THE NEW SCHAFF-HERZOG
icle of the house and congregation. He took up active work again as provost of Suite, and exercised his visitatorial powers over a still wider field, at the same time writing an account of his work which is of some value. He resigned his office as provost in 1479, and probably died in the following year. His Chronicon Windeshemense was first printed by Heribert Rosweyde at Antwerp in 1621, and an incomplete edition of his four books De reformatione monaster ior urn was prepared by G. W. von Leibnitz, in Scriptores rerum Brunsvicensium (3 vols.. Hanover, 1707-11); an excellent modern edition, with introduction and notes, is that of K. Grube (Halle, 18865). A few smaller works, letters, and sermons, have recently been discovered and published by J. M. Wiistenhoff (Ghent, 1890).
L. SCHULZE.
Bibliography: The sources for a life are best discovered in his own writings: Chronicon Windeshemense, ed. K. Grube, Halle, 1886; Liber de reformatione monasteriorum, ed. Grube, with the Chronicon, ut sup. (contains a brief life by the editor). Consult also: K. Grube, Johannes Busch, Augustinerpropst zu Hildesheim, Freiburg, 1881: W Moll, Kerkgeschiedenis van Nederlande voor de Hervorming, II., ii., pp. 115, 221 sqq., 349, Utrecht, 1871; J. G. R. Acquoy, Het Klooster te Windesheim en zijn invloed, 3 vols., ib. 1875; L. iSchulze, Des Johannes Busch bisher unbekannte Schriften, in ZKG, xi. (1890) 586-596.
BUSEMBAUM (BUSENBAUM), HERMANN : German Jesuit, casuist; b. at Nottelen (a village of Westphalia) 1600; d. at Munster Jan. 31, 1668. He was a teacher at Cologne, and afterward rector at Hildesheim and Munster. His text-book of casuistry, entitled Medulla theologice moralis (Munster, 1645), in seven books, ran through 200 editions before 1776, although it caused offense when it was published with a commentary in 1710. The book contained the Jesuitic teachings on regicide, and in France, when an attempt was made to assassinate Louis XIV., the matter was brought before the courts. The Paris parliament was satisfied with simply condemning the book, while that of Toulouse had it publicly burned and held the principals of institutions who used it responsible. Meanwhile the moral theology of the Medulla was incorporated in the classical text-book of the order of Redemptorists, edited by Liguori. Busembaum's L'ilhim inter spinas (Cologne, 1660) is ascetic in character. K. Benrath.
Bibliography: J. J. I. Dollinger and F. H. Reusch, Ge-
schichte der M oralstrei ligkeiten, vol. i., Stuttgart, 1890'
F. H. Reusch, Index der verbotenen Bucher, ii. 826 896'
898. 920.
BUSH, GEORGE: American Swedonborgian; b. at Norwich, Vt., June 12, 1796; d. at Rochester, N. Y., Sept. 19, 18.59. He was graduated at Dartmouth, 1818; studied at Princeton Theological Seminary, 1820-22; was tutor in Princeton College, 1822-23; went to Indiana for the Home Missionary Society in 1824 and was pastor of a Presbyterian church at Indianapolis 1N25-28; professor of Hebrew and Oriental literature in the University of the City of New York 1831-47; instructor of sacred literature in Union Theological Seminary in ^the same city 1836-37 In 1815 he connected himself with the Swedenborgians and was preacher of the New Church Society in New York 1848-52, in Brooklyn 1854-59. He was an active defender
of the tenets of his faith with both pen and voice, and edited the New Church Repository and Monthly Review 1848-55. His writings on other subjects include: Life of Mohammed (New York 1832); A Treatise on the Millennium (1832); A Grammar of the Hebrew Language (1835); Notes Critical and Practical on the Old Testament (Genesis-Judges, 8 vols., 1840 sqq.); Anastasis (184.5). against the doctrine of the resurrection of the bod v. He was justly esteemed as a Hebrew scholar.
Bibliography: Memoirs and Reminiscenses of George Bvsh a collection of contributions from friends, edited by "Woodbury M. Fernald, Boston, 1860.
BUSHNELL, HORACE: Congregationalist; b. at Litchfield, Conn., Apr. 14, 1802; d. in Hartford, Conn., Feb. 17, 1876. He was graduated at Yale College, 1827; after an interval spent in teaching and journalism, he returned (1829) to study law in the Yale Law School, but after two years, duringwhich he was a tutor in the college, was converted and studied for the ministry in the Yale Divinity School and graduated in the class of 1833. He was pastor of the North Church, Hartford, Conn., from May 22, 1833, till Nov. 22, 1859, when he resigned on account of his health, though he continued his ministrations with undiminished power. His distinction rests upo'n several great works: (1) His Christian Nurture (Hartford, 1846) — a contribution of the first rank to religious thought — in which he drew attention away from revivals to thetraining of children in Christian households as the law of growth in the Church. (2) His doctrine of the " Instrumental Trinity " (God in Christ, New York, 1849), showing affinities with Sabellianism, but lifting the idea of the Trinity out of the region of speculation and making it available for actual life (see Christology, IX., 3, § 4). (3) His supreme emphasis on ethical and religious values and his refusal of metaphysics; here he anticipates the. Ritschlian attitude, the ground of which for him lay not in philosophy, but in a theory of language (" Dissertation on Language," in God in Christ ; " Our Gospel a Gift to the Imagination," in Building Eras, New York, 1881) and in a profound Christian experience. (4) His moral view of the Atonement (q.v.), " grounded in principles of universal obligation " and universal vicariousness, later modified by the idea of Cod as propitiating himself in the forgiveness of the sinner (The Vicarious Sacrifice, New York, 180.5; Forgiveness and Law, ib. 1874 — the two volumes published under the title The Vicarious Sacrifice, 1877). (5) In apologetics Bushnell related" Miracles" to "Law," and drew his matchless picture of " The Character of Jesus Forbidding his Possible Classification with Men " (Nature and the Supernatural, New York, 1858). (6) Many of his sermons are unsurpassed for insight, feeling, imagination, noble thought, and splendor of diction. Yet by his own generation he was generally called a heretic; and for his condemnation there was a demand throughout the American orthodox churches! In 1849 and 1S.51 he was actually accused of heresy in formal fashion, and still more savagely attacked after 1866, but his congregation stood by him and he was not tried. The present generation in America ven-