D. S. SCHAFF.
BIBLIOGRAPHY BIBLIOGRAPHY
英
BIBLIOGRAPHY: Biographies are by J. T. Coleridge, 2 vols.,
Oxford, 1869; W. Lock, Boston, 1893. Consult also:
J. C. Shairp, John Keble: Essay on the Author of the “ Chris-
tian Year,” Edinburgh, 1866; The Birthplace, Home,
Churches and other Places connected with the Author of
“ The Christian Year,” with Notes by J. F. Moor, Oxford,
1867; J. H. Newman, Essays Critical and Historical, ii.
421 sqq., London, 1873, and cf. the Apologia; S. W. Duf-
field, English Hymns, pp. 500-502, New York, 1866;
Julian, Hymnology, pp. 610-613; DNB, xxx. 291-295.
KECKERMANN, BARTHOLOMAEUS KECKERMANN, BARTHOLOMAEUS
英
KECKERMANN, BARTHOLOMAEUS: German
Reformed theologian; b. at Danzig 1571 (1573?);
d. there Aug. 25, 1609. He studied at Witten-
berg, Leipsic, and Heidelberg, where he became
professor of Hebrew. From 1601 till his death
he was rector and professor of philosophy at the
Reformed Gymnasium of his native city. All
his literary works grew out of courses of lectures.
His Opera omnia (2 vols., Geneva, 1614) comprise
the whole sphere of philosophy, which he treated
in the spirit of a strict Aristotelianism, while many
other Reformed theologians adopted the method
and ideas of Petrus Ramus. His theological works,
Rhetorica ecclesiastica (3d. ed., Hanau, 1606), and
Systema theologicum (1602, and often; Eng. transl.,
A Manuduction to Theology [London, 1620?]) form
only an appendix; and his dogmatic system is inter-
esting chiefly on account of its method. Kecker-
mann starts from a subjective point of view, from
the enjoyment of God by man. The first book of
the Systema treats of God as the highest aim of
man. From the highest aim Keckermann proceeds
analytically to the means for its attainment, which
are knowledge of our misery and deliverance from
it. Hence he distinguished two parts of theology,
a theologia pathologiké (book ii., doctrines of the orig-
inal state, fall, and sin), and a theologia therapeutiké
(book iii., election, redemption, justification, and
perfection). But he did not follow the consequences
of his subjective starting-point beyond the structure
of the external frame. Keckermann’s attempt to
transfer ethics from theology to philosophy is still
worthy of note. (E. F. Karl MÜLLER.)
BIBLIOGRAPHY: M. Adam, Vitae Germanorum philosophorum,
pp. 232 sqq., Frankfort, 1706; P. Bayle, Dictionary His-
torical and Critical, iii. 656, London, 1736; A. Schweizer,
Glaubenslehre der evangelisch-reformierten Kirche, i. 98,
li. 151 sqq., Zurich, 1844; F. W. J. H. Gass, Geschichte
der protestantischen Dogmatik, i. 408 sqq., Berlin, 1854.
KEDNEY, JOHN STEINFORT KEDNEY, JOHN STEINFORT
英
KEDNEY, JOHN STEINFORT: Protestant Epis-
copal; b. at Bloomfield, N. J., Feb. 12, 1819. He
was educated at Union College (A.B., 1838) and
General Theological Seminary (1841). He was or-
dered deacon in 1841 and priested in 1843. After
being a missionary in North Carolina from 1842 to
1845, he was rector of St. John’s, Salem, N. J.
(1847-52), Bethesda, Saratoga Springs, N. Y.
(1852-59), Trinity, Society Hills, S. C. (1859-65),
Trinity, Potsdam, N. Y. (1865-70), and Trinity,
Camden, S. C. (1870-71). Since 1871 he has been
professor of divinity in Seabury Divinity School,
Faribault, Minn., although advancing years have
compelled him to retire from active work. He has
written: Catawba River, and Other Poems (New York,
1846); The Beautiful and the Sublime (1884);
Hegel’s Aesthetics (Chicago, 1886); Christian Doc-
trine Harmonized (2 vols., New York, 1888); Mens
Christi (1890); and Problems in Ethics (1900).
KEENE, JAMES BENNETT KEENE, JAMES BENNETT
英
KEENE, JAMES BENNETT: Church of Ire-
land, bishop of Meath; b. at Dublin Oct. 25, 1849.
He studied at Trinity College, Dublin (B.A., 1871),
and was ordered deacon in 1872 and ordained priest
in the following year. He was curate of St. Mat-
thias, Dublin (1872-74), diocesan curate of Meath
(1874-77), Y. M. C. A. chaplain at Dublin (1877-
1879), incumbent of Ballyboy (1879), and rector of
Navan (1879-97). In 1897 he was consecrated
bishop of Meath. He has been examining chap-
lain to the bishop of Meath (1885-94), prebendary
of Tipper and canon of St. Patrick’s Cathedral,
Dublin (1892-97), and rural dean of Skryne (1896-
1897).
KEENER, JOHN CHRISTIAN KEENER, JOHN CHRISTIAN
英
KEENER, JOHN CHRISTIAN: Methodist Epis-
copal (South) bishop; b. at Baltimore, Md., Feb.
7, 1819. He was graduated at Wesleyan Univer-
sity, Middletown, Conn., in 1835, and, after being
engaged in business for six years, entered the minis-
try of his denomination in 1841. For the next
seven years he was pastor of churches in Alabama,
and from 1848 to 1861 was pastor at New Orleans,
being also presiding elder in 1858 and 1860. He
was then superintendent of the chaplains attached
to the Confederate Army west of the Mississippi
until 1864, when he returned to New Orleans as
presiding elder and editor of the New Orleans Chris-
tian Advocate. In 1870 he was elected bishop. In
1873 he established a Methodist Episcopal mission
in Mexico. He has written: The Post Oak Circuit
(Nashville, Tenn., 1857); Studies of Bible Truths
(1899); and The Garden of Eden and the Flood
(1900).
KEIL, JOHANN FRIEDRICH KARL KEIL, JOHANN FRIEDRICH KARL
英
KEIL, JOHANN FRIEDRICH KARL: German
Protestant exegete; b. at Lauterbach near Olsnitz
(25 m.s.w. of Zwickau), Saxony, Feb. 26, 1807; d.
at Rédlitz (8 m. s.e. of Glauchau), Saxony, May 5,
1888. He studied theology in Dorpat and Berlin,
and in 1833 accepted a call to the theological fac-
ulty of Dorpat, where he labored for twenty-five
years as docent and professor of Old- and New-Tes-
tament exegesis and Oriental languages. With Sar-
torius, Busch, later Philippi, Theodosius, Harnack
and Kurtz, he educated for the Baltic provinces a
generation of preachers who faithfully adhered to
the confession of the Church. In 1859 he settled at
Leipsic, where he devoted himself to literary work
and to the practical affairs of the Lutheran Church.
In 1887 he removed to Rédlitz, continuing there his
literary activity until his death. He belonged to the
strictly orthodox and conservative school of Heng-
stenberg. Ignoring almost entirely modern criti-
cism, all his writings represent the view that the
books of the Old and New Testaments are to be re-
tained as the revealed word of God. Till the very
last he regarded the modern development of German
theological science as a passing phase of error.
His chief work is the commentary on the Old Testa-
ment (4 vols. in 14, Leipsic, 1861-75; Eng. transl.,
25 vols., Edinburgh, 1864-78), which he undertook
with Franz Delitzsch. To this work he contrib-
uted commentaries on all the books from Genesis
to Esther inclusive, Jeremiah, Ezekiel, Daniel, and
the minor prophets. He also published commen-
taries on Maccabees (Leipsic, 1875), Matthew (1877),
Mark and Luke (1879), John (1881), Peter and Jude
(1883), and Hebrews (1885). Other works are: Der
Tempel Salomos (Dorpat, 1839); Einleitung in die
kanonischen Schriften des Alten Testaments (Frank-
fort, 1853; 3d ed., 1873; Eng. transl., 2 vols.,
Manual of Historico-Critical Introduction to...
The O. T., Edinburgh, 1870); and Handbuch der
biblischen Archäologie (1858-59; 2d. ed., 1875; Eng.
transl., Manual of Biblical Archeology, 2 vols.,
Edinburgh, 1887-88). (W. J. A. Ker.)
THE NEW SCHAFF-HERZOG
NN KEITH, ALEXANDER
英
KEITH, ALEXANDER: Clergyman of the
Free Church of Scotland; b. at Keith Hall (11 m.
n.w. of Aberdeen), Aberdeenshire, Nov. 30, 1791;
d. at Buxton (160 m. n.w. of London), Derbyshire,
Feb. 8, 1880. He studied at the Marischal College
and University of Aberdeen (B.A., 1809; D.D.,
1833), was licensed to preach in 1813, and was pre-
sented the same year to St. Cyrus, Kincardineshire,
which he resigned in 1840 on account of ill health.
In 1839 he visited Palestine as a member of a com-
mission sent out by the Church of Scotland to in-
quire into the condition of the Jews, preparatory
to the establishment of a mission among them.
At the disruption of 1843 he joined the Free Church.
He was the author of several works on prophecy,
the best known being Evidence of the Truth of the
Christian Religion, Derived from the Literal Ful-
filment of Prophecy (Edinburgh, 1828; 40th ed.,
London, 1873). Other works are: The Signs of the
Times (2 vols., Edinburgh, 1832); Demonstration
of the Truth of Christianity (1838); The Harmony
of Prophecy (1851); and The History and Destiny
of the World (London, 1861).
KEITH, GEORGE KEITH, GEORGE
英
KEITH, GEORGE: Scotch Quaker, afterward
Anglican clergyman and missionary to America;
b., probably in Aberdeenshire, 1639; d. at Edbur-
ton (20 m. e. of Chichester), Sussex, Mar. 27, 1716.
After receiving the degree of M. A. from Marischal
College, Aberdeen, he became tutor and chaplain
in a noble family. He was designed for the Pres-
byterian ministry, but about 1664 adopted the
tenets of the Quakers, and soon won a prominent
position in the councils of the sect. He was inti-
mately associated with Robert Barclay, George
Fox, and William Penn. After having been fre-
quently imprisoned for preaching in England,
Keith emigrated to America about 1685, served for
a time as surveyor-general in New Jersey, and set-
tled in Philadelphia in 1689 as principal of a Friends’
school. Subsequently he traveled in New England
and defended the principles of the Quakers in con-
troversy with Increase Mather and others. Hav-
ing become involved in bitter disputes with other
leaders of the sect, in 1692 Keith headed a faction
called “ Keithites,” or ‘‘ Christian Quakers.” In
1694 he returned to England, where he was de-
nounced by Penn as an apostate and dismissed
from the society at the Annual Meeting of 1695.
After preaching to his followers for five years at
Turners’ Hall, London, he united with the Estab-
lished Church in 1700, and subsequently led several
hundred Quakers to conform. From 1702 till 1704
he traveled in America as a missionary of the So-
ciety for the Propagation of the Gospel in Foreign
Parts. From 1706 till his death he was rector of
Edburton, Sussex. He is said to have been one
of the most scholarly and versatile men ever en-
rolled by the Quakers. The more important of
his numerous writings are: The Deism of William
Penn and his Brethren (London, 1699); The Stand-
ard of the Quakers Examined (1702); and A Journal
of Travels (1706).
BIBLIOGRAPHY: DNB, xxx. 318-321, where references to
scattered notices are given.
KEITH-FALCONER, HONORABLE ION GRANT
NEVILLE KEITH-FALCONER, HONORABLE ION GRANT
NEVILLE
英
KEITH-FALCONER, HONORABLE ION GRANT
NEVILLE: Church of Scotland layman; the third son
of the ninth earl of Kintore; b. in Edinburgh July
5, 1856; d. at Aden, Arabia, May 11, 1887. He
was educated at Harrow Public School, and at
Cambridge University, at both of which he distin-
guished himself not only by scholarship but by his
bicycle-riding. He was appointed Lord Almoner’s
professor of Arabic at Cambridge, 1886. He also
taught himself Pitman’s system of shorthand and
attained uncommon speed for a non-professional.
He became deeply interested in evangelistic work
in Cambridge and in London, and so his thoughts
turned to making his remarkable Oriental learning
available on the foreign field. With this in view he
paid a visit to Aden to see for himself the pros-
pects of a mission to the Mohammedans and being
convinced that his lifework lay in that direction
he laid aside his ambition as an Oriental scholar
in England, and in 1886 went to Aden as a lay
missionary of the Church of Scotland. There, how-
ever, he quickly succumbed to an attack of fever.
He was destined to be of much more consequence
in inciting others to labor for the conversion of
Mohammedans and other non-Christians than as
a worker himself. It was one of the sources of this
influence that he was a nobleman of wealth and
therefore one who could not be accused of sordid
motives. He died too soon to do much in litera-
ture. Still his article on shorthand in the ninth
edition of the Encyclopedia Britannica, his edition
(1885) of Kalilah and Dimnah, otherwise known as
the Fables of Bidpai, and some of his papers at-
tracted wide attention.
BIBLIOGRAPHY: R. Sinker, Memorials of . . . Keith-Fal-
coner, Cambridge, 1888.
KELLER, LUDWIG KARL KELLER, LUDWIG KARL
英
KELLER, LUDWIG KARL: German Reformed
layman; b. at Fritzlar (16 m. s.w. of Cassel), Prus-
sia, Mar. 28, 1849. He was educated at the uni-
versities of Leipsic and Marburg (Ph.D., 1873),
and from 1874 to 1895 was connected with the
state archives of Westphalia at Münster, where he
was successively second assistant (1874-81), and
director (1874-95). Since 1895 he has been privy
state archivist at Berlin. Besides being editor of
the Monatsschrift der Comenius-Gesellschaft, he has
written the following works of theological interest:
Geschichte der Wiedertäufer und ihres Reichs zu
Münster (Münster, 1880); Die Gegenreformation in
Westfalen und am Niederrhein, Actenstücke und Er-
läuterungen (3 parts, Leipsic, 1886-95); Ein Apostel
der Wiedertéufer (biography of Hans Denk; 1882);
Die Reformation und die älteren Reformparteien in
ihrem Zusammenhange dargestellt (1885); Die Wald-
enser und die deutschen Bibelübersetzungen (1886);
and Johann von Staupitz und die Anfänge der Re-
formation (1888).
KELLNER, KARL ADAM HEINRICH KELLNER, KARL ADAM HEINRICH
英
KELLNER, KARL ADAM HEINRICH: Ger-
man Roman Catholic; b. at Heiligenstadt (15 m.
n.w. of Mühlhausen), Prussia, Aug. 26, 1837. He
studied at the academy of Münster, the University
of Tübingen, and the seminary of Treves, and was
ordained to the priesthood in 1861. He was then
vicar at Treves 1862-65, parish priest at Bitburg
1866-67, and professor of canon law in the theo-
logical seminary at Hildesheim from 1867 to 1874,
when the institution was closed as a result of the
Kulturkampf. In 1874 he was appointed professor
of church history in the University of Bonn, and
held this position until his retirement from active
life in 1902. He has written Buss- und Straffver-
fahrungen gegen Kleriker in den sechs ersten christ-
lichen Jahrhunderten (Treves, 1863); Hellenismus
und Christentum (Cologne, 1866): Ausgewählte
Schriften Tertullians übersetzt (2 vols., Kempten,
1870-72); Verfassung, Lehramt und Unfehlbarkeit
der Kirche (1872); Tertullians sämmtliche Schriften
übersetzt (2 vols., Cologne, 1882); and Heortologie
oder das Kirchenjahr und die Heiligenfeste in ihrer
geschichtlichen Entwicklung von den ältesten Zeiten
bis zur Gegenwart (Freiburg, 1901). He also re-
vised the eleventh volume of Rohrbacher’s Uni-
versalgeschichte der katholischen Kirche (Münster,
1880).
KELLS, SYNOD OF KELLS, SYNOD OF
英
KELLS, SYNOD OF: A synod convened in 1152
at Kells (88 m. n.w. of Dublin), by Eugenius III.,
for the purpose of reorganizing the Church of Ire-
land. It divided the country into four archbish-
oprics, established a hierarchy, introduced tithes
and the Peter’s-pence, acknowledged the papal su-
premacy, etc. See CELTIC CHURCH IN BRITAIN AND
IRELAND, III., 2, § 5.
KELLY, THOMAS KELLY, THOMAS
英
KELLY, THOMAS: Irish dissenting preacher
and hymn-writer; b. at Kellyville (4 m. w. of Athy),
County Queen’s, July 13, 1769; d. there May 14,
1855. He was graduated at the University of
Dublin and studied law in London, but took orders
in the Established Church in 1792 and began to
preach in Dublin. For his fervent Evangelical ser-
mons he was soon inhibited by the archbishop from
preaching in the diocese of Dublin. After preach-
ing for a time in two unconsecrated buildings in the
city, he became a dissenter and, from his ample
means, erected chapels at Athy, Portarlington,
Waterford, Wexford, and other places, where he
continued to preach. His reputation rests upon his
Hymns on Various Passages of Scripture (Dublin,
1804). The ninety-six hymns of the first edition
grew to 765 in the seventh (1853), the last that ap-
peared before his death. His best-known hymns
are, ‘“ Come, see the place where Jesus lay,” and
“ On the mountain’s top appearing.”
BIBLIOGRAPHY: S. W. Duffield, English Hymns, pp. 206-
207 et passim, New York, 1886; Julian, Hymnology, pp.
614-615.
KELLY, WILLIAM KELLY, WILLIAM
英
KELLY, WILLIAM: Plymouth Brother; b. of
Episcopalian parentage in the north of Ireland
1821; d. at Exeter, England, Mar. 27, 1906. He
was early left fatherless, supported himself by
teaching in the island of Sark, and joined the Plym-
outh Brethren (q.v.) in 1840. He retained a close
connection with the Channel Islands for thirty
years, residing in Guernsey, but for the latter half
of his career his home was at Blackheath, London,
S. E. He graduated with classical honors at Trin-
ity College, Dublin, and by his writings established
a reputation for sound scholarship and acquired
distinction as an able controversialist. Besides
aiding Tregelles in that eminent scholar’s investi-
gations as a Biblical textual critic, he himself pub-
lished, in 1860, a critical edition of the Revelation
of John, which earned a commendatory notice from
Ewald in the Göttingen Jahrbücher. Such studies
were carried on concurrently with the editing of a
periodical entitled The Prospect, which gave way to
The Bible Treasury, carried on by Kelly to the time
of his death. This brought the editor into corre-
spondence with such men as Dean Alford, Dr. Rob-
ert Scott the lexicographer, Principal Edwards,
Professor Sanday, and other theologians. In his
last days Archdeacon Denison was wont to speak
of The Bible Treasury as the only religious magazine
worth reading, so steadfast was the editor in rejec-
tion of what he believed to be Christ-dishonoring
views of the Bible put forth by higher critics.
Kelly identified himself whole-heartedly with the
body of doctrine developed by the late John Nel-
son Darby (q.v.), whose Collected Writings were
edited by him. According to Neatby, he “ was
essentially the interpreter of Darby to the uniniti-
ated.” Kelly’s own merits were, however, mani-
fest alike in living as in written ministry. Spur-
geon, judging by the latter, has applied to him, in
the Guide to Commentaries, words of Goldsmith,
“ born for the universe, who narrowed his mind ”’
by Darbyism. Although friction at last arose be-
tween them, the younger retained his veneration for
the older man.
In the list of Kelly’s writings will be found lec-
tures on or formal expositions of all the books of
the Bible. Kelly exercised considerable influence
upon outside readers by his Lectures on the New
Testament Doctrine of the Holy Spirit (London,
(1867); On the Church of God (10th ed., 1906); On
the Pentateuch (1877); On the Gospel of Matthew
(1868); and On the Book of Revelation (1861). “ In
the Beginning” (Mosaic Cosmogony), Expositions
of the Prophecies of Isaiah and the Gospel of John
(enlarged ed. by E. E. Whitfield, 1907); The Epistle
to the Hebrews and the Epistles of John; a work on
God’s Inspiration of the Scriptures, and his last words
on Christ’s Coming again (in which he vindicated
the originality of Darby in regard to the “ Secret
Rapture ” after its impugnment by an American
writer) are other works which warrant notice.
E. E. WHITFIELD.
BIBLIOGRAPHY: W. B. Neatby, William Kelly as a Theo-
logian, in Expositor, 7 ser., no. 17.
KELSO, JAMES ANDERSON KELSO, JAMES ANDERSON
英
KELSO, JAMES ANDERSON: Presbyterian; b.
at Rawal Pindi (90 m. s.e. of Peshawur), India,
June 6, 1873. He was graduated at Washington
and Jefferson College in 1892, Western Theological
Seminary in 1896, and studied in Berlin and Leip-
sic (Ph.D., 1902). He was tutor of Greek and
Latin at Washington and Jefferson College 1892-
1893, instructor in Hebrew in Western Theological
Seminary 1897-1901, professor of Hebrew and Old-
Testament literature in the same institution 1901-
1909, and president since 1909. He is ‘‘an adher-
ent of the confessional Theology of the Presbyterian
Church, U.S.A.” He has written Die Klagelieder,
der masoretische Text und die Versionen (Leipsic,
1901).
KENDRICK, ASAHEL CLARK KENDRICK, ASAHEL CLARK
英
KENDRICK, ASAHEL CLARK: Baptist; b. at
Poultney, Vt., Dec. 7, 1809; d. at Rochester, N. Y.,
Oct. 21, 1895. He was educated at Hamilton Col-
lege, Clinton, N. Y. (B.A., 1831), and after being
professor of Greek in Madison University, Hamil-
ton, N. Y., from 1832 to 1850, occupied a similar
chair at the University of Rochester until his death.
He was also professor of Hebrew and New-Testa-
ment interpretation in Rochester Theological Sem-
inary from 1865 to 1868, and from 1852 to 1854
studied and traveled in Europe, especially in Greece.
Although ordained to the Baptist ministry, he
never held a pastorate. From 1871 to 1881 he was
a member of the New Testament Company of the
Anglo-American Bible Revision Committee. He
was the author of: Life and Letters of Mrs. Emily C.
Judson (New York, 1860); Commentary on the Epis-
tleto the Hebrews (Philadelphia, 1889); and The Moral
Conflict of Humanity, and other Papers (1894). He
likewise collaborated on several biographies, and re-
vised the translation of H. Olshausen’s Biblical
Commentary on the New Testament (6 vols., New
York, 1836-58), besides translating C. B. Moll’s
commentary on Hebrews for the American Lange
commentary (1868) and H. A. W. Meyer’s commen-
tary on John (1884).
KENDRICK, JOHN MILLS KENDRICK, JOHN MILLS
英
KENDRICK, JOHN MILLS: Protestant Epis-
copal missionary bishop of Arizona and New Mex-
ico; b. at Gambier, O., May 14, 1836. He was
graduated at Marietta College, Marietta, O., in
1856, studied law, and was admitted to the New
York bar, but feeling himself drawn toward the
Church, entered the theological seminary connected
with Kenyon College, Gambier, O. He interrupted
his studies to serve in the Union Army during the
Civil War, and rose to be assistant adjutant-gen-
eral. Graduating from the theological seminary
in 1864, he was ordered deacon in the same year,
and advanced to the priesthood in 1865. He served
as a missionary for two years at Put-in-Bay, O., and
was then rector of St. Andrew’s, Fort Scott, Kan.
