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    "source_title": "Encyclopaedia Britannica (1911)",
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    "title": "BUSHNELL",
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    "verified_text": "bushnell, horace (1802-1876), american theologian, was born in the village of bantam, township of litchfield, connecticut, on the 14th of april 1802. he graduated at yale in 1827, was associate editor of the new york _journal of commerce_ in 1828-1829, and in 1829 became a tutor at yale. here he at first took up the study of law, but in 1831 he entered the theological department of yale college, and in 1833 was ordained pastor of the north congregational church in hartford, conn., where he remained until 1859, when on account of long-continued ill-health he resigned his pastorate. thereafter he had no settled charge, but, until his death at hartford on the 17th of february 1876, he occasionally preached and was diligently employed as an author. while in california in 1856, for the restoration of his health, he took an active interest in the organization, at oakland, of the college of california (chartered in 1855 and merged in the university of california in 1869), the presidency of which he declined. as a preacher, dr bushnell was a man of remarkable power. not a dramatic orator, he was in high degree original, thoughtful and impressive in the pulpit. his theological position may be said to have been one of qualified revolt against the calvinistic orthodoxy of his day. he criticized prevailing conceptions of the trinity, the atonement, conversion, and the relations of the natural and the supernatural. above all, he broke with the prevalent view which regarded theology as essentially intellectual in its appeal and demonstrable by processes of exact logical deduction. to his thinking its proper basis is to be found in the feelings and intuitions of man's spiritual nature. he had a vast influence upon theology in america, an influence not so much, possibly, in the direction of the modification of specific doctrines as in \"the impulse and tendency and general spirit which he imparted to theological thought.\" dr munger's estimate may be accepted, with reservations, as the true one: \"he was a theologian as copernicus was an astronomer; he changed the point of view, and thus not only changed everything, but pointed the way toward unity in theological thought. he was not exact, but he put god and man and the world into a relation that thought can accept while it goes on to state it more fully with ever growing knowledge. other thinkers were moving in the same direction; he led the movement in new england, and wrought out a great deliverance. it was a work of superb courage. hardly a theologian in his denomination stood by him, and nearly all pronounced against him.\" four of his books were of particular importance: _christian nurture_ (1847), in which he virtually opposed revivalism and \"effectively turned the current of christian thought toward the young\"; _nature and the supernatural_ (1858), in which he discussed miracles and endeavoured to \"lift the natural into the supernatural\" by emphasizing the super-naturalness of man; _the vicarious sacrifice_ (1866), in which he contended for what has come to be known as the \"moral view\" of the atonement in distinction from the \"governmental\" and the \"penal\" or \"satisfaction\" theories; and _god in christ_ (1849) (with an introductory \"dissertation on language as related to thought\"), in which he expressed, it was charged, heretical views as to the trinity, holding, among other things, that the godhead is \"instrumentally three--three simply as related to our finite apprehension, and the communication of god's incommunicable nature.\" attempts, indeed, were made to bring him to trial, but they were unsuccessful, and in 1852 his church unanimously withdrew from the local \"consociation,\" thus removing any possibility of further action against him. to his critics bushnell formally replied by writing _christ in theology_ (1851), in which he employs the important argument that spiritual facts can be expressed only in approximate and poetical language, and concludes that an adequate dogmatic theology cannot exist. that he did not deny the divinity of christ he proved in _the character of jesus, forbidding his possible classification with men_ (1861). he also published _sermons for the new life_ (1858); _christ and his salvation_ (1864); _work and play_ (1864); _moral uses of dark things_ (1868); _women's suffrage, the reform against nature_ (1869); _sermons on living subjects_ (1872); and _forgiveness and law_ (1874). dr bushnell was greatly interested in the civic interests of hartford, and was the chief agent in procuring the establishment of the public park named in his honour by that city. an edition of his works, in eleven volumes, appeared in 1876-1881; and a further volume, gathered from his unpublished papers, as _the spirit in man: sermons and selections_, in 1903. new editions of his _nature and the supernatural, sermons for the new life_, and _work and play_, were published the same year. a full bibliography, by henry barrett learned, is appended to his _spirit in man_. consult mrs m.b. cheneys _life and letters of horace bushnell_ (new york, 1880; new edition, 1903), and dr theodore t. mungers _horace bushnell, preacher and theologian_ (boston, 1899); also a series of papers in the _minutes of the general association of connecticut_ (_bushnell centenary_) (hartford, 1902). (w. wr.) b[=u][s.][=i]r[=i] [ab[=u] 'abdall[=a]h muhammad ibn sa'[=i]d ul-b[=u][s.][=i]r[=i]] (1211-1294), arabian poet, lived in egypt, where he wrote under the patronage of ibn hinna, the vizier. his poems seem to have been wholly on religious subjects. the most famous of these is the so-called \"poem of the mantle.\" it is entirely in praise of mahomet, who cured the poet of paralysis by appearing to him in a dream and wrapping him in a mantle. the poem has little literary value, being an imitation of ka'b ibn zuhair's poem in praise of mahomet, but its history has been unique (cf. i. goldziher in _revue de l'histoire des religions_, vol. xxxi. pp. 304 ff.). even in the poet's lifetime it was regarded as sacred. up to the present time its verses are used as amulets; it is employed in the lamentations for the dead; it has been frequently edited and made the basis for other poems, and new poems have been made by interpolating four or six lines after each line of the original. it has been published with english translation by faizullabhai (bombay, 1893), with french translation by r. basset (paris, 1894), with german translation by c.a. ralfs (vienna, 1860), and in other languages elsewhere. for long list of commentaries, &c., cf. c. brockelmann's _gesch. der arab. litteratur_ (weimar, 1898), vol. i. pp. 264-267. (g. w. t.)",
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