THE NEW SCHAFF-HERZOG a ——
expressions which in their concrete illustration were paradoxical and strange. The purpose to which this whole work was to lead was not only the blessedness mediated through Christ but 6. Leading participation in a common activity for Idea; the kingdom of God. The more such Literary unions as were introduced were Works. founded, the more could the Christlife. be realized historically. Yet the ideal Zinzendorf ever held was not the creation of a new church; he expected his ideal to be realized within the existing churches, especially within the Lutheran. So he would restore the Bohemian Brethren’s organization as a community within the Lutheran Church, retaining the right of private assemblage alongside of the stated public services. But as already noted, external circumstances, particularly the situation in the mission field, led to ecclesiastical and separate organization, though with fidelity to the Augsburg standards, with “ Inner Mission ” work, foreign missions, and educational missions. Among the writings of Zinzendorf may be named his Kleine Schrifften (Frankfort, 1740); Bedencken und Besondere Sendschreiben in allerhand practischen Materien (1734); Theologischer und dahin einschlagender Bedencken (1741); Sieben letzte Reden (Biidingen, 1748); and also the Sammlung geistlicher und lieblicher Lieder (Leipsic, 1725). Of English translations mention may be made of Sixteen Discourses on the Redemption of Man by the Death of Christ (London, 1740); Seven Sermons on the Godhead of the Lamb; or, the Divinity of Jesus Christ (1742); Extract of Count Zinzendorf’s Discourses on the Redemption of Man by the Death of Christ (Newcastle, 1744); Maxims, Theological Ideas and Sentences (1751); and Hymns Composed for the Use of the Brethren (1749). (Joser MU.uzr.) BIBLIOGRAPHY: Accounts of the life of Zinzendorf have been written by A. G. Spangenberg, 8 parts, Barby, 1772—75, Eng. transl., London, 1838; O. A. Woldershausen, Wittenberg, 1749; L. von Schrautenbach, written 1782, ed. by Koélbing, 2d ed., Gnadau, 1871; J. C. Duvernoy, Barby, 1793; G. B. Reichel, Leipsic, 1790; J. G. Miiller, Winterthur, 1822; J. W. Verbeek, Gnadau, 1845; Varnhagen von Ense, 2d ed., Berlin, 1846; O. Glaubrecht, Frankfort, 1852; J. F.Schréder, Nordhausen, 1857; F. Pilgram, Leipsic, 1857; F. Bovet, Paris, 1860, Eng. transl., London, 1896; G. Burkhardt, 2d ed., Berlin, 1878; H. Tietzen, Giitersloh, 1888; J. Jiingst-Stettin, Pietisten, pp. 57-75, Tiibingen, 1906; and W. Walker, in Greatest Men of the Christian Church, Chicago, 1908. Consult further: J. Hutton, An Essay toward Giving Some Just Ideas of the Personal Character of Count Zinzendorff, London, 1755; J. G. Miiller, Bekenntnisse merkwiirdiger Méinner, 2d ed., 6 vols., Winterthur, 1793-1822; E&. EB. Jacob, Essai sur Zinzendorf et sur Véglise et Herrnhut, Strasburg, 1852; C. H. C. Plath, Sieben Zeugen des Herrn, Berlin, 1867; H. Plitt, Zinzendorfs Theologie, 3 vols., Gotha, 1869-74; W. Binnie, in Evangelical Succession, Edinburgh, 1882; B. Becker, Zinzendorf im Verhdltnis zu Philosophie und Kirchentum seiner Zeit, Leipsic, 1886; J. T. Miiller, Zinzendorf als Ernewerer der alten Briiderkirche, Leipsic, 1900; O. Steinecke, Zinzendorfs Bildungsreise, Halle, 1900; idem, Zinzendorf und der Katholicismus, ib. 1902; T. Schmidt, Zinzendorfs soziale Stellung,
Basel, 1900; G. E. von Ratzmer, Die Jugend Zinzendorfs, Eisenach, 