(1867-69), St. Paul’s, Leavenworth, Kan. (1869-
1875), and the Church of the Good Shepherd, Co-
lumbus, O (1875-78). In 1878-89 he was a gen-
eral diocesan missionary, and for five years of this
period was superintendent of city missions in Co-
lumbus. In 1889 he was consecrated missionary
bishop of Arizona and New Mexico.
BIBLIOGRAPHY: W. S. Perry, The Episcopate in America,
p. 71, New York, 1895.
KENITES. See CAIN.
KENIZZITES. See CALEB.
KENNEDY, ARCHIBALD ROBERT STIRLING KENNEDY, ARCHIBALD ROBERT STIRLING
英
KENNEDY, ARCHIBALD ROBERT STIRLING:
Church of Scotland; b. at Whitehills (2 m. w. of
Banff), Banffshire, Scotland, Dec. 21, 1859. He
studied at the universities of Aberdeen (M.A.,
1879), Glasgow (B.D., 1883), Göttingen (1883),
and Berlin (1883-85), and in 1885-87 was fellow of
Glasgow University. He was professor of Hebrew
and cognate languages in the University of Aber-
deen 1887-94, and since 1894 has been professor of
Hebrew and Semitic languages in the University of
Edinburgh. He prepared the English editions of
the Hebrew, Syriac, Assyrian, and Arabic gram-
mars in the Porta Linguarum Orientalium (London,
1885-95), and has edited Exodus, Joshua, and
Judges in The Temple Bible, besides writing the
commentary on Samuel for The Century Bible (1905).
KENNICOTT, BENJAMIN KENNICOTT, BENJAMIN
英
KENNICOTT, BENJAMIN: Biblical scholar; b.
at Totnes (22 m. s.s.w. of Exeter), Devonshire,
Apr. 4, 1718; d. at Oxford Aug. 18, 1783. He
spent seven years in the grammar-school and be-
came master of the charity school at Totnes, and
subsequently studied at Wadham and Exeter col-
leges, Oxford (B.A., 1747; M.A., 1750; B.D. and
D.D., 1761). He was fellow of Exeter College
1747-71, Whitehall preacher 1753, vicar of Culham,
Oxfordshire, 1753-83, chaplain to the bishop of
Oxford 1766, Radcliffe librarian at Oxford 1767-
1783, canon of Westminster Abbey 1770, canon of
Christ Church, Oxford, 1770-83, and held the vicar-
age of Menheniot, Cornwall, 1771-81. His life was
spent chiefly in the study of the Hebrew texts of
the Old Testament. After the publication of The
State of the Printed Text of the Old Testament (2
vols., Oxford, 1753-59; Latin transl., Leipsic,
1756-65), he was induced by Thomas Secker to
undertake a collation of the text. For this work
the sum of about ten thousand pounds was raised
by subscription, and many scholars were employed,
both at home and abroad. During the progress
of the undertaking (1760-69) ten annual reports
were published, which were afterward collected in
one volume (Oxford, 1770). The result of these
labors was Kennicott’s Hebrew Bible, Vetus Testa-
mentum Hebraicum cum variis lectionibus (2 vols.,
1776-80). To the second volume he appended a
Dissertatio generalis (also separately, Oxford, 1780;
Brunswick, 1783), giving an account of the manu-
scripts of the Old Testament. The text is that of
Van der Hooght, but without points, and the va-
rious readings are placed at the bottom of the page.
The number of manuscripts collated was 615.
Kennicott has been criticised for his preference for
the Samaritan Pentateuch, for his neglect of the
Massorah, for his disregard of the vowel points, and
for occasional inaccuracy. A considerable literature
was issued embodying these and other objections,
to which Kennicott and his friends made answer.
His Letter to a Friend Occasioned by a French Pam-
phlet (issued anonymously, 1772) answers a French
attack, and his Contra ephemeridum Goettigensium
criminationes (1782) replies to German criticisms.
KENNION, GEORGE WYNDHAM KENNION, GEORGE WYNDHAM
英
KENNION, GEORGE WYNDHAM: Church of
England, bishop of Bath and Wells; b. at Harro-
gate (27 m. w. of York), Yorkshire, Sept. 5, 1845.
He studied at Oriel College, Oxford (B.A., 1867),
and was ordered deacon in 1869 and ordained priest
in 1870. After being domestic chaplain to the
bishop of Tuam in 1869-70, he was diocesan in-
spector of Yorkshire 1871-73 and vicar of St.
Paul’s, Sculcoates, Yorkshire, 1873-76 and of All
Saints’, Bradford, 1876-82. In 1882 he was con-
secrated bishop of Adelaide, and in 1894 was trans-
lated to the see of Bath and Wells. He was also
visitor of Wadham College, Oxford, in 1882, lec-
turer in pastoral theology in the University of
Cambridge in 1900, and Ramsden Preacher in the
same university in the following year.
KENRICK, FRANCIS PATRICK KENRICK, FRANCIS PATRICK
英
KENRICK, FRANCIS PATRICK: Archbishop
of Baltimore; b. at Dublin, Ireland, Dec. 3, 1797;
d. at Baltimore July 8, 1863. He received his the-
ological training in the College of the Propaganda,
Rome, and came to America in 1821. He was the
head of the Roman Catholic seminary at Bards-
town, Ky., 1821-30, coadjutor bishop of Philadel-
phia 1830-42, bishop of Philadelphia 1842-51, and
archbishop of Baltimore 1851-63. As apostolic
delegate he presided over the first plenary coun-
cil of the United States, convened at Baltimore
May, 1852 (see BALTIMORE COUNCILS); and in 1859
the pope conferred upon him and his successors
the “primacy of honor” over other American arch-
bishops. Besides polemical works, he wrote Theo-
logia dogmatica (4 vols., Philadelphia, 1839-40;
2d ed., 3 vols., Mechlin, 1858), and Theologia mor-
alis (3 vols., 1841-48; 2d ed., Mechlin, 1859).
These volumes constitute a complete body of di-
vinity, and are considered classical in the Roman
Catholic seminaries of America. He also pub-
lished an annotated and revised translation of the
entire New Testament (2 vols., New York, 1849-
1851), and of the Psalms, Book of Wisdom, and Can-
ticles (Baltimore, 1857), Job and the Prophets
(1859), the Pentateuch (1860), and historical books
of the Old Testament (1862).
KENRICK, PETER RICHARD KENRICK, PETER RICHARD
英
KENRICK, PETER RICHARD: Archbishop of
St. Louis, brother of Francis Patrick Kenrick (q.v.);
b. at Dublin, Ireland, Aug. 17, 1806; d. at St.
Louis Mar. 4, 1896. He studied theology at May-
nooth, came to Philadelphia in 1833, took charge
of The Catholic Herald, and became pastor of the
cathedral parish of Philadelphia in 1835. After
having been for a time president of the diocesan
seminary he became vicar-general about 1837. He
was coadjutor bishop of St. Louis 1841-43, bishop
1843-47, and archbishop 1847-96. In the Vatican
Council he opposed the dogma of papal infallibility,
but accepted it when it was promulgated. Be-
sides a number of translations, he published The
Holy House of Loretto (Philadelphia, n.d.), and The
Validity of Anglican Ordinations Examined (1841).
BIBLIOGRAPHY: J. J. O’Shea, The Two Kenricks, Philadel-
phia, 1904.
KENT, CHARLES FOSTER KENT, CHARLES FOSTER
英
KENT, CHARLES FOSTER: Congregational-
ist; b. at Palmyra, N. Y., Aug. 13, 1867. He was
educated at Yale (B.A., 1889; Ph.D., 1891), Yale
Divinity School (B.D., 1891), and the University of
Berlin (1891-92). After being instructor in the
University of Chicago(1893-95) and professor of
Biblical literature and history in Brown University
(1895-1901), he became, in 1901, Woolsey professor
of Biblical literature in Yale University. Be-
sides his work as editor of The Historical Series for
Bible Students (in collaboration with F. K. Sanders;
New York, 1899 sqq.), he has published: The Mes-
sages of the Bible (1899 sqq.); Library of Ancient
Inscriptions (in collaboration with F. K. Sanders;
1904 sqq.), and The Student’s Old Testament (1904
sqq.), he has written Outlines of Hebrew History
(Providence, R. I., 1895); The Wise Men of Ancient
Israel and their Proverbs (New York, 1895); A
History of the Hebrew People: The United Kingdom
(1896); A History of the Hebrew People: The Divided
Kingdom (1897); A History of the Jewish People:
The Babylonian, Persian, and Greek Periods (1899);
The Messages of the Earlier Prophets (1899); The
Messages of the Later Prophets (1900); The Messages
of Israel’s Lawgivers (1902); Narratives of the Begin-
nings of Hebrew History (1904); Israels Historical
and Biographical Narratives (1905); Origin and Per-
manent Value of the Old Testament (1906); Israels
Laws and Legal Precedents (1907); Founders and
Rulers of United Israel from . . . Moses to the Divi-
sion of the Hebrew Kingdom (1908) ; Heroes and Crises
of Early Hebrew History (1908); and Kings and
Prophets of Israel and Judah (1909).
KERI AND KETHIBH KERI AND KETHIBH
英
KERI AND KETHIBH: Words (in the form of
Aramaic participles) employed by the Masoretes
(see MASORAH) to distinguish the pointed or vow-
eled from the unpointed text of the Old Testament.
Kethibh, “ written” or “ what is written,” desig-
nates the original form of the text of the Old Tes-
tament in which the words were represented by
their consonants alone; keri, “ read ” or “ what is
to be read,” refers to the completely vocalized text.
Of the kethibh it is necessary to say only that it
was intended to represent the form in which all the
Hebrew Scriptures were written (without vowels)
by their authors, and that after it was adopted as
the authorized text, no alteration in the words or
letters was ever permitted. The keri serves two
main purposes. It makes the exact reading or
pronunciation of the words perfectly clear by in-
serting their vowels; and it ‘is used to correct the
possible errors which, perhaps from the very be-
ginning, were observed in the kethibh or traditional
text. Since the second purpose could not be at-
tained by introducing notes into the body of the
text, the divergences of the keri from the kethibh
were pointed out in the margin by characteristic
methods and devices which may be observed in
any current copy of the Hebrew Bible. As a help
to the understanding of them, several modern edi-
tions contain a useful Masoretic clavis.
Some common and natural misconceptions may
be alluded to. The keri, when cited in the margin,
is not always intended as a substitute for the ke-
thibh or official reading. It often merely records a
traditional variant reading. Nor, on the other
hand, was the kethibh made an unchangeable text
because it was thought to be infallible. The official
text (authorized not long after the destruction of
Jerusalem, 70 A.D.), was chosen not because it was
perfect but because it was thought to be the most
correct, and because a single archetype was (per-
haps wisely) deemed necessary. This is proved
by the fact that even the accidental peculiarities
of the copy thus chosen were retained and still re-
main. Again, the Masoretes or Jewish editors did
not establish or even seek to influence the keri or
the traditional readings as marked by the vowel
signs. The received form of words goes back to
times several centuries before the Masoretes began
their work. It was perpetuated chiefly by the
synagogal services (see SYNAGOGUE); and, of course,
without the pronunciation of the words the kethibh
itself could not have been preserved.
J. F. McCurdy.
BIBLIOGRAPHY: C. D. Ginsburg, Introduction to the Mas-
soretico-Critical Edition of the Hebrew Bible, London,
1897; F. G. Kenyon, Our Bible and the Ancient MSS., ib,
1896; T. H. Weir, A Short Hist. of the Hebrew Text of the
O. T., ib. 1899. Much of the literature in the bibliography
under BIBLE TEXT, I., contains information on the subject.
KERN, JOHN ADAM KERN, JOHN ADAM
英
KERN, JOHN ADAM: Methodist Episcopal,
South; b. near Winchester, Va., Apr. 23, 1846.
He studied at the University of Virginia 1868-70,
having already entered the ministry of his denom-
ination in 1864. For twenty-one years he was en-
gaged in pastoral work in the Baltimore Confer-
ence. From 1886 to 1893 he was professor of
moral philosophy in Randolph-Macon College, of
which he became vice-president in 1893 and presi-
dent in 1897. Since 1899 he has been professor of
practical theology in Vanderbilt University, Nash-
ville, Tenn. He has been elected four times to the
General Conference of his denomination, and in
theology is Evangelical, and favorable to all rever-
ent and scholarly study of the Scriptures and devel-
opment of Christian doctrine. He has written The
Ministry to the Congregation (Nashville, Tenn.,
1897); The Way of the Preacher (1902); The Idea of
the Church (1906); and The Listening Heart (1908).
KERO KERO
英
KERO: A monk said to have lived in the mon-
astery of St. Gall during the rule of Abbot Othmar
(720-759) and formerly supposed to have been the
author of the Old High German interlinear version
of the Benedictine rule and the “ Keronian glosses.”
This tradition, however, originated with Jodocus
Metzler (d. 1639), and owes its currency chiefly to
Melchior Goldast (d. 1635). Other works were also
attributed to Kero, probably on the basis of the
name Kero or Kerolt written at the end of a St.
Gall manuscript which was burned in 1768. There
was actually a Kero at this monastery in the latter
part of the eighth century, but he can not have
been the author of the translation of the Benedic-
tine rule prepared shortly after 802 at the com-
mand of Charlemagne, for this version, uncouth,
corrupt, and grossly unintelligent, was the work of
several hands. The Keronian glosses, moreover,
are an extract from an Old High German interlinear
translation of a Latin dictionary, the version ap-
parently originating at Freising about 740.
(E. STEINMEYER.)
KESWICK CONVENTION KESWICK CONVENTION
英
KESWICK CONVENTION: A summer religious
reunion, lasting one week, which has been held
annually at Keswick (24 m. s.s.w. of Carlisle), Eng-
land, since 1875, chiefly “for the promotion of
practical holiness ” by means of prayer, discussion,
and personal intercourse. It may be said to have
had its origin in the general revival that swept over
England in the early seventies (Moody and Sankey,
and others). The first meeting was held at Broad-
lands, near Romsey, July 17-23, 1874, followed by
a convention at Oxford Aug. 29 to Sept. 7, 1874,
and one at Brighton May 29 to June 7, 1875. At
the Brighton convention Canon Harford-Battersby,
vicar of St. John’s, Keswick, suggested a conven-
tion at Keswick, to be held the following July on
the grounds of his own vicarage. Since then the
convention has met annually at Keswick, the last
week in July, and year by year it has grown in
numbers and influence. The meetings are held in
a large tent and are attended by several thousand
people, including representatives from foreign
countries. The services are notable for their spir-
itual character, for the prominence given to silent
prayer, and for their apostolic simplicity, music
and all else being subordinated to the one object
—the glory of God through the promotion of truth
and holiness. Since the Holy Spirit is recognized
as the leader of all meetings, there has never been
any formal election of a chairman. During his
lifetime Canon Harford-Battersby presided over
the convention. After his death the chairmanship
passed by general consent to Mr. Henry Bowker,
and, after him, to Mr. Robert Wilson. The Kes-
wick movement is distinctly Evangelical in charac-
ter, and is supported chiefly by the Evangelical
branch of the Church of England. Keswick stands
for no new school of theological thought. The
Keswick speakers and teachers, some fifty in num-
ber, are conservative in spirit, clinging to old truths
and avoiding new and strange doctrines. With-
out exception they hold to the absolute plenary
inspiration of the Holy Scriptures in every part.
To them the Bible is the final court of appeal in
matters both of faith and duty. In the Keswick
teaching stress is laid upon the infilling of the
Spirit, and upon the power of faith to claim prom-
ised blessings. The convention takes an active
interest in missions and maintains a number of
missionaries in foreign fields. The literature of
the convention includes the Life of Faith (Lon-
don, 1879 sqq.), the weekly organ of Keswick
teaching, The Keswick Week (an annual volume
containing addresses delivered at the convention),
and the Keswick Library (London, 1894 sqq.), a
series of religious booklets.
BARON VON KETTELER, WILHELM EMMANUEL, BARON VON
英
KETTELER, WILHELM EMMANUEL, BARON VON: Bishop of Mainz; b. at Münster
Dec. 25, 1811; d. at Burghausen (58 m. e. of Mu-
nich), Upper Bavaria, July 13, 1877. He was ed-
ucated by the Jesuits at Brieg, Switzerland. He
studied law at Göttingen, Berlin, Munich, and
Heidelberg, and was Referendar at Münster 1834-
1838. After studying theology at Munich and Mün-
ster he received ordination in 1844, became pastor
at Hopsten, Westphalia, in 1846, and provost of
the Hedwigskirche, Berlin; in 1849. He was ap-
pointed bishop of Mainz in 1850. To restore the
Church of Rome to its old power and splendor was
the great idea of his life; and, as the acknowledged
leader of the Ultramontane party in Germany, he
fought for this idea with as much adroitness as au-
dacity. At the Council of the Vatican he belonged
to the minority, but, as soon as the dogma of papal
infallibility was promulgated, he accepted it and
published it in his diocese. Well aware of the dan-
ger to the realization of his ideas which arose from
the establishment of a German empire under the
Protestant house of Hohenzollern, he resisted the
consolidation of the new organization in every pos-
sible way. He opposed vigorously Bismarck’s
policy of placing the Roman Catholic Church, in
its relation to the State, on an equality with other
social institutions, and advocated a policy of re-
sistance to state legislation involving ecclesiastical
affairs. His numerous writings include, Fretheit,
Autorität, und Kirche (Mainz, 1862); Die wahren
Grundlagen des religiösen Friedens (1868); Das all-
gemeine Konzil und seine Bedeutung fiir unsere Zeit
(1869); Die Katholiken im deutschen Reich (1873);
Der Kulturkampf (1874); and Predigten (2 vols.,
1878).
BrsuiocrapHy: O. Pfilf, Bischof von Ketteler, 3 vols.,
Mainz, 1899; F. Greiffenrath, Bischof . . . von Ketteler
und die deutsche Socialreform, Frankfort, 1893; J. Wen-
zel, W. E... . von Ketteler, der Lehrer . . . der katho-
lisch-socialen Bestrebungen, Berlin, 1895; E. de Girard,
Ketteler et la question ouvriére, Berne, 1896; KL, vi. 402-
406.
KETTLER, GOTTHARD KETTLER, GOTTHARD
英
KETTLER, GOTTHARD: Last master of the
Teutonic order in Livonia and first duke of Cour-
land; b. in Westphalia 1511; d. at Mitau (25 m.
s.w. of Riga), Courland, May 17, 1587. He was of
prominent family and was educated for the minis-
try. When about twenty years old, he went to
Livonia and entered the service of the Teutonic
order, in which he won high respect by his prudence
and energy. The Reformation had already found
its way into Livonia, and Kettler did not oppose
its progress; he was strengthened and confirmed in
Evangelical convictions by repeated sojourns at Wit-
tenberg (1553 and 1556), where he became person-
ally acquainted with Melanchthon. To strengthen
his order against attacks from Russia, he worked
eagerly for an alliance with Poland, and became
the foremost representative of the Polish party in
Livonia. He soon overcame the opposition of Wil-
helm Fürstenberg, the master of the order in
Livonia, and in 1559 succeeded to his position.
Kettler’s main efforts were now directed toward a
secularization of the order in Livonia after the
model of Prussia (see TruToNic ORDER). The
king of Poland would assist Livonia against the
Russians only on condition of its entire submission
to Polish rule, and under the force of circumstances
Kettler had to comply with this demand; he be-
came merely feudal duke of Courland (1562). As
such he devoted his whole time and energy to the
reform and regulation of ecclesiastical conditions
in his state and achieved remarkable results.
Church affairs in Courland were in a very entangled
and neglected condition. The people had adopted
Christianity only in an external form, and heathen
traditions and superstitions still prevailed among
them. The introduction of the Reformation had
effected no essential change. A lack of preachers
and churches obstructed all efforts toward a thor-
ough-going reform. In 1567 the state assembly
decreed at Kettler’s instance the erection of seventy
new churches. Church visitations were instituted,
and Superintendent Alexander Eichhorn was com-
missioned to draw up a church order which was ap-
proved by the duke in 1570 and printed in 1572.
The first part, the “ Church Reformation,” relates
chiefly to the organization of the Church, to the
foundation and maintenance of churches, schools
and charitable institutions, and regulates the ap-
pointment of preachers and their visitation by the
superintendent. In the second part, the “ Church
Visitation,” the confessional writings of the Lu-
theran Church are treated as the norm of the Church,
beside the Bible and the ecumenical symbols. Then
follow the precepts for pastors in regard to their
practical dealings with the congregation. The at-
tendance at church was strictly controlled by the
elders; fines and other punishments were to be
imposed, and culprits to be delivered to the secu-
lar authorities if they did not change their lives.
Church government was exercised in the beginning
by the superintendents and visitators; a consistory
was instituted later. (F. HOPFSCHELMANN.)
KEY, JOSEPH STAUNTON KEY, JOSEPH STAUNTON
英
KEY, JOSEPH STAUNTON: Bishop of the
Methodist Episcopal Church, South; b. at La
Grange, La., July 18, 1829. He was educated at
Emory College, Oxford, Ga. (A.B., 1848), and was
a pastor or presiding elder from the year of his
graduation until 1886, when he was elected a bishop
of the Methodist Episcopal Church, South. In his
official capacity he has made repeated tours of
Mexico, China, Japan, and Korea.
KIDRON KIDRON
英
KIDRON: A valley or ravine east of Jerusa-
lem, now known as Wadi Sitti Maryam (“ Valley
of St. Mary ”). At present it is always dry except occasionally after severe rains in the winter (see
JERUSALEM). The name (Hebr. kidhron) occurs
eleven times in the Old Testament and once (John
xviii. 1) in the New Testament, where the A. V.
has “ the brook Cedron ” (following the Greek form,
kedroén), the R. V. “the brook Kidron.” The mar-
ginal reading of the R. V., “of the Cedars,” is a
possible translation of the Greek, but not applicable
to a Hebrew word; kidhron is usually referred to
the root kadhar, ‘ to be dark, gloomy.”
KILHAM, ALEXANDER KILHAM, ALEXANDER
英
KILHAM, ALEXANDER: Founder of the Meth-
odist New Connection, frequently called Kilham-
ites; b. at Epworth (21 m. n.n.w. of Lincoln),
Lincolnshire, July 10, 1762; d. at Nottingham Dec.
20, 1798. He began to preach in 1783, and was
received by Wesley into the regular itinerant min-
istry in 1785. On the death of Wesley (1791) he
became an energetic leader of the faction favoring
complete separation of the Methodists from the
Church of England and published a number of
rather violent pamphlets in support of his views.
