THE NEW SCHAFF-HERZOG
tion alike, insisting that the elements in communion are " only external signs and nothing more." He defines baptism as " dipping into the water and drawing out again " and as inviting death to all fleshly lust and a putting on of a new man and the leading henceforth of a spiritual life. Cf. extracts in Rembert, pp. 134 sqq. a. h. n.]
(E. BRATKEf.)
Bibliography: Epistola Johannis Romberch . in qua narratur . . tragoedia . Adolphi Clarenbach, Co-
logne, 1530, ed. E. Bratke and A. Carsted in Theologische Arbeiten aus dem rheinischen Predigerverein,
Freiburg, 1898; C. Krafft, Geschichte . . . Adolf Clarenbach und Peter Fliesteden, Elberfeld, 1886; E. Densmer, Geschichte der Reformation am Niederrhein, Diisseldorf, 1899; K. Rembert, Die "Wiedertiiufer" in Herzogtum Jiilich, pp. 114-137 et passim, Berlin, 1899.
KLARER, klar'er, WALTER: Swiss Reformer; b. at Hundwil, canton of Appenzell, 1499; d. there 1566. He attended the schools in St. Gall, Schaffhausen, and Bern, and then spent four years in the Stipendium regium at Paris, where he studied canon law. He joined the Reformation at its very start, and in 1522 became pastor in his native town. In 1531 he officiated at Herisau, in 1532 at Gossau. During the following ten years he was preacher of Urnasch, in the canton of Appenzell, and from 1543 to 1566 again in Hundwil. He took part in a number of important conferences and disputations, including the Disputation of Bern in 1528. In 1565 he wrote, from memory, a brief history of the Reformation in Appenzell from 1521 to 1531 (ed. J. J. Simler, from a German copy, the original being lost, in Sammlung alter und neuer Urkunden, pp. 803-840, Zurich, 1759; reprinted by Heim from another German copy in the Appenzell Year Book for 1873, pp. 86-106). (Emil EGLif.)
Bibliography: Some data from autobiographic sources appeared, ed. Walser, in Appenzeller Chronik, 1740, pp. 390- 391; other material is scattered through the sources of the history of the Swiss Reformation.
KLAUS, BROTHER. See Flue, Nikolaus von (der).
KLEINERT, kloin'ert, HUGO WILHELM 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; lie. 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 inspector at the Domkandidatenstift, Berlin, 1865- 1867, and preacher at St. Gertrude's in the same city 1867-77. Meanwhile, in 1864, he had become privatdocent 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); Schiller s religiose Bedeutung (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 Literaturgeschichte (1872); Abriss der Einleitung zum Alien Testamente in Tabellenform (Berlin, 1878); Die revidierte Lutherbibel (Heidelberg, 1883); Zur christlichen Kultur und Kulturgeschichte (Berlin 1889); Der preussische Agenden-Entwurf (Gotha 1894); Selbstgesprdche am Kranken- und Sterbelager (Berlin, 1896); Die Profeten Israels in socialer Beziehung (Leipsic, 1905); Hom.iletik (1907); and Musik und Religion, Gottesdienst und Volksfeier (1908).
KLEUKER, klei'ker, JOHANN FRIEDRICH:
German Protestant apologete; b. at Osterode (41 m. s.s.e. of Hanover) Oct. 24, 1749; d. at Kiel May 31, 1827 He studied philosophy and theology at Gottingen, where he distinguished himself by his restless energy and capacity for work. As private tutor at Buckeburg he formed a friendship with Herder, through whose influence he was appointed prorector at Lemgo. This post he exchanged for a gymnasial rectorship at Osnabriick in 1778. During the last twenty-eight years of his life he was professor of theology at Kiel. He was a stanch adversary of the rationalism of the time and a prominent representative of a theosophical- Biblical supernaturalism on a historical basis. His theology was distinctly Christocentric. He regarded Christianity as the highest revelation of God, to teach man the nature of the highest good, the kingdom of God, and to enable him to participate in its realization. His numerous works attest not only his industry, but also his sound scholarship, especially in Oriental languages, patristic, and classical literature. They include: Menschlicher Versuch uber den Sohn Gottes und der Menschen (Leipsic, 1776); Johannes, Petrus und Paulus als Christologen betrachtet (Riga, 1785) ; Salomonische Denkwilrdigkeiten (1785); Neue Prufung und Erklarung der vorzilglichsten Beweise fur die Wahrheit des Christenthums (3 parts, 1787-94); Ausfuhrliche Untersuchung der Griinde fur die Aechtheit und Glaubwilrdigkeit der schriftlichen Urkunden des Christenthums (5 parts, Leipsic, 1793-99); and Grundriss einer Encyclopddie der Theologie (2 parts, Hamburg, 1800-01).
(F. Arnold.)
Bibliography: H. Ratjen, Johann Friedrich Kleuker und Briefe an seine Freunde, Gottingen, 1882; C. E. Carstens, Geschichte der theologischen Fakultat zu Kiel, 1875; \ olbehr, Professoren und Docenten der Christian-Albrechts Universitat zu Kiel, Kiel, 1887.
KLIEFOTH, kli'foth, THEODOR FRIEDRICH DETHLOF: German Lutheran; b. at Korchow near Wittenburg (17 m. s.w. of Schwerin), Mecklenburg-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 Rostock. In 1833 he was appointed in- Life, structor of Duke William of Mecklenburg, and in 1837 accompanied Grand Duke Frederick Francis as tutor to Dresden. He became pastor at Ludwigslust in 1840, and superintendent of Schwerin in 1844. Since 1835 he had been the leading spirit in the ecclesiastical and theological affairs of his state. With the abolishment of the old constitution of the estates in 1848