Kk

kakia (κακία): wickedness, depravity; e.g., 1 Corinthians 5:8.

kat’ allo (κατ’ ἄλλο): according to, or as to, another thing. See alius/aliud.

kat’ eudokian (κατ’ εὐδοκίαν): according to good pleasure or goodwill; synonymous with secundum beneplacitum or per benevolentiam; a term used in the scholastic discussion of providentia (q.v.) with specific reference to the way in which God providentially effects his purpose in and through the good acts of finite creatures and in the conservation (conservatio) of created good, as distinct from the divine mode of governance kat’ oikonomian (q.v.) or kata synchōrēsin (q.v.).

kat’ exochēn (κατ’ ἐξοχήν): preeminently, most prominently, par excellence.

kat’ oikonomian (κατ’ οἰκονομίαν): according to the order, plan, or dispensation. See dispensatio.

kata charin (κατὰ χάριν): according to grace, by grace.

kata dianoian (κατὰ διάνοιαν): according to the understanding, in accordance with a purpose.

kata lexin (κατὰ λέξιν): according to speech or style of speech, in a manner of speaking.

kata merē (κατὰ μέρη): in part; in contrast with the whole (ὅλος, holos).

kata synchōrēsin (κατὰ συγχώρησιν): by permission; synonymous with secundum permissionem; a term used by the Protestant scholastics to describe the mode of the divine providential care and support of all things, according to which God allows and even upholds by his concursus (q.v.) actions and things that are contrary to his revealed will; as opposed to divine governance kat’ oikonomian (q.v.) and kat’ eudokian (q.v.).

katachrēstikōs (καταχρηστικῶς): imprecisely, loosely; specifically, with reference to forms or expressions of thought or speech.

katallagē (καταλλαγή): reconciliation; e.g., Romans 5:11. See Mediator; munus triplex.

kataskeuastikōs (κατασκευαστικῶς). See usus philosophiae.

kenōsis (κένωσις): emptying; specifically, the self-emptying of Christ, who was in the form of God and took on himself the form of a servant (forma servi, q.v.) in the accomplishment of the mediatorial office, or munus triplex (q.v.), as stated in Philippians 2:5–11. In Latin, kenōsis is rendered as exinanitio (q.v.) or evacuatio (q.v.). See forma Dei; status humiliationis.

kinēsis (κίνησις): process, development, motion, movement. See motus.

klēsis (κλῆσις): position, place, situation.

koinai ennoiai (κοιναὶ ἔννοιαι): common notions. See notiones communes.

koinē dialektos (κοινὴ διάλεκτος): the common language; a term applied to the language of international discourse in the Hellenistic world, which is the language of the New Testament.

koinōnia (κοινωνία): community, communion; sometimes communication; a term drawn from the New Testament, particularly from the Pauline Epistles, where it indicates the communion or fellowship made possible in Christ through the gospel and by the Spirit (1 Cor. 1:9; 2 Cor. 13:13; Phil. 1:5). Koinōnia, therefore, is no worldly or earthly fellowship, nor is it the individual congregation of Christians but rather the communion of all Christians, both in their present suffering and in the hope of resurrection. The Protestant orthodox use the term in this particular sense, as the universal communion of Christians with Christ and with one another in Christ. The term is usually rendered as communio (q.v.), communion, or occasionally in a eucharistic sense, chiefly by the Lutheran orthodox, as communicatio, communication, but never as societas, society in a general, earthly sense, nor as ecclesia (q.v.), church, with its connotations either of local congregation or of earthly institution. Specifically, koinōnia refers to the fellowship or communion of believers, the communio sanctorum (q.v.), and to the communion of believers with Christ. In the latter sense, both koinōnia and communio have a eucharistic connotation: the Lord’s Supper is the koinōnia Christi, or the communio sanguinis and communio corporis (q.v.) Christi. By extension, therefore, the Lutherans also view koinōnia as a fellowship resting on the real presence of Christ and the distribution, or distributio, of the body and blood of Christ and as the communicatio corporis et sanguinis Christi, the communication of the body and blood of Christ.

koinōnia idiōmatōn (κοινωνία ἰδιωμάτων): communion of proper qualities. See communicatio idiomatum.

kosmos (κόσμος): world. See creatio; ex nihilo.

krasis (κρᾶσις): composition or union; used by the fathers with reference to the union of natures in Christ, particularly with reference to christological heresy in which the natures are fused in a composite person, e.g., Nestorianism.

kritēria (κριτήρια): criteria, standards, particularly those involving legal decisions.

krypsis (κρύψις): a hiding or hiddenness; a term used by the Lutheran scholastics, particularly those of the University of Tübingen, to indicate the nonmanifestation of the divine attributes communicated to the human nature of Christ. During the status humiliationis (q.v.), or state of humiliation, Christ’s humanity was in full possession (ktēsis, q.v.) of the divine attributes but nevertheless appeared weak and finite. The Tübingen theologians argued not only for the full possession but also for the full use or exercise (chrēsis) of the divine attributes during the state of humiliation, to the point of holding that the ubiquity of Christ’s humanity indicated by the sessio Christi (q.v.), or the sitting of Christ at the right hand of the Father, was as true of the status humiliationis as it is of the status exaltationis (q.v.), or state of exaltation. The weakness and finitude of Christ’s humanity were to be explained by the hiding of the exercise of the attributes, by a krypsis. This concept must be distinguished from the Reformed idea of an occultatio (q.v.), or hiding of the divine nature and attributes under the human nature. Against the Tübingen theologians, the Lutheran faculty at Giessen argued for not only a krypsis but also a limitation of the use, or exercise (chrēsis), of the attributes given to the human nature. Giessen could then argue for a real distinction between the status humiliationis and the status exaltationis.

ktēsis (κτῆσις): possession; a term used by the Lutheran scholastics in their discussion of the communication of omnipotence, omniscience, and omnipresence to the human nature of Christ during the status humiliationis (q.v.), or state of humiliation. Since the attributes are communicated in the unio personalis (q.v.), or personal union, as a result of the communion of the natures (communio naturarum, q.v.), Christ’s human nature is in possession (ktēsis) of the divine attributes, though in the state of humiliation the attributes are quiescent and their use or function (χρῆσις, chrēsis) limited. In the status exaltationis (q.v.), or state of exaltation, Christ’s ktēsis, or possession, of the divine attributes will be fully manifest in their chrēsis, or use, in and through his human nature. A distinction can thus be made between the omnipraesentia intima sive partialis (q.v.), or secret and partial omnipresence, during the state of humiliation and the praesentia extima sive totalis (q.v.), or outward and total presence, exercised during the state of exaltation.