KtJHN
703
KULTURKAMPF
mund's second wife. He took orders and managed to
obtain rich benefices, and even a bishopric; a flatterer
in his verse wlien lie hopeil to get anything, he was
raaUcious and biting when liis suit was refused, and
amongst his verses intleceut and even oljsccne pas-
sages are to be found. Krzycki was plainly uneasy at
times in the anticipation of impending danger. The
Reformation, then rapidly s{)reading, filled liim with
dismay, and was the occa.sion of the most serious,
and perhaps the best, work that he produced, "Rcli-
gionis et Reipublica; quierimonia " (1522). When the
Grand Master of the Teutonic Knights became a
Lutheran, and Sigismund I (\-ery wrongly) recognized
him as his vassal and Duke of East Prussia, this act
astonished the whole Catholic world, especially at
Rome and in the Court, of the emperor. Krzycki,
in a letter ^\Titten to Baron Pulleon, very cleverlj'
tried to explain and justify this action of liis sove-
reign. He finally rose to the very highest dignity in
his country, that of Primate Archbishop of Gnesen.
His great talent and sense distinguished him amongst
the Polish- Latin poets; he possessed all the charac-
teristics of a humanist and a worldly-minded priest of
his epoch. It is true that Krzycki loved his country
and that he feared for its future. He readily patron-
ized youthful talent, as in the case of Janicki. His
last work, " De Asiana Dieta ", was a criticism of
those turbulent and fruitless Polish diets common in
his time.
S. Tarnowski.
Kuhn, JoH.^NXES VON, theologian, b. at Was- chenbeuren in Wiirtemberg, 19 Feb., 1806; d. at Tu- bingen, 8 May, 1887. He pursued his classical studies at Gmijnd, EUwangen, and Rottweil, and courses in philosophy and theology from 1S25 to 1830 at Tu- bingen; entered the seminary at Rottenburg in the autumn of 18.30, and was there ordained on 14 Sept., 1831. In the autumn of 1832, he became professor of New Testament exegesis in the Catholic theological fac- ulty then attached to the University of Giessen. At Easter, 1837, he was called in the same capacity to the University of Tubingen, where, in 1S39, he was ap- pointed to the chair of dogmatic theology. He retired in 1882. Kuhn was a clear thinker, with remarkable gifts for philosophical anil theological speculation. With Staudenmaier he occupies the foremost rank among the speculative dogmatists of the Catholic school at Tubingen. His first important work was the result of his deep research into the new philosophy, " Jacobi und die Philosophie seiner Zeit. Ein \'ersuch das wissenschattliche Fundament der Philosophie his- torisch zu erortern" (Mainz, 1834). During the years he taught at Giessen, his literary activity in the domain of New Testament studies resulted in a series of arti- cles which he published in the Jahrbucher fur Theo- logieund christliche Philosophie" (Frankfort, 1834-6), edited by him and by his colleagues, Locherer, Liift, and Staudenmaier. His work in this field closed with the important, though unfinished work, " Das Lelien Jesu wissenschaftlich bearbeitet" (Mainz, ISoS), in which he opposed the destructive tendencies of Strauss. .\fter he had taken the chair of dogmatic theology at Tubingen, he made the studj' of speculative dogma his life work. His most important work is the "Katholische Dogmatik", an undertaking of wide scope which unfortunately was never completed. The following parts appeared: Vol. I. parti: "Einleitung in die katholische Dogmatik" (Tubingen, 1846; 2nd ed., 1859); Vol. I, part II: "Die dogmatische Lehre von der Erkenntniss, den Eigenschaften und der Ein- heit Gottes" (1849; 2nd ed., 1SG2); Vol.11: "Die christliche Lehre von der gottlichen Dreieinigkeit " (1857). Kuhn had already outlined his work in the paper "LTeber Princip und methode der speculativen Theologie" (Univer.-iity programme, Tubingen, 1840). Among his other works which were issued in part
independently, and in part in the Tubingen "Theo-
logische Quartalschrift", many bear a polemical char-
acter. Ilis treatment of the fundamental questions
on tile relation of faith and knowledge, of philosophy
and theology, l.irought about a controversy first with
the Herme.sians, and in later years with the atlvocates
of the neo-Scholastic philosophy (Clemens, Schiizler).
