THE NEW SCHAFF-HERZOG
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to the throne upon his father’s death, but that a period of strife for the throne prevented his accession for about ten years. He was the last of the dynasty of Jehu (cf. II Kings x. 30), reigned only six months, and was slain by Shallum (q.v.), who usurped the throne. Brsuriograrny: The literature on his period as given under Anas, and Israpn, History or; also the articles in the Bible dictionaries.
ZACHARIAS, zac’’a-rai’as: Pope 741-752. He was chosen successor of Gregory III., with whom he had maintained close connection. He was reputed to be a learned man, and had rendered into Greek the ‘‘ Dialogues” of Gregory the Great. He upheld successfully the interests of the Roman see in relation to the Lombards, the Greek Church, Boniface, and the Frankish kingdom, his achievements with the last being momentous for the future history of the Church. In these efforts he was ably assisted by Boniface (q.v.), by whom the reform of the Frankish Church was carried through. Similarly in Germany the interests of the pope were guarded and the organization extended by the organization of bishoprics. Under Boniface the Frankish bishops were led to draw up a confession and send it to Rome, in which was expressed their subordination to Rome. Pepin also came into relations with Rome some time after he ascended the throne. In his dealings with the Lombards Zacharias sacrificed to King Liutprand Duke Thrasimund of Spoleto, the ally of Gregory III., thereby buying back the cities of Ameria, Horta, Polimartium, and Bleda, while a peace for twenty years was arranged with the Roman duchies. Still greater was the pope’s influence with King Ratchis. In relation to the Greek Church Zacharias directed to the Emperor Constantine Copronymus a letter on image worship. The two synods held by Zacharias (743 and 745) dealt with the discipline of clergy and monks, church property, marriage, and the renewed condemnation of the heretics Aldebert and Clement, who had already been condemned by Boniface.
(A. Hatcx.)
BrsuiocrapHy: The EL pistole et decreta are in MPL, vols. ix., xevili. Consult: Liber pontificalis, ed. L. Duchesne, vol. ii., Paris, 1892; Jaffé, Regesta, i. 262-263; C. Mann, Popes, i. 2, pp. 225-288; H. Hahn, Jahrbiicher des frinkischen Reichs, pp. 24 sqq., Berlin, 1863; Papst Zacharias und Pius IX. Eine geschichtliche Parallele, Wiesbaden, 1866; A. von Reumont, Geschichte der Stadt Rom, ii. 110-111, Berlin, 1867; R. Baxmann, Die Politik der Pdpste, i. 218 sqq., Elberfeld, 1869; A. J. Uhrig, Bedenken gegen die Aechtheit der . . . Sage von der Entthronung des morowingischen Kdénigshauses durch den Papst Zacharias, Leipsic, 1875; J. Langen, Geschichte der romischen Kirche, ti. 628, Bonn, 1885; A. J. Niirnberger, Der rémische Synode von . . . 743, Mainz, 1898; L. M. Hartmann, Geschichte Italiens im Mittelalter, ii. 2, pp. 140 sqq., Gotha, 1903; Hauck, KD, vol. i. passim; Bower, Popes, ii. 76-90; Platina, Popes, i. 186-189; Milman, Latin Christianity, ii. 402-416.
ZACHARIAS GERGANOS: Theologian of the Eastern Church of the seventeenth century. What little is known of his life is gathered from the titles and prefaces to his writings. He came of a distinguished family of Ithaca, and probably studied as a monk at Mt. Athos. He intended to study at Rome, but was turned aside to Wittenberg, where he became a protégé of Elector Johann Georg Ty,
who furthered the prosecution of hisstudies. By 1622 he appears to have become metropolitan of Arta. In the seventeenth century in the Eastern Church three tendencies were discernible. Such men as Dositheus of Jerusalem exalted the orthodox faith. Others, like Leo Allatius, strove for union with Rome. The third class, like Cyril Lucar, favored a protestantizing direction. To this third class belonged Zacharias, who was perhaps the pioneer, and his importante ,in this respect has been overlooked. His chief work was a “ Christian Catechism” (Wittenberg, 1622), a volume of about 300 pages, of which only two copies are known to exist, one in the Barbarini library at Rome and the other at Hamburg. The Athanasian Creed comes first (omitting the filioqgue) after the introduction, then a new title. The catechism is modeled after well-known examples like that of Simeon of Thessalonica, and it is in the Greek of ordinary speech, in eleven books (incorrectly numbered, since the sixth and seventh are both numbered six). The first deals with theology and anthropology, the next six deal with the person and work of Christ, two with the Church, one treats of the sacraments, and the last of eschatology. The Scriptures are given through the Holy Spirit, and teach the mystery of the Trinity and other divine mysteries and the will of God. It is its own interpreter, not the pope, and papal tradition is rejected. The laity are to read the Scriptures, in which is eternal life. God is the first cause; but angels are his intermediaries. Man’s body is composed of four elements, the soul is God’s creation; man was created immortal without sin; he could sin because he had free will, and sin came through the fall, whence came death. Had man not sinned, Christ would not have become flesh. God is not the author of sin. The Spirit of God works faith in man, who is otherwise unable to believe; faith comes through hearing the Gospel and the illumination of the Spirit. But faith without works is dead; it may be lost, and also regained by repentance and the sacraments. The Christology contains nothing remarkable except that emphasis is laid on the proof of Christ’s messiahship through messianic prophecy, miracles, and passion; the crucifixion took place that the predictions of the prophets might be fulfilled. In Christ’s death the Logos took part. The Church is the aggregate of holy Christians; Christ, not the pope, isthe head. The sacraments are not simply signs, but are effective and necessary. Baptism is by water and the Spirit, not by water alone; rebaptism is rejected, heretic baptism recognized. In the Lord’s Supper there are visible and invisible substances. Only two sacraments are explicitly recognized, though in this connection marriage is treated. The eschatology is very concrete. The ideas presented are a commingling of Greek orthodox and Lutheranizing doctrines, Lutheranism coming out particularly in the Christology and in the teaching concerning the sacrament. Besides this catechism, Zacharias edited the New Testament in modern Greek (Wittenberg, 1622), using the Stephens-Beza text; but the edition did not gain currency. (PHiItipp MbyEr.)
BIBLIOGRAPHY: M. LeQuien, Oriens Christianus, ii. 202, Paris, 1740; Fabricius-Harles, Bibliotheca Greca, x. 637,
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