At the conference held in London in 1792 he was
censured, and at the conference of 1796, also held
in London, he was unanimously expelled from the
conference. On Aug. 9, 1797, Kilham met three
other Methodist clergymen and a number of lay-
' men at Leeds and organized the Methodist New
Connection. See METHODISTS, I., 3.
Bibliography: His Life (written by himself) was edited
with a preface by J. Grundell, and R. Hall, Nottingham,
1799; [J. Blackwell,] Life of Rev. Alexander Kilham,
London, 1838; W. J. Townsend, Alexander Kilham, the
First Methodist Reformer, ib. 1890; DNB, xxxi. 102-103.
KILIAN, SAINT KILIAN, SAINT
英
KILIAN, SAINT: Irish cleric in Germany,
who, with several companions, met a martyr’s
death at Würzburg in the eighth century. He is
called Bishop Chilianus in a necrology of the time
and in the martyrology of Rabanus is spoken of as
coming from Ireland to preach the Gospel of Christ
in those regions and meeting death because of his
faith. There are difficulties connected with the
tradition, not the least being that the Franks
dwelling on the middle Main were no longer a pagan
people and Kilian’s labors, therefore, were not
those of a missionary. Only the fact of the Cel-
tic bishop’s violent death is undoubted; the exact
period of his martyrdom at the hands of a Dux or
a Judge Gozbert can not be verified. Concerning
the form of the name “ Kilian ” the following seems
to be well established. The Ch of the “ Chilianus ”
in the oldest authority is to be ascribed to the reg-
ular working of the laws of Germanic phonology.
Irish names ending in an, iane, ene are always
nicknames, appellatives, etc., as in the case of the
abbot of Armagh, about 640, addressed by Pope
John V. as Tomian and Tomene. The old Irish cell
(gen. celle, dat. and acc. cil, c being always pro-
nounced like k) signified the cell of an anchorite,
a monastery or a church, and Cellan and Cillene
were common names among the Irish clergy in the
seventh and eighth centuries, signifying “ anchor-
ite.” On the analogy of Tomian and Tomene, Kil-
lian, spelled with two l’s might properly be regarded
as a variant of Cillene. The difficulty presented
by the fact that the Frankish form is Kilian, with
single 1, may be explained by supposing the sub-
stitution for the liquid double | of a single letter
bearing the same sound. St. Kilian’s reputation
dates from the time of Burchard, bishop of Würz-
burg (d. about 754). (A. Hauck.)
Bibliography: An early Vita, with comment, is in ASB,
July, ii., 599-614. Consult: T. D. Hardy, Descriptive
Catalogue of Materials, i. 1, p. 339, in Rolls Series, no. 26,
London, 1862; W. D. Killen, Ecclesiastical Hist. of Ireland, 2 vols., London, 1875; H. Zimmer, The Irish Element in
Medieval Culture, New York, 1891; Rettberg, KD, ii. 303;
Hauck, KD, i. 370; DCB, i. 544-555; KL, vii. 446-448;
DNB, x. 363-364.
KILLEN, WILLIAM DOOL KILLEN, WILLIAM DOOL
英
KILLEN, WILLIAM DOOL: Irish Presbyterian;
b. at Ballymena (23 m. n.w. of Belfast), County
Antrim, Apr. 5, 1806; d. at Belfast Jan. 10, 1902.
He studied at the Belfast Academical Institution,
and in 1829 was ordained minister of Raphoe,
County Donegal. From 1841 he was professor of
church history and pastoral theology, and from
1869 until his death was president of the Presby-
terian College, Belfast. In theology he was a lib-
eral Evangelical. He wrote: The Ancient Church
(London, 1859); Memorial of John Edgar (Belfast,
1867); The Old Catholic Church from the Apostolic
Age to A.D. 755 (Edinburgh, 1871); The Ecclesi-
astical History of Ireland from the Earliest Period
to the Present Time (2 vols., London, 1875); The
Ignatian Letters Entirely Spurious (Edinburgh,
1886); The Framework of the Church: A Treatise
on Church Government (1890); and Reminiscences
of a Long Life (London, 1901); he also continued
J. S. Reid’s History of the Presbyterian Church in
Ireland from 1733 (Belfast, 1853).
KILWARDBY, ROBERT KILWARDBY, ROBERT
英
KILWARDBY, ROBERT: Archbishop of Can-
terbury; b. in England c. 1200; d. at Viterbo (42
m. n.n.w. of Rome), Italy, Sept. 11, 1279. He
probably studied at Oxford, but certainly at the
University of Paris, where he first distinguished
himself as a lecturer and writer on grammar and
logic. Later he joined the order of St. Dominic and
devoted himself to theology, distinguishing him-
self in this field by dividing most of Augustine’s
works into chapters and prefixing to each an anal-
ysis of its contents. He was provincial prior of his
order in England 1261-72, archbishop of Canter-
bury 1272-78, and cardinal-bishop of Porto 1278-
1279. He was the first mendicant advanced to a
great post in the English Church. As archbishop
he held frequent synods. Those of 1273 and 1277
mark important developments in the representa-
tion of the lower clergy. On leaving England in
July, 1279, he took with him, along with other
property of the see, all the records of Canterbury.
To this day the oldest records of the see date from
the time of Archbishop Peckham, Kilwardby’s suc-
cessor. Kilwardby was a voluminous writer, and
in his day he was widely studied. Manuscripts of
his De ortu scientiarum, his most important work,
are preserved in the Bibliothéque Nationale, Paris,
and in the Bodleian Library, Oxford.
KING, HENRY CHURCHILL KING, HENRY CHURCHILL
英
KING, HENRY CHURCHILL: Congregation-
alist; b. at Hillsdale, Mich., Sept. 18, 1858. He
studied at Hillsdale College, Oberlin College (B.A.,
1879), Oberlin Theological Seminary (from which
he was graduated in 1882), Harvard (1882-84),
and Berlin (1893-94). While a student in the
seminary he was tutor in Latin (1879-81) and math-
ematics (1881-82) in the preparatory department
of his college. He returned to Oberlin in 1884 and
was associate professor of mathematics there until
1890, when he was transferred to the department of
philosophy, being promoted to a full professorship
of the latter subject in the following year. Since
1897 he has been professor of theology in the same
institution, of which he was elected sixth president
in 1902. He was a member of the committee of ten
appointed in 1893 by the National Education As-
sociation to report on studies in secondary schools,
and has written: Outline of Erdmann’s History of
Philosophy (New York, 1892); Appeal of the Child
(baccalaureate sermons; Oberlin, 1900); Out-
line of the “ Microcosms ” of Hermann Lotze (1901);
Reconstruction in Theology (New York, 1901); The-
ology and the Social Consciousness (1902); Personal
and Ideal Elements in Education (1904); Rational
Living: Some Practical Inferences from Modern
Psychology (1905); Letters to Sunday School Teachers
on the Great Truths of our Christian Faith (Boston,
1906); Seeming Unreality of the Spiritual Life (New
York, 1908); and Laws of Friendship—Human and
Divine (1909).
KING, JOHN KING, JOHN
英
KING, JOHN: Bishop of London; b. at Worm-
inghall (8 m. e. of Oxford), Buckinghamshire, c.
1559; d. in London Mar. 30, 1621. He studied at
the Westminster School and at Christ Church, Ox-
ford (B.A., 1580; M.A., 1583; B.D., 1591; D.D.,
1601) and, on taking orders, became domestic chap-
lain to John Piers, archbishop of York. He was
made archdeacon of Nottingham 1590, rector of
St. Andrew, Holborn, 1597, prebendary of St. Paul’s
1599, dean of Christ Church, Oxford, 1605, preb-
endary of Lincoln 1610, and bishop of London
1611. He was vice-chancellor of the University of
Oxford 1607-10, and was also a royal chaplain, both
under Queen Elizabeth and James I., who styled
him the “ King of preachers.” The report that on
his death-bed he became reconciled to the Church of
Rome is unfounded. He published several single
sermons and Lectures upon Jonas, Delivered at
Yorke in... 1594 (Oxford, 1597), reprinted in
Nichols’ Commentaries of the Puritan Period (vol.
i., London, 1864).
KING, JONAS KING, JONAS
英
KING, JONAS: Congregational missionary; b.
at Hawley, Mass., July 29, 1792; d. at Athens,
Greece, May 22, 1869. He was graduated at Will-
iams College, 1816, and at Andover Theological
Seminary, 1819; entered the Congregational minis-
try; labored as missionary in Syria 1823-26, and
in Greece from July, 1828, till his death. From
1821 till 1828 he held (nominally) the professorship
of Oriental languages and literature at Amherst
and spent a part of his time studying in Paris, with
a view to entering upon the duties of his chair. He
published several volumes of translations, and orig-
inal works in modern Greek. His work in Athens was at all times disliked by the ecclesiastical au-
thorities; and in Mar., 1852, he was convicted of
teaching doctrines contrary to the religion of the
Greek Church, and sentenced to fifteen days’ im-
prisonment and to exile, with costs. A protest
from the United States government prevented the
execution of this sentence, and in 1854 it was re-
voked. King’s “ Miscellaneous Works ” (Modern
Gk., 2 vols., Athens, 1859) include documents re-
ferring to his trial.
KING, THOMAS STARR KING, THOMAS STARR
英
KING, THOMAS STARR: Unitarian; b. in
New York Dec. 16, 1824; d. in San Francisco Mar.
4, 1864. His education was interrupted by the
death of his father, a Universalist clergyman then
residing at Charlestown, Mass., and he was com-
pelled to go to work in a dry-goods store. Later,
while engaged in teaching, he studied theology in
his spare time, and began to preach in 1845. He
was pastor of the Universalist Church at Charles-
town 1846-48, of the Hollis Street Unitarian Church,
Boston, 1848-60, and of the Unitarian Church in
San Francisco 1860-64. He was a brilliant speaker
and achieved a national reputation as a lecturer.
At the outbreak of the Civil War, when it seemed
probable that California would secede, King threw
himself into the breach and by his eloquence saved
the State to the Union. During the war he was ac-
tive in the interest of the United States Sanitary
Commission. While located at Boston he spent
much time exploring the White Mountains and
published The White Hills, their Legends, Land-
scape, and Poetry (Boston, 1859). Patriotism and
other Papers (1864), Christianity and Humanity
(1877), Substance and Show, and other Lectures (1877)
were published posthumously.
KING, WILLIAM KING, WILLIAM
英
KING, WILLIAM: Archbishop of Dublin; b.
at Antrim, Ireland, May 1, 1650; d. at Dublin May
8, 1729. He studied at Trinity College, Dublin
(B.A., 1670; M.A., 1673; D.D., 1689), and took
orders in 1674. He became provost of the cathe-
dral church of Tuam 1676, chancellor of St. Patrick’s
and rector of St. Werburgh’s 1679, dean of St. Pat-
rick’s 1689, bishop of Derry 1691, and archbishop of
Dublin 1703. For espousing the cause of William
of Orange he was imprisoned by James II. in 1688
and again in 1690, but was liberated after the de-
feat of James’ army at the battle of the Boyne (July
1, 1690). Though a Whig, he was an Irish patriot,
and defended vigorously the interests of the Irish
against the encroachments of the English. His
major work is De origine mali (Dublin and London,
1702; Eng. transl. by Edmund Law, London, 1731),
which attempts, on a Lockean basis, to reconcile
the existence of evil with the goodness of God. The
work attracted considerable attention, and was
criticized by Bayle, Leibnitz, and others. King also
published a number of sermons and The State of the
Protestants in Ireland under the Late King James’
Government (London, 1691), an important vindica-
tion of the principles of the Revolution.
KINGDOM, BROTHERHOOD OF THE KINGDOM, BROTHERHOOD OF THE
英
KINGDOM, BROTHERHOOD OF THE: An
organization having for its aim the study of the
teachings of Jesus regarding the kingdom of God
and the realization of these teachings in a spirit of
brotherhood. There are no officers except an ex-
ecutive committee elected annually, with chair-
man, and corresponding and recording secretaries.
The Brotherhood was founded in Dec., 1892. Shortly
thereafter the compilation of a series of essays on
the kingdom in its various relations was suggested
and the work of their preparation was undertaken
by a small group of men. Later, it was agreed that
the writers should meet at Marlborough on the
Hudson, N. Y., in the month of August, 1893, for
the purpose of comparing their essays and bringing
them into a full agreement and unity. The sim-
ple basis of organization, entitled Spirit and Aims
of the Brotherhood, was then adopted, and the first
executive committee was elected. Thirteen annual
conferences have since been held, all but one at
Marlborough, and a few smaller conferences have
been held at various times between these annual
conferences, in the city of New York and elsewhere.
The first conference was attended by eleven men.
The second being more largely attended and ex-
citing considerable neighborhood interest, the
meetings took on a more public character, so that
in announcing the third conference it seemed de-
sirable to extend a public invitation to all interested
in the movement, and since that time the confer-
ences have been entirely open to the public, with
the exception of a short business session each morn-
ing, confined to the enrolled members of the Broth-
erhood. Reports of four of these conferences have
been published, besides tracts, leaflets, and maga-
zine articles from time to time.
While the Brotherhood has as yet attempted
little beyond the holding of its annual conference
and the putting forth of occasional expressions of
opinion regarding current questions of a social and
religious character in pamphlets and circulars, it
has made preparation for a larger sphere of activ-
ity in the future in several ways. It has a standing
committee on evangelization, whose aim is to pro-
mote evangelistic effort on a social basis. It has
also a committee on foreign correspondence, through
which it seeks to come into touch with those of
similar views and aims in England, on the continent
of Europe, and elsewhere. And latterly, as the
need of more permanent organization and lateral
extension has become manifest, provision has been
made for local chapters of the Brotherhood, receiv-
ing their charters from it and pledged to its spirit
and aims as their unalterable basis of constitution.
LEIGHTON WILLIAMS.
KINGO, THOMAS HANSEN KINGO, THOMAS HANSEN
英
KINGO, THOMAS HANSEN: Danish bishop
and hymn-writer; b. at Slangerup (15 m. n.n.w. of
Copenhagen) 1634; d. at Odense, island of Fünen,
Oct. 14, 1703. He studied at the University of
Copenhagen, being graduated in 1654, and for some
time acted as tutor in private families. In 1661 he
was appointed vicar to the pastor at Kirke Hel-
singe (50 m. s.w. of Copenhagen), and in 1668 he
was ordained minister at his native town, where
his poetic activity began. At first he essayed pa-
triotic poems, but later devoted himself almost en-
tirely to the writing of hymns, and in 1674 the first
part of his Aandelige Sjunge Chor (“ Spiritual Song
Choir ”) appeared; followed in 1681 by part ii.
This work consists of a collection of beautiful hymns
several of which are still popular in the Danish
Church. In 1677 Kingo was appointed bishop of
Zealand. Charged by the government with the
compilation of a new hymn-book, he edited (1699)
the so-called Kingo’s Psalmebog which contains eighty-five of his own compositions, and which is
still used in various parts of Denmark and Norway.
Kingo was especially renowned for his beautiful
Easter hymns, in one of which he symbolizes the
resurrection of Jesus by the ‘ golden sun which
breaks through the dark clouds.” He was influ-
ential also in causing light and tuneful melodies to
be adapted to the requirements of the Church.
(F. NIELSEN.)
BIBLICAL RECKONING OF.
KINGSHIP IN ISRAEL KINGSHIP IN ISRAEL
英
KINGSHIP IN ISRAEL: The Israelitic king-
dom was later in origin than Israelitic nationality.
The latter began as a theocracy at Sinai under an
eldership which appeared sufficient for the demands
both of peace and war. The astonishment that
Moses “ founded no state” (Vatke)
Hebrew and the conclusion therefrom that the
Ideals of Pentateuchal legislation must have
Kingship. arisen later in a state already in ex-
istence proceed from a false view of
the Hebrew state. The bond of Hebrew nationality
was the covenant with Yahweh, which based legal
relations upon prophetic authority. A human
kingdom was superfluous since Yahweh was king
and leader in war (Ex. xv. 18, xiv. 14; Num. xxi.
14), with that leadership incarnated in Moses. But
the time came when no mighty and prophetically in-
spired man like Moses or Joshua stood at the head of
the people, when the spiritual bond was not strong
enough to hold the scattered tribes together, when
even the Yahweh worship was endangered by the
disintegrating influences of Canaanitic heathenism.
In the days of the Judges the need was felt of a
central power to unify action, and this tendency
was exemplified in the history of Gideon (q.v.) and
Abimelech (Judges viii—ix.), though the results of
this premature attempt postponed for a long time
definite establishment of the kingdom. When Sam-
uel became too old for the performance of his duties
and his sons proved unworthy, while the Philistines
were aggressive, the demand became clamorous
and Samuel yielded to the request of the people
to anoint a king. Wellhausen mistakenly regards
I Sam. ix. 1-x. 16, xi. as the early account of the
Kingship in Israel
Kinsolving
founding of the kingdom and chap. viii. as the post-
exilic view. But chap. viii. is entirely consonant
with the person and character of Samuel (see Sam-
UEL; SAUL). It was not by chance that a man from
the smallest tribe was chosen king; the will of Yah-
weh determined the selection and chap. viii. supplies
the account, basing the selection on Saul’s worth.
A similar reason underlay the choice of David. In
both cases consecration to the kingly office was by
anointing (I Sam. x. 1, xvi. 13), as was customary
among the neighboring peoples. This anointing
was connected with religious usage and implied
divine sanction. In David’s case it was repeated
when he was made king over Judah and again when
he became king of Israel (II Sam. ii. 4, v. 3). Pro-
phetic anointing is often mentioned, as in the cases
of Absalom, Solomon, Jehoahaz, and Jehu (II Sam.
xix, 10; I Kings i. 39; II Kings xi. 12, xxiii. 30).
The rabbis regarded anointing as necessary only to
the establishment of a new dynasty and thus ex-
plain omissions of anointing in other cases. A
symbol of kingly power was the scepter, in place of
which Saul appears to have used the spear. From
early times the crown also is in evidence (I Sam.
i. 10), and the throne appears with Solomon (I
Kings x. 18).
The position of the king was from the first not
that of an Oriental despot with unlimited power.
The law of the kingdom (I Sam. x. 25; cf. Deut. xvii.
14-20) was naturally not a mere embodiment of
popular law and custom, but arose out of the relig-
ious situation of the Hebrews. The king was to be
an Israelite, was not to multiply wives or wealth or
horses (as evidences of his glory).
Kingly Further he was to regard the torah,
Duties and written and prophetic, as his guide.
Privileges. In war he was the leader, and in peace
the chief authority in justice. As
judge he was to be humble in mind, giving access
to those who sought relief; his responsibility to
Yahweh was urged by the prophets. As Yahweh
had made free choice of the king, so he might re-
ject and displace him (I Sam. xiii. 13-14; I Kings
xi. 29sqq.). The succession was hereditary, but the
power of appointment of a successor was in the reign-
ing king, with the mothers of the various princes
exercising influence behind the throne. Often the
succession was otherwise determined—by the
nobility, the priesthood, and indeed the people. The
queen mother had a high and influential position
from which, however, she might be deposed (I
Kings xv. 13). In the northern kingdom also pro-
phetic sanction was given to the kingship, as in the
case of Jeroboam I. and Jehu (qq.v.). But in gen-
eral other forces, including that of usurpation, were
at work in Israel (Hos. viii. 4). In the cult the king
took a commanding position, offering sacrifices,
praying, and blessing the people. But in sacrificing,
it might be that the priest was the actual officiant;
indeed in later times it may be said that the king
yielded to the priest his priestly functions. A limita-
tion of the kingly privileges doubtless came into
play and is in view in the legislation of Ezekiel. It
was his duty (according to Ezekiel) to care for the
ordinary and festival offerings, and in preexilic
times he might appoint and dismiss priests (I Kings
ii. 35), though he was in these matters not left to
the exercise of arbitrary power.
The king was surrounded with councilors and
ministers who came to bear the name of princes as
inmates of the royal palace; in addition to these
he had personal servants about him, who often mis-
used their power. The number of the officers was
not set by law, but varied with the
needs of the times; thus under David
there were the general of the army, the
captain of the guard, the recorder,
the chancellor, and the overseer of
labor; under Solomon appeared an upper officer
over the twelve prefects of the districts, and an officer
in charge of the household (I Kings iv. 5-6); with
these went a large number of lesser officials of various
grades and service, while later there came in eu-
nuchs (perhaps the name of an office, I Kings xxii.
9, margin). The royal revenues were not at all
times on the same basis, and I Sam. viii. 11 sqq. in-
dicates possibilities of arbitrariness in the king’s
demands. Yet only profligate kings would over-
ride the rights of their subjects, as in the instance of
Naboth, and in cases of aggression would usually
have at least the semblance of right of action. Cus-
tom developed the perquisites of the king. Thus
Amos vii. 1 indicates that to the king belonged the
first cutting of the grass. The custom of making
presents to the king is very early, and regular-
ity developed it into tribute. Conquered peoples
brought tribute (II Sam. viii. 2), as did those who
placed themselves under the royal protection or did
homage (II Sam. viii. 10; I Kings x. 25). Solomon
put the Canaanites and even Israelites to forced
labor. Of booty taken in war a considerable part
was appropriated by the king, and the kings had usu-
ally their private estates. For the idealistic and
prophetic development of the idea of the kingdom
see MESSIAH, MESSIANISM. C. VON ORELLI.
KINGSLEY, CHARLES KINGSLEY, CHARLES
英
KINGSLEY, CHARLES: English clergyman and
author; b. at Holne (20 m. s.w. of Exeter), Devon-
shire, June 12, 1819; d. at Eversley (26 m. n.e. of Winchester), Hampshire, Jan. 23, 1875. He was
a precocious child, fond of athletics and romantic
in disposition; the scenery with which he was sur-
rounded made a profound impression on his charac-
ter. He received his education at Clifton, Helston,
King’s College, London, and Magdalene College,
Cambridge, where he studied fitfully and allowed
himself to be distracted by manifold interests.
He had at this time little taste for theology, but
finally decided to take orders, and was ordained in
July, 1842, to the curacy of Eversley. There his
duties were practical rather than theoretical, for
the parish was in a state of utter decay. In 1845 he
received the honorary appointment of canon of Mid-
dleham. His literary activities had already begun,
and at London in 1848 appeared his drama The
Saint’s Tragedy, a play based on St. Elizabeth of
Hungary, in which he voiced his disapproval of
medieval asceticism, which, in his opinion, detracted from the sanctity of marriage. He became inter-
ested, on the other hand, in “ Christian socialism,”
and contributed numerous papers to aid the cause.
To this same influence were due his first two novels,
Alton Locke (1850) and Yeast (1851), the latter
originally contributed to Fraser’s Magazine. In
1851 he caused considerable excitement by his
defense of “ Christian socialism ” in a sermon in a
London church, and was forbidden to preach in the
diocese, although the prohibition was soon with-
drawn, especially as the working classes warmly
championed him. He was by no means a revolution-
ist, however, but in later life inclined to the Tory
side, the explanation of his interest in “ Christian
socialism ” being his desire to mold popular trends
by practical Christianity. His position naturally
exposed him to frequent attack, and in 1851, after
refuting the criticisms aimed at the alleged immo-
rality of his Yeast, he sought to gain much-needed
rest by his first trip abroad, in which he visited the
Rhine, thus laying the foundations for his Two Years
Ago (1857). Meanwhile his pen had not been idle,
and in 1853 appeared his Hypatia, a novel in which
he attempted a covert attack on the asceticism of
the High-church party. The novel had an immense
vogue, although it did not escape criticism and is not
without serious faults of construction.
