RELIGIOUS ENCYCLOPEDIA
Zahn Zealots
Heidelberg, but decided to stay at Neustadt. He was buried in the University Church at Heidelberg, where he died while on a visit.
Zanchi had a keen intellect, warm feelings, consecutiveness in thought and discussion, tenacity in holding to his convictions combined with friendliness and understanding of others. He ever hoped for a reunited Church. His opinions were highly valued and his counsel was often sought. He was well equipped philosophically and _ theologically, and his horizon was wider than that of most of his contemporaries. Though he was neither original nor creative, he was one of the most learned among the theologians of the sixteenth century.
(JOHANNES FICKER.)
Brsuiograpuy: A letter by Zanchi to Queen Elizabeth is in W. Ames’ Fresh Suit against Human Ceremonies, Rotterdam (?), 1633, and his ‘‘ Confession touching the Supper of the Lord” is in R. Hill, Pathway to Prayer, London, 1615. Consult: C. Schmidt, in TSK, xxxii (1859), 625-708; M. Adam, Decades due continentes vitas theologorum, pp. 148-153, Frankfort, 1618; C. A. Salig, Vollstandige Historie der augspurgischen Konfession, i. 441 sqq,, iii. passim, Halle, 1730; D. Gerdes, Specimen Italie reformate, pp. 351-353, Leyden, 1765; G. B. Gallizioli, Memorie istoriche e letterarie della vita e delle opere di G. Zanchi, Bergamo, 1785; K. Sudhoff, C. Olevianus und Z. Ursinus, pp. 333 sqq., 341 sqq., Elberfeld, 1857; J. F. A. Gillett, Crato von Crafftheim und seine Freunde, ii. 130 sqq., 164 sqq., 191 sqq., Frankfort, 1860; F. H. R. von Frank, Theologie der Concordienformel, vols., iii—iv., Erlangen, 1863- 1865; H. L. J. Heppe, Dogmatik des deutschen Protestantismus, vol. iii., Frankfort, 1866; Paulus, in Der Katholik, Ixxi. 1 (1891), 201-228; idem, Die Strassburger Reformatoren und die Gewissensfreiheit, pp. 83 sqq., Freiburg, 1895; F. W. Cuno, Daniel Tossanus, Amsterdam, 1898; H. Preuss, Der Antichrist am Ausgange des Mittelalters, Leipsic, 1906; ADB, xliv. 679-683; KL, xii. 1867-68.
ZAPLETAL, tsap’letal, VINCENZ: Swiss Roman Catholic; b. at Williman, Moravia, Jan. 15, 1867. He was educated at the gymnasium of Olmiitz, Moravia, after which he studied philosophy and theology at the Dominican Seminary in Vienna, Orientalia at the Biblical academy in Jerusalem (1891-93), and Hebrew and Syriac at the University of Vienna. He made a tour of the peninsula of Sinai and the East Jordan country, and since 1893 has been professor of Old-Testament exegesis at the University of Freiburg, Switzerland. He has written: Hermeneutica Biblica (Freiburg, 1897; 2d ed., 1908); Der Totemismus und die Religion Israels (1901); Grammatica lingue hebraice (Paderborn, 1902); Der Schépfungsbericht der Genesis (Freiburg, 1902); Alttestamentliches (1903); Die Metrik des Buches Kohelet (1904); Das Buch Kohelet kritisch und metrisch untersucht (1905); Das Deboralied erkldrt (1905); Der biblische Samson (1906) ; a critical edition of the Hebrew text of Ecclesiastes (Halle, 1905); Die Hohelied (Freiburg, 1907); De poest Hebreorum in Veteri Testamento (1909); and L’ Exégése catholique del. A. T. (1911).
ZAREPHATH. See PuHenicia, Poenicians, I., § 4.
ZEAL: An active state of mind compounded of feeling and will and intent upon an objective purpose. The Hebr. kin’ah and the Gk. zélos imply a fiery consuming element analogous to the motive of zeal. As an equivocal term, “ zeal’ was originally employed now with a good and now with a bad implication. When roused to a passionate degree, it
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becomes wrath; when consuming itself in self-seeking, it becomes jealousy. When, in the Old Testament, jealousy is frequently attributed to God (Ex. xxxiv. 14), the mode of expression is anthropopathic. In no other way could God’s personality be presented and emphasized. God’s jealousy, like his wrath, is the expression of his righteousness and holiness, no less necessary to his being than love. As a loving God, he must chastise his faithless spouse Israel (Ezek. xvi. 38). God is also jealous for his people against the heathen (Ezek. xxxvi. 5-6, xxxviii. 19). Men who are jealous for God reap the reward of praise, as the Levites (Hx. xxxii. 25-29) and Phinehas (Num. xxv. 11); even though the jealous Elijah is subjected to correction (1 Kings xix. 14). In the New Testament divine jealousy recedes to the background (cf. I Cor. x. 22; II Cor. xi. 2). The Greek zélos, zéloun, zélotés, occurring in the New Testament thirty-three times, are used exclusively of men. As God, in the Old Testament, had been jealous for his holiness, his holy ones now show the same zeal, Jesus above all (John ii. 17; IL Cor. vii. 11). Yet zeal may bear a perverse motive, as on the part of the Jews (Rom. x. 2). Zeal is therefore capable of ennoblement, and God himself does not despise it. Without earnest prophets and apostles, a living religion is not conceivable: without zeal there is no triumph of the Gospel; without the fiery zeal of perfected Christian personalities, no heroic deeds of the Christian faith. Lukewarmness betokens spiritual death (Rev. iii. 15-16). But zeal has also its perverse side. It must not be the energy of baser motives, lest it become intolerant bigotry and persecuting fanaticism, as in the instance of Saul of Tarsus (Phil. iii. 6). ARNOLD Rtxuaet.
ZEALOTS: The Biblical term (Hebr. kenaim; Gk. zélétat) for those who in glowing love and holy anger act against all who would scorn God’s honor and revelation. A particular use of the term is shown in I Cor. xiv. 12, where Paul describes the Corinthians as zealous for the divine gifts. In the Old Testament the passion is represented as manifesting itself in behalf of the law or against idolatry (Ex. xx. 5, xxxiv. 14; Deut. iv. 24), while in the New Testament Paul describes himself as formerly a zealot in behalf of the traditions of the fathers (Gal. i. 14), and the Christian community at Jerusalem is also said to have been zealous for the law (Acts xxi. 20). The word is used in exactly the same sense in the Talmud of those who discountenanced contempt of the law (Mishna, Sanhedrim, ix.6). This general sense may have been that in which the surname of the Apostle Simon Zelotes was applied. A narrower application was to that party which would push to the extreme opposition to the Roman overlordship, and Josephus repeatedly employs the word in this sense. He implies (War, IV., iii. 9) that the name was one the members of the party assumed. In the Talmud this usage is not found, clearly because, while the Pharisaism of the Talmud assumes the anti-Gentilic pose of the zealots, the nationalizing significance was forgotten; yet it reappears in this sense in the very late “Fathers” of Rabbi Nathan, chap. vi.
The origins of the party of zealots are in close connection with Pharisaism (see PHARISEES AND SAD-
Zealots Zechariah