THE NEW SCHAFF-HERZOG
missionaries in foreign fields. The literature of the convention includes the Life of Faith (London, 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.
Bibliography: The Keswick Convention; its Message, its Method, and its Men, ed. C. F. Harford, London, 1907; A. T. Pierson, The Keswick Movement, New York, 1907; E. H. Hopkins, The Story of Keswick, London, 1892; and T. D. Harford-Battersby, Memoirs of the Keswick Convention, ib., 1890.
KETHE, WILLIAM. See Sternhold, Thomas.
KETHUBHIM. See Canon op Scripture, I., 4, §2.
KETTELER, ket'te-ler, WILHELM EMANUEL, BARON VON: Bishop of Mainz; b. at Minister Dec. 25, 1811; d. at Burghausen (58 m. e. of Munich), Upper Bavaria, July 13, 1877 He was educated by the Jesuits at Brieg, Switzerland. He studied law at Gottingen, Berlin, Munich, and Heidelberg, and was Referendar at Miinster 1834- 1838. After studying theology at Munich and Miinster he received ordination in 1844, became pastor at Hopsten, Westphalia, in 1846, and provost of the Hedwigskirche, Berlin, in 1849. He was appointed 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 audacity. 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 danger 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 possible 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 resistance to state legislation involving ecclesiastical affairs. His numerous writings include, Freiheit, Autoritdt, und Kirche (Mainz, 1862); Die wahren Grundlagen des religiosen Friedens (1868); Das allgemeine Konzil und seine Bedeutung fur unsere Zeit (1869); Die Katholiken im deutschen Reich (1873); Der Kulturkampf (1874); and Predigten (2 vols., 1878).
Bibliography: O. Pfiilf, Bischof von Ketteler, 3 vols., Mainz, 1899; F. Greiffenrath, Bischof . . von Ketteler und die deutsche Socialreform, Frankfort, 1893; J. Wenzel, IT' E. . von Ketteler, der Lehrer . der katho-
lisch-socialen Bestrebungen, Berlin, 1895; E. de Girard, Ketteler et la question ouvriere, Berne, 1896; KL, vi. 402- 406.
KETTENBACH, ket'ten-baH, HEINRICH VON:
German Franciscan monk. The place and year of his birth and death, as well as his ancestry, are unknown, and there seems to be little foundation for the common belief that he was a member of a noble family, although from the style of his writings it might be presumed that he was of Franconian origin. In the latter part of 1521 he was in the
Franciscan monastery at Ulm, where he displayed great zeal as a preacher and denounced the idleness and corruption of the clergy with fearless satire. In a controversy with the Dominican preacher Peter Nestler he denied that the Church was empowered to amend or supplement the sanctions of the Scriptures, declaring that it was based on an unalterable Gospel, ridiculing the doctrine of papal infallibility, and praising Luther, Melanchthon and Karlstadt as soldiers in the divine cause. In his sermon Von der christlichen Kirche (Ulm 1522?), delivered in the summer of 1522, he expounded the doctrine of a Church consisting of the community of the elect, living in common possession of service, chattels, joys and sorrows, and founded upon Christ and not upon Peter, whose church was rather the synagogue of Satan, the imposture of the western world, as Mohammed's is of the East. Luther is hailed as the prophet of the times, laboring in the spirit of Elijah and with the wisdom of Daniel. In spite of the Edict of Worms and the opposition of the bishop of Constance, Kettenbach remained at his post till late in 1522, supported by the good-will of a large part of the population. At the end of the year, however, he was obliged to make a precipitate retreat from the city. It is not definitely known where he went, although, from his active participation in Franz von Sickingen's expedition against Treves, it might be inferred that that region was his immediate place of refuge. The imprint of his later works would point to a residence in Saxony.
The character of Kettenbach's works reveals the growth of an opposition to the Roman Catholic Church which found vent in exhortations to the clergy and the cities to take up arms for the Reformed religion. The Vergleichung des AUerheiligsten Herrn und Vaters, des Papsts, gegen den seltsam fremden Gast in der Christenheit, genannt Jesus (Augsburg, 1523) is a succession of sharply drawn antitheses between the doctrines of the Gospel and those of the Church. In his Practica, praktiziert aus der Bibel auf viel zukunftige Jahre (1523), Kettenbach addressed himself to the inhabitants of the imperial towns, urging them to embrace the cause of the lower nobility against the princes, and defending Luther against the charge of having brought disorder into the country. The magistracy of Nuremberg prohibited and confiscated the Practica on Sept. 15, 1523, because of its attack on the pope and the emperor. After the death of Franz von Sickingen in May, 1523, Kettenbach published the Vermahnung Franzens von Sickingen an sein Heer, in which the attempt was made to vindicate him from the accusation of having brought civil war into Germany. There is no certain proof, however, that Kettenbach himself was the author. The last of his important writings was Fine neue Apologia und Verantwortung Martini Luthers wider der Papisten Mordgeschrei (Wittenberg, 1523), in which the Reformer is cleared of such charges as those of opposing the sacraments, minimizing the importance of confession, attacking the mass, and introducing disorder into the Church. After such intense literary activity during 1522 and 1523 it is surprising to find him silent during the following