His wife’s health now obliged Kingsley to spend
the winter and spring at Torquay and Bideford, his
studies of natural history at the former place giving
him the foundation for his Glaucus (1855) and the
latter for his great historical novel Westward Ho!
(1855). At Bideford, moreover, he formed a draw-
ing class for young men in the same spirit of prac-
ticality with which he had lectured for a year on
English literature at Queen’s College in 1848. The
unpopularity and prejudice against which Kingsley
had thus far struggled were now ending. In 1859 he
was appointed one of the queen’s chaplains and in
the following year received the professorship of
modern history at Cambridge. Yet his tenure of
office, which ended in his retirement in 1869, can
scarcely be termed successful, for his mind was too
versatile and too superficial for him to be a reliable
historian. In 1864, moreover, he became involved
in a controversy with John Henry Newman. In a
review of a work by James Anthony Froude he
accused the Roman Catholic clergy in general and
Newman in particular of having but faint regard
for truth for its own sake. Newman retorted, and
upon Kingsley’s replying with a pamphlet What,
then, does Dr. Newman mean? his antagonist com-
pletely routed him with his famous Apologia pro
vita sua (1864). About this time he wrote his
Water Babies (1863) and a few years later his histor-
ical novel Hereward the Wake (1866), but his health
was beginning to fail, and in 1864 he was obliged to
make a trip to France, while in the following year
he was likewise forced to take a vacation of three
months on the Norfolk coast. After resigning his
professorship at Cambridge he was for a time promi-
nent in the Educational League and also acted as
president of the section for education at the So-
cial Science Congress at Bristol in Oct., 1869. In
the same year he made a visit to the West Indies,
embodying the result of his observations in his At
Last (1870). He now took up his residence at Ches-
ter, where he had been appointed canon, and founded
a class in botany, his interests in science becoming
more and more pronounced, so that he finally
regarded Darwinism as in harmony with theology.
He remained at Chester only three years, however,
for in 1873 he was appointed canon of Westminister.
His enfeebled health again forced him to seek a
change of scene, and in 1874 he made a tour of
America, but returned to England with little benefit
from his trip, dying on a visit to his old parish.
Charles Kingsley was an earnest and consistent
advocate of what was somewhat derisively called
“muscular Christianity,” and his enthusiasm for
practical work among the poor, like his interest in
science, especially in its popular aspects, was un-
feigned. He can scarcely be regarded, on the other
hand, as a theologian, although he was throughout
his life a firm adherent of the Broad-church party,
his opposition to the Tractarian movement being so
pronounced as to lead Pusey and his colleagues in the
High-church wing to make a successful protest
against conferring an Oxford degree on him. The
inscription on his tomb in the churchyard at Evers-
ley strikingly attests the affection of his parish-
ioners: Amavimus, amamus, amabimus, ‘‘We loved,
love, and shall love (him).’”’ His chief theological
works were his Twenty-five Village Sermons (Lon-
don, 1849); Sermons on National Subjects (2 vols.,
1852-54); Sermons for the Times (1855); The Good
News of God (1859); Town and Country Sermons
(1861); Sermons on the Pentateuch (1863); David
(four University sermons, 1867); The Water of
Life and Other Sermons (1867); Discipline and other
Sermons (1868); Westminster Sermons (1874); and
the posthumous All Saints’ Day and Other Sermons
(1878).
KINSMAN, FREDERICK JOSEPH KINSMAN, FREDERICK JOSEPH
英
KINSMAN, FREDERICK JOSEPH: Protestant
Episcopal bishop of Delaware; b. at Warren, O.,
Sept. 27, 1868. He was educated at Keble Col-
lege, Oxford (B.A., 1894); master at St. Paul’s
School, Concord, N. H. (1895-97); rector of St.
Martin’s, New Bedford, Mass. (1897-1900); pro-
fessor of ecclesiastical history in Berkeley Divinity
School, Middletown, Conn. (1900-03); and in the
General Theological Seminary, New York City
(1903-08). In 1908 he was consecrated bishop of
Delaware.
KINSOLVING, GEORGE HERBERT KINSOLVING, GEORGE HERBERT
英
KINSOLVING, GEORGE HERBERT: Protes-
tant Episcopal bishop of Texas; b. at Liberty, Va.,
Apr. 28, 1849. He was educated at the University
of Virginia and received his theological training at
the Virginia Theological Seminary, from which he
was graduated in 1873. He was ordered deacon in 1874 and priested in the following year. After being
assistant at Christ Church, Baltimore, in 1874-75,
he was rector of St. Mark’s, Baltimore (1875-79),
St. John’s, Cincinnati, O. (1879-91), and the Church
of the Epiphany, Philadelphia (1891-92). In
1892 he was consecrated bishop coadjutor of Texas,
and in the following year, on the death of Bishop
Alexander Gregg, became his successor.
KINSOLVING, LUCIEN LEE KINSOLVING, LUCIEN LEE
英
KINSOLVING, LUCIEN LEE: Protestant Epis-
copal bishop of Southern Brazil; b. at Middleburg,
Va., May 14, 1862. He studied at the University
of Virginia and was graduated from the theological
seminary at Alexandria, Va., in 1889. He was
ordered deacon and ordained priest in the same
year, and from 1889 to 1898 was a missionary of the
Protestant Episcopal Church in the state of Rio
Grande do Sul, Brazil, while in 1899 he was con-
secrated missionary bishop of Southern Brazil.
KIP, WILLIAM INGRAHAM KIP, WILLIAM INGRAHAM
英
KIP, WILLIAM INGRAHAM: Protestant Epis-
copal bishop of California; b. in New York City
Oct. 3, 1811; d. in San Francisco Apr. 7, 1893.
He was educated at Rutgers and Yale (B.A., 1831),
the Protestant Episcopal Theological Seminary of
Virginia (1832-33), and the General Theological
Seminary, from which he was graduated in 1835.
He was ordered deacon in 1835 and priested in the
same year. He was successively rector of St. Peter’s,
Morristown, N. J. (1835-36), curate of Grace
Church, New York City (1836-37), and rector of St.
Paul’s, Albany, N. Y. (1837-53). In 1853 he was
consecrated first missionary bishop of California,
and four years later, when California was made a
full bishopric, became diocesan. He wrote: The
History, Object, and Proper Observance of the Holy
Season of Lent (New York, 1843); The Double
Witness of the Church (1884); Christmas Holidays
at Rome (1845); Early Jesuit Missions in North
America (1846); The Early Conflicts of Christianity
(1850); The Catacombs of Rome (1854); The Un-
noticed Things of Scripture (1868); New York in
the Olden Time (1872); Historical Scenes in the old
Jesuit Missions (1875); The Church of the Apostles
(1877); and The Early Days of my Episcopate
(1892); besides many addresses and episcopal
charges.
KIPPIS, ANDREW KIPPIS, ANDREW
英
KIPPIS, ANDREW: English non-conformist; b.
at Nottingham Mar. 28, 1725; d. in London Oct.
8, 1795. He was prepared for the Presbyterian
ministry at Philip Doddridge’s academy at North-
ampton, where he spent the years 1741-46. He
was pastor of dissenting congregations at Boston,
Lincolnshire, 1746-50; at Dorking, Surrey, 1750-53;
and at Westminster, London, 1753-95. From 1767
till 1784 he was classical and philological tutor in the
Coward Academy at Hoxton, and was afterward
a tutor in the dissenting academy at Hackney.
He early abandoned Calvinism for Socinianism,
was associated with many charities, and was a volu-
minous writer. His reputation rests upon his un-
finished edition of the Biographia Britannica (5 vols.
and part of vol. vi., London, 1778-95). Other works
are: A Vindication of the Protestant Dissenting
Ministers (1772); Sermons on Practical Subjects
(1791); and lives of Nathaniel Lardner and Philip
Doddridge for editions of their works,
KIRK, EDWARD NORRIS KIRK, EDWARD NORRIS
英
KIRK, EDWARD NORRIS: American Con-
gregationalist; b. in New York Aug. 14, 1802; d. in
Boston Mar. 27, 1874. He was graduated at the
College of New Jersey (Princeton) in 1820 and at the
Princeton Theological Seminary in 1825, and trav-
eled in the southern States as agent of the American
Board 1826-28. He was pastor of a Presbyterian
church in Albany 1828-37, secretary of the Foreign
Evangelical Society 1839-42, and pastor of the
Mount Vernon Congregational Church in Boston
1842-71. During the years 1837-39 he traveled in
Europe and preached for several months in Paris.
He was a successful evangelist, one of the first mem-
bers of the Evangelical Alliance, and a vigorous ad-
vocate of the evangelization of the Roman Catholic
countries of Europe. His writings include: Memo-
rial of Rev. John Chester (Albany, 1829); Sermons
(New York, 1840); Lectures on Christ’s Parables
(1856); a second volume of Sermons (Boston, 1860);
and Lectures on Revivals (ed. D. O. Mears, 1874).
Bibliography: D. O. Mears, Life of Edward Norris Kirk,
Boston, 1877.
KIRK, HARRIS ELLIOTT KIRK, HARRIS ELLIOTT
英
KIRK, HARRIS ELLIOTT: Presbyterian; b.
at Pulaski, Giles Co., Tenn., Oct. 12, 1872. He is
a graduate of the academic and theological depart-
ments of the Southwestern University, Clarksville,
Tenn.; was pastor of Cottage Presbyterian Church,
Nashville, Tenn., 1897-99, of the First Presbyterian
Church, Florence, Ala., 1899-1901, and of Franklin
Street Presbyterian Church, Baltimore, 1901-09.
In 1909 he was called to the chair of polemics in
Princeton Theological Seminary. He is a “ pro-
gressive conservative, believing in the adaptation of
the essential views of the conservative theology to modern conditions in a sympathetic and construc-
tive way.” He has written a number of essays, and
The Lost Book (Richmond, 1905).
KIRKLAND, JOHN THORNTON KIRKLAND, JOHN THORNTON
英
KIRKLAND, JOHN THORNTON: American Con-
gregationalist, son of Samuel Kirkland (q.v.); b.
at Herkimer, N. Y., Aug. 17, 1770; d. in Boston
Apr. 26, 1840. He studied at Phillips Academy
(Andover), and at Harvard College (B.A., 1789),
where, while preparing for the ministry, he was tutor
in logic and metaphysics 1792-94. He was pastor of
the New South Church, Boston, 1794-1810, and
president of Harvard College 1810-28. Under his
vigorous administration three new buildings were
erected and the course of study was greatly ex-
tended. He published several sermons, and a Life
of Fisher Ames, printed in Ames’ Works (Boston,
1809).
KIRKLAND, SAMUEL KIRKLAND, SAMUEL
英
KIRKLAND, SAMUEL: American missionary
to the Iroquois Indians; b. at Norwich, Conn., Dec.
1, 1741; d. at Clinton, N. Y., Feb. 28, 1808. He
was graduated at the College of New Jersey (Prince-
ton) in 1765, and on his return from a visit to the
Senecas in 1766 was ordained into the Congrega-
tional ministry and sent as missionary to the Six
Nations. During the Revolution he served as a
chaplain in the army. For persuading the Oneidas
and Tuscaroras to remain neutral he was rewarded
by Congress with a large grant of land in 1785.
At the close of the war he resumed his missionary
work. In 1791 he conducted a delegation of some
forty warriors to Philadelphia to meet Congress
and discuss methods of introducing civilization
among the tribes; and in 1793 he founded the Ham-
ilton Oneida Academy (now Hamilton College)
for the education of American and Indian youth.
Bibliography: S. K. Lothrop, in J. Spark, Library of
American Biography, 10 vols., New York, 1848-51; W.
B. Sprague, Annals of the American Pulpit, i. 623-630, ib.
1869.
KIRKPATRICK, ALEXANDER FRANCIS KIRKPATRICK, ALEXANDER FRANCIS
英
KIRKPATRICK, ALEXANDER FRANCIS: Church
of England; b. at Lewes (50 m. s. of London),
Sussex, June 25, 1849. He studied at Trinity
College, Cambridge (B.A., 1871), where he was
elected fellow in 1871. He was ordered deacon in
1874 and ordained priest in 1875. He was assist-
ant tutor in Trinity College 1871-82 and junior proc-
tor 1881-82, and from the latter year until 1903
was regius professor of Hebrew and canon of Ely.
Since 1903 he has been Lady Margaret professor of
divinity and honorary canon of Ely. He was uni-
versity preacher in 1875, 1878, 1882, 1889, 1897,
and 1903, Cambridge Whitehall preacher in 1878-
1880, Lady Margaret preacher in 1882 and 1893,
and Warburtonian lecturer at Lincoln’s Inn in 1886-
1890. He was examining chaplain to the bishop
of Winchester 1878-90, the bishop of Rochester
1891-95, and again to the bishop of Winchester
1895-1903, and since 1903 has been examining
chaplain to the archbishop of Canterbury. He has
also been master of Selwyn College, Cambridge,
since 1898, and besides being the general editor of the
Old Testament and Apocrypha for the Cambridge
Bible for Schools and Colleges, for which series he
has prepared the volumes on I and II Samuel (2
vols., London, 1880-81) and the Psalms (3 vols.,
1890-1901), has written The Divine Library of the
Old Testament (1891) and The Doctrine of the
Prophets (Warburtonian lectures; 1892).
KIRKUS, WILLIAM KIRKUS, WILLIAM
英
KIRKUS, WILLIAM: Protestant Episcopalian;
b. at Hull, England, May 9, 1830; d. in Brooklyn,
July 10, 1907. He was educated at Lancashire
Independent College, Manchester, and at the
University of London (B.A., 1849). He then
entered the Congregational ministry, and was
assistant minister of Craven Chapel, London,
1850-52, minister of St. Thomas Square Chapel,
Hackney, London, 1852-68, and of Longsight
Chapel, Manchester, 1868-70. From 1870 until
1872 he was headmaster of Broughton High
School, Manchester. In 1872 he was admitted to
deacon’s orders in the Church of England and
became curate at Cheatham Hill, Manchester.
In the same year he came to the United States, and,
being ordained to the priesthood, was curate of
Grace Church, New York City, from 1873 to 1875.
He was then rector of Christ Church, Baltimore,
Md., 1875-76, and rector of St. Michael and All
Angels in the same city 1876-92. In 1892 he re-
tired from active parochial work to devote himself
to literature. Besides editing The American Lit-
erary Churchman (Baltimore) from 1881 to 1885 and
writing two novels under the pseudonym of Florence
Williamson, he published Christianity, Theoretical
and Practical (London, 1854); Miscellaneous Essays (2 vols., 1863-69); Orthodoxy, Scripture, and
Reason (1865); and Religion, a Revelation and
Rule of Life (New York, 1886).
KIRN, OTTO KIRN, OTTO
英
KIRN, OTTO: German Protestant; b. at Hes-
lach (a suburb of Stuttgart) Jan. 23, 1857. He
studied at the theological seminaries of Maulbronn
and Blaubeuren and at the University of Tübingen
(1875-80; lic. theol., 1886; Ph.D., 1889), and after
being lecturer at the theological seminary at Tü-
bingen 1881-84, was deacon at Besigheim, Württem-
berg, until 1889. In 1889 he became privat-docent
at the University of Basel, where he was appointed
associate professor in 1890 and full professor in
1894. Since 1895 he has been professor of dogmatic
theology at the University of Leipsic. He has
written Ueber Wesen und Begründung der religiösen
Gewissheit (Basil, 1889); Schleiermacher und die
Romantik (1895); Glaube und Geschichte (Leipsic,
1900); Grundriss der evangelischen Dogmatik (1905);
Grundriss der theologischen Ethik (1906); and many
addresses and sermons.
KIRWAN, WALTER BLAKE KIRWAN, WALTER BLAKE
英
KIRWAN, WALTER BLAKE: Church of Ire-
land; b. of Roman Catholic parents at Gort (18 m.
s.e. of Galway), County Galway, Ireland, in the
year 1754; d. at Mount Pleasant, near Dublin, Oct.
27, 1805. He studied in the Jesuit College of Saint
Omer, France; lived at Saint Croix (or Santa Cruz),
Lesser Antilles, with a relative who was a large
landed proprietor, but ill health caused his return to
Europe. He entered the Franciscan order, studied
in the College of St. Anthony of Padua, at Louvain,
where he became instructor in natural and moral
philosophy, and in that city was admitted to the
priesthood. From 1778 to 1785 he was chaplain to the Neapolitan ambassador at the British court.
His eloquent sermons attracted attention, but,
shaken in his allegiance to the Roman Church in
1785, he went into retirement and two years later
declared himself a Protestant. On June 27 he
preached his first sermon as such in St. Peter’s
Church, Dublin, and was henceforth identified with
the Church of Ireland. He never would, however,
say anything against his former coreligionists. In
1788 he became rector of St. Nicholas-Without,
Dublin, and held this place till his death, from 1800
in connection with the deanship of Killala, County
Mayo. In 1798 he married and was survived by
his wife and four children. He had great pulpit
power, but is chiefly remembered for his sermons in
behalf of charities, as he had remarkable ability
in inducing persons to give. Of the thirteen ser-
mons which were published by his widow (London,
1814, 2d ed., 1816, reprinted Philadelphia, 1816)
eleven are charity sermons, and although the pres-
ent reader can not give them their pristine attrac-
tiveness, they are interesting and moving discourses
(one of them is reprinted in H. C. Fish’s Master-
pieces of Pulpit Eloquence, i. 581-592). In the
British Museum are two volumes of his Latin theses,
one on Biblical chronology and the other on the
Decalogue (Louvain, 1775 and 1776).
KISS OF PEACE KISS OF PEACE
英
KISS OF PEACE: (Gk. philéma hagion, philéma
agapēs, aspasmos, eiréné; Lat. osculum sanctum,
osculum pacis, salutatio, pax): An expression which
occurs five times in the New Testament at the close
of an apostolic message (Rom. xvi. 16; I Cor. xvi.
20; II Cor. xiii. 12; I Thess. v. 26; I Pet. v. 14)
in the exhortation “ Salute one another with an
holy kiss” or an equivalent expression. A con-
gregational assembly before which the letters were
read aloud is assumed, and a custom of the syna-
gogue may be involved (cf. The Expositor, ix. 1894,
p. 461). The import of the holy kiss is a general
attestation of brotherly love on the ground of re-
ligious fellowship, and it is not to be considered an
independent liturgical ceremony.
After the middle of the second century the kiss
of peace has an established place in public worship
and a definite connection with the Eucharist, in
the transition from the prayers preceding and in-
troducing that solemnity to the act of consecration.
This place is assigned to it in Tertullian, and
Clement of Alexandria terms it “a mystery.”
The liturgical sources and liturgies of the Eastern
Church attest the subsequent continuance of the
practise in the same context. At the outset,
moreover, this ordinance appears to have been
frequently in force in the West. Only in Rome and
North Africa, the kiss of peace occurred not before
the consecration, but between consecration and com-
munion, an arrangerment, which, in course of time,
became the prevailing one in the Latin Church
(see Mass, II.). The modification is doubtless to be
explained by an endeavor to associate the practise
immediately with the eucharistic solemnity, to-
ward which it is directed. For in this context the
kiss of peace has its basis and significance under the
words of the Lord, “ First be reconciled with thy
brother, ete.” (Matt. v. 23 sqq.), wherein agree-
ment or unity is accentuated. The ceremony was
begun by the clergy among themselves, and the
congregation followed. It is to be assumed that
originally the separation of the sexes was duly ob-
served; and to prevent disorder, this point was
repeatedly and insistently emphasized in later
times.
In Western Christendom the kiss of peace con-
tinued to be observed until the waning period of the
Middle Ages, though it is an open question to what
extent and in what particular forms. The East ap-
pears to have given up the general kiss of peace still
earlier. In both divisions of Christendom there was
substituted in its place the practise of kissing the
altar, the sacred elements, or the stole by the clergy,
and kissing the hand by both clergy and laity. It
was only transiently that they followed, in the West,
. the precedent purporting to have been adopted by
Bishop Walter of York (1250), of using the “ kiss
tablet ” (osculatorium, pax), a metal, or, in some
cases, marble disk exhibiting the cross or sacred
Kist
Klarenbach
figures. Relics or even the book of the Gospels were
sometimes employed in the practise. At a later
period the osculatorium was withheld from the laity
and reserved exclusively for the clergy.
If not quite unrelated, still in only a very general
relation to the holy kiss, is the kiss bestowed on
neophytes, after the sacrament of baptism; on
penitents when reinstated in full communion; on
the dead; and on candidates for ordination.
Victor SCHULTZE.
KIST, NICOLAAS CHRISTIAN KIST, NICOLAAS CHRISTIAN
英
KIST, NICOLAAS CHRISTIAN: Dutch theo-
logian; b. at Bommel (25 m. e. of Dort) Apr. 11,
1793; d. at Leyden Dec. 21, 1859. After com-
pleting his theological education at Utrecht, he
served for five years as pastor at Zoelen, but in 1823
was appointed professor of historical theology at
Leyden, where he spent the remainder of his life.
His chief works were De Christelijke Kerk op
aarde (Haarlem, 1830); Nederlands bededagen en
biddagsbrieven (2 vols., Leyden, 1848-49); and
Orationes quae ecclesiae reique Christianae spectant
historiam quattuor (1853). He likewise collaborated
with H. J. Roijaards in establishing and editing the
Archief voor kerkelijke geschiedenis and its immediate
continuations under similar names (22 vols., Ley-
den, and Schiedam, 1829-54), and with W. Moll
in founding and editing the Kerkhistorisch archief
(4 vols., Amsterdam, 1855—66). (C. Suprt.)
KITCHIN, GEORGE WILLIAM KITCHIN, GEORGE WILLIAM
英
KITCHIN, GEORGE WILLIAM: Church of
England; b. at Naughton Rectory, Ipswich (23 m.
s.e. of Bury St. Edmunds), Suffolk, Dec. 7, 1827.
He studied at Christ Church, Oxford (B.A., 1850;
M.A., 1852), and was ordered deacon in 1852 and
ordained priest in 1859. He was classical tutor of
his college, censor and junior proctor, chaplain to the
bishop of Chester (1871-72), tutor of the crown
prince of Denmark, censor of non-collegiate students
in the University of Oxford (1868-83), and lecturer
and tutor in history in Christ Church (1870-83).
