THE NEW SCHAFF-HERZOG
in respect to the Trinity and the Lord's Supper. Hengstenberg was the most prominent among those who now accused Kahnis of apostasy. In 1864 he published the second volume of his Dogmatik, wherein he traced the history of the development of dogma in connection with the history of the Church, so as to prove the Lutheran doctrines of the present day the logical result of this twofold development. The third volume, Das System, which appeared in 1868, was disappointing, partly because its contents repeated the matter contained in the first two volumes, and partly because it contradicted the basic principle of investigation laid down in the first part. In 1871 he published at Leipsic a condensation of the historical portion of the work under the title Christentum und Luthertum, a treatise written in a masterly fashion and constituting, together with the third edition of Der innere Gang, the best of his literary productions. After the completion of his Dogmatik, Kahnis devoted himself especially to his historical studies, wherein his work may be characterized as marked less by the modern spirit of painful research, than by a strong sympathy with his subject and an exceptional charm of style. To this period belong his Deutsche Reformation (Leipsic, 1872) and his Gang der Kirche in Lebensbildern (1887). His success as a teacher was due both to the graciousness of his personality and his lofty conception of his duties. (Johannes Kunze) .
Bibliography: F J. Winter, Karl Friedrich August Kahnis, Leipsic, 1896; C. Schwarz, Zur Geschichte der neuesten Theologie, pp. 311-317, Leipsic, 1864.
KAIRES, ka'i-rez (KAIRIS), THEOPHILUS:
Modern Greek liberal; b. on the island of Andros Oct. 19, 1784; d. on the island of Syra Jan. 12, 1853. After attending the academy at Cydonia, he studied for eight years in Pisa and in Paris, coming under the influence of Count Frayssinous (q.v.) and imbibing the political doctrines of the French Revolution. Returning to his fatherland in 1810, he taught in Smyrna and in Cydonia. After the successful termination of the War of Liberation, in which he took an active part, he was admitted to the priesthood and formed the plan of founding an orphan asylum on Andros especially for the sons of those who had fallen in the war. He collected funds for the project by a journey to western Europe and in 1835 opened an institution which soon became the resort of all Greeks who would learn modern culture in their native land. Then rumors were spread that the fasts were not observed on Andros, that the customary prayers were not offered in the school, and that scientific doctrines were taught which were at variance with those of the Church. Writings were disseminated, treating of the " Fear of God," asserting the purely human character of the Scriptures and attacking ecclesiastical dogmas and mysteries. The national synod felt called upon to interfere and by an official ordinance of July 10, 1839, demanded from Kaires a statement of his belief. He attempted to evade the issue, claiming that he was no theologian and had not taught dogmatic theology; in philosophy, however, he had taught the existence of God and immortality as well as a final judgment. When the synod re-
newed its demand he asked for a few months more time and offered to close his orphan asylum and go wherever the authorities might require. The synod, influenced by the narrowly orthodox patriarch Gregory VI. (q.v.), had him brought to Athens and put him on trial Oct. 21, 1833. He repeated his former declarations, adding that he had taught nothing contrary to Christianity, refused to give a more detailed exposition of his faith, and offered to leave the country. By intervention of the government he was sent for further reflection, first to a monastery on the island of Sciathus, then at his own request to a more healthful and agreeable place of confinement in a monastery on Thera. Persisting in his course, in Oct., 1841, he was deposed and excommunicated. He then lived abroad, most of the time in London, until 1844, when he was permitted to return to Andros. Protected by an old school friend, the minister Koletti, he resumed his former activity more boldly than ever. Koletti died in 1847, however, and when Kaires published (Athens, 1849) his most important book, TvaoTiK.ii, the best exposition of his religious system, his opponents made formal charge against him under a section of the criminal law, declaring that all adherents of religious sects not recognized by the government should be treated as members of forbidden societies. On Dec. 21,
1852, Kaires was condemned to two years and one month imprisonment in Syra; two of his friends were sentenced for shorter terms. The judgment was set aside by the Areopagus on appeal Jan. 26,
1853, but in the mean time Kaires had died in prison at Syra. (Philipp Meyer.) Bibliography: C. A. Brandis, Mitteilungen ilber Griechen-
land, i. 299-304, hi. 36-38, Leipsic, 1842; J. Wenger, Beitrage zur Kenntnis des gegenwartigen Geistes und Zustandes der griechischen Kirche, pp. 11-13, Berlin, 1839; A. D. Kyriakos-Rausch, Geschichte der orientalischen Kirchen, pp. 191-194, Leipsic, 1902; E. Curtius, Ein Lebensbild in Briefen, ed. F. Curtius, pp. 165, 215, Berlin, 1903; Further literature in Greek is given in Hauck-Herzog, RE, xix. 669-670.
KAISER, kai'zer (KAESER), LEONHARD: German reformer; b. at Rab (a market-town near Scharding, 8 m. s.s.w. of Passau) about 1480; executed at Scharding Aug. 16, 1527. He was educated at Leipsic, and about 1517 became vicar of Waitzenkirchen, but in accordance with the Regensburg Edict of 1524 was cited before the consistory of Passau for preaching Evangelical doctrines. After a brief imprisonment, he was permitted to return to his congregation, whereupon, in defiance of the duke's prohibition forbidding his subjects to attend the University of Wittenberg, he matriculated there June 7, 1525, and for a year and a half enjoyed the teaching of Luther and his colleagues. Despite personal danger, he returned to Rab in the early part of 1527 on account of his father's mortal illness, and himself fell sick. Denounced by the parish priest of Rab, Kaiser was arrested and imprisoned at Passau on Mar. 11, 1527 He refused to retract his views, and his trial, because of the prominence of his family, attracted wide attention. Luther sent him a letter of consolation (Luthers Briefwechsel, ed. E. L. Enders, vi. 54-55, Frankfort, 1895), but all petitions.