RELIGIOUS ENCYCLOPEDIA
Ziegler Zimmermann
Tyrol, and it caused debate whether the laws for toleration were applicable there. Especial opposition was manifested to the entrance of an Evangelical pastor in the “land of religious unity.” Official pressure against Evangelicals followed. In May, 1834, from the emperor came a refusal of the petition sent up two years earlier for relief from oppression of conscience and for permission to receive an Evangelical pastor, the only relief granted being permission to emigrate to a part of Austria where non-Roman Catholic communities were allowed to exist. Permission to send a delegation, with Johann Fleidl at its head, to the emperor to plead eleven points was refused. The Grand Duke Johann, uncle of the emperor, announced that Evangelical worship could not be permitted in the Tyrol, though emigration was conceded. The “ Inclinantes ’”’ remained and increased in numbers, and this caused perturbation; attempts followed with increasing stress to drive the Evangelicals from the district. Yet this official action was more humane in its purpose than the fanatical attacks of the Salzburg clergy. On Jan. 12, 1837, an imperial edict required declaration within fourteen days of intention to leave the Roman Catholic Church; after that time all not so indicating intention would be treated as Roman Catholics. Those who declared themselves Protestants were to leave the Tyrol within four months. In spite of the sorrow at leaving their native place, 385 persons, later increased to 487, declared their intention to emigrate. Fleidl went to Berlin and was kindly received by Frederick William III.; the Prussian Upper Consistory sent Court Preacher Strauss to investigate, and he received a very favorable impression; finally (July 138, 1837) permission was given to receive the exiles into Prussia. Only a few betook themselves into the Austrian provinces open to them. The lot of those who remained in the valley became constantly more unendurable, pressure being brought by restrictions concerning marriage, burial, and meeting together. Finally in six wagons the emigrants set forth, most of them going into Silesia, and on Oct. 17, 1737, they arrived in Schmiedeberg. The colony has since that time developed normally
and successfully. (F. ARNOLD.)
BIBLIOGRAPHY: K. Hiibner, in the Mittheilungen of the Society for Knowledge concerning Salzburg, xlv (1895), 41-79; S. Ruf, Das Luthertum im Zillerthale, 1617-1794, in Tiroler Boten, 1868, nos. 95-96; M. Beheim-Schwarzbach, Die Zillerthaler in Schlesien, Breslau, 1875; G. von Gasteiger, Die Zillerthaler Protestanten und thr Ausweisung aus Tirol, Meran, 1892; G. Hahn, Die Zillerthaler im Riesengebirge, Schmiedeberg, 1887; idem, Aus der Tiroler Schule zu Zillerthal im Riesengebirge in denersten 50 Jahren ihres Bestehens, Breslau, 1896; E. Reuss, Friederike Grifin von Reden, Hin Lebensbild nach Briefen und Tagebiichern, ii. 152-235, Berlin, 1888.
ZIMMER, tsim’er, KARL FRIEDRICH: German Protestant; b. at Gardelegen (87 m. w. of Berlin) Sept. 22, 1855. He was educated at the universities of Tiibingen and Berlin, and in 1880 became privat-docent in the theological faculty at the University of Bonn; three years later he accepted a call to the pastorate of Mahnsfeld (1883), then became associate professor at Kénigsberg (1884); was director of the seminary for preachers at Herborn (1899-94), and since 1894 has been con-
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nected with the Diakonieverein of Berlin, of which he has been successively assistant director (1894- 1898) and director-in-chief (since 1898). Besides editing, among other works, Buicherkleinode evangelischer Theologen (Gotha, 1888); Handbibliothek fiir praktische Theologie (17 vols., 1890-93); Perthes Handlexikon fiir evangelische Theologie (Gotha, 1890); Perthes theologisches Hilfslexikon (1894); and the periodicals Halleluja (1880-85); Blatter aus dem evangelischen Diakonieverein (since 1897); and Frauendienst (since 1092), he has written J. G. Fichtes Religionsphilosophie (Berlin, 1878); Der Spruch vom Jonazeichen (Hildburghausen, 1881); commentaries on Galatians and Acts (1882); Haegetische Probleme des Hebréer- und Galaterbriefs (1882); Concordantie supplementartie omnium vocum Novi Testamenta (Gotha, 1882); Die deutschen evangelischen Kirchengesangvereine der Gegenwart (Quedlinburg, 1882); Der Verfall des Kantoren- und Organistenamtes in der evangelischen Landeskirche Preussens (1885); Kénigsberger Kirchenliederdichter und Kirchenkomponisten (Konigsberg, 1885); commentary on Romans (Quedlinburg, 1887); Der Galaterbrief im altlateinischen Text (K6nigsberg, 1887); Das Gebet nach den paulinischen Schriften (1887); Kirchenchorbuch fiir Knaben- [Frauen- oder Médnner-] Chor (2 parts, Quedlinburg, 1888-89); commentary on the epistles to the Thessalonians (Herborn, 1891); Szinde oder Krankheit? (Leipsic, 1894); Die Grundlegungen der praktischen Theologie (Berlin, 1894); Der evangelische Diakonie-Verein (Herhorn, 1895); Das erste Jahrzehnt des evangelischen Diakonievereins (Berlin, 1904, 3d ed., 1911); Lebenserziehung (2 parts, 1909); Soziale Arbeit der Haustochter (1910); Die Haustochter (1910); and Brauchen wir noch T échter pensionate? (1910),
ZIMMERMANN, tsim’er-man”’, PAUL AUGUST BERNHARD VON: Austrian Protestant; b. at Dresden Sept. 3, 1843. He was educated at the universities of Leipsic (1864-67; Ph.D., 1869) and Berlin (1867-68), after which he was a catechist and pastor of St. Thomas’s, Leipsic, until 1874. Since 1875 he has been pastor of the Evangelical Lutheran church in Vienna, and since 1888 has also been privat-docent for the philosophy of religion in the Evangelical theological faculty in the same city. He is a member of the governing board of the Vienna Christlicher Verein junger Manner and the founder and president of the Verein fiir evangelische Diakonie. In theology his position is positive. He has been editor of Der evangelische Hausfreund; and has written, Platos Lehre von der Unsterblichkeit der Seele (Leipsic, 1869); Gottesgriisse aus Natur und Menschenleben (1872); Tropfen ins Meer (sermons and confirmation addresses; 1875); Das Rétsel des Lebens und die Ratlosigkeit des Materialismus (1877); Toleranz und Intoleranz gegen das Evangelium in Oesterreich (1881); Liebe und Leid (collected addresses; 1885); Das Evangelium in Oesterreich und Frankreich (1885); Vor der Pforte des Heiligtums (1887); Vaterwnser (Vienna, 1894); Fir stille Stunden (meditations; 1896); Das Evangelium in Wien (Leipsic, 1908); and Was wir der Reformation zu verdanken haben, und Hauptpunkte des evangelischen Glaubensbekenntnisses (7th ed., Heilbronn, 1907).
Zimmern Zinzendorf