In 1883 he became dean of Winchester, and in 1894
dean of Durham and warden of the University of
Durham. He was select preacher at Oxford 1863-
1864, Whitehall preacher 1866-67, commissary to the
bishop of Gibraltar 1874-1904, and is an honorary
fellow of King’s College, London, and an honorary
student of Christ Church. In theology he is a
moderate liberal. His publications include: Ba-
con's Novum Organum (2 vols., Oxford, 1855);
Bacon’s Advancement of Learning (London, 1860);
Catalogue of Manuscripts in the Library of Christ
Church, Oxford (Oxford, 1867); A History of France
(3 vols., 1873-77); Life of Pope Pius II. (1881);
Winchester Cathedral Records (2 vols., Winchester,
1886); Documents Relating to the Foundation of the
Chapter of Winchester, A.D. 1541-1547 (London,
1889); Winchester (1890); Rolls of the Obedien-
taries of St. Swithin’s Priory, A.D. 1309-1384
(Winchester, 1895); The Manor of Marydown,
Hampshire (1895); Edward Harold Browne, Bishop
of Winchester: A Memoir (London, 1895); and
Ruskin in Oxford, and other Studies (1904).
KITTEL, RUDOLF KITTEL, RUDOLF
英
KITTEL, RUDOLF: German Protestant; b. at
Ehningen (15 m. s.w. of Stuttgart), Württemberg,
Mar. 28, 1853. He studied at Tübingen 1871-76
(Ph.D., 1879), and, after being a pastor 1876-79,
was lecturer at Tübingen 1879-81. He was then
professor in a gymnasium at Stuttgart until 1888,
when he was appointed professor of Old-Testament
exegesis at the University of Breslau, where he was
rector in 1896-97. Since 1898 he has been professor
of the same subject at Leipsic. He has translated
Judges and Samuel for E. F. Kautzsch’s Heilige
Schrift des Alten Testaments (Freiburg, 1892);
and the Psalms of Solomon for the same scholar’s
Apokryphen und Pseudepigraphen des Alten Testa-
ments (Tübingen, 1898); edited Chronicles for SBOT
(New York, 1895); C. F. A. Dillmann’s Handbuch
der alttestamentlichen Theologie (Leipsic, 1895); the
sixth edition of the same scholar’s Kommentar zu
Jesaja (1898); and Biblia Hebraica (in collabora-
tion with various other scholars; Leipsic, 1905—07).
He is likewise the editor of Saat auf Hoffnung, and
has written: Sittliche Fragen (Stuttgart, 1883); Ge-
schichte der Hebréer (2 vols., Gotha, 1888-92; Eng.
transl. by J. Taylor, H. W. Hogg, and E. B. Spiers,
2 vols., London, 1895); Aus dem Leben des Prophe-
ten Jesaia (Gotha, 1894); Die Anfänge der hebräi-
schen Geschichtsschreibung im Alten Testament (Leip-
sic, 1896); commentaries on Kings and Chronicles
(in W. Nowack’s Handkommentar zum Alten Testa-
ment; Göttingen, 1900-02); Die orientalischen Aus-
grabungen und die ältere biblische Geschichte (Leipsic,
1903); Der Babel-Bibelstreit und die Offenbarungs-
frage (Leipsic, 1903); and Studien zur hebräischen
Archäologie und Religionsgeschichte (1908), in Bei-
träge zur Wissenschaft vom Alten Testament, which
he edits.
KITTO, JOHN KITTO, JOHN
英
KITTO, JOHN: English Biblical scholar; b. at
Plymouth Dec. 4, 1804; d. at Cannstadt, Germany,
Nov. 25, 1854. In his eleventh year he had to leave
school to assist his father, a stonemason, and in
1817, while carrying slates up a high ladder, he
suffered a fall that rendered him completely deaf
for the rest of his life. Cut off from ordinary society
by this infirmity he now devoted himself to study
and resorted to various expedients for earning pen-
nies to procure books. With the exception of a few
months spent as apprentice to an ill-natured Plym-
outh shoemaker, he was in the workhouse from
Nov., 1819, till July, 1823. Friends then provided
for his support and secured permission for him to
use the public library, and in 1824 A. N. Groves
(q.v.), a dentist at Exeter, took him as a pupil.
In July, 1825, he entered the Missionary College
at Islington to learn printing, and in June, 1827,
he went to Malta as a printer in the employ of the
Church Missionary Society. In Jan., 1829, he re-
turned to England, and the following June he
joined Groves’ private mission party as tutor to
Groves’ children. The party reached Bagdad in
December. In 1833 he returned to England, ob-
tained employment with Charles Knight, then
editor of the publications of the Society for the
Diffusion of Useful Knowledge, and wrote indus-
triously for Knights’ Penny Magazine and Penny
Cyclopedia. Through connections formed with Lon-
don and Edinburgh publishers he was now enabled
to follow his literary bent and make for himself an
enviable reputation as a popular writer on Eastern
and Biblical subjects. In 1844, though a layman,
he was created D.D. by the University of Giessen;
in 1845 he was elected a fellow of the Society of An-
tiquaries; and in 1850, in recognition of his “ use-
ful and meritorious literary works,” a civil list
pension of £100 per annum was conferred upon him.
His last years were saddened by ill health and finan-
cial difficulties. When, in Feb., 1854, he was forced
to stop work, generous friends contributed to his
support and enabled him to spend the last three
months of his life in Germany. The works for which
Kitto is particularly remembered are: The Pictorial
Bible (3 vols., London, 1835-38); Cyclopedia of
Biblical Literature (2 vols., Edinburgh, 1843-45),
which he edited and largely wrote; and Daily Bible
Illustrations (8 vols., 1849-53). Other works
deserving mention are: Pictorial History of Pales-
tine (2 vols., London, 1841); and The Lost Senses
(2 parts, 1845). He also founded and edited the
Journal of Sacred Literature (London, 1848-58).
Bibliography: Biographical matter is contained in The
Lost Senses, ut sup. Consult: J. E. Ryland, Memoirs of
John Kitto.. .. with a critical Estimate of Dr. Kitto’s
Life and Writings by Professor Eadie, Edinburgh, 1856;
J. Eadie, Life of J. Kitto, ib. 1882; W. M. Thayer, From
Poor-House to Pulpit; the Triumphs of ... John Kitto,
Boston, 1859; DNB, xxxi. 233-235.
PAUL KLEINERT, PAUL
英
KLEINERT, PAUL: German Protestant; b. at Vielguth (near
Bernstadt, 22 m.e. of Breslau), Silesia, Sept. 25,
1837. He studied at Breslau and Halle (Ph.D.,
1857; lic. theol., Breslau, 1860), and was deacon
and teacher of religion at the gymnasium of Oppeln
1861-63, and teacher in the Friedrich-Wilhelm
gymnasium in Berlin 1863-65. He was then in-
spector at the Domkandidatenstift, Berlin, 1865-
1867, and preacher at St. Gertrude’s in the same city
1867-77. Meanwhile, in 1864, he had become privat-
docent for Old-Testament exegesis at the University
of Berlin, where he was appointed associate professor
of the same subject in 1868. Since 1877 he has been
professor of Old-Testament exegesis and practical
theology. He was made a consistorial counselor in
1873 and in 1894 was created a supreme consistorial
counselor. In theology he is Evangelical, although
he belongs to the critical school. He has written
Ueber das Buch Koheleth (Berlin, 1864); Augustin
und Goethe’s Faust (1866); Schillers religiöse Bedeu-
tung (1866); the commentary on Obadiah, Jonah,
and Micah in J. P. Lange’s Bibelwerk (Bielefeld,
1869; Eng. transl., New York, 1874); Untersuch-
ungen zur alttestamentlichen Rechts- und Literatur-
geschichte (1872); Abriss der Einleitung zum Alten
Testamente in Tabellenform (Berlin, 1878); Die
revidierte Lutherbibel (Heidelberg, 1883); Zur
christlichen Kultur und Kulturgeschichte (Berlin,
1889); Der preussische Agenden-Entwurf (Gotha,
1894); Selbstgespräche am Kranken- und Sterbelager
(Berlin, 1896); Die Profeten Israels in socialer
Beziehung (Leipsic, 1905); Homiletik (1907); and
Musik und Religion, Gottesdienst und Volksfeier
(1908).
DETHLOF KLIEFOTH, THEODOR FRIEDRICH DETHLOF
英
KLIEFOTH, THEODOR FRIEDRICH DETHLOF: German Lutheran; b. at Körchow
near Wittenburg (17 m. s.w. of Schwerin), Mecklen-
burg-Schwerin, Jan. 18, 1810; d. at Schwerin Jan.
26, 1895. He was educated at the gymnasium of
Schwerin, and at the Universities of Berlin and Ros-
tock. In 1833 he was appointed in-
structor of Duke William of Mecklen-
burg, and in 1837 accompanied Grand
Duke Frederick Francis as tutor to Dresden. He
became pastor at Ludwigslust in 1840, and super-
intendent of Schwerin in 1844. Since 1835 he had
been the leading spirit in the ecclesiastical and
theological affairs of his state. With the abolish-
ment of the old constitution of the estates in 1848
and the organization of a parliamentary government,
the rule of the Church by the State had become an
impossibility. Thus there originated in 1850 a
superior ecclesiastical court with Kliefoth as chief
ecclesiastical councilor. In 1886 he became its
president. During the decades 1850-70, he was
actively engaged in ecclesiastical reforms. Being
_ convinced that the prosperity of the Church is prin-
cipally dependent upon the efficiency of the admin-
istrators of the means of grace, he was intent upon
filling the clergy with the spirit and doctrines of
the Lutheran Church. To this end the faculty of
Rostock was reorganized with teachers of strictly
Lutheran tendency, the institution of church in-
spections by superintendents was again called into
life, abuses in the church service and in the admin-
istration of ecclesiastical acts were abolished, and
the rationalistic spirit was removed from the pulpit.
New formularies of liturgy on the basis of the old
church orders were made, and the old treasures of
Lutheran church music were embodied in a new book
of melodies.
Kliefoth laid down his conception of the Church
and church polity in his Acht Bücher von der
Kirche (vol. i., Schwerin, 1854). The first four
books treat of the kingdom of God founding of
the Church, of the means of grace, of the con-
gregation and its service, and of the
His Views Church and its order and government.
of the The last four books, which were to
Church and treat of the development and comple-
Church tion of the Church never appeared.
Polity. Kliefoth’s peculiar conception was due
chiefly to his occupation with the old
Lutheran church orders. With great energy he
emphasizes the divine foundation of the Church
through the acts of salvation of the triune God;
its divine basis in the means of grace, which mediate
and vouchsafe the continuous effect of Christ and
his spirit; the divine institution of the office of
the means of grace; and the necessity of the or-
ganization and incorporation of the Church in
church order and church government. The Church
is for him the empirical congregation of the called,
and not merely the congregation of true believers;
and for him Lutheranism is not merely a doctrine or
dogmatical tendency, but a distinctive church body
whose peculiar historical development is to be per-
petuated. He opposed the territorialism of state
omnipotence, which denied the independence of
the Church, the collegialism of modern represent-
ative church government, which originated in the
Reformed Church and seemed to him to endanger
the privilege and authority of the office of the means
of grace; unionism, which threatened to absorb
the Lutheran Church as such, or at least its confes-
sion; and the amalgamation of Church and politics,
with its tendency toward the establishment of a
national German Evangelical Church. On the other
hand he aimed at the restoration of the Lutheran
state churches and the strengthening of Lutheran-
ism through a closer union. In this sense he repre-
sented the government of the Mecklenburg church
at the Eisenach Conference after 1852; and in 1868
he founded with others the Allgemeine evangelisch-
lutherische Konferenz,
Kliefoth was one of the strongest men among the
churchmen and theologians of his day, and one of
the most effective preachers of the nineteenth
century. The political and ecclesiastical liberals
decried him as a dangerous reactionist, the unionists
hated his strict Lutheranism, the representatives
of pietistic subjectivism were offended by his ec-
clesiasticism, and popular sentiment disliked his
hierarchical tendencies. He was also the most no-
table authority of his time on liturgics and the
old Lutheran church orders. His Liturgische Ab-
handlungen (8 vols., Schwerin, 1854-61, 2d. ed.,
1858-69) is his most prominent work, the most pecu-
liar expression of his spirit. Other important works
are: Hinleitung in die Dogmengeschichte (Ludwigs-
lust, 1839); Theorie des Kultus der evangelischen
Kirche (1844); Ueber Predigt und Katechese in der
Vergangenheit und in der Gegenwart (in Meck-
lenburgisches Kirchenblatt, ii. 1-55, 169-245,
Rostock, 1846); Die ursprüngliche Gottesdienst-
ordnung in den deutschen Kirchen lutherischen
Bekenntnisses (Rostock, 1847); Das Verhältnis der
Landesherren als Inhaber der Kirchengewalt zu
ihren Kirchenbehörden (Schwerin, 1861); Der preus-
sische Staat und die Kirchen (1873); and Christliche
Eschatologie (Leipsic, 1886). He also wrote com-
mentaries on Zechariah (Schwerin, 1859), Ezekiel
(2 parts, Rostock, 1864-65), Daniel (Schwerin, 1868),
and Revelation (Leipsic, 1874). With Prof. O.
Mejer of Rostock he edited the Kirchliche Zeitschrift
(Schwerin, 1854-59), which, with A. W. Dieckhoff,
he continued as Theologische Zeitschrift (1860-64).
He published several collections of sermons, and
a great number of single and occasional sermons.
(Ernst Haack.)
KLING, CHRISTIAN FRIEDRICH KLING, CHRISTIAN FRIEDRICH
英
KLING, CHRISTIAN FRIEDRICH: German
Protestant; b. at Altdorf (11 m. s.w. of Stuttgart),
Württemberg, Nov. 4, 1800; d. at Marbach (15 m.
s. of Heilbronn), Württemberg, Mar. 8, 1862. He
studied at Tübingen and Berlin, became pastor at
Waiblingen in 1826, professor of theology at Mar-
burg in 1832, at Bonn in 1842, pastor at Ebers-
bach in 1849, and dean of Marbach in 1851. He
was a pupil of Schleiermacher and Neander. In his
writings, as in his lectures, he was instructive, sound,
and winning, and showed himself a man of fine dis-
crimination and independent judgment. He edited
the sermons of the Franciscan Bertholdt (Ber-
tholdt des Franciscaners Predigten, Berlin, 1824),
prepared for J. P. Lange’s Bibelwerk the commen-
tary on the Epistles to the Corinthians (Eng. transl.,
in Schaff’s edition of Lange’s Commentary (N. T.,
vol. vi., New York, 1868). He also published a
number of treatises in TSK.
KLOSTERMANN, AUGUST HEINRICH KLOSTERMANN, AUGUST HEINRICH
英
KLOSTERMANN, AUGUST HEINRICH: Ger-
man Protestant; b. at Steinhude (15 m. w.n.w. of
Hanover) May 16, 1837. He studied in Erlangen
and Berlin 1855-58, and was assistant pastor in
Bückeburg until 1864. From 1864 to 1868 he was
tutor and privat-docent at Göttingen, and since
1868 has been professor of Old-Testament exegesis in
Kiel. He has written: Vindice Lucane (Göttingen,
1866); Das Markusevangelium nach seinem Quellen-
werte für die evangelische Geschichte (1867); Unter-
suchung zur alttestamentlichen Theologie (Gotha,
1868); Korrekturen zur bisherigen Erklärung des
Römerbriefes (1881); Die Gemütsstimmungen der
Christen in Römer v. 1-11 (Kiel, 1881); Ueber
deutsche Art bei Martin Luther (1884); Die Got-
tesfurcht als Hauptstück der Weisheit (1885);
Die Bücher Samuelis und der Könige ausgelegt
(Nördlingen, 1887); Zur Theorie der biblischen
Weissagung und zur Charakteristik des Hebräer-
briefes (1889); Der Pentateuch, Beiträge zu seinem
Verständnis und seiner Entstehungsgeschichte (Leipsic,
1893); Deuterojesaia, hebräisch und deutsch (Mu-
nich, 1893); Geschichte des Volkes Israel bis zur Res-
tauration unter Esra und Nehemia (1896); Ein
diplomatischer Briefwechsel aus dem zweiten Jahr-
tausend vor Christo (Kiel, 1898); Deuteronomium
und Grágás (1900); and Schulwesen im alten Israel,
(Leipsic, 1908).
KNAPP, ALBERT KNAPP, ALBERT
英
KNAPP, ALBERT: ‘The most distinguished Ger-
man writer of spiritual songs in the first half of the
nineteenth century; b. at Tübingen July 25, 1798;
d. at Stuttgart June 18, 1864. He was the son of a
councilor of the superior court in Tübingen, and
his boyhood was spent in the poetic and inspiring
atmosphere of the Black Forest. He entered the
seminary of Maulbronn in 1814, and from 1816 to
1820 studied at the Evangelical theological seminary
in Tübingen, where he imbibed more poetry than
theology and found the pranks of student life more
to his taste than the supernaturalism of the time. In
1820 he was sent to Feuerbach as vicar, and later
to Gaisberg, both villages near Stuttgart. In
Gaisberg he met Ludwig Hofacker (q.v.) and under
his influence Knapp’s life became more serious and
his convictions more Evangelical. In 1825 he was
appointed deacon in Sulz-on-the-Neckar and in 1831
in Kirchheim, at the special request of Duchess
Henrietta of Württemberg. In 1836 he became
deacon at the Hospitalkirche in Stuttgart, then
archdeacon at the Stiftskirche, and in 1845 pastor
of St. Leonardskirche. He declined the office of
rural dean and was not active in the Christian
and charitable associations of the town, preferring
to confine himself to parochial duties, by which
he won many personal friends and the love of his
congregation.
Knapp’s character was eminently broad, strong
and natural, his motto being Homo sum, nil hu-
mani a me alienum puto. His mind was open to
everything noble and sublime in art and nature.
But this susceptibility was kept within the limits
of a spiritual orthodoxy, and he attacked every
philosophy and theology which attempted to shake
or undermine the fundamentals of Christian truth,
which was for him also the absolutely beautiful. He
was averse to all extremes, to those of orthodoxy as
much as to the negative tendencies of the theolo-
gians, nor had he any sympathy with the one-
sided views of sect. His standpoint was that of a
pure Evangelical Christianity and a moderate con-
fessionalism. He was not as powerful a preacher
as Ludwig Hofacker, but his sermons are distin-
guished by a varied wealth and depth of thought
expressed in vigorous language. His addresses to
his fellow preachers at ministerial conferences were
no less remarkable.
Knapp was an original poet and hymn-writer
and his claim to permanent fame rests upon his
gift for spiritual poetry. His collections of poems—
Christliche Gedichte (2 vols., Basel, 1829); Neuere
Gedichte (2 vols., 1834); Christenlieder (Stuttgart,
1841), a collection of hymns including forty-eight
original; Neueste Folge (1843); Auswahl (1854,
1868); Herbstblüten (1859)—reveal his fertility,
though some of them lack final finish. Nature and
its glories furnish him inexhaustible material and
inspiration, but he also treats facts of history and
powerful personalities. In his Christoterpe, a
Christian almanac and year-book, which he edited
from 1833 to 1853, he celebrates poets like Goethe
and Schiller, warriors like Napoleon, musicians like
Bach, Handel, Mozart, and Beethoven, German
heroes like the Hohenstauffens, classical antiquity,
and modern history. He aimed to unite in his poems
“transient nature and the fleeting life of man, and,
raising itself above them both, the Word of God in
its eternal youth.” As far back as the twenties he
conceived the idea of offering to the Christian public
an Evangelischer Liederschatz für Kirche und Haus.
From more than 80,000 hymns he selected 3,590 and
published them at Stuttgart in 1837. He con-
sidered some changes of the text necessary, especially
the removal of harsh expressions and grammatical
faults; but he went further and took the liberty of
“ putting shallow and feeble expressions into a
more vigorous, Biblical language and of filling up
apparent gaps by new strophes and of freely re-
producing whole songs.” In single cases he suc-
ceeded brilliantly, but on the whole he had to con-
fess in the second edition (1850) that he had been
frequently guided too strongly by his subjective
feelings. Even in this revised edition he did not
properly reproduce the original, as he was still
guided by the principle that the old hymns should
be adapted to modern taste. The same may be said
of the third edition (1865). The work received
bitter criticism from G. C. H. Stip in his Hymnolo-
gische Reisebriefe (Berlin, 1852) and from Philipp
Wackernagel in the Kirchentag at Bremen in the
same year. A collection of Knapp’s prose works
appeared under the title Gesammelte prosaische
Schriften (2 parts, Stuttgart, 1875). It consists
chiefly of biographies of men like Ludwig Hofacker,
Dann. Flatt, Eberhard Wörner, Hedinger, Zinzen-
dorf, and others. Here the poet perceived many
traits of character and motives of life which would
be lost to the ordinary eye.
(RICHARD LAUXMANN.)
KNEELAND, ABNER KNEELAND, ABNER
英
KNEELAND, ABNER: American editor and
deistic writer; b. at Gardner, Mass., Apr. 6, 1774;
d. at Farmington, Ia., Aug. 27, 1844. He was first
a Baptist, then a Universalist minister, but ulti-
mately became a deist. After editing universalist
periodicals in Philadelphia and New York, he went
to Boston and founded there in 1831 the Investigator.
For views expressed in this paper he was tried for
blasphemy before the supreme court at Boston
in 1836 and sentenced to imprisonment for a short
time. His works include: The New Testament in
Greek and English (2 vols., Philadelphia, 1822);
Lectures on the Doctrine of Universal Salvation
(1824); and A Review of the Evidences of Christi-
anity (New York, 1829).
Bibliography: The trial is reviewed in his own Review of
the Trial, Conviction and Final Imprisonment... of A.
Kneeland, Boston, 1838; C. G. Greene, Read and Judge,
ib. 1834; S. D. Parker, Report of the Arguments of the
Attorney . . . at the Trials of A. Kneeland, ib. 1834;
Cosmopolite, Review of the Prosecution against A. Knee-
land, ib. 1853.
KNEELING CONTROVERSY IN BAVARIA KNEELING CONTROVERSY IN BAVARIA
英
KNEELING CONTROVERSY IN BAVARIA: An
incident of Bavarian ecclesiastical politics under the
ministry of Karl von Abel between 1838 and 1845.
King Ludwig I. (1825-48), an arbitrary ruler, par-
ticularly in the later years of his reign, longed for
the restoration of the old glory of the Roman Church,
and appointed Abel, an outspoken Roman Catholic
reactionary, minister for the interior. As such he
aimed blow after blow at the Protestants. On
Aug. 14, 1838, an order of the war department re-
quired all soldiers, regardless of confession, to kneel
in the mass and likewise if they happened to be
on guard duty when the host was carried by in the
Corpus Christi procession. Numerous petitions
for the revocation of the order were sent to the su-
preme consistory and the council of state, but proved
fruitless, Abel persuading the king that plots of the
liberal opposition were concealed in all Protestant
complaints. The consistory remained silent till 1843,
but then, incited by the increasing arrogance of
Abel and the determined resistance of the Protes-
tants, they represented that the act required of the
latter was for them a sin. An attempt was made to
annul the order by legislative action but failed.
