, 1668! These were continued by her disciple, Pierre Poiret, in Sa Vie continuee, reprise depuis sa naissance et suivie jusqu'h sa mort, appended to a later edition of the preceding. Her autobiography in Eng. transl. under the title The Light of the World; a Most True Relation of a Pilgrimess Travelling Towards Eternity, 3 parts, London, 1696, reprinted, ib. 1863; abridged, ib. 1786. Consult especially A. van der Linde, Antoinette Bourignon, Das Licht der Welt, Leyden, 1895 (cf. on this G. Kawerau, in GGA, 1895, pp. 426 sqq.).
BOURNE, FRANCIS: Roman Catholic archbishop of Westminster; b. at Clap ham (a suburb of London) Mar. 23, 1861. He was educated at St. Cuthbert's College, Ushaw (1869-75), St. Edmund's, Ware (1875-80), St. Thomas's Seminary, Hammersmith (1880-81), St. Sulpice, Paris (1881- 1883), and the University of Lou vain (1883-84). He was ordained to the priesthood in 1884, and after serving as assistant at Blackheath, Mortlake, and West Grinstead for five years, was appointed rector of Southwark Diocesan Seminary, holding this position until 1898, also acting for several years as professor of moral theology and Holy Scripture. He was named domestic prelate to the pope in 1895, and in the following year was consecrated titular bishop of Epiphania and coadjutor to the bishop of Southwark. He was bishop of Southwark from 1897 to 1903, and since the latter year has been archbishop of Westminster. He practically refounded St. John's Seminary at Wonersh, and has been most active in movements for social reform in the diocese of Southwark. He represented the Roman Catholics of England at the St. Augustine celebrations at Aries in 1897, as well as the English Roman Catholic bishops at Autun in 1899, and led the English pilgrims to Lourdes in 1902.
BOURNE, HUGH. See Methodists, I., 4.
BOUSSET, bu"set', JOHANN FRANZ WILHELM: German Protestant; b. at Liibeck Sept. 3, 1865. He was educated at Erlangen, Leipsic, and Gottingen (Th.Lic, 1890) and became privat-docent at the latter university in 1890, being made associate professor of New Testament exegesis six years later. Theologically he belongs to the liberal historical school. In addition to minor contributions, he has written Evangeliencitate Justins des Martyrers (Gottingen, 1891); Jesu Predigt im Gegensatz zum Judentum (1892); Textkritische Studien (Leipsic, 1894); Antichrist (Gottingen, 1895;
Bouthillier Boyd