THE NEW SCHAFF-HERZOG
Cocceius and Lampe, but at the same time, especially in the beginning of his activity in Elberfeld, taught absolute predestination with all possible harshness according to the articles of the Synod of Dort. Unlike Lampe, Krummacher attracted only the elect while he repelled the unconverted. In spite of the apparent dryness and stiffness of his sermons, he attracted his hearers by the irresistible power of his conviction, and by the depth and fervor of his Christian experience which he owed chiefly to writings like those of Madame Guyon, Bunyan, Bogatzky, and Tersteegen. From an exegetical standpoint his sermons are open to criticism for their arbitrary Biblical interpretation. Krummacher's appearance at Elberfeld, just at the time of the religious awakening, produced a revival which caused a sensation in the whole country. Carried away by his success, he did not shrink from the very extremes of the doctrine of predestination, and the offensive conduct of his adherents necessitated the interference of the ecclesiastical authorities. Krummacher tried to modify his doctrine and manners, but some of his followers adhered strictly to the principles of predestination, and after his death and that of his nephew joined the Dutch Reformed congregation of Dr. Kohlbriigge in Elberfeld.
Krummacher published a number of sermons: Reformationspredigten (Elberfeld, 1817), Beitrag zur Beantworlung der Frage: Was ist evangelisch? (1828), Jakobs Kampf und Sieg (1829; Eng. transl., Jacob Wrestling with the Angel, London, 1838), Die evangelische Lehre von der Rechtfertigung (1831), Die Wanderungen Israels durch die Wiiste nach Kanaan, in Beziehung auf die inner e Fuhrung der Gldubigen beleuchtet (1834; Eng. transl., Israel's Wanderings in the Wilderness, 2 vols., London, 1837), Die hohepriesterliche Segensformel (1834), Wahrheit zur Gottseligkeit, oder Hauspostille (1834), Gute Botschaft (1838) . Tdgliches Manna fur Pilger durch die Wiiste was published posthumously by his friends (1843). He also published a translation of Calvin's commentary on Philippians (Diisselthal, 1836).
(M. GOBELf.)
3. Friedrich Wilhelm Krummacher, elder son of Friedrich Adolf, was born at Mors (17 m. n.n.e. of Dusseldorf) Jan. 28, 1796; d. at Potsdam Dec. 10, 1868. He studied at the high-schools of Duisburg and Bernburg, and then studied theology in Halle and Jena. In 1819 he became assistant preacher of the Reformed congregation in Frankfort. In 1823 he was appointed preacher at Ruhrort, in 1825 at Gemarke (Barmen). In 1834 he went to Elberfeld as colleague of his uncle Gottfried Daniel. A sermon preached by him on Gal. i. 8, 9 in 1840 at the Church of St. Ansgar in Bremen (translated into English under the title Paul not a Man to Suit the Taste of our Age, London, 1841), occasioned the " Bremen Controversy," which extended over several years and called forth numerous treatises. In 1847 he became preacher at Trinity Church in Berlin, and in 1853 court preacher at Potsdam. His style is sometimes too picturesque and addicted to the use of foreign words; but his homiletic power is undeniable. As he successfully opposed rationalism with all the resources of wit, genius, and
faith, and tried to restore the old beliefs, so, with Tholuck and Claus Harms, he was influential in throwing overboard the mechanical mode of preaching which followed Reinhardt.
The most important of F. W. Krummacher's numerous works was Elias der Thisbiter (Elberfeld, 1826; Eng. transl., Elijah the Tishbite, London, 1836; a classic). Other works were: Salomo and Sulamith (1828; Eng. trsmsl., Solomon and Shulamite, London, 1838); Blicke ins Reich der Gnade (1828; Eng. transl., A Glance into the Kingdom of Grace, 1837); Kirchliche Lehrstimmen (1832; Eng. transl., The Church's Voice of Instruction, 1839); Der Prophet Elisa (1837; Eng. transl., Elisha, 1838); Der scheinheilige Rationalismus (1841); Weg zum Heil (1842); Theologische Replik (1846); Das Adventsbuch (Leipsic, 1847); Die Sabbathsglocke (12 parts, 1851— 1858); Das Passionsbuch (1854; Eng. transl., The Suffering Saviour, Edinburgh, 1856); Des Christen Wallfahrt nach der himmlischen Heimath (Berlin, 1858); Immanuel Friedrich Sander (1860); Christus lebt; ein Oster- und Pfingstbuch (1862; Eng. transl., The Risen Redeemer, 1863) ; David, der Konig von Israel (1867; Eng. transl., 1867); and an autobiography (Berlin, 1869; Eng. transl., 1869). (R. KoGELf.)
4. Emil Wilhelm Krummacher, younger son of Friedrich Adolf, was born at Mors (17 m. n.n.e. of Dusseldorf) May 7, 1798; d. at Bonn Jan. 15, 1886. From 1841 to 1876 he was preacher in Duisburg. Like his father and brother he published a number of devotional works, which, however, did not attain the same importance as theirs. Among them are : Hirtenruf zur lebendigen Quelle des Heils (Elberfeld, 1830) ; Das Dogma von der Gnadenwahl (Duisburg, 1856); and Gideon, der Richter Israels (Elberfeld, 1861). (H. Mallet^)
Bibliography: 1. A. W. Moller, F. A. Krummacher und
seine Freunde, 2 vols., Bremen, 1849; ABB, xvii. 240-243.
2. E. W. Krummacher, Gottfried Daniel Krummachers Loben, Elberfeld, 1838; A. W. Moller, ut sup.; ADB, xvii. 246-247;
3. Friedrich Wilhelm Krummacher, Selbstbiographie, Berlin, 1869; Eng. transl., Autobiography, Edinburgh, 1869; A. Nebe, Zur Geschichte der Predigt, Wiesbaden, 1879; DNB, xvii. 243-246.
KUEBEL, ku'bel, ROBERT: German Protestant; b. at Kirchheim-unter-Teck (15 m. s.e. of Stuttgart) Feb. 12, 1838; d. at Tubingen Dec. 4, 1894. He studied theology at Tubingen, 1856-60, and, on completing his studies, became instructor of Hebrew in the Seminary of Blaubeuren. In 1865 he became repetent at the theological seminary in Tubingen, in 1867 deacon in Balingen, in 1870 professor and director in the preachers' seminary at Herborn, and in 1874 city pastor, religious instructor, and school inspector at Ellwangen. In 1879 he succeeded J. T. Beck as professor of Christian dogmatics and ethics at Tubingen. His theological position was essentially that of Beck. Indeed, he was the last academic representative of that peculiarly Swabian Biblical realism which was founded by Bengel and revised by Beck.
In the center of Kuebel's theology stands the conception of the kingdom of God. This exists in heaven, and has been revealed to man through the appearance of Christ. Christ belongs essentially to the other world and brings us the state of Justin-