Even J. J. I. von Döllinger defended it, claiming that
kneeling was, for the Protestant soldier, merely a
motion of the body having nothing to do with
faith and conscience, and a vehement literary con-
troversy was carried on between G. C. A. von
Harless (q.v.) and other Protestants and Roman
Catholic theologians. The first modification of the
offensive order exempted Protestant soldiers from
attending Roman Catholic services, and in Dec.,
1848, its more objectionable requirements were
annulled by the personal intervention of the king,
who finally listened to other counselors than Abel
and learned the true import of the opposition and
its serious character. Abel’s administration was
overthrown in 1847. The entire movement bene-
fited the Protestant Church more than it ad-
vanced the Roman. (E. Dorn.)
KNIGHT, ALBION WILLIAMSON KNIGHT, ALBION WILLIAMSON
英
KNIGHT, ALBION WILLIAMSON: Protestant
Episcopal bishop; b. at White Springs, Fla., Aug.
24, 1859. He studied at the University of the South,
Sewanee, Tenn., but on account of illness took no
degree. In 1881 he was ordered deacon, was ordained
priest in 1883, and, after being a missionary in south-
ern Florida 1881-83, held parishes at Palatka,
Fla., 1884-86, and Jacksonville, Fla., 1886-93. He
was dean of the cathedral at Atlanta, Ga., 1893-
1904, and was consecrated bishop of Cuba in 1904.
KNIGHT, GEORGE THOMSON KNIGHT, GEORGE THOMSON
英
KNIGHT, GEORGE THOMSON: Universalist;
b. at Windham, Me., Oct. 29, 1850. He was edu-
cated at Tufts College (B.A., 1872; M.A., 1875)
and at the Tufts Divinity School (B.D., 1875), and
has taught in the latter institution since 1875, as
instructor in rhetoric and church history 1875-83,
as professor of church history 1883-1901, and as
professor of Christian theology since 1901. He is
also secretary and librarian of the Universalist
Historical Society. He has published: The Good-
ness of God (Boston, 1904); and The Praise of
Hypocrisy (Chicago, 1906).
KNIGHT, WILLIAM ALLEN KNIGHT, WILLIAM ALLEN
英
KNIGHT, WILLIAM ALLEN: Congregational-
ist; b. at Milton, Miss., Oct. 20, 1863. He studied
at Adalbert College, Western Reserve University,
Hiram College, Hiram, O. (B.A., 1889), Oberlin
Theological Seminary, from which he was graduated
in 1900, and Harvard University (1903-05). He
was associate pastor of the First Presbyterian
Church, Cleveland, O., 1891-94, and became pas-
tor of the First Congregational Church, Saginaw,
Mich., in 1894, of the Central Congregational
Church, Fall River, Mass., in 1897, and of the
Brighton Congregational Church, Boston, in 1902.
In theology he belongs to the liberal school, and
has written: The Song of our Syrian Guest (Boston,
1903); The Love Watch (1904); Saint Abigail of the
Pines (1905); The Tryst by the Sea (1905); and
Signs in the Christmas Fire (1908).
BERNT KNIPPERDOLLING, BERNT
英
KNIPPERDOLLING, BERNT: German Anabaptist; born in Münster;
executed there Jan. 23, 1536. He came of a re-
spected family and was himself a merchant; he
became involved in the riot of 1527 at Münster and
was imprisoned by the bishop, but by a fine secured
his release. He adopted the faith of the Anabap-
tists, sheltered some of the leaders in his house, and
was after the victory of the faction made bürger-
meister. He aided in the placing of John of Ley-
den at the head of affairs at Münster (see MÜNSTER,
ANABAPTISTS IN), and became sword-bearer and then
governor; but when the city was retaken, he was
captured and put to death.
KNOBEL, AUGUST WILHELM KNOBEL, AUGUST WILHELM
英
KNOBEL, AUGUST WILHELM: German Prot-
estant exegete; b. at Tzschecheln near Sorau (55
m. s.s.e. of Frankfort-on-the-Oder), Lower Lusatia,
Aug. 7, 1807; d. at Giessen May 25, 1863. He
studied at the gymnasium of Sorau and at the Uni-
versity of Breslau (Ph.D., 1831; Th.D., 1838), where
he became privat-docent in 1831 and professor ex-
traordinary of theology in 1835. His Prophetis-
mus der Hebräer (2 vols., Breslau, 1837) secured him
a professorship in theology at Giessen in 1839.
At Giessen he lectured exclusively on the Old Testa-
ment. His lectures were of great value from the
linguistic, historical, and archeological side, though
the decidedly rationalistic bent of his mind pre-
vented him from thoroughly appreciating the poeti-
cal and theological value of the Old Testament.
His works are distinguished by sober-mindedness
and discretion, by sound linguistic and historical
views, and by a comprehensive knowledge of Orien-
tal antiquity. With the exception of the above-
mentioned work and Völkertafel der Genesis (Gies-
sen, 1850), he published exclusively exegetical
works; viz., commentaries on Isaiah (Leipsic,
1843; 3d ed. 1861), which involved him in a con-
troversy with Ewald, and occasioned him to write
his Exegetisches Vademecum für Herrn Ewald in
Tübingen (Giessen, 1844); Genesis (Leipsic, 1852;
2d ed. 1860); Exodus and Leviticus (1857); and
Numbers, Deuteronomy, and Joshua (1861). They
all appeared in L. Hirzel’s Kurzgefasstes exege-
tisches Handbuch zum Alten Testament, and with
the contributions of Otto Thenius and Ernst Ber-
theau, form the most valuable part of that col-
lection. Knobel also wrote a commentary on
Ecclesiastes (Leipsic, 1836). (O. Zöckler.)
Bibliography: H. E. Scriba, Biographisch-literärisches
Lexikon, ii. 387, Darmstadt, 1843; C. Meusel, Kirchliches
Handlexikon, iv. 23, Leipsic, 1894; ADB, xvi. 300-304.
DREAS, AND THE REFORMATION IN RIGA KNOPKEN, ANDREAS, AND THE REFORMATION IN RIGA
英
KNOPKEN, ANDREAS, AND THE REFORMATION IN RIGA:
Andreas Knopken, the Reformer of Riga, was born,
probably in a village near Küstrin (17 m. n.e. of
Frankfort), possibly in 1493, and he died at Riga
Feb. 18,1539. In 1511 he was a student at Frank-
fort-on-the-Oder, and shortly afterward went to
Riga. Becoming discontented with his environment,
he devoted himself anew to study, and accordingly
went to Treptow, where, under the leadership of
Bugenhagen, he soon acquired such proficiency in
the Bible that he was appointed assistant to his
teacher at the school in the same city. The teachers
were under the influence of Lutheranism, and the
new movement thus spread among the monks and
clergy, and prepared the way for the Reformation
among the laity. The measures taken by Erasmus
Manteuffel, afterward bishop of Kammin, resulted
in the closing of the school, but Knopken had al-
ready returned to Riga, together with a number of
Livonian scholars, in 1521.
Even before his coming, however, the works of
Luther were eagerly read in Livonia, and in ground
which had been thus prepared Knopken, intro-
duced by a letter of Melanchthon, actively im-
planted his propaganda. The number of his ad-
herents increased continually, and to confirm them
in their faith he lectured on the Epistle to the Ro-
mans (Wittenberg, 1524), laying his chief stress on
the presentation of Evangelical doctrines, and
especially on the cardinal dogma of justification,
the position being that of the writings of Luther and
Melanchthon between 1519 and 1521. He likewise
polemized sharply against the Roman Catholic
Church. To check this Protestant propaganda,
Jasper Linde, archbishop of Riga, urged the grand
master Plettenberg to take repressive measures
against the Evangelicals, but the request was re-
fused, and the grand master advised a disputation
instead. The debate accordingly took place in the
choir of St. Peter’s on June 19, 1522, and was ad-
judged to be a victory for Knopken. Under such
circumstances it became easy for the authorities to
declare their allegiance to the Reformation, and
after a letter addressed to the archbishop with a
request for a reform of the Church and the appoint-
ment of Evangelical teachers had proved fruitless,
the municipal council, aided by the elders of both
gilds, elected Knopken archdeacon of St. Peter’s,
where he delivered his inaugural sermon Oct. 23,
1522. The protection of the authorities enabled him
to officiate without fear of molestation, and he soon
received assistants in his personal friend Joachim Möl-
ler and in Sylvester Tegetmeier. The denunciatory
speeches of the latter, however, led to grave excesses
on the part of the Protestants, and, though they
were checked for a time, they broke out again in
1524. In this time of riot Tegetmeier had no part,
for soon after the first commotion he had changed
his course, and had so won the confidence -of the
authorities that he was soon invited to become the
pastor of St. James, entering upon his duties there
on the first Sunday in Advent, 1522. The number
of Evangelical preachers in Riga steadily increased,
while the efforts of the archbishop to induce the
German government to suppress the movement were
unsuccessful, and served only to incite the citizens
of Riga to greater hostility. They refused allegiance
to Linde’s successor, Johann Blankenfeld, and the
grand master was obliged, in accordance with the
terms of his agreement with the Lutherans, to give
them his protection. The archbishop was suspected
of coquetting with the Russians and was arrested by
the grand master, but regained his freedom by an
ostensible submission and hastened to Livonia to
complain to the emperor. He died on the way,
however, and his successor, Thomas Schöning,
desiring to regain his archiepiscopal rights and es-
tates, granted the Lutherans their privileges and
freedom.
In 1530 Knopken and Johann Briessmann (q. v.),
who had been called from Königsberg three years
previously, prepared a church order for Riga, basing
it primarily on the Königsberg articles of 1525 and
closely following Luther’s Formula misse. After
the separation of the community from Roman
Catholic control, the council took charge of the ad-
ministration of ecclesiastical affairs, electing and
calling pastors in cooperation with the gilds, and
providing for the maintenance of the clergy, the
churches, and the schools. Two members of the
council, with the mayor as a ‘‘superintendent,”’
formed a sort of consistory for the administration
of external affairs after 1532, but the internal control
remained in the hands of the chief clergy. The
congregations were represented by their elders in
the election of pastors and in the administration
of the funds for the church and the poor. By the
time of Knopken’s death, the Reformation had been
carried through in Riga, and in 1554 Evangelical
preaching was officially proclaimed free from
restrictions in all Livonia.
(F. Hörschelmann.)
Bibliography: F. Hörschelmann, Andreas Knopken, der
Reformator Rigas, Leipsic, 1896; T. Schiemann, Die Re-
formation Alt-Livlands, Hamburg, 1885.
KNOW-NOTHING MOVEMENT KNOW-NOTHING MOVEMENT
英
KNOW-NOTHING MOVEMENT: A popular
movement which had considerable influence in the
United States in the middle of the nineteenth cen-
tury, partly political, partly inspired by a not un-
natural nervousness in view of the experience of
all European countries with the meddling of the
Roman Catholic Church in national politics and the
fact that there was no official deliverance to show
that it would not do the same in the United States.
It was based on the theory that the republic would
be in danger unless the Roman Catholic Church
were held in check and foreign-born citizens,
especially Roman Catholics, excluded from all
share in the government. As the successor of
various “ native American ” movements which had
nursed similar beliefs even in colonial times, the
Know-Nothing party (so called from the injunction
laid upon its members to profess utter ignorance of
even the existence of any such organization) was
formally organized in 1852, when political condi-
tions favored the launching of a new party which
should attract the dissatisfied elements of the older
ones. It was begun as a local organization in New
York City, and at first aimed at local and munici-
pal victories. As stated in its ritual after a na-
tional council had been formed, its objects were
among other things “ to resist the insidious policy
of the Church of Rome and all other foreign influ-
ence against our republican institutions in all law-
ful ways ” and “to place in all offices of honor,
trust, or profit in the gift of the people or by
appointment none but native-born Protestant citi-
zens.” These and other uncompromising declara-
tions were for the initiated; a statement of princi-
ples was drawn up for the general public which
professed to aim at “ no interference with religious
faith or worship and no test or oaths for office.”
After several successes in municipal elections, in
1854 the party sent forty representatives to Con-
gress and elected a governor and legislature in
Massachusetts. In the following year they carried
the elections in nine States, and elected the gov-
ernors of New Hampshire, Connecticut, and Rhode
Island, while in the next Congress there were seven-
ty-five Know-Nothing members elected as such.
The inflammatory talk of the promoters of the
movement produced its natural results. Riotous
mobs assembled in various New England cities,
and Roman Catholic churches were set on fire there
and in New York, New Jersey, and Ohio. At least
twenty persons were killed in Know-Nothing riots
in Louisville, and attempts were made to assassi-
nate Archbishop Bedini, nuncio in Brazil, who had
been commissioned to examine various ecclesias-
tical matters on his passage through the United
States. In 1856 the party held a national conven-
tion and nominated Millard Fillmore for president.
The northern delegates, however, seceded from the
convention on failing to secure a definite anti-sla-
very declaration, and Fillmore secured only the
eight electoral votes of Maryland. From this time
Know-Nothingism as a political movement may be
said to have collapsed, although in 1860 Bell and
Everett, candidates of the “ Constitutional Union,”
received thirty-nine electoral votes largely through
the support of Know-Nothing elements which had
refused to merge in either of the two great parties.
With the outbreak of the Civil War an opportunity
was afforded to American citizens of foreign birth
and Roman Catholic religion to demonstrate their
loyalty to the land of their adoption; and the fact
that no less than 150,000 men of Irish birth en-
listed in the Union army proved that the laity of
that church were not scheming against the govern-
ment. The general decay of religious intoler-
ance tended in the same direction—although in
comparatively recent years, especially from 1891 to
1897, the “ American Protective Association ” has
attracted some attention as representing substan-
tially the same principles.
BIBLIOGRAPHY: T. B. Whitney, Defence of American Policy,
New York, 1856 (by an advocate); J. Kehoe, Life and
Writings of Archbishop Hughes, ib. 1865; J. L. Spalding,
Life of Archbishop Spalding, Baltimore, 1872; T. V. Cooper
and H. T. Fenton, American Policies, Chicago, 1884 (con-
taining the ritual); J. B. McMaster, The Riotous Career
of the Know-Nothings, in With the Fathers, New York,
1896; L. F. Schmeckebier, Hist. of the Know-Nothing
Party in Maryland, Baltimore, 1899; J. A. Woodburn,
Political Parties, New York, 1903; T. J. Jenkins, in Cath-
olic World, lvii (1893), 511-522; and the works on the
history of the period.
KNOX, GEORGE WILLIAM KNOX, GEORGE WILLIAM
英
KNOX, GEORGE WILLIAM: Presbyterian; b.
at Rome, N. Y., Aug. 11, 1853. He was graduated
at Hamilton College in 1874 and Auburn Theologi-
cal Seminary in 1877. He then engaged in mission-
ary work in Japan, and was professor of homiletics
in Union Theological Seminary, Tokyo, 1881-93 and
of philosophy and ethics in the Imperial University
of Japan in 1886. In 1893 he returned to the United
States and was pastor of the Presbyterian church at
Rye, N. Y., 1894-99. He was lecturer on apologet-
ics in Union Theological Seminary, New York
City, 1897-99, and since 1899 has been professor of
philosophy and history of religion in the same in-
stitution. He was vice-president of the Asiatic
Society of Japan 1891-92, Nathaniel Taylor lecturer
at Yale in 1903; also lecturer on the history of
religion in 1905-06. In addition to works in Japa-
nese he has written: The Christian Point of View (in
collaboration with F. Brown and A. C. McGiffert
(New York, 1902); Direct and Fundamental Proofs
of the Christian Religion (1903); Japanese Life in
Town and Country (1904); The Spirit of the Orient
(1906); and The Development of Religion in Japan
(1906).
KNOX-LITTLE, WILLIAM JOHN KNOX-LITTLE, WILLIAM JOHN
英
KNOX-LITTLE, WILLIAM JOHN: Church of
England; b. at Stewartstown (12 m. n. of Armagh),
County Tyrone, Ireland, Dec. 1, 1839. He was
educated at Trinity College, Cambridge (B.A.,
1862), and was ordered deacon in 1863 and ordained
priest in the following year. He was curate of Christ
Church, Lancaster (1863-64), assistant master of
Sherborne School (1865-70), curate of Turweston,
Bucks (1870-74), and of St. Thomas, Regent Street,
London (1874-75), and rector of St. Alban’s, Cheet-
wood, Manchester (1875-85), and vicar of Hoar
Cross, Burton-on-Trent (1885-1907). He has also
been canon of Worcester since 1881, proctor
for chapter in Convocation of Canterbury since
1888, and subdean of Worcester since 1902. He
has written: The Three Hours’ Agony of Our Blessed
Redeemer (Manchester, 1877); Sermons preached for
the most Part in Manchester (London, 1880); Char-
acteristics and Motives of the Christian Life (1880);
The Mystery of the Passion of Our Most Holy Re-
deemer (1881); The Witness of the Passion of Our
Most Holy Redeemer (1884); The Hopes and De-
cisions of the Passion of Our Most Holy Redeemer
(1886); The Broken Vow: A Story of Here and Here-
after (1887); The Child of Stafferton; A Chapter
from a Family Chronicle (1888); The Light of Life
(sermons; 1889); Sunlight and Shadow in the
Christian Life (sermons; 1889); The Christian
Home, its Foundation and Duties (1891); The
Journey of Life (sermons; 1892); Sketches in Sun-
shine and Storm (1892); Labour and Sorrow (ser-
mons; 1894); The Waif from the Waves: A Story
of three Lives (1894); Treasury of Meditation (1896);
St. Francis of Assisi, his Times, Life, and Work
(1897); The Perfect Life (sermons; 1898); Sketches
and Studies in South Africa (1899); David the Hero
King of Israel (1903); and The Conflict of Ideals
within the Church of England (1905).
DOLF KOEGEL, THEODOR JOHANNES RUDOLF
英
KOEGEL, THEODOR JOHANNES RUDOLF: German Protestant; b. at Birnbaum (44
m. w.n.w. of Posen), Prussia, Feb. 18, 1829; d. in
Berlin June 2, 1896. He attended the gymnasium
at Halle, and afterward studied philosophy and
theology at the universities of Halle and Berlin.
He became intimate with Tholuck, was his aman-
uensis, and later accompanied him on a journey to
France and Spain. He was a gymnasial teacher in
Dresden 1852-54, pastor in charge at Nakel, near
Bromberg, 1854-57, and pastor of the German
Evangelical congregation at The Hague 1857—63.
Early in 1863 he was called to Berlin as court
preacher, and in 1873 was appointed first court
preacher, general superintendent of the Kurmark,
and ephorus of the Cathedral Probationers’ Founda-
tion. ,
Kögel was distinguished particularly as a
preacher, and also for his part in ecclesiastical
affairs. His sermons are true to the text, but they
invariably bear a definite stamp of their own.
Their wealth of content is conveyed in a concise,
sharply pointed style; and the copious illustrations
from history and human life are vividly presented
in terms exceedingly brief and plastic. His sermons
bear the impress of a powerful moral earnestness,
psychological acumen, and discriminating taste.
Esthetic and poetical endowment becomes distinctly
subservient to the art of preaching. Kögel exercised
a considerable influence over the internal and exter-
nal development of the Prussian State Church in the
decade after 1870. Two of his characteristic traits
are conspicuous in this connection: first, his uncondi-
tional championship of the Union; second, his sharp
opposition to the Protestant Association. In conform-
ity to this last was his antagonism toward Emil Herr-
mann’s synodical constitution plans, which seemed to
him to jeopardize the integrity of the confessional
standard of doctrine. These antagonisms became es-
pecially acute on occasion of the extraordinary gen-
eral synod of 1875, and led to the founding of the
Positive Union party under Kögel’s leadership.
The final consequence was that in 1878 Kögel was
called to the superior ecclesiastical council, from
which soon afterward President Herrmann with-
drew. In the course of the years 1892-94 he re-
tired from his offices on account of infirmity. His
sermons form the bulk of his writings. Of these he
published numerous collections, including: Der erste
Brief Petri (Mainz, 1863); Die Seligpreisungen der
Bergpredigt (Berlin, 1869); Das Vaterunser (1873);
Aus dem Vorhof ins Heiligthum (2 vols., Bremen,
1875-76); Der Brief Pauli an die Römer (1876);
Wach auf, du Stadt Jerusalem (1882); Das Evan-
gelium Johannis (2 parts, 1892-93); and Gelaut
und Geleit durchs Kirchenjahr (2 parts, 1895-96).
Other works are: Reden und Ansprachen (1887);
Ethisches und Aesthetisches. Vorträge und Betrach-
tungen (1888); and Gedichte (1891). With W. Baur
and E. Frommel he edited the year-book Neue
Christoterpe (Bremen, 1880 sqq.).
GEoRG RIETSCHEL.
Bibliography: G. Kögel, Rudolf Kögel, sein Werden und
Wirken, 3 vols., Berlin, 1899-1904; Christliche Welt, 1897,
pp. 258 sqq. (on Kögel as a poet).
KOEHLER, WALTER ERICH KOEHLER, WALTER ERICH
英
KOEHLER, WALTER ERICH: German Lu-
theran; b. at Elberfeld (16 m. e.n.e. of Düsseldorf),
Dec. 27, 1870. He studied in Halle, Heidelberg
(Ph.D., 1895), Strasburg, Bonn, and Tübingen
(lic. theol., 1898), and in 1900 became privat-do-
cent for church history at Giessen, associate pro-
fessor of the same subject in 1904; and professor of
church history at Zurich, 1909. In theology he
belongs to the critical school. He has written: Die
katholischen Kirchen des Morgenlandes (Darmstadt,
1896); Luther und die Kuirchengeschichte, i. (Er-
langen, 1900); Reformation und Ketzerprozess (Tü-
bingen, 1901); Dokumente zum Ablassstreit von
1617 (1902); Die Entstehung des Problems Staat und
Kirche (1903); Ein Wort zu Denifles Luther (1904),
Die Anfänge des Pietismus in Giessen 1689-1695
(Giessen, 1907); besides preparing a Kritische Aus-
gabe von Luthers fünfundneunzig Thesen mit Gegen-
schriften (Leipsic, 1903).
