THE NEW SCHAFF-HERZOG
tinued his studies at Bonn; was lecturer at Tubingen, 1851-55; pastor in Esslingen, Wurttemberg, 1S56-59. From 1860 to 1873 he was professor of historical theology at the University of Zurich, and from 1S73 until shortly before his death, when ill health compelled his resignation, held a corresponding position at Giessen. The three years of preaching and pastoral labor at Esslingen, of which a memorial exists in Freundesworte zur Gemeinde, a collection of sermons (Stuttgart, 1861), show him to have been an eloquent and edifying preacher; but he was essentially a scholar. His chief importance for Evangelical theology lies in the sphere of history, especially in the investigation and scientific establishment of the historical foundations of Christian faith. After his first theological examination he published a prize essay, Verhdltnis der Christen in den ersten drei Jahrhunderten bis Konstantin zum romischen Reiche (1848). The Revolution of 1848 caused him to leave Tubingen and return to his native city where he occupied himself first with the study of primitive Christianity, but soon turned to the history of the Reformation, especially in Swabia. In the latter field he published: Die Reformation der Reichsstadt Ulm (Stuttgart, 1851); Schuiibische Reformationsgeschichte bis zum Augsburgcr Reichstag (Tubingen, 1855); Ambrosius Blarer (Stuttgart, 1860); Reformationsbldtter der Reichsstadt Esslingen (Esslingen, 1860). His historical investigations show scientific earnestness and great freedom from prejudice combined with a deep insight into the character of the Reformers as Thinkers upon the great religious and political questions of the time. At Zurich Keim devoted himself exclusively to the study of primitive Christianity. His special effort was to explain the development of the Christian Church from its apostolic origin up to its conquest over the old faith and the military power of the Roman Empire, and to give a scientific representation of the historic origin of our faith, the history of Jesus. The results along the first of these two lines are set forth especially in: Die romischen Toleranzedikte fur das Christentum und ihr geschichtlicher Wert and Bedenken gegen die Echtheit des hadrianischen Christenreskripts (in Theologische Jahrbucher, 1852, 1856); Der Uebertritt Konstantins des Grossen zum Christentum (Zurich, 1862) ; Celsus' Wahres Wort (ib. 1873); Aus dem Ur christentum. Geschichtliche Untersuchungen in zwangloser Folge (ib. 1878); and Rom und das Christentum (Berlin, 1881). In regard to the origin of our faith he wrote : Die menschliche Entwickelung Jesu Christi (Zurich, 1861), Die geschichtliche Wiirde Jesu (ib. 1864); he then republished the two just named, with a new lecture, under the caption, Der geschichtliche Christus (ib. 1865); then followed his greatest works, Die Geschichte Jesu von Nazara in ihrer Verkettung mit dem Gesammtleben seines Volkes frei untersucht und ausfiihrlich erkldrt (3 vols., ib. 1867-72; Eng. transl., The History of Jesus of Nazareth, 6 vols., London, 1873-82). In order to give his views a wider currency, Keim published Die Geschichte Jesu narli. den Ergebnissen heutiger Wissenschaft fiir weitere Kreise ilbersichtlich erzahlt (1874, 1875). Although he emphasized chiefly the human side in Christ, he can
not be called a " Unitarian." While minimizing the miraculous element in Christianity, and in spite of the most concrete conception of the human limitations and development of its founder, he considered Jesus not only the greatest upon earth, but the Son " in whom the Father reveals himself." In his criticism of the historical sources he starts from Paul whose epistles he regards as the firm basis for Evangelical history and the decisive test for judging all other events; and in this criticism he proceeds entirely according to objective points of view, unhampered by any dogmatic theory of inspiration. He rejected the fourth Gospel; among the synoptic Gospels he gave the preference to Matthew, which, according to him, originated as early as 68 and is distinguished by primitive simplicity and absence of preconceived notions, showing only slight traces of revision. Luke, according to Keim, obscured the simple representation of Matthew by his mediating Pauline standpoint. Mark wrote in the interest of a world-embracing universalism, changing the picture of Jesus in Matthew by omitting the most important speeches wherever they clash with his theory. Keim's work shows rare scientific solidity and deep penetration, and holds a position in the literature of the life of Jesus which can not be neglected even by those who do not share his rationalistic standpoint.
(H. Ziegler.)
KEIMANN, kai'man (KEYMANN), CHRISTIAN: Saxon educator and hymn-writer; b. at Pankraz, near Gabel (50 m. n.n.e. of Prague), Bohemia, Feb. 27, 1607; d. at Zittau (50 m. e.s.e. of Dresden), Saxony, Jan. 13, 1662. He attended the gymnasium at Zittau and the University of Wittenberg (M.A., 1634), became associate rector of the gymnasium at Zittau in 1634 and was rector from 1639 till his death. His Easter hymn, Meinen Jesum lass ich nicht (" My Savior will I not forsake ") has been extremely popular. Also the Christmas hymn, Freude, Freude uber Freude (" O joy all joys excelling "), the Advent hymn, Hosianna, Davids Sohn (" Hosannah to the Son of David "), and the Passion hymn, Sei gegriisset, Jesu giitig (" Hail to the Savior benign "), a paraphrase of Salve, Jesu, summe bonus by Bernard of Clairvaux, found much acceptance. On July 31, 1651, he was crowned imperial poet-laureate. He was also active as a pedagogical author. Religious education was fostered by his Mnemosyne sacra (Gorlitz, 1646), and Micae evangelicae (Zittau, 1655); also by the collection of proverbs originally issued by Gerlach, Sententiarum sacrarum centuriae dime (Dresden, 1635). Of wide use in linguistic instruction were his Tabulae declinationum (Leipsic, 1649), and the Enchiridion grammaticum Latintim (Jena, 1649). and his books on his logic, rhetoric, and arithmetic were issued repeatedly. He also wrote a number of school dramas. Gborg Mueller.
Bibliography: An early life is by C. Weis, MemoriaC. Keimanni, Zittau, 1689; the modern one by H. J. Kommel, Christian Keimann, ib. 1856; idem, in ADB, xv. 535-536. Consult further: O. E. Koch, Geschichte des Kirchenlieds, Stuttgart, 1867; A. F. W. Fischer, Kirch'tliederlexikon, i. 195, 312, ii. 52, 248, 282, 449. Gotha, 1878-79; Julian, Hymnology, pp. 613-614. ^ large literature is indicated in Hauck-Herzog, BE, x. 20:..