RELIGIOUS ENCYCLOPEDIA
Zimmern Zinzendorf
practically extinct. The Polish branch with a Reformed tinge had maintained itself as a separate organization with the old episcopal
3- Relations consecration, while, in Poland, Mowith the ravian and Bohemian refugees had Brethren; their independent organization which Theological was, however, finally obliterated. But Develop- some Moravian communities still exment. isted in Bohemia and Moravia, and under the stress of a series of edicts
by Charles VI. (1717-26) a new emigration was begun which was brought to the notice of Zinzendorf, though he knew nothing of the inner relations and of the connection with the Bohemian Brethren. Indeed, only his official relations brought Zinzendorf as yet into connections with them. But interest was awakened as it became clear that the emigrants were resolved not to take on the yoke of a new church when they had just escaped from the yoke of Roman Catholic impositions. Meanwhile by the death of his grandmother (1726) Zinzendorf saw his way clear to retire from his official position, which he did in 1728. He concentrated his attention now upon Herrnhut, took advantage of the law which permitted a newly established village to establish its own rules of living, enabling it to form a community within the church, and thus preventing the danger of separatism, but possessing the right of private assembly. The ecclesiola became a great union, but with a legal basis as a part of the parish of Berthelsdorf. Meanwhile, during the years 1725 and following, Zinzendorf’s religious convictions had been undergoing development into their final form. At the beginning of that period he was still an adherent of the Halle school, though he had no interest in the Pietistic themes of dispute. His life in Dresden gave him also a valuable insight into the “world ”’ with its activities. With the development in Pietism, after Francke’s death, of a party spirit, Zinzendorf’s attitude to it became less cordial. During the period 1729-34 he found himself in position to oppose the doctrines of Johann Konrad Dippel (q.v.) as set forth in the latter’s Vera demonstratio evangelica, with the author of which he had correspondence. This opposition was in spite of fundamental agreement on the part of the two men in placing stress in the doctrine of the atonement upon the love of God. Zinzendorf’s attitude toward mysticism and separatism became ever more decidedly opposed. His position toward Herrnhut was meanwhile developing into closeness through their common activities. But this course had important results upon his own fortunes and made him the object of attack. An opinion gained from the faculty of Tiibingen was favorable to the orthodoxy of the Bohemian Brethren. But suspicion on the part of the authorities made itself manifest in investigations by the state authorities, and an order was issued in 1732 that Zinzendorf sell his goods and leave Saxony, though the next year this was withdrawn because of a change in the ministry. But the general attitude seemed to indicate to the Herrnhuters the wisdom of further emigrations, to which the success of missionary undertakings in North America seemed to invite. Accordingly, in 1735 the first company took their departure for Georgia, and
in connection with this appeared the necessity for ecclesiastical authority based upon ordination, the Bohemian consecration being imparted by Daniel Ernst Jablonski (q.v.) to the missionary David Nitschmann. Zinzendorf wished at that time himself to receive consecration, but Jablonski demurred because of the sensation such a step would cause. This episcopal office had no immediate relation to Herrnhut, and had in view simple leadership for the colonies and missions abroad. In the mean time the opponents of Zinzendorf had been busy; on Mar. 20, 1736, a rescript required him to leave Saxony, while a commission was appointed to investigate conditions at Herrnhut. The commission, which proceeded impartially, found little to criticize, and that practically the Lutheran standards were respected. The result was the announcement of toleration for the community upon express recognition of the standards.