KOENIG, FRIEDRICH EDUARD KOENIG, FRIEDRICH EDUARD
英
KOENIG, FRIEDRICH EDUARD: German Prot-
estant; b. at Reichenbach (56 m. s. of Leipsic),
Saxony, Nov. 15, 1846. He studied in Leipsic
(Ph.D., 1874), where he became privat-docent in
1879 and associate professor of Old-Testament exe-
gesis in 1885. In 1888 he went to Rostock as full
professor of the same subject, and since 1900 has
occupied a similar position at the University of
Bonn. In theology he is one of the leading ad-
herents of the conservative school. His writings
include: Gedanke, Laut und Akzent als die drei Fak-
toren der Sprachbildung (Weimar, 1874); Neue
Studien über Schrift, Aussprache und generelle For-
menlehre des Aethiopischen (Leipsic, 1877); De
criticae sacrae argumento e linguae legibus repetito
(1879); Historisch-kritisches Lehrgebäude der hebrä-
ischen Sprache (3 vols., 1881-97); Der Offenbarungs-
begriff des Alten Testaments (2 vols., 1882); Die
Hauptprobleme der altisraelitischen Religionsge-
schichte (1884; Eng. transl. by A. J. Campbell,
The Religious History of Israel, Edinburgh, 1885);
Falsche Extreme in der neuren Kritik des Alten
Testaments (Leipsic, 1895); Der Glaubensact der
Christen nach Begriff und Fundament untersucht
(Erlangen, 1891); The Exiles’ Book of Consolation
contained in Isaiah xl.-lxvi. (Edinburgh, 1899); Die
Originalität des neulich entdeckten hebräischen Sirach-
textes (Freiburg, 1899); Stilistik, Rhetorik, Poetik in
Bezug auf die biblische Literatur (Leipsic, 1900);
Neueste Prinzipien der alttestamentlichen Kritik (Ber-
lin, 1902); Bibel und Babel (1902; Eng. transl. by
K. T. Pilter, Bible and Babylon, London, 1905); Die
Bibel-Babel-Frage und die wissenschaftliche Methode
(1904); and Prophetenideal, Judentum und Christen-
tum (1906); Hebräische Grammatik (Leipsic, 1908);
Talmud und Neues Testament (Gross-Lichterfelde,
1908); and Geschichte des Reiches Gottes bis auf Jesus
Christus (Brunswick, 1908).
KOESTLIN, JULIUS THEODOR KOESTLIN, JULIUS THEODOR
英
KOESTLIN, JULIUS THEODOR: German Prot-
estant; b. at Stuttgart May 17, 1826; d. at Halle
May 12, 1902. He was educated at the univer-
sities of Tübingen (1844-48) and Berlin (1849-
1850), and in 1850 became lecturer in the theologi-
cal seminary at Tübingen. Five years later he was
appointed associate professor of theology at Göttin-
gen, whence he was called in 1860 to Breslau as full
professor of the same subject. From 1870 until
1896, when he retired from active life, he was
professor of New-Testament exegesis at Halle. In
1849 he visited Scotland, where he studied Presby-
terianism, later introducing certain Presbyterian
features into German consistorial government.
Among his numerous writings, special mention
may be made of his: Die schottische Kirche, ihr in-
neres Leben und ihr Verhältnis zum Staat (Gotha,
1852); Luthers Lehre von der Kirche (Stuttgart,
1853); Der Glaube, sein Wesen, Grund und Gegen-
stand (Gotha, 1859); Luthers Theologie in ihrer ge-
schichtlichen Entwicklung und ihrem inneren Zu-
sammenhange (2 vols., Stuttgart, 1863; Eng. transl.,
from the second German edition, Theology of Lu-
ther in its Historical Development and Inner Harmony,
2 vols., Philadelphia, 1897); Martin Luther, sein
Leben und seine Schriften (2 vols., Elberfeld, 1875);
Luthers Leben (Leipsic, 1882; Eng. transl., London,
1883); Martin Luther der Reformator, Festschrift
(Halle, 1883; Eng. transl., London, 1883); Auto-
biographie (Danzig, 1891); Die Begründung unserer
sittlich-religiösen Ueberzeugungen (Berlin, 1893);
Religion und Reich Gottes, Abhandlungen zur Dog-
matik und Ethik (Gotha, 1894); Der Glaube und
seine Bedeutung fiir Erkenntnis, Leben und Kirche
(Berlin, 1895); and Christliche Ethik (1899).
FRIEDRICH KOHLBRUEGGE, HERMANN FRIEDRICH
英
KOHLBRUEGGE, HERMANN FRIEDRICH: Founder of the Dutch-Reformed
congregation at Elberfeld; b. at Amsterdam Aug.
15, 1803; d. at Elberfeld (16 m. e. of Düsseldorf),
Rhenish Prussia, Mar. 5, 1875. He was brought
up as a Lutheran, and after attending the Latin
school and the Athenaeum became assistant
preacher to the Lutheran congregation at Amster-
dam. He soon perceived that there was little left
of Luther’s spirit in the Lutheran Church of Hol-
land, and his sermons on the radical corruption of
human nature aroused the opposition of his ration-
alistic colleagues and resulted in his being deposed.
After living in retirement for several years he became
a convert to the Reformed faith; but the Reformed
Church, fearing the disturbance of its peace, refused
him admission. In 1833, while traveling for his
health through the Rhine region, he accepted a call
to Elberfeld, where his energetic personality, the
peculiarity of his doctrinal system and the profound
earnestness of his sermons made a deep impression.
Already Gottfried Daniel Krummacher (q.v.) had
aroused many earnest believers, and Kohlbrügge
was eagerly demanded to continue his work; but
the Prussian government, considering him a danger-
ous enemy of the plan of uniting the Lutheran and
Reformed churches, forbade him the pulpit. For
a number of years Kohlbrügge lived in retirement at
Utrecht, interpreting the Scriptures every Sunday
to some friends. Meanwhile the act of union had
produced a great fermentation in the Rhine region,
especially among the Reformed congregations.
In Elberfeld a rupture occurred in the Reformed
church, and in 1847 the dissenters elected Kohl-
briigge as their pastor, and constituted themselves
as the “‘ Dutch Reformed ” congregation. This body,
which was recognized by royal patent of 1847,
considered itself a member of the Dutch State Church
and adopted the Confessio Belgica and the Heidel-
berg catechism. It still exists secluded from all
outside movements of Christianity with a strict
church order, legal church discipline, and well-
organized charities.
The peculiarity of Kohlbrügge consists less in an
actual deviation from the doctrine and confessions
of the Reformed Church than in a one-sided con-
ception of certain doctrinal points. In his effort to
oppose to Pietism the objectivity and self-glory of
grace, he did not emphasize strongly enough sancti-
fication and renovation of the heart. His sermons,
which constitute the bulk of his works, spread far
beyond the borders of his congregation. Of his
writings may be mentioned: Das siebente Kapitel des
Briefes Pauli an die Römer (Elberfeld, 1839; Eng.
transl., London, 1854); Betrachtung über das erste
Kapitel des Evangeliums nach Matthäus (1844); Das
alte Testament nach seinem wahren Sinne gewürdigt
aus den Schriften der Evangelisten und Apostel
(1846); Schriftmässige Erläuterung des christlichen
Bekenntnisses: ‘ Ich glaube an den heiligen Geist ”
(1855; Eng. transl., Scriptural Elucidation of the
Article on the Christian Faith: I Believe in the Holy
Ghost, 1856); Das Amt der Presbyter (1856); and
Blicke in das erste Kapitel des ersten Buches Samuelis
(1868). His numerous collections of his sermons
include: Sieben Predigten über Sacharja iii.
(Elberfeld, 1848); Sieben Predigten über den Pro-
pheten Jona (1849); Acht Predigten über Evangelium
Johannis (1849); Predigten über die erste Epistel des
Apostels Petrus (1855; Eng. transl., 1856); Zwanzig
Predigten im Jahre 1846 gehalten (Halle, 1857); and
Apostelgeschichte. Cap. 2-10. in 25 Predigten (Elber-
feld, 1874). Some of these sermons have appeared
in English under the title Miscellaneous Sermons
(London, 1855). (H. CALAMINUS.)
KOHLER, KAUFMANN KOHLER, KAUFMANN
英
KOHLER, KAUFMANN: German-American
rabbi; b. at Fürth (5 m. n.w. of Nuremberg),
Germany, May 10, 1848. He studied at the rab-
binical schools of Hassfurt, Hochberg, Mainz, Al-
tona, and Frankfort, and at the universities of
Munich, Berlin, Leipsic, and Erlangen (Ph.D.,
1868). In 1869 he came to the United States and
was rabbi of Congregation Beth-El in Detroit until
1871. He then became rabbi of Sinai Congrega-
tion, Chicago, where he introduced Sunday lectures
into the service of the American synagogue. In
1879 he was chosen rabbi of Temple Beth-El, New
York City. In 1903 he was made honorary min-
ister of that synagogue for life, that he might ac-
cept the proffered presidency of Hebrew Union Col-
lege, Cincinnati, O. He is one of the leaders of Re-
formed Judaism in the United States. He edited
the weekly Sabbath Visitor 1881-82 and the weekly
Jewish Reformer in 1886, and was editor of the de-
partments of theology and philosophy of the Jew-
ish Encyclopedia. He has edited David Einhorn’s
ausgewählte Predigten und Reden (New York, 1880)
and has written: Der Segen Jakob’s (Berlin, 1867);
Die Bibel und die Todesstrafe (Leipsic, 1868); Das
hohe Lied übersetzt und kritisch neu bearbeitet (New
York, 1878); Backwards or Forwards: Lectures on
Reformed Judaism (1885); The Ethical Basis of
Judaism (1887); Church and Synagogue in their
Mutual Relations (Chicago, 1889); and A Guide to
Instruction in Judaism (New York, 1898).
KOLB, FRANZ KOLB, FRANZ
英
KOLB, FRANZ: Reformer; b. at Intzlingen,
near Lörrach (28 m. s.s.w. of Freiburg), Baden,
1465; d. at Bern Nov. 10, 1535. In 1491 he entered
the University of Basel, where humanism was well
represented; in 1497 he became master and teacher
in St. Martin’s school, but in 1502 he retired to a
Carthusian monastery in Swabia. Zwingli was
probably his successor in Basel. In 1504 Kolb went
to Freiburg as cantor and preacher and after-
ward was active for some time in the neighboring
Murten. In 1507 he became rector of the schools in
Freiburg. In the same year he went to Italy as
field-chaplain with Swiss mercenaries in the service
of Emperor Maximilian. In 1509 he left Freiburg
and went to Bern as cathedral preacher. He was
a stern moralist and arraigned the people for their
vices.. With less success he attacked the demorali-
zing mercenary traffic, and because of these attacks
was forced to leave Bern in 1512 and again retired
to a Carthusian monastery, this time at Nuremberg.
He preached the Reformation in Nuremberg, but
was persecuted in 1522 and fled. On the recommen-
dation of Luther, apparently, he received the post
of preacher from Count George II. of Wertheim.
Here he was active in the reform of the church ser-
vice, but inclined toward the doctrinal conceptions
of Zwingli with whom he soon afterward came in
personal contact at Zurich. On this account in 1525
he lost the confidence of his protector and returned
to Nuremberg, where the Reformation in the mean
time had achieved its full victory. Kolb was sus-
pected, however, of sympathizing with the teach-
ings of sectaries like Denk and Münzer, who at that
time were active in Nuremberg, and although cleared
of this suspicion, he applied in 1526 to Zwingli for
a position, and in the following year became the
assistant of Berthold Haller in Bern. With Haller
he took the most prominent part in the great dispu-
tation of 1528 which achieved the victory of the
Gospel in Bern (see BERN, DISPUTATION OF).
Kolb’s Wertheimer Ratschlag (1524) gives his views;
and some of his letters are in the Luther and the
Zwingli correspondence. (E. Blösch.)
Bibliography: L. Eissenlöffel, Franz Kolb, Zell, n. d.;
S. Fischer, Reformation und Disputation in Bern, Bern,
1828.
HANN LACHMANN, JOHANN
英
LACHMANN, JOHANN: German Reformer; b. at Heilbronn c.
1491; d. there 1538. He was a son of Bernhard
Lachamann, a celebrated bell-founder, entered the
University of Heidelberg in 1505, became baccalau-
reus 1507, magister and assistant in master’s exam-
inations 1508, and baccalaureus juris 1509 (Dr. jur.,
1521). In 1514 he became vicar of the parish of
his native town, which belonged to the cathedral
chapter at Würzburg, and at the close of 1520 he
succeeded his friend Johannes Kröner of Scherding
as city preacher. Luther’s ideas early found a
fertile soil at Heilbronn. Even Kröner is reported
to have preached that more importance rested
in diligently hearing the word of God than in
the mass. Through Lachmann’s influence the old
Church continued to lose ground. In 1524 the con-
cubinage of priests was forbidden, and the mari-
olatry of the Carmelites was vigorously assailed.
In 1525 the barefoot friars were enjoined to
preach the Gospel and then they were forbidden
to preach at all. The citizens requested commu-
nion in both forms, which request the bishop re-
fused Mar. 9, 1525. The Evangelicals’ leader was
Lachmann, whom Götz von Berlichingen entreated
to serve as his pastor’s colleague at Neckarzim-
mern on occasion of a disputation with an over-
bearing barefoot friar.
In the Peasants’ War Lachmann proved his
Evangelical moderation, his courage, and his patriot-
ism. In a written appeal (Apr. 5, 1525), he fear-
lessly admonished the insurgent peasants to obey
the sovereign authority and return home. When
the peasants entered the town (Apr. 18) the council
turned to Lachmann, who induced the peasant
leaders to moderate their demands, and also to re-
nounce Heilbronn’s cooperation, thus preserving his
native place from grievous injuries. While the re-
action fancied that it held the stakes of a game
already won, Lachmann carried the council step
by step, demanding the appointment of an Evan-
gelical preacher, more frequent preaching, inaugu-
ration of the Evangelical communion, suppression
of the numerous holidays, strict moral discipline,
and Evangelical care of the poor. In 1526 he even
dared to enter into wedlock with the daughter of
the burgomaster, dreading neither the bishop’s
jurisdiction nor the revilements of the old school
of believers. He earnestly grappled with irregu-
larities in public worship and in moral matters,
and prompted the young schoolmaster Kaspar
Greter (q.v.) to undertake the religious instruction
of youth. Communion was observed according to
the Evangelical rite for the first time on Apr. 28,
1528; and in 1529 the German rite of baptism was
also introduced.
At the Diet of Speyer in 1529, Heilbronn joined
the Protestants, and also adopted the Schwabach
Articles, with the exception of the seventeenth,
but, at Lachmann’s advice, in common with Hall,
Nuremberg, and Brandenburg—Ansbach declined
to enter the Schmalkald League. For the diet at
Augsburg, Lachmann prepared a memorial in-
tended to give the emperor a clear view of the
Reformation and of the state of the Church in
Heilbronn (Cf. ZKG, xxv., 1904, pp. 318-328,
460-474). The emperor was to see that the pastor
remained unprejudiced in his pastoral rights, not-
withstanding that Lachmann, together with the
deacons, followed the regular Lutheran form of
public worship, communion, and baptism, with
daily preaching on week-days. Congregational
singing in German alternated with the Latin sing-
ing by the school choir. After both councils and
the entire citizenship had pledged themselves to
fidelity toward their native town, the diet’s deci-
sion was rejected, Dec. 8, 1531, and the Reforma-
tion was approved by the whole congregation.
Thereupon all priests, cloisters, and the comman-
der of the Teutonic Order were summoned to ac-
cept the Reformation. The priests complied; the
cloister churches and that of the Teutonic Order
were closed, on refusing their support of the Refor-
mation. A new Evangelical liturgy was introduced
Aug. 22, 1532. To relieve Lachmann from over-
work the council resolved to call a second preacher
and tried unsuccessfully to secure Erhard Schnepf.
On May 20, 1533, Menrad Molther (q.v.) of Augs-
burg was called; and in 1536, Lachmann’s faithful
colleague, Johann Bersich, was appointed pastor.
Lachmann, an ardent follower of Luther and an
intimate friend of Johann Brenz, had taken part,
with perfect conviction, in the Syngramma Suevi-
cum (1525); and, with Brenz and Schnepf, he had
constantly upheld Luther’s aims. There was no
need of Melanchthon’s warning him on June 3,
1530, against Zwingli (CR, ii. 30). In 1532 when
Butzer was reassuring his adherents in Kraichgau
and gaining new ones, Lachmann, with Brenz, as-
sembled the friends of Luther at Heilbronn.
Lachmann early sacrificed his strength to his
fidelity in office. He was a finely cultivated, hu-
mane, and spirited man, of inflexible courage, holy
zeal against everything evil and vulgar, and glow-
ing love of country. G. Bossert.
Bibliography: C. Jäger, Mittheilungen zur schwäbischen
und fränkischen Reformationsgeschichte, Stuttgart, 1828;
H. Titot, Kirchengeschichtliche Beiträge über Stadt und
Oberamt Heilbronn, Heilbronn, 1862; T. Pressel, Anecdota
Brentiana, iii. 164-165, Tübingen, 1868; F. Dürr, Heil-
bronner Chronik, Heilbronn, 1895; Beschreibung des
Oberamts Heilbronn, 2 vols., Stuttgart, 1901-03; Monu-
menta Germaniae paedagogica, vol. xxii., Berlin, 1903;
ADB, xvii. 469; Duncker, in ZKG, xxv. 308-328; J.
Lachmann als Patriot im Bauernkrieg nach seinen Briefen,
in Württemb. Jahrbücher, 1908, pp. 44-76. Letters from
Melanchthon to Lachmann are in CR, ii. 82, 871.
KOPP, GEORG KOPP, GEORG
英
KOPP, GEORG: German cardinal; b. at Du-
derstadt (15 m. e. of Göttingen) July 27, 1837. He
studied at the Gymnasium of Hildesheim, and after
being a telegrapher in the service of the Hanoverian
government (1856-58) studied theology at the epis-
copal seminary in Hildesheim (1858-61). In 1862 he
was ordained to the priesthood, and was then vicar
of a school at Henneckenrode and curate at Detfurt
until 1865, when he became assistant to the vicar-
general at Hildesheim. In 1870 he was created
apostolic prothonotary, and in 1872 became a mem-
ber of the chapter of the cathedral at Hildesheim and
vicar-general of the diocese. In 1881 he was con-
secrated bishop of Fulda, and in 1887 became prince-
bishop of Breslau. In 1893 he was created cardinal-
priest of Santa Agnese fuori le Mura. He was a
member of the Prussian house of deputies in 1884—
1886, and since 1886 has been a member of the
upper house. He is a domestic prelate of the pope.
KORTHOLT, CHRISTIAN KORTHOLT, CHRISTIAN
英
KORTHOLT, CHRISTIAN: German Lutheran;
b. at Borg, on the island of Femern or Fehmarn (in
the Baltic Sea), Holstein, Jan. 15, 1632; d. at Kiel
Mar. 31 (Apr. 1), 1694. He studied at the univer-
sities of Rostock, Jena, Leipsic, and Wittenberg,
became professor of Greek at Rostock in 1662 and
professor of theology and prochancellor at the newly
founded University of Kiel in 1666. He owed his
fame not so much to his church history published
after his death (Historia ecclesiastica Novi Testa-
menti, Leipsic, 1697), as to some excellent mono-
graphs, for instance, on the first persecutions of the
Christians (De persecutionibus ecclesiæ primitive sub
imperatoribus ethnicis, Jena, 1660, Kiel, 1689) and
on the literary opponents of Christianity (Paganus
obtrectator, sive de calumniis gentilium, libri iii,
Kiel, 1698). He was also one of the first Protes-
tant theologians who undertook to refute Baronius
(Disquisitiones Anti-Baronianæ, 1700). He was in
harmony with the Pietists, and was the personal
friend of Spener and Francke.
\ (PAuL TSCHACKERT.)
KOSTERS, WILLEM HENDRIK KOSTERS, WILLEM HENDRIK
英
KOSTERS, WILLEM HENDRIK: Dutch the-
ologian and Old-Testament scholar; b. at Enschede
(78 m. e. of Utrecht) Oct. 3, 1843; d. at Leyden
Dec. 19, 1897. He was the son of Dr. Jan Kosters,
a physician of some repute; received his prelimi-
nary education in the schools of his native town;
entered the University of Leyden as a student in
theology in 1861, ending his course in 1868 and
taking his doctorate with a dissertation on Deuter-
onomy compared with Genesis and Exodus; while
there he was greatly influenced by Kuenen, whose
successor he later became. He assumed the pas-
torate at Rockanye 1874, at Heenobet 1874, at
Barendrecht 1877, at Neede 1880, and at Deven-
ter 1883; in 1892 he succeeded Kuenen as profes-
sor at Leyden. In his pastorate he made himself
greatly beloved by his interest in the poor and the
sick, while at the same time he was an excellent
preacher, applying to his work the results of a wide
reading. In his chair as a university teacher he
was happy and successful, delivering at his inau-
guration an address on Het godsdienstig Karakter van
Israels Historiografie (Leyden, 1892). Notwith-
standing the engrossing character of his duties in
preparing his lectures, he collaborated in the edit-
ing of the Theologische Tijdschrift, contributing
much of his own work to its columns; he was the
author also of Het Herstel van Israel in het perzische
Tijdvak (Leyden, 1893); the views advanced in this
book are embodied in the volume on Ezra-Nehemiah
in the Century Bible (London 1909). The views
for which he was most noted are that the ‘ return ”’
which appears in the account of Ezra and Nehemiah
never really took place; that the temple was built
not by returning exiles but by the Jews who were
on the spot and had never gone into exile; and that
the reform of Ezra followed and not preceded that
of Nehemiah—in the last point following Van Hoon-
acker of Louvain and other scholars. These posi-
tions have been accepted in the main by a consid-
erable number of Old-Testament scholars, though
not by the majority. T. Witton Davies.
BIBLIOGRAPHY: H. Oor, Levensbericht van Willem Hendrik
Kosters, Leyden, 1898.
VON LANDERER, MAXIMILIAN ALBERT VON
英
LANDERER, MAXIMILIAN ALBERT VON: One of the most important, though not
best known, representatives of the Vermittlungs-
theologie; b. at Maulbronn (23 m. n.w. of Stutt-
gart) Jan. 14, 1810; d. at Tübingen Apr. 13, 1878.
From 1823 to 1827 he studied in Maulbronn, and
then went to the theological seminary of Tü-
bingen, just at the time when Baur had begun his
academic career, and the transition from the su-
pernatural theology of the older Tübingen school
to the Hegelianism which characterized the later
was under way. After the completion of his studies
in 1832, he became assistant to his father, who was
pastor of Walddorf, then a teacher at Maulbronn,
and in 1835 in Tübingen. Four years later he was
appointed first deacon at Göppingen, and in 1841
professor at Tübingen.
Landerer considered it his task to mediate be-
tween the negative tendency of Baur and the or-
thodox theology of Beck. He tried to show that
the fundamental principles of the traditional faith
might be maintained without essential rejection
of the results of historical criticism or clear and
scientific method. In opposition to Hegel’s abso-
lute knowledge, Landerer upheld experience in the
ethico-religious sphere as well as that of natural
science. But the facts of the ethico-religious con-
sciousness are inseparable from the revelation of
Lance, The Holy
Lanfranc
en es tel
Scripture, which again, in its historical develop-
ment, connects itself with the individual conscious-
ness. The central principle of dogmatics he con-
sidered to be the unity of the divine and human by
the perfect union of God and man in the person
of Jesus, which proves the Christian religion to be
absolute. He deviated from the teachings of the
Church in his anthropocentric construction of
Christology; yet, though placing the center of
Christ’s personality in his humanity, he sought to
bring out the other side by emphasizing the abso-
lute sinlessness and supernatural birth of Christ
and the concrete facts of revelation. On the whole,
the results of Landerer’s dogmatic teachings were
of a positive nature, although not in the sense of
orthodox exclusiveness. He always kept his mind
open for the results of modern science and criti-
cism—to such an extent that it was exceedingly
difficult for him to arrive at final results, and he
could never make up his mind to publish a dogmatic
system. His contributions to the second edition
of the RE show his talents in the sphere of theol-
ogy; his article on Melanchthon especially made
a remarkable impression. Not less important is
that on the relation of grace and freedom in the
communication of salvation in the Jahrbücher für
deutsche Theologie, which he helped to found. After
his death his pupils, P. Buder and H. Weiss pub-
lished two university lectures under the title Zur
Dogmatik, with his memorial address on Ferdinand
Christian Baur (Tübingen, 1879); P. Lang edited
a collection of his sermons (1880); and P. Zeller a
third posthumous work, Neueste Dogmengeschichte
von Semler bis auf die Gegenwart (1881).
