THE NEW SCHAFF-HERZOG
Oe
burg, 1889; in 1903 professor of pastoral theology and homiletics at the University of Strasburg; in 1910 regent at Wiirzburg, and professor of dogmaties there in 1911. He is the author of Apologetische Grundgedanken bei den Kirchenschriftstellern der drei ersten Jahrhunderten (1890); cooperated with J. Grimm in Das Leben Jesu (2 vols., Regensburg, 1903-06); writing also Hinfiihrung in die christliche Mystik (Paderborn, 1908); and Vollkommenheitsideale (vol. i., 1911).
ZAHN, THEODOR: German Protestant; b. at Mors (17 m. w. of Essen) Oct. 10, 1838. He was educated at the universities of Basel, Erlangen, and Berlin (1854-58); was teacher in the gymnasium at Neustrelitz (1861-65); became a lecturer at the University of Gottingen (1865), privat-docent (1868), associate professor (1871); professor at Kiel (1877), at Erlangen (1878), and at Leipsic (1888), while in 1892 he returned to Erlangen as professor of pedagogics and New-Testament exegesis, a position which he still retains. His literary activity has been great, commensurate with his responsibility as virtual leader of the conservatives in New-Testament criticism. Among his works may be named: Die Voraussetzwngen rechter Wethnachtsfeier (Berlin, 1865); Marcellus von Ancyra (Gotha, 1867); Der Hirt des Hermas untersucht (1868); Ignatius von Antiochien (1873); Konstantin der Grosse und die Kirche (Hanover, 1876); Weltverkehr und Kirche wahrend der drei ersten Jahrhunderte (1877); Geschichte des Sonntags vornehmlich in der alten Kirche (1878); Forschungen zur Geschichte des neutestamentlichen Kanons und der altkirchlichen Literatur (7 vols., Erlangen, 1881-1903); Cyprian von Antiochien und die deutschen Fausttage (1882); Missionsmethoden im Zeitalter der Apostel (1886); Geschichte des neutestamentlichen Kanons (2 vols., 1889-92); Hinige Bemerkungen zu Adolf Harnacks Priifung der Geschichte des neutestamentlichen Kanons (Leipsic, 1889); Brot wnd Wein im Abendmahl der alten Kirche (1892); Das Evangelium des Petrus (1893); Das apostolische Symbol, eine Skizze seiner Geschichte und eine Priifung seines Inhalts (1893); Die bleibende Bedeutung des mneutestamentlichen Kanons (1898); Hinleitung in das Neue Testament (2 vols., 1897-1900; Eng. transl., Introduction to the N. T., 3 vols., Edinburgh, 1909); Die Dormitio Sancte. Virginis und das Haus des Johannes Marcus (1899); Brot und Salz aus Gottes Wort in zwanerg Predigten (1901); Grundriss der Geschichte des neutestamentlichen Kanons (1901; 2d ed., 1904). He has also edited, in collaboration with O. von Gebhardt and A. Harnack, the Patrwm apostolicorum opera (3 vols., Leipsic, 1875-77; 5th ed., 1905; minor ed., 1877), to which he contributed the volume on [gnatii et Polycarpi epistule, martyria, fragmenta (1876); Kommentar zum Neuen Testament (1903 sqq.), for which he prepared the volumes on Matthew (1903), Galatians (1905), and John (1907); he edited also the Acts of John (Erlangen, 1880).
ZANCHI, dzin’ki, GIROLAMO (HIERONYMUS ZANCHIUS): Calvinistic theologian; b. at Alzano (34 m. n.e. of Milan), Italy, Feb. 2, 1516; d. at Heidelberg Nov. 15, 1590. He was the son of the historian Zanchi, entered the Augustinian order of
regular canons, and completed his linguistic, philosophic, and scholastic studies; he then went with his friend, Count Celso Martinengo of Brescia, to become canon of the Lateran congregation at Lucca, where they met Pietro Martire Vermigli (q.v.) and read the Church Fathers, and then the writings of the Reformers, including Luther, Butzer, Melanchthon, Musculus, Bullinger, and Calvin, by which they were convinced of the truth of Reformation doctrines. By*Eyangelical preaching Zanchi came into notice and was compelled to flee from Italy, and after traveling he received ‘a call to Strasburg, where he became professor of the Old Testament, dealing with exegesis in great detail. Zanchi was at some pains to emphasize his freedom from partizanship and from attachment to any of the reform parties. The seeds of dissension existed in the Calvinistic predilections of Zanchi and the Lutheran position of his colleague Johann Marbach; but for some time strife was avoided by mutual forbearance, and while Vermigli left Strasburg in 1556, Zanchi stayed on. But the Lutheran position was gradually more strongly stressed, especially against the French congregation. In 1561 Zanchi came under suspicion, especially because of an expressed opinion that the difference concerning the Lord’s Supper was of little importance and the dispute mere logomachy. Marbach took the opposite ground and the contest became sharp; mediation ensued, a formula was drawn up, dealing with the Lord’s Supper and predestination, by mediators who were called in, and Zanchi signed this with reservations. But Zanchi was blamed by Calvin and other Reformed theologians for yielding, spoke out again freely, and in 1563 gave up his position and went as preacher to Chiavenna, where he was much annoyed by restless Italian agitators. A pestilence broke out, and he went to the mountains near Piuri and wrote an account of the strife with Marbach under the title of Miscellanea (1566). A second part was issued after his death. In 1568 he went to Heidelberg as professor, where he soon took front rank as a theologian and was appealed to for answers to vexed questions. In 1572 he wrote De tribus Elohim sive de uno vero Deo eterno, Patre, Filio, et Spiritu Sancto, an argument for the unity of God. The work bases its conclusions upon the Old and the New Testament and upon analogies in nature, and its exegesis is arbitrary. Related to this is a second work, De natura Dei sive de divinis attributis —a kind of religious philosophy, and a third, De operibus Dei intra spatium sex dierwm creatis, dealing with God as creator and with cosmology. Another work was begun but not finished—De primi hominis lapsu, de peccato et de lege Dei. When Ludwig VI. in 1576 succeeded Friedrich III. in the Palatinate, Lutheran reform was pressed and most of the professors had to give up their posts. Zanchi found a post in the newly founded school at Neustadt-on-the-Hardt, declining calls to Leyden and Antwerp, and there continued till he died. In 1577 to him was given the task of assisting Ursinus in the creation of a confession, which was used in the Harmonia confesstonum fidet of 1581. After the death of Ludwig and the return of the Palatinate to Calvinism, Zanchi had an opportunity to return to