To the analysis of Ilermcsianism the work "Ueber
Glaulien und Wissen, mit Riicksicht auf extreme An-
sichten und Richtungen der Gegenwart" (Tubingen,
1839), is partly devoted. The "Philosophie tmd
Theologie" (Tubingen, 1860) was directed against the
philosopher Franz Jacob Clemens of Bonn, as was also
thees-say, "DasVerhiiltniss der Philosopliie zur Theo-
logie nach modern-scholastischer Lehre" ("Theolo-
gische Quartalschrift", 1862, pp. 541-602; 1863,
pp. 3-83).
In 1863 and the subsequent years, Kuhn was en- gaged in a controversy with Constant ine von Schiizler, first in regard to a free Catholic University and later on the dogmatic question of the relation of nature and grace, of the natural and the supernatural. On the former question he \\Tote " Die Historisch-politischen Blatter iiber eine freie katholische Universitiit Deutschlands und die Freiheit der Wissenschaft " (Tubingen, 1863); on the latter he wrote "Das Naturliche und das Uebernatiirliche " (Tubingen, 1864). Schiizler then published his important work, "Natur und Ubernatur. Das Dogma von der Gnade und <lie theologische Frage der Gegenwart. Eine Kritik der Kuhn'schen Theologie (Mainz, 1865), and later "Neue Uiitersuchungen iiber das Dogma von der Gnade" (Mainz, 1S67). It was especially against these two works that Kuhn directed his last important book, "Die christliche Lehre von der gottlichen Gnade. Erster und allgcmeiner Theil: Die urspriingliche Gnade und die damit zusammen- hiingenden Untersuchimgen iiber den Bcgriff und das Wesen der tinade iiberhaupt, mit besonderer Bezieh- ung auf die Scholastik und deren neueste I'mdeutung " (Tiil^ingen, 1S6S). A prospective second volume, in which the grace of Redemption was to be set forth from a positive and theoretical standpoint, never ap- pearefl. Of Kulin's earlier works we may mention a few others, which are particularly serviceable against the Pantheistic, anti-Christian theories of contempo- rary philosophy: "Die moderne Speculation auf dem Gebiet der cliristlichen Glaubenslehre " (' ' Theologische Quartalschrift", 1842, pp. 171-225; 1843, pp. 3-75; 179-226; 405-67); "Die Schelling'sche Philosophie und ihr Verhaltniss zum Christenthum " ("Theolo- gische Quartalschrift", 1844, pp. 57-88; 179-221; 1845, pp. 3-39). Kuhn also opposed Hegel's philoso- phy of religion in the above-mentioned "Ueber Glauben und Wissen" (1839).
ScHANZ, Zur Erinnerung an Jofiannes Evangelist von Kuhn in Theal. Quartalschrift (1887), pp. 531-98; Idem, (Jeddchtnissrede nuf Joh. Ev. V. Kuhn (Rottenburg, 1887); 1de.m in Kirchen- tcx. (2nd ed., 1891), s. v.; Laucheht in AUg. Deutsche Bio- graphic^ LI. pp. 418-20. Regarding Kuhn's piiilosophy, see also ScHMiD, Wissenschaflliche Richtungen auf dem Gebiete des Katholicismus in neuester u. in gegenwiirliger Zeit (Mxinicii, 1862); Werner, Gesch. d. kathol. Theologie (.Munich. 1866). pp. 499 sqq., 637 sqq.; GoDET. Ktihn et Vecole catholique de Tubingiie in Annalesde philosophie chrctienne, LXX\'III (1907), pp. 26 sqq., 163 sqq.
Fbibdrich Lauchert.
Kulturkampf, the name given to the political struggle for the rights and self-government of the Catholic Church, carried on chiefly in Prussia and afterwards in Baden, Hesse, and Bavaria. The con- test was waged with great vigour from 1871 to 1877; from 1878 to 1891 it gradually calmed down. On one side stood the government, the Liberals, and the ma- jority of the Conservatives; on the other, the bishops, the priests, and the bulk of the Catholic people. Prus- sia was the chief centre of the conflict. The Prussian government and Prince Bismarck were the leaders in this memorable struggle.
