RELIGIOUS ENCYCLOPEDIA
Krummacher Kuehnoel
cation. Great emphasis is laid upon the authority of Scripture, though its infallibility is restricted to that which Christ and the apostles established by the authority of their teachings. Regeneration is not accomplished without the faith of the person to be baptized. The baptism of children produces a Christian disposition, but not regeneration. The main task of the Christian is self-training for the kingdom of God; but since God is also the lord of the earth, faithful fulfilment of our earthly calling serves as preparation for eternal destiny. Christian virtue is similarity to Christ. Kuebel distinguishes sharply between the secular state and the kingdom of God. The life of the people can be Christianized neither through a Christian state nor through a church of the people (Volkskirche). The test of the true Church is its membership of real believers. The majority of church members are catechumens who stand in the vestibule of the true Church. He reproaches the modern Church because it strives to be a world power, in contrast to the world-renouncing spirit of Christianity in earlier times. Modern Christianity preaches the reconciliation of Christianity and culture, while the modern view of the world is irreconcilable with the Biblical view. In the Evangelizing spirit and in the craze for forming religious associations he sees an infringement upon family life. He holds that the worldly spirit of modern Christianity must sooner or later disperse the Church and produce a more compact union of true believers. The hope of a millennium in the sense of a material kingdom of Christ is to be rejected; it is the duty of the Christian in this world to remain faithful to the Lord in patience and to long for the future; for Christianity can never make heaven out of earth. His principal works are: Bibelkunde (2 parts, Stuttgart, 1870); Das christliche Lehrsystem, nach der heiligen Schrift dargestellt (1874); Katechetik (Barmen, 1877); Ueber den Unterschied der positiven und der liberalen Richtung in der modernen Theologie (Nordlingen, 1881); Christliche Bedenken iiber modern-christliches Wesen von einem Sorgvollen (1888); Exegetischhomiletisch.es Handbuch zum Evangelium des Matthaus (2 parts, 1889); and the posthumous Christliche Ethik (1896). He also wrote commentaries on Galatians, Philippians, the Pastoral Epistles, and James for Grau's Bibelwerk (2 vols., Bielefeld, 1876- 1S80), and commentaries on the Pastoral Epistles, Hebrews, and Revelation for Strack and Zockler's Kurzgefasster Kommentar (9 vols., Nordlingen, 1886-94). (Karl von BuRKf.)
Bibliography: Robert Kilbel, nach eigenen Aufzeichnungen geschildert, Stuttgart, 1895; Burk, in NKZ, vol. vi. 1895.
KUECHENER, ku'Hen-er, HERMANN: German mystic. He is known only through his trial for heresy at Wurzburg in 1342. The trial ended with his recantation, but, as his sincerity was doubted, he was detained in prison for some time. His confessions before the court show that he was an adherent of the then widely prevalent quietistic-pantheistic mysticism (see Free Spirit, Brethren of the). By a mystical absorption into the absolute divine being he imagined that he transformed himself into God. He became impervious to all senseimpressions, fancied that he was soaring high above
the earth, and that he could walk across the Rhine without wetting his feet. In this " deized " state, the person of Christ, the hierarchy, dogmas and precepts of the Church, and even moral laws, lost all significance for him. Herman Haupt.
Bibliography: Monumenta Boica, xl. 415-421, Munich, 1870; H. Haupt, Die religiosen Sekten in Franken vender Reformation, pp. 6 sqq., Wurzburg, 1882.
KUEHL, kill, ERNST RICHARD THEODOR:
German Protestant; b. at Visbuhr (near Koslin, 100 m. w. of Danzig) Apr. 29, 1861. He studied in Berlin (1878-82; Ph.D., Halle, 1882), and, after a year in Italy (1882-83), was inspector of the Sedlnitzkysches Johannaeum in Breslau 1883-87. In 1887 he became associate professor of New-Testament exegesis in Breslau, and in 1893 went to Marburg as full professor of the same subject. Since 1895 he has been professor of New-Testament exegesis at Konigsberg. He has written: Die Massorah und die Septuaginta im Jeremia (Halle, 1882); Die Gemeindeordung in den Pastoralbriefen (Berlin, 1885); Die Brief e Petri und Judd (in H. A. W. Meyer's Kritisch-exegetischer Handkommentar iiber das Neue Testament, Gottingen, 1887); Die Heilsbedeutung des Todes Christi (Berlin, 1890) ; Zur paulinischen Theodicee (1897); Rechtfertigung auf Grund des Glaubens und Gericht nach den Werken bei Paulus (Konigsberg, 1904); Ueber II Kor. v. 1-10, ein Beitrag zum Hellenismus bei Paulus (1904); Stellung des Jakobusbriefes zum alttestamentlichen Gesetz und zur paulinischen Rechtfertigungslehre (1905); Erlauternde Umschreibung der paulinischen Brief e unter Beibehaltung der Briefform, i. (1905); and Das Selbstbewusstsein Jesu (1908).
KUEHNOEL, kiih'neil (KUINOL, KUINOELIUS), CHRISTIAN GOTTLIEB: German Protestant; b. at Leipsic Jan. 2, 1768; d. at Giessen Oct. 23, 1841. He was educated at the Thomas School in Leipsic, and at the University of Leipsic (Ph.D., 1787), where in 1788 he established himself as privatdocent for philosophy and philology. In his lectures, as well as in his publications, he occupied himself equally with Old- and New-Testament exegesis and with the exposition of Greek and Roman classics. In 1790 he became professor extraordinary of philosophy at Leipsic; in 1799 he was called to Giessen, where he remained until his death. In 1809 he became ordinary professor in the theological faculty there. His lectures suffered from philological dryness, but he exercised a sound and stimulating influence upon many of his hearers, in a scientific as well as practical direction, and his writings, in spite of their disagreeable diffuseness and pedantry were in high authority and acquired fame even beyond the borders of Germany. He wrote translations of Hosea (Leipsic, 1789), of the Messianic prophecies (1792), and of the Psalms (1799), with brief German notes; Geschichte des jiidischen Volks von Abraham bis auf Jerusalems Zerstorung (1791); a Latin commentary on Hosea (1792); Observationes ad Novum Testamentum ex libris apocryphis Veteris Testamenti (1794); Pericopce evangelica (2 vols., 1796-97); and Specimen observationum in Psalmos (in Commentationes theologies (vol. iv., 1798). Of higher value are his commentaries on the New Testament, especially
Kuenen Kurtz