Page:The New International Encyclopædia 1st ed. v. 02.djvu/596

BARN. these interior fixtures — stalls, stanchions, etc. — ranging from the very simple and cheap to the very elaborate and costly. Every barn used for the housing of stock, whether costly or cheap, should be provided with one or more box stalls for the use of animals with young. A silo (q.v.) is a valuable adjunct to a barn; it should form part of the structure, and be so located that it will be easy to fill and convenient to feed from.

A fuller treatment of this subject may be found in the following works: Harney, Barns, Outbuildings, and Fences (New York, 1870); Halsted, Barn-Plans and Outbuildings (New York, 1886); Sanders, Barn-Building (Chicago, 1893); Malden, Farm Buildings (London, 1896); Coleman, Stable Sanitation and Construction (New York, 1807); Hill, "Practical Suggestions for Farm Buildings," United States Department of Agriculture, Farmer's Bulletin 126 (Washington, 1901). See.

BAR'NABAS (Gk. Bappdpas). The surname given bv the Apostles to Joseph, one of the members of the early Jerusalem Church, and inter- preted by the author of Acts to mean 'Son of Consolation' (Acts iv. 36), or 'of Exhortation.' He was a Levite and a Cyprian by race, though doubtless, in view of his aunt having her home in Jerusalem, he was at this time a resident of that city. He contributed to the commu- nity of goods among the disciples (Acts iv. 36, 37). He was sponsor for Saul (Acts ix. 27). an act which would seen not only to indicate the influential position which Barnabas held among the disciples, but to involve some previous acquaintance between Barnabas and Saul — pos- sibly in Tarsus, where Barnabas, as a Hellenist of Cyprus, might have attended the university. Both of these inferences are borne out by his subsequent commission by the Church of Jeru- salem to investigate the work at Antioch. from which place he goes to Tarsus to secure the ser- vices of Saul, with whom he remains in Antioch and works for a year. In this Antioch church he also, quite naturally, came to assume a promi- nent place, being represented at the head of the prophets and teachers who were active there (Acts xiii. 1). Together with Saul, he was com- missioned by the Antioch Church to carry up to Jerusalem tlie relief prepared for the famine- stricken brethren of the city (Acts xi. 27-30), from which journey they returned only to be sent out by the home church upon missionary work for which they had been divinely selected (Acts xiii. 2).

Throughout this first missionary tour, em- bracing the southern region of Asia Minor, he was the efficient companion of Paul, returning with him to Antioch, where they became involved in the contention started by the bigoted Jews (see ) regarding the necessity of cir- cumcision as a condition of salvation (Acts xv. 1), a contention to which the Jews had doubtless been aroused by the extraordinary success of the mission among the uncircumcised Gentiles. The question was brought by them before the Apos- tles and elders (Acts xv. 2). From this jour- ney they returned to Antioch, where they again engaged in the work of the local church, until Paul suggested that they visit once more the churches which they had established on their missionary tour, when, owing to a dispute be- tween them as to the efficiency of Mark in the work, they separated from each other, Barnabas

taking Mark with him and going to Cyprus, his native place (Acts xv. 36-39). This dissension was evidently prepared for by the difficulty which occurred in Antioch between Paul and Barnabas, immediately after their return from the council at Jerusalem (Gal. ii. 11-21), where Barnabas is shown to be more or less out of harmony with Paul's broader Gentile views, and is really included with Peter in Paul's severe rebuke. From this time Barnabas disappears from Apostolic history, for Paul's mention of him in I. Cor. ix. merely implies that Barnabas was still engaged in active missionary work, not that he was again in Paul's company; while his reference to him in Col. iv. 10 would seem to indicate his death, since otherwise it is difficult to account for Mark's return to work with Paul.

The traditions concerning his subsequent life — that he proclaimed the Gospel in Rome, even during the lifetime of Jesus; that he was founder and first bishop of the Church at Milan; and that he suffered martyrdom at Salamis, on his native island of Cyprus — are valueless.

Tertullian assigns to him the authorship of the New Testament Epistle to the Hebrews (see ), referring to the current tradition of the Church as so accepting it, and quite evidently implying that he had MS. authority for his view. There is also a pseudepigraphical epistle which has come down to us under his name. See.

BARNABAS, I. The Apocryphal Acts of Barnabas, a work of late date, recounts his missionary tours and his death by martyrdom in his native Cyprus.

II. The extant Epistle of Barnabas, included among the so-called Apostolic Fathers, does not claim to have been written by Barnabas, but it is ascribed to him by early Christian writers, from Clement of Alexandria on. It is a didactic work, full of allegorical interpretations of the Old Tes- tament, and strongly anti-Jewish in its tone. It would seem to have emanated from Alexandria, where, it may be worth while to notice, the Clem- entine Homilies say that Barnabas resided. The document has been variously dated, from as early as A.D. 70-79 to c. 131 (Harnack). The later date is more probable than the earlier.

For text and English translation of the Epistle, Lightfoot, Apostolic Fathers, ed. Harmer (London, 1893); G. Krüger, History of Early Christian Literature (Eng. trans., New York, 1897); A. Harnack, Chronologie der altchristlichen Litteratur, Vol. I. (Leipzig, 1897). Consult also: "Barnabas," in Hastings, Dictionary of the Bible, Vol. I. (New York, 1898); and id. in Cheyne, Encyclopædia Biblica, Vol. I. (New York, 1899).

BAR'NABITES. An order of monks which sprang up at Milan about 1530. They were so called because the Church of Saint Barnabas in that city was granted them to preach in. They were approved of by Pope Clement VII. (1533) and Pope Paul III. (1535). Their official title is 'Regular Clerks of the Congregation of Saint Paul.' Their special duties were to attend the sick, to preach, to instruct the young, and to take the charge of souls. They soon established themselves in Italy, France, Austria, and Spain, and enjoyed the privilege of teaching theology in the schools of Milan and Pavia. Many eminent men have been sent forth by them. Besides the