THE NEW SCHAFF-HERZOG
The Mystery of the Passion of Our Most Holy Redeemer (1881); The Witness of the Passion of Our Most Holy Redeemer (1884); The Hopes and Decisions of the Passion of Our Most Holy Redeemer (1886); The Broken Vow: A Story of Here and Hereafter (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 Sunshine and Storm (1892); Labour and Sorrow (sermons; 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).
KNUDTZON, knut'zen, JOERGEN ALEXANDER:
Norwegian Orientalist; b. at Trondhjem (240 m. n. of Christiania) Sept. 9, 1854. He studied at the universities of Christiania (Ph.D., 1889), Berlin, and Leipsic (studying in Germany from 1885 to 1887). He studied theology primarily at the request of Prof. C. P. Caspari of Christiania, who intended to have Knudtzon as his successor, but the latter, after completing his training in Germany and delivering a course of lectures for a term at Christiania, was regarded not sufficiently conservative. He accordingly withdrew from theology in favor of Assyriology, holding that theology "as a science must be historical and critical"; and was lecturer in Assyriology at the University of Christiania, 1894-1907; and since 1907 professor of Semitic languages there. He has written Om det saakaldte perfektum og imperfektum % hebraisk (Christiania, 1889); Assyrische Gebete an den Sonnengott fiir Stoat und konigliches Haus aus der Zeit Asarhaddons und Asurbanipals (2 vols., Leipsic, 1893); Die zwei Arzawa- Brief e, die altesten Urkunden in indogermanischer Sprache (in collaboration with S. Bugge and A. Torp; 1902); and Die El-Amarna Tafeln in Umschrift und Uebersetzung (1907).
KOCH, k5H, ANTON: German Roman Catholic; b. at Pfronstetten (near Miinsingen, 23 m. w. of Ulm), Wurttemburg, Apr. 19, 1859. He studied at the University of Tubingen and the seminary of Rottenburg, and was ordained to the priesthood in 1884. He was stationed at Schonberg, near Ellwangen, for two years, and from 1886 to 1889 was lecturer at the Wilhelmstift, Tubingen. In 1889-91 he was privat-docent in Tubingen, and then teacher of religion at a gymnasium in Stuttgart for three years. In 1894 he was recalled to Tubingen as associate professor of moral and pastoral theology, and since 1896 has been professor of the same subjects there. He has written Der heilige Faustus, Bischof von Riez (Stuttgart, 1895), and Lehrbuch der Moraltheologie (Freiburg, 1905).
KOEBERLE, ku'ber-le, JUSTUS ADOLF: German Lutheran; b. at Memmingen (33 m. s.e. of Ulm) June 27, 1871; d. at Rostock Feb. 7, 1908. He studied in Halle, Berlin, and Erlangen from 1889 to 1893, and after four years of pastoral work in
Munich became a lecturer in the University of Erlangen in 1898, privat-docent in 1899, and" in 1904 professor of Old-Testament exegesis and Oriental philology. In theology he was an adherent of the Erlangen school. He wrote: De Elohistae Pentateuchi prioris qui vocatur ethica (Erlangen, 1896); Die Tempelsanger im Alten Testament (1899); Natur und Geist nach der Auffassung des Alten Testaments (Munich, 1901) • Die Motive des Glaubens an die Gebetserhorung im Alten Testament (Leipsic, 1901); Die geistige Kultur der semitischen V biker (1901); Babylonische Kultur und biblische Religion (Munich, 1903) ; Sunde und Gnade im religibsen Leben des Volkes Israel bis auf Christum (1905); Das Ratsel des Leidens, eine Einfuhrung in das Buch Hiob (Berlin, 1905) ; and Zum Kampfe um das Alte Testament (Wismar, 1906; 2d ed. with title Die alttestamentliche Offenbarung, 1908) • Der Prophet Jeremia. Sein Leben und Wirken (Calw, 1908) ; and has been since 1907 one of the editors of Theologie der Gegenwart.
KOEGEL, kfl'gl, THEODOR JOHANNES RU- DOLF: 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 amanuensis, 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' Foundation.
Kogel 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. Kogel exercised a considerable influence over the internal and external development of the Prussian State Church in the decade after 1870. Two of his characteristic traits are conspicuous in this connection : first, his unconditional championship of the Union; second, his sharp opposition to the Protestant Association. In conformity to this last was his antagonism toward Emil Herrmann's synodical constitution plans, which seemed to him to jeopardize the integrity of the confessional standard of doctrine. These antagonisms became especially acute on occasion of the extraordinary general synod of 1875, and led to the founding of the Positive Union party under Kogel's leadership. The final consequence was that in 1878 Kogel was called to the superior ecclesiastical council, from which soon afterward President Herrmann with-