THE NEW SCHAFF-HERZOG
investigations on the Pentateuch such as Beitrdge zur Verteidigung und Begrundung der Einheit des Pentateuchs (Konigsberg, 1844) and Die Einheit der Genesis (Berlin, 1846). Later Kurtz changed his opinion and, like Delitzsch, distinguished different sources in the Pentateuch, but considered all as belonging to the time of Moses. The historical reality of the account in the Pentateuch and its character of revelation are the fundamental presuppositions of his work. The Lehrbuch der heiligen Geschichte had been followed in 1844 by Christliche Religionslehre (15th ed., Leipsic, 1902), which, like the former work, was destined for use in secondary schools. In 1849 appeared the Lehrbuch der Kirchengeschichte fur Studierende (14th ed., by N. Bonwetsch and P. Tschackert, 2 vols., Leipsic, 1906; Eng. transl., Church History, 3 vols., Londoa and New York, 1889-90) and in 1852 the Leitfaden, since the third ed. (1856) called the Abriss der Kirchengeschichte (16th ed., Leipsic, 1906). Kurtz's works on church history are distinguished by his peculiar gift of clearly arranging and condensing his material and making prominent the most characteristic features in popular and vigorous language.
(N. Bonwetsch.)
KUYPER, ABRAHAM: Dutch Protestant; b. at Maassluis (10 m. w. of Rotterdam) Oct. 29, 1837 He studied in Leyden, and was pastor at Beest (1863-68), Utrecht (1868-70), and Amsterdam (1870-74). In 1874 he became a figure in the political life of Holland, being a member of the States-General for Gonda from that year until 1877 In 1894 he was again returned to the same body for Sleidrecht, and in 1901 became prime minister. In 1880 he founded at Amsterdam the Free University, where he has since been professor, lecturing on various topics as occasion requires. In theology he is a strict orthodox Calvinist, and as such founded the Reformed Free Church in 1886. He has lectured extensively in the United States, and in 1898 was L. P. Stone lecturer at Princeton Theological Seminary. Besides editing the Standaard (a daily newspaper) since 1872 and the Herout (weekly) since 1878, he has written many works, including: Eenvormigheid, de vloeck
van het moderne leven (Amsterdam, 1869); Het modernisme, een Fata Morgana op christelijk gebierl (1871); Tractaat van de reformatie der kerken (1883); Het werk van den Heiligen Geest (3 parts, 1888-89; Eng. transl., New York, 1900); E voto dordraceno Toelichting op den Heidelbergschen Catechismus (4 parts, 1892-95); and Calvinism (Stone lectures, 1899). He also edited Johannes a Lasco's complete works (2 vols., Amsterdam, 1866); Kerkeraadsprotocollen der hollandsche gemeente te London, 1569- 1571 (Utrecht, 1870); and F du Jon's Opuscula theologica selecta (Amsterdam, 1882) . Portions of his Encyclopaedic der heilige Godgeleerdheid (3 vols., Amsterdam, 1894) have been translated into English under the title, Encyclopaedia of Sacred Theology: Its Principles (London and New York, 1898).
Bibliography: L. H. Jordan, Comparative Religion, pp 434-435, New York, 1905; W. H. de S. Lohman, in Presbyterian and Reformed Review, ix (1898), 561 sqq.; C. A. Mason, in Outlook, lxx (1902), 333 sqq.
KYDONES, kai-do'niz, DEMETRIOS : Greek theologian; flourished between 1330 and 1400, chiefly at Thessalonica and Constantinople. He was acquainted with many famous men, including Barlaam, Gregorios, Palamas, Nicephoros, Gregoras, Joseph Bryennios, and the Emperor John Cantacuzenus. He understood Latin, and in ecclesiastical questions of the day inclined toward Rome, favoring the union and opposing the Hesychasts. In this spirit he wrote " On the Procession of the Holy Ghost " and " On the blasphemous Dogmas of Gregory Palamas," the latter one of the most important works in the Hesychastic controversy. Kydones also polemized against Mohammedanism, and made a Greek translation of the Confutatio Alcorani Muhamedici of Richardus Florentinus. He was likewise able to prepare Greek versions of considerable portions of such Latin theologians as Augustine and Thomas Aquinas, was the author of a treatise " On Contempt of Death," and certain other theological addresses are ascribed to him. His works, so far as edited, are collected in MPG, cliv. (Philipp Meyer.)
Bibliography: Fabricius-Harles, Bibliotheca Graca, xi. 398-405; Krumbacher, Geschichte, pp. 101, 487-488.
KYRIE ELEISON. See Litukgics, III.
LABADIE, la"ba"di', JEAN DE, LABADISTS:
The founder of a Dutch quietistic sect and his adherents. De Labadie, also called Jean de la Badie, was born at Bourg (15 m. n. of Bordeaux) Feb. 13, 1610; d. at Altona Feb. 13, 1674. He studied in the Jesuit school of Bordeaux, and against the wishes of his friends connected himself with the order, although he never became a professed member. After 1626 he devoted himself to philosophy and theology, as well as to the Vulgate and the writings of St. Augustine, developing a mystical and Augustinian trend. He was ordained in 1635, but four years later was released from his vows as a Jesuit at his own request on the plea of ill health. He then began to preach with much success as a
secular priest in his native town, as well as in Paris, Amiens (where he was made canon and teacher of theology in 1640), and Abbeville. [He regarded himself as divinely inspired; cf. Declaration de la foi, p. 84; Historisch verhael Lebens Labadisten Schewingh, p. 109.] He became attracted to the doctrines of the Reformation through his studies of the Scriptures, but was protected against the anger of the monks and priests by Cardinal Richelieu, only in 1645 to be expelled from Amiens by Mazarin as a disturber of the peace [a modification of a sentence to life imprisonment, obtained through an appeal from the assembly of the clergy of France, then in session; Traite de la Sol de Chretienne.] He went later to the Car-