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    "source_title": "Encyclopaedia Britannica (1911)",
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    "chunk_id": "1911:la badie:3677f4a8736f",
    "title": "LA BADIE",
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    "verified_text": "la badie, jean de (1610-1674), french divine, founder of the school known as the labadists, was born at bourg, not far from bordeaux, on the 13th of february 1610, being the son of jean charles de la badie, governor of guienne. he was sent to the jesuit school at bordeaux, and when fifteen entered the jesuit college there. in 1626 he began to study philosophy and theology. he was led to hold somewhat extreme views about the efficacy of prayer and the direct influence of the holy spirit upon believers, and adopted augustinian views about grace, free will and predestination, which brought him into collision with his order. he therefore separated from the jesuits, and then became a preacher to the people, carrying on this work in bordeaux, paris and amiens. at amiens in 1640 he was appointed a canon and teacher of theology. the hostility of cardinal mazarin, however, forced him to retire to the carmelite hermitage at graville. a study of calvin's _institutes_ showed him that he had more in common with the reformed than with the roman catholic church, and after various adventures he joined the reformed church of france and became professor of theology at montauban in 1650. his reasons for doing so he published in the same year in his _declaration de jean de la badie_. his accession to the ranks of the protestants was deemed a great triumph; no such man since calvin himself, it was said, had left the roman catholic church. he was called to the pastorate of the church at orange on the rhone in 1657, and at once became noted for his severity of discipline. he set his face zealously against dancing, card-playing and worldly entertainments. the unsettled state of the country, recently annexed to france, compelled him to leave orange, and in 1659 he became a pastor in geneva. he then accepted a call to the french church in london, but after various wanderings settled at middelburg, where he was pastor to the french-speaking congregation at a walloon church. his peculiar opinions were by this time (1666) well known, and he and his congregation found themselves in conflict with the ecclesiastical authorities. the result was that la badie and his followers established a separate church in a neighbouring town. in 1669 he moved to amsterdam. he had enthusiastic disciples, pierre yvon (1646-1707) at montauban, pierre dulignon (d. 1679), francois menuret (d. 1670), theodor untereyk (d. 1693), f. spanheim (1632-1701), and, more important than any, anna maria v. schurman (1607-1678), whose book _eucleria_ is perhaps the best exposition of the tenets of her master. at the head of his separatist congregation, la badie developed his views for a reformation of the reformed churches: the church is a communion of holy people who have been born again from sin; baptism is the sign and seal of this regeneration, and is to be administered only to believers; the holy spirit guides the regenerate into all truth, and the church possesses throughout all time those gifts of prophecy which it had in the ancient days; the community at jerusalem is the continual type of every christian congregation, therefore there should be a community of goods, the disciples should live together, eat together, dance together; marriage is a holy ordinance between two believers, and the children of the regenerate are born without original sin, marriage with an unregenerate person is not binding. they did not observe the sabbath, because--so they said--their life was a continual sabbath. the life and separatism of the community brought them into frequent collision with their neighbours and with the magistrates, and in 1670 they accepted society is in miss edith sichel's _women and men of the french renaissance_ (1901). see also j. favre, _olivier de magny_ (1885). label (a french word, now represented by _lambeau_, possibly a variant; it is of obscure origin and may be connected with a teutonic word appearing in the english \"lap,\" a flap or fold), a slip, ticket, or card of paper, metal or other material, attached to an object, such as a parcel, bottle, &c., and containing a name, address, description or other information, for the purpose of identification. originally the word meant a band or ribbon of linen or other material, and was thus applied to the fillets (_infulae_) attached to a bishop's mitre. in heraldry the \"label\" is a mark of \"cadency.\" in architecture the term \"label\" is applied to the outer projecting moulding over doors, windows, arches, &c., sometimes called \"dripstone\" or \"weather moulding,\" or \"hood mould.\" the former terms seem scarcely applicable, as this moulding is often inside a building where no rain could come, and consequently there is no drip. in norman times the label frequently did not project, and when it did it was very little, and formed part of the series of arch mouldings. in the early english styles they were not very large, sometimes slightly undercut, sometimes deeply, sometimes a quarter round with chamfer, and very frequently a \"roll\" or \"scroll-moulding,\" so called because it resembles the part of a scroll where the edge laps over the body of the roll. labels generally resemble the string-courses of the period, and, in fact, often return horizontally and form strings. they are less common in continental architecture than in english.",
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