KENNICOTT. 445 KENKICK. The first volume of his edition of the Hebrew Bible appeared in 1766, and the second in ITSO, accompanied by a very useful aud instructive dis- sertation. The text chosen was that of Van der iiooght, and the various readings were printed at the bottom of the page. The Tariw Lectiones Veteris Tcstamenti (Parma, 1784-87), published by De Rossi, is a very valuable addition to Ken- nicott's Hebrew Bible. .Tahn published at Vienna ( 1806) a very correct abridgment, embracing the most important of Kennicott's readings. KENO'SHA. A city and the county-seat of Kenosha Count', Wis., 34 miles south of ililwau- kee; on Lake Michigan, and on the Chicago and Xorthwestern Railroad (ilap: Wisconsin, F 6). It has Kemper Hall School and library, and the Simmons ilemorial Library of about 6000 vol- umes. The city e-xtensively manufactures tanned leather, machine-shop products, typewriters, bi- cycle, carriage, and automobile lamps, iron beds, organ-reeds, carriages, wagons, furniture, etc. There is a tine harbor, and the trade is increas- ing. Kenosha was first incorporated in 1841, and in 1S.50, when its present name was adopted, it received a city charter. The water-works are owned bv the munioipalitv. Population, in 1890, 0532: in IPOO, 11.606. KENO'SIS (Gk. K^ra<ris, emptying) . A terra derived from the word iK4vw<7e, in Phil. ii. 7, ised in recent theology to designate a sup- posed self-limitation of Himself by the Logos ( q.v. ) to the capacities of humanity for the pur- pose of incarnation. The suggestion of a kenosis was made by Liebner about the year 1840. and has been taken up most thoroughly by three the- ologians in particular, Gess, Thomasius, and Frank. In spite of many verbal dift'erences, these theologians manifest a remarkable agreement in the substance of their teachings upon this subject. Tile problem they are attempting to solve bj' the theory of kenosis is the old problem of the union of two natures, human and divine, in the one consciousness of the God-man. The personality of Christ is conceived by them all to reside in the divine element, the Logos. But the one and undivided person of Jesus is ignorant of certain things, as of the day and hour of the destruction of Jerusalem, is limited in a variety of ways, feels His dependence upon God and prays to the Father, and is not only temptible, but truly tempted, yet without sin. It follows at once that the Logos, tliat is, God, is thus ignorant, dependent, tempted, etc. How is this possible? The answer given by these theologians is that the Logos, by a volun- tary divine act. limited Himself to the capacity of humanity when He assumed it, so that His experiences are truly human experiences. They do not transcend the possibilities of humanity, however they may difl'er from ordinary human experiences. By the self-limitation there was no loss of the essential attributes of deity, such as Icnowledge, but there was a surrender of the exer- cise of these attributes in particular ways, as in the form of omniscience, which is the knowledge of all actual things in their concrete totality. Thus the Logos did not actually know all the future while in the earthly state. The evidences pre- sented that there was an actual kenosis are the facts of Christ's life, as have been hinted at above, and the express statements of the Scriptures of a change in entering upon the human condition, and especially the positive statement of an 'emptying' in the Philippian passage. The great objection to the kenosis lies in the unchangeability of God. Can deity change itself? Would it not thereby abandon the essential characteristic of divinity, that it exists by necessity in itself? Can we con- ceive of deity passing into unconsciousness? The reply of the Kenotics to this objection is that we must not determine what facts are by our d priori conception of unchangeabilit.v, but must determine our idea of unchangeability by the facts. The whole question then turns on the two points. Was the personality of the God-man resident in the Logos ? and. Was this one person, the Logos, ignorant? Consult: Giess, Die Lehre roH- der Per- son C'hristi (Basel, 1856); Thomasius, Christi Person und Werk (Erlangen, 1802-61); Frank, fit/stem der cliristUchen (leicisskeit (Erlangen, 1870-73) ; Simon, Reconciliation by Incarnation (Edinburgh, 1898). See Christologt. KEN'RICK, Fraxcls Patrick (1797-1863). An American Roman Catholic prelate. He was born in Dublin, and studied in Rome from 1815 to 1821. Ordained priest at the end of this course, he was sent out to take charge of a new seminary at Bardstown, Ky., which he conducted for nine years. In 1830 he was made coadjutor to Dr. Conwell, whom he succeeded as Bishop of Philadelphia in 1842. Here he founded the Semi- nar}- of Saint Charles Borromeo. In 1851 he was transferred to the See of Baltimore, in time to preside ever the first plenary council of the American bishops in the following year. His most celebrated works are his Latin treatises, Theologia Dogmatica (4 vols., 1839-40), and The- ologia iloralisiS vols., 1841-43) : but he attracted much attention by a controversy ith the Episco- palian Bishop Hopkins of Vermont, of which his side was published in 1837, under the title of The Primaci/ of tiiv Hohj See and the Authority of General Councils. At the time of his death he was preparing a revised English translation of the Bible, with copious notes, and had brought out a part of it. He was a vigorous writer and an able biblical critic. KENRICK, Peter Richard (1806-90). An American Roman Catholic archbishop, brother of Francis Patrick Kenrick (q.v.). He was born at Dublin; was educated at ilaynooth; came to America in 1833 ; became assistant pastor, and in 1835 pastor, of the Philadelphia Cathedral Parish; was professor of dogmatics in the semi- nary of the diocese, and then vicar-general ; and in 1843, after two years as coadjutor, became Bishop of Saint Louis. After the division of his large diocese in 1847 he was appointed Arch- bishop. He was prominent in charitable work, especially during the Civil War, and built many churches and founded many schools in his see. He strongly objected to the dogma of Papal infallibility: framed an elaborate ])rotest, which he was not allowed to deliver in council, in which he declared the definition false; but acquiesced in the final decree. Kenrick wrote: The Holy House of Lorelto: An Examination of the Historical Evidence of Its lliraculous Trans- lation; and Anglican Ordinations. KENRICK, William (1795-1S72). An Ameri- can nurscr^Tuan. When twenty-eight years of age he was taken into partnership by his father, a pioneer nurseryman, whose gardens were planted in 1790 upon the ground where .John Eliot commenced preaching the gospel to the Indians. Perhaps Kenrick will be best remembered on