(H. Schmidt.)
KRAFFT, ADAM KRAFFT, ADAM
英
KRAFFT, ADAM: Early German Protestant;
b. at Fulda 1493; d. at Marburg Sept 9, 1558. He
studied at Erfurt (B.A., 1512; M.A., 1519), preached
for a time at Fulda, and afterward went to Hers-
feld. He then became court-preacher to Philip the
Magnanimous, of Hesse, who made him superin-
tendent at Marburg in 1526, and professor of the-
ology in 1527. He took a prominent part in all
important measures for establishing Protestantism
in Hesse, and as the head of the Reformation in
Hesse exerted a large influence on the history of
the country. CARL MIRBT.
BIBLIOGRAPHY: F. W. Strieder, Hessische Gelehrtengeschichte,
ii. 373-383, Cassel, 1782; F. W. Hassencamp, Hessische
Kirchengeschichte, i. 76 sqq., Frankfort, 1864.
KRAFFT, JOHANN CHRISTIAN GOTTLOB
LUDWIG KRAFFT, JOHANN CHRISTIAN GOTTLOB
LUDWIG
英
KRAFFT, JOHANN CHRISTIAN GOTTLOB
LUDWIG: German Reformed minister; b. at
Duisburg (15 m. n. of Düsseldorf) Dec. 12, 1784;
d. at Erlangen May 15, 1845. He was educated at
Duisburg, and then was for five years a private
tutor in Frankfort. In 1808 he was appointed
pastor of the Reformed congregation at Weeze,
near Cléves, and in 1817 of that at Erlangen, where
in the following year he became professor of the-
ology in the university. For some years after his
marriage (1811) his mind was filled with doubts re-
garding the great truths of the Gospel, but study
opened his eyes, and at the time of his appointment
to the pastorate at Erlangen he had become a firm
Biblical supernaturalist. His conviction that Holy
Scripture from beginning to end is the work of the
Holy Spirit became thenceforth the basis of his
theology. Exegesis and apologetics became his
life-work, and his chief aim was to educate theo-
logians thoroughly grounded in the Bible. During
his professorship at Erlangen he lectured to large
audiences on pastoral theology, dogmatics, New-
Testament exegesis, and the history of missions,
being the first German professor to discuss the last-
named topic. Though he was not an exceptionally
eloquent preacher, his energy and earnest faith did
much to make Krafft an important factor in the
revivification of the Lutheran Church of Bavaria
at a period when the influence of ultra-rationalism
had caused its decline. He published a treatise,
De servo et libero arbitrio (Nuremberg, 1818), seven
sermons on Isa. liii., and four on I Cor. i. 30. His
Chronologie und Harmonie der vier Evangelien was
published after his death by Dr. Burger (Erlangen,
1848). (K. GOEBEL.)
KRAFFT, KARL JOHANN FRIEDERICH WIL-
HELM KRAFFT, KARL JOHANN FRIEDRICH WILHELM
英
KRAFFT, KARL JOHANN FRIEDRICH WIL-
HELM: German Reformed, brother of Wilhelm
Ludwig Krafft; b. at Cologne Nov. 25, 1814; d. at
Elberfeld Mar. 15, 1898. He was educated at the
universities of Erlangen, Berlin, and Bonn (1832-
1837), after which he was instructor in religion at the
gymnasium at Bonn. He then held brief pastor-
ates at Flamersheim-Grossbüllesheim near Bonn
and at the Reformed Church at Hückeswagen near
Lennep. In 1844, however, after a tour of Italy,
he accepted a call to Düsseldorf. Here he dis-
tinguished himself as an Evangelical preacher, re-
sisted all revolutionary tendencies in the critical
years 1848-49, labored earnestly in behalf of both
home and foreign missions, taught religion for five
years at the Realschule of Düsseldorf, conducted
the local school for girls, founded a Protestant hos-
pital, and even found time to take part in the gen-
eral inspection of churches outside the Rhein prov-
ince and to engage in literary labors. In 1856 he
accepted a call to the newly founded fifth pastor-
ate of the Reformed community at Elberfeld. Ex-
cept for his field service as chaplain in 1866 and
1870-71, his service here remained unbroken until
his retirement on account of ill-health in 1886.
Krafft’s chief interest lay in the domain of the New
Testament, in which he held firmly to the doctrine
of inspiration, and of the church history of the
Rhein province. His writings comprise: Briefe
und Dokumente aus der Zeit der Reformation (in
collaboration with W. L. Krafft; Elberfeld, 1876);
Rückblick auf die synodale Geschichte des bergischen
Landes (1878); Geschichte der beiden Märtyrer der
evangelischen Kirche, Clarenbach und Fliesteden
(1886); and Lebensbild des Kaufmanns Daniel
Hermann (1895). (F. SIEFFERT.)
KRAFFT, WILHELM LUDWIG KRAFFT, WILHELM LUDWIG
英
KRAFFT, WILHELM LUDWIG: German Re-
formed, brother of the preceding; b. at Cologne
Sept. 8, 1821; d. at Bonn Mar. 11, 1898. He was
educated at the universities of Bonn (1839-41) and
Berlin (1841-43), and in 1844 he made a tour of
Greece, Egypt, Nubia, Arabia, Sinai, and Palestine.
After further study in Rome he became privat-
docent in the Lutheran theological faculty at Bonn
in 1846, extraordinary professor in 1850, and full
professor in 1859. Here he lectured on the geog-
raphy of Palestine, and later on church history.
In 1863 he was made a member of the theological
examining board at Münster and later was ap-
pointed to the Coblenz consistory. In 1894 he re-
signed from the consistory, and shortly before his
death was relieved from the obligation to lecture.
Besides minor contributions he published: Die
Topographie Jerusalems (Bonn, 1846); Die Kirchen-
geschichte der germanischen Völker (Berlin, 1854), of
which only the first part of the first volume ap-
peared; Briefe und Dokumente aus der Zeit der Re-
formation (Elberfeld, 1876); and Die deutsche Bibel
vor Luther (Bonn, 1883). (F. SIEFFERT.)
KRAPF, JOHANN LUDWIG KRAPF, JOHANN LUDWIG
英
KRAPF, JOHANN LUDWIG: Pioneer mission-
ary; b. at Derendigen, near Tübingen, Jan. 11,
1810; d. at Kornthal (5 m. n.w. of Stuttgart) Nov.
26, 1881. He studied at the Latin school at Tü-
bingen, at the school of the Basel Mission, and at
the University of Tübingen; after a short experi-
ence as vicar and teacher, he was sent in 1838 to
join the Abyssinian mission of the Church Mission-
ary Society, but the attempt there was rendered
abortive through hostile Roman Catholic influence.
In 1839 he went to Shoa, south of Abyssinia, and
won the confidence and protection of the king of
that region, but in 1842 Roman Catholic interfer-
ence again interrupted his work. In 1844 he es-
tablished himself in Mohammedan territory at
Mombasa (see AFRICA, II., British East Africa Pro-
tectorate), where he occupied himself in mission-
ary labors, in the study of the languages, the com-
pilation of dictionaries, and in the work of Bible
translation. In consequence of surveys of the ter-
ritories carried out in frequent missionary journeys,
the mission work in East Africa was systematic-
ally planned. In 1855 he returned to Kornthal,
where, except for two journeys to Africa on special
missions, he carried on his lexicographical work
and that of translating the Bible into the languages
of Eastern Africa.
KRAUS, FRANZ XAVER KRAUS, FRANZ XAVER
英
KRAUS, FRANZ XAVER: Roman Catholic; b.
at Treves Sept. 18, 1840; d. at San Remo (26 m.
n.e. of Nice), Italy, Dec. 28, 1890. He studied at
Treves, and at the universities of Freiburg and
Bonn, and after residing for a time in Paris, was
appointed to a benefice at Pfalzel, near Treves, in
1865. In 1872 he was appointed associate pro-
fessor of the history of art in the University of
Strasburg, whence he was called, in 1878, to Frei-
burg, as professor of church history. In 1904 the
Kraus-Gesellschaft was founded in his honor at
Munich to promote the deepening of the Christian
life and to further harmony between Roman Catho-
lics and Protestants. Among Kraus’s numerous
publications mention may be made of his Beiträge
zu Trierschen Archäologie und Geschichte (Treves,
1868); Die christliche Kunst in ihren frühesten An-
Jängen (Leipsic, 1872); Lehrbuch der Kirchenge-
schichte für Studierende (4 vols., Treves, 1872-76);
Roma sotteranea; die römischen Katakomben (Frei-
burg, 1873); Kunst und Altertum in Elsass-Lothar-
ingen (4 vols., Strasburg, 1876-92); Charakter-
bilder aus der christlichen Kirchengeschichte (Treves,
1879); Synchronistische Tabellen zur christlichen
Kunstgeschichte (Freiburg, 1880); Realenzyklopä-
die der christlichen Altertümer (2 vols., 1882-86);
Die Miniaturen des Codex Egberti in der Stadtbiblio-
thek zu Trier (Freiburg, 1884); Die Wandgemälde
der S. Georgskirche zu Oberzell auf der Insel Reich-
enau (1884); Die Miniaturen der Manesse’schen
Liederhandschrift (Strasburg, 1887); Die Kunst-
denkmdler des Grossherzogtums Baden (in collabora-
tion with J. Durm and E. Wagner; 6 vols., Frei-
burg, 1887-1904); Die christlichen Inschriften der
Rheinländer (2 vols., 1890-94); Die Wandgemälde
von St. Angelo in Formis (Berlin, 1893); Geschichte
der christlichen Kunst (2 vols., Freiburg, 1895-
1908); Essays (2 vols., Berlin, 1896-1901); Dante,
sein Leben und sein Werk, sein Verhältnis zur Kunst
und zur Politik (1897); Die Wandgemälde der St.
Sylvesterkapelle zu Goldbach am Bodensee (Munich,
1902); and Cavour, die Erhebung Italiens im neun-
zehnten Jahrhundert (Mainz, 1902).
BIBLIOGRAPHY: K. Braig, Zur Erinnerung an Franz Xaver
Kraus, Freiburg, 1902 (contains complete list of his wri-
tings); E. Hauviller, Franz Xaver Kraus: Lebensbild aus
der Zeit des Reformkatholizismus, Colmar, 1904.
KRAUSS, SAMUEL KRAUSS, SAMUEL
英
KRAUSS, SAMUEL: Hungarian Jewish scholar;
b. at Ukk, county of Zala, Feb. 18, 1866. He
studied at the rabbinical seminary at Budapest and
the university of the same city (1884-89), then in
Berlin, taking the degree of Ph.D. at Giessen in
1893 and receiving the rabbinical diploma from the
seminary at Budapest in 1894. In 1894 he became
professor of Hebrew at the rabbinical seminary at
Budapest, and in 1906 professor at the similar in-
stitution in Vienna. He was the managing editor
of the Hungarian translation of the Bible made by
him in collaboration with W. Bacher and J. Banéczi.
In theology he is a progressive conservative. Be-
sides a Hungarian translation of the Talmudic
tractate Derekh Erez (Budapest, 1895), he has pre-
pared a Hebrew commentary on Isaiah (Zhitomir,
1904) and written Rendszeres Zsidó Vallás es Er-
kélestan (a manual of systematic instruction in the
Jewish religion; Budapest, 1895); Griechische und
lateinische Lehnwörter im Talmud, Midrasch und
Targum (2 vols., Berlin, 1898-99); David Kauf-
mann, Biographie (1901); Das Leben Jesu nach
jüdischen Quellen (1902); and Bad und Badewesen
im Talmud (Frankfort, 1908).
KRAUTH, CHARLES PORTERFIELD KRAUTH, CHARLES PORTERFIELD
英
KRAUTH, CHARLES PORTERFIELD: One of
the most prominent theologians of the English Lu-
theran Church in America; b. in Martinsburg, Va.,
Mar. 17, 1823; d. in Philadelphia Jan. 2, 1883. At
the age of ten he came to Gettysburg, where his
father, the Rev. Charles Philip Krauth, was president
of Pennsylvania College and afterward professor in
the theological seminary of the General Synod.
He was graduated from Pennsylvania College in
1839 and in 1841, having finished his theological
course in the seminary, he took charge of a mission
station at Canton, a suburb of Baltimore. From
1842 to 1855 he served congregations in Baltimore,
Martinsburg, and Winchester, Va. On account of
the sickness of his wife he spent the winter of 1852-
1853 in the West Indies, and temporarily supplied
the pulpit of the Dutch Reformed Church in St.
Thomas.. In 1855 he took charge of the First Eng-
lish Lutheran Church in Pittsburg, and in 1859 of
St. Mark’s Church, Philadelphia. After a short
pastorate at St. Mark’s he became editor of The
Lutheran, which he made a powerful weapon against
the so-called “ American Lutheranism ” then in
vogue in the General Synod of the Lutheran Church
in America. When the ministerium of Pennsyl-
vania, in its conflict with the General Synod, re-
solved to establish its own theological seminary at
Philadelphia, Dr. Krauth, as a matter of course,
was called to the chair of systematic theology. At
the formal opening of the new seminary and the
installation of its first faculty (Oct. 4, 1864), he,
the youngest of the faculty, delivered the inaug-
ural address defining its theological and churchly
position. A new field of activity was opened, when
the first steps were taken toward the organization
of the General Council (see Lurserans). While
up to this time Dr. Krauth’s literary work had been
preeminently of a polemical character, the task was
now to lay a strong foundation on which a general
Lutheran body could be organized in the unity of
the faith of the fathers. He composed the Funda-
mental Articles of Faith and Church Polity, adopted
at the Reading Convention in 1866, as the basis for
the constitution of the “ General Council of the
Evangelical Lutheran Church in North America.”
He was also the author of the Constitution for Con-
gregations, finally adopted by the General Council
in 1880. When the question on the principles of
church fellowship became burning in the General
Council, he wrote a series of fourteen scholarly arti-
cles on this subject in The Lutheran (1875-76),
which were afterward summed up in 106 theses on
Pulpit and Altar Fellowship, written by order of
the General Council (1877). These articles and
theses may be said to represent the height of his
fully matured convictions on this perplexing and
delicate subject. He takes the strictly confessional
position that pulpit and altar fellowship means
church fellowship and that all syncretism and
unionism in the pulpit and at the altar are to be re-
jected on principle. For ten years Dr. Krauth was
president of the Council, until his failing health for-
bade his attendance on the conventions of that
body.
Dr. Krauth’s eminent gifts and comprehensive
scholarship were readily appreciated beyond the
limits of his own church. Soon after he became
professor in the theological seminary he was elected
a trustee of the University of Pennsylvania, and in
1868 he was appointed professor of mental and
moral philosophy in that institution. In 1873 he
was made vice-provost, and during a long vacancy
performed all the duties of the provost. In 1881,
in addition to his other duties, he undertook the
department of history at the University of Penn-
sylvania. He was a member of the American Com-
mitte for the Revision of the English Version of
the Bible, and was assigned to the Old-Testament
company. His literary activity covers the field of
philosophy as well as that of theology. Among his
more important publications may be mentioned:
An English translation of Tholuck’s commentary
on the Gospel of St. John (Philadelphia, 1859); a
new edition of W. Fleming’s Vocabulary of Philoso-
phy (1860; in enlarged form 1875); an English
translation of the Augsburg Confession, with intro-
duction and annotations (1868); The Conservative
Reformation and its Theology (1872), his principal
work, in which he collected the most valuable of
his essays and treatises; and a new edition of
Berkeley’s Principles of Human Knowledge, with
introduction and annotations (1874). At the re-
quest of the ministerium of Pennsylvania he had
undertaken an extended English biography of Mar-
tin Luther for the Luther jubilee of 1883, but did
not live to complete this work. A. SPAETH.
GEORG MUELLER.
BIBLIOGRAPHY KRIEG, KORNEL
英
KRIEG, KORNEL: German Roman Cath-
olic; b. at Weisenbach (20 m. s. of Carlsruhe),
Sept. 14, 1839. He studied in Freiburg and Bonn
(Ph.D., Heidelberg, 1876; D.D., Freiburg, 1879),
and in 1880 became privat-docent in the former
institution, where he was promoted to his present
position of full professor of Biblical encyclopedia,
pastoral theology, and Biblical introduction in
1883. He has written: Grundriss der rémischen Al-
tertimer (Altbreisach, 1872); Monotheismus der
Offenbarung und das Heidentum (Mainz, 1880); Die
. theologischen Schriften des Boethius (Cologne, 1884);
Die liturgischen Bestrebungen im karolingischen
Zeitalter (Freiburg, 1889); Lehrbuch der Pädagogik
(Paderborn, 1893); Das Buch von den heiligen vier-
zehn Nothelfern (Freiburg, 1895); Fürstabt Martin
Gerbert von Sankt Blasien (1896); F. G. Wanker,
ein Theologe der Uebergangszeit (1896); Encyclo-
pädie der theologischen Wissenschaften (1900); Wis-
senschaft der Seelenleitung, eine Pastoraltheologie, i.
(1905); and Wissenschaft des kirchlichen Katechu-
menates (1907).
KROPATSCHECK, kroé-pat/schek, FRIEDRICH:
German Protestant; b. at Wismar (18 m. n. of
Schwerin), Mecklenburg-Schwerin, Jan. 25, 1875.
He studied in Basel, Berlin, and Greifswald (Ph.D.,
1898), and from 1899 to 1901 was inspector of the
theological Studienhaus at Greifswald. During
this period he was privat-docent at the university
of the same city, where he became associate pro-
fessor of systematic theology and New-Testament
exegesis in 1902; since 1904 he has held a similar
position in Breslau. He has edited the Biblische
Zeit- und Streitfragen since 1904, and has written
Johannes Dölsch aus Feldkirch (Greifswald, 1898);
Occam und Luther (Gütersloh, 1900); and Die
Schriftprinzip der lutherischen Kirche, i. (Leipsic,
1904).
LIANA VON KRUEDENER, BARBARA JULIANA VON
英
KRUEDENER, BARBARA JULIANA VON: Russian mystic; b. at Riga Nov.
11, 1764; d. at Karasubazar (70 m. n.e. of Sebas-
topol) Dec. 25, 1824. She was the daughter of
Otto Hermann von Vietinghoff, a Russian imperial
privy councilor and a man of rationalistic views
and a leading freemason, and of his wife Anna
Ulrica, a strict Lutheran. After a fashionable ed-
ucation, she was married to Baron von Krüdener
Sept. 23, 1782, who was then first Russian minister
at the court of Courland. The marriage proved
unhappy, since the husband was conscientious and-
retiring, while the wife was restless, given to co-
quetry and to the enjoyment of fashionable society
in various capitals. At Paris she formed a liaison
with a young officer which she refused to terminate
at her husband’s demand, and would not return to
her home even during her husband’s last illness,
his death occurring June 14, 1802. Meanwhile she
published a graceful novel, Valérie, ou lettres de
Gustave de Linar à Ernest de G. (issued anonymously,
2 vols., Paris, 1804; a reissue, ib. 1878).
During a sojourn at Riga in the summer of 1804,
Juliana experienced conversion, an experience which
nothing in her past life seemed to make probable.
From this time forth, as her utterances attested,
an unwholesome, nervous “ religiosity ’’ came to be
the dominant element in her character, and, through
its extravagance, reflects a cloudy mysticism like
that of the enthusiasms of the Chiliasts of Baden,
Alsace, and Württemberg, with whom she cultivated
relations of intimacy. Borne along by the charm
of a seductive, and yet, amid all its aberrations,
always distinguished personality, Baroness Krü-
dener contrived to bring singular effects to pass.
But even the sympathetic side of her nature, which
impelled her to numberless benefactions to the poor
and sick, came gradually to lose its purity in the
atmosphere surrounding her. What especially con-
tributed to lead her astray and to impair her esteem
was her association with the Württemberg ‘‘ proph-
etess ” Marie Gottliebin Kummer (familiarly styled
Die Kummerin). From the close of 1808, the
baroness and her new companions traveled about
in the Württemberg districts, holding conventicles;
but in the summer of 1809, she was expelled, while
Kummer was put in ward.
Meanwhile, the apocalyptic elation of the en-
thusiasts had become powerfully enhanced by the
political and military events of that era. In Napo-
leon they beheld Apollyon (Abaddon, Rev. ix. 11);
Alexander of Russia seemed to them the deliverer.
And as the baroness learned that Pietistic influ-
ences were felt by the czar, her plan was laid. At
Heilbronn, accordingly, in June 1815, she so thor-
oughly succeeded, in an audience lasting several
hours, in beguiling this mobile potentate with her
personal views that he became a constant “ guest ”
at her Bible classes in Heidelberg and Paris. She
fostered in him the thoughts the material sequel
of which was the treaty later known as the Holy
Alliance, concluded between the czar of Russia,
the emperor of Austria, and the king of Prussia,
Sept. 26, 1815. Before long, however, Alexander
turned away from his new friend, whose persisting
association with Kummer and other unsalutary
elements rendered him distrustful; to this was added
his displeasure on account of her indiscreet utter-
ances regarding the Holy Alliance.
That episode marks the climax in the life of
Baroness Krüdener. In the years 1816-18, at-
tended usually by an ample retinue, she traversed
northerly Switzerland and southern Baden, win-
ning souls, in her manner, for the kingdom of heaven,
and lavishly dispensing among the poor and suffer-
ing the money constantly supplied by her infatuated
adorers. She fell under a particularly demoralizing
influence in the person of the Post-Secretary Keller
from Brunswick, who hailed her as Deborah, Esther,
' Judith, and even as that woman of the Apocalypse
(xii. 1) who should bear the Messiah; or as Mary’s
“ vicaress,” who should engender the New Church.
Indeed, miraculous powers were claimed by the
baroness herself. She was finally expelled from
Switzerland and the South German States, and (in
1818) returned to her home. That she and her
companions remained unmolested there was owing
to the grace of the Czar Alexander. She conducted
classes for Biblical study at Mitau, Riga, and on
her estate Kosse, near Werro. But when once again
she played the political prophetess, and acclaimed
Alexander as future liberator of the Greeks, the
Czar wrote to her in his own hand, enjoining her to
silence under pain of his disfavor. By invitation
of Princess Alexander Galitzin she journeyed to the
Crimea in 1824, both to improve her health and
to labor among the Pietists of that region, and there
fell ill and died. G. KRÜGER.
