THE NEW SCHAFF-HERZOG
either a German hymn or a new Hebrew prayer; but the majority of " orthodox " congregations, in Germany, Austria-Hungary and other countries, adhered to the early formula.
An important change in the formula was made by Me'ir ben Samuel (d. after 1135). Up to his time the solution of the vows of the past year had been pronounced, but he allowed the vows of the year just begun to be declared invalid. This restitution of the original idea was widely adopted, especially in the German ritual. See also Oath; and Vows.
(H. L. Strack.)
Bibliography: J. A. Eisenmenger, Entdecktes Judenthum, part li., chap. 9, Konigsberg, 1711; M. Philipson, Ueber die Verbesserung des Judeneids, Neustrelitz, 1797; Z. Frankel, Die Eidesleistung der Juden, Dresden, 1840; L. Zunz, Gesammelte Schriften, ii. 241-264, Berlin, 1876; L. Low, Gesammelte Schriften, iii. 359-366, Szegedin, 1893. Consult also Lehmann, in Der Israelit, 1863, nos. 25, 38.
KOMANDER, ko-man'der (DORFMANN), JO- BE ANN: Reformer of the canton of Grisons; b. at Maienfeld (12 m. n. of Chur); d. at Chur early in 1557. He studied at Basel with Zwingli in 1502- 1 503, was settled as pastor in Chur as early as 1523, and was active there till his death. Though the Reformation had made considerable progress in the vicinity of Chur, Komander met with violent opposition at first, but Zwingli's influence induced the authorities of the town to protect him. Forty other preachers joined his cause. The papal party, however, found in 1525 a peculiar ally in the Anabaptists. Theodor Schlegel, the clever abbot of St. Lucius in Chur, secretly favored the Anabaptists, and then at the federal diet in 1525 accused Komander and his friends as the instigators of their heresy. Komander calmly and courageously requested the council to let him justify his faith from Holy Scripture. A religious colloquy was ordered at Ilanz on Jan. 7, 1526, for which Komander prepared eighteen theses on the basis of Zwingli's theses for the first disputation of Zurich. The colloquy lasted two days, but only the first thesis on the authority of the Bible was discussed, all further efforts being frustrated by the intrigues of Schlegel. On the whole, the result of the colloquy was favorable to the Reformation; the authority of Komander increased, and seven other clergymen of Grisons joined his cause. But under pressure from the Roman strongholds in the confederation, and to free certain respected Evangelical citizens of the Valtellina (q. v.) who had been captured by Roman noblemen, the federal diet, assembled in 1526 at Chur, resolved to maintain the old usages in regard to public worship, although preaching was to remain free. Soon after the issue of this decree, some Evangelical preachers were banished for refusing to restore the mass and images. Nevertheless, Komander ventured to expound the Evangelical doctrine of the Lord's Supper at Easter, 1526, and it was administered according to Evangelical rite in 1527. Soon afterward the odious decree was revoked, and freedom of choice between the two conflicting religions was permitted. An Artikelbrief, favorable to the Evangelicals, was issued June 25, 1526. It gave the congregations the right to choose their own pastors, restricted the rights of patronage of
the cathedral chapter, and forbade the election of a bishop without the consent of the federal diet Irritated by these decisions, the bishop and Schlegel entered into treasonable relations with the Medici' but the conspiracy was discovered, the bishop was exiled, and Schlegel was beheaded in 1529.
After the outward security of the Reformation had been achieved, Komander busied himself with its internal development. Zwingli gave him an excellent assistant in Nicolaus Baling. Komander learned Hebrew, and studied so diligently that he injured his eyesight. From his correspondence with Zwingli, it is evident that he had many disagreeable encounters with the Anabaptists. He was a genuine disciple of Zwingli, and was always in close relation with his friends at Zurich. In agreement with Bullinger, he proposed at the federal diet of 1536 a firmer organization of the Church. This idea was realized in 1537 by the institution of a synod. The catechism of Grisons is Komander 's work, and he took a prominent part in the composition of the Confessio Rhaetica, which was chiefly directed against Antitrinitarian heresies. In the latter years of his life he devoted his efforts to the development of the high school at Chur, founded in 1539, which soon began [to flourish under Johannes Pontisella and Simon Lemnius. Komander's last public appearance was in a fiery discourse delivered before the federal diet in 1556 against the sending of a submissive embassy to the pope.
(B. RlGGENBACHf.)
Bibliography: The sources and treatment of Komander are best sought in the literature cited under Zwingli, e.g., Zwingli's Opera, vols, vii.-viii. ; R. Staehelin, Huldreich Zwingli, 2 vols., Basel, 1895-97; S. M. Jackson, Huldreich Zwingli, New York, 1903 (consult Index " Comander "); and the literature under Reformation in the section on Switzerland. Consult: U. Campell, Hist. Raetica, ed. P. Plattner, 2 vols., Basel, 1886-90; F. Trechsel, Die protestantischen Antitrinitarier, vol. ii., Heidelberg, 1844; H. G. Sulzberger, Geschichte der Reformation im Kanton Graubunden, Chur, 1880; Schaff, Christian Church, vii. 138-140; Bullingers Korrespondenz in Quellen zur Schu-eizer Geschichte, vol. xxiii., Basel, 1904; E. Blosch, Geschichte der schweizerisch-reformierten Kirche, i. 55 sqq., 176 sqq., Bern, 1898. For the colloquy at Ilanz, cf. J. C. Fiissli, Beitrage zur Kitchen- und Reformationsgeschichte, i. 337-382, Zurich, 1741; U. Campell, ut sup., ii. 287-308; Hofmeisters Akten zum Religionsgesprach in Ilanz, Chur, 1904.
KOOLHAAS, kol'has, KASPAR JANSZ00N: Dutch Protestant; b. at Cologne Jan. 24, 1536; d. at Amsterdam Jan. 15, 1615. After a few years of study at Cologne and Dusseldorf, he joined the Carthusians at Coblenz, but in 1560 entered the Protestant ministry at Marbach, and in 1566 became pastor at De venter, Holland. When the city fell into the hands of the Spaniards he fled to Germany, but returned to Holland in 1573 and became pastor at Leyden in 1574. At the founding of the university there he delivered the opening address. In a quarrel between the government and the consistory he defended the rights of the government in ecclesiastical affairs. In his opinion the Church assumed too many rights and curtailed freedom of thought. The ministers of the classis of South Holland now forbade him to preach. As his views on predestination differed from those of the stricter Calvinists an accusation was presented against him at the Synol