Zinzendorf went to the Wetterau, a strip of land between the Taunus and the Vogelsberg, rented the castle known as the Ronneburg as a residence, and
began work among the lower classes
4. Activities in the way of Bible translation and as Leader teaching. His associates formed of the “pilgrim unions ”’ for the carrying out
Brethren. of the general plans. Out of the work
here arose the work among the “‘ Diaspora”’ in the Baltic provinces which the brethren later carried on. On a return journey Zinzendorf, stopped at Berlin, came into close relations with King Frederick William I. of Prussia, won him over to advocate Zinzendorf’s consecration as bishop, submitted himself to examination as to his worthiness, and received consecration May 20, 1737, from Jablonski. While Zinzendorf’s aim had been to maintain the Brethren as a community within the Lutheran Church, events were forcing the trend toward the formation of an independent body. Especially in the mission fields and abroad generally the work stood out as that of a church alongside of the other churches. This resulted especially from Zinzendorf’s visit to the West Indies (Dec., 1738, to June, 1739), which showed him the necessity of this development. Questions of polity and government obtruded themselves, whether the episcopal or presbyterial form were the better. In 1741 Zinzendorf, on the eve of a visit to America, laid down his episcopal office that he might work simply as “ Brother Ludwig,” this action being coincident with a synodal conference at London called to decide the polity of the Brethren’s organization. [In America, 1741-43, his activities were considerable, centering about Bethlehem and Germantown in Pennsylvania. He was especially interested in two lines of work, missions to the Indians and endeavors after church union, the latter being sought through frequent conferences. But the impression was gained that union was to be brought about by merging in the Moravian communion. He acted as pastor of the Lutheran church in Philadelphia, and assumed the title of inspector-general of the Lutheran churches then in America. But the result of his activities seems to have been rather dissension than a larger unity. He was required by the mayor of Philadelphia to give up the records of the Lutheran churches so far
d
Zinzendorf Zionism
as they were in his possession, and the organization of the Lutherans was taken up by Henry Melchior Miihlenberg (q.v.).] Even among the Brethren dissident views prevailed and in various parts where their establishments were placed different tendencies not in harmony with Zinzendorf’s aims revealed themselves. The reconciliation of these more or less divergent lines of development was carried on as far as possible so as to harmonize with the local conditions, with the aim, also, of avoiding sectarian tendencies and of working in harmony with the church of the region. Zinzendorf’s doctrinal development proceeded also, and a statement of his belief concerning the Trinity was formulated so as to reconcile it practically with the central “ heart theology ” of the Brethren. But this statement and the accompanying developments in the communities aroused opposition and a considerable number of adverse brochures were issued, which affected the regard in which the entire Brotherhood was held, “ Herrnhuters ’’ becoming a term of reproach. In some parts the alternative was placed before the Brethren of sundering their connection with Zinzendorf or of removing to other regions.
The last years of Zinzendorf from 1749 contain much that is depressing. Until 1755 he was in England, except for the period July, 1750-July, 1751, and during those years he revised his teachings and eliminated much which had been or seemed fantastic. The Unity arising from the Herrnhut colony was originally without property, and Zinzendorf had devoted all the income from his own possessions without stint to its uses. He had also made loans to carry on the work in Holland and England, and the result was that he was at the beginning of this last period on the verge of bankruptcy. The only possibility of recovery seemed to be to have the Unity consider the position of Zinzendorf bound up with its own and to have the financial side of affairs put under definite authorities. In this matter the aid of skilful jurists was invoked, the private property of Zinzendorf was separated from the possessions of the organization, and the administration of the latter provided for. This led to a more complete development of the administrative side of the Unity of the Brethren. In 1752 Zinzendorf was saddened by the death of his son Christian Renatus, in whom he had hoped to see his successor in the work to which he himself had given his life. From 1755 Zinzendorf’s labors were chiefly in the direction of pastoral visitation of the Unity’s communities. In 1756 his wife died, and in 1760, in the midst of his restless activities, he was seized with a fever which soon resulted in his own death.
The one idea which controlled Zinzendorf’s life was the thought which obtained possession of him in early boyhood, which he expressed by the word Herzensreligion, “ Heart religion.”” The central thought here was a life in communion with God. This resolved itself into a living communion with Christ, since God was revealed to mankind only in him; religion was then an orienting of the life to the person and work of Christ. But the formulation of these thoughts in the direction of instruction led to
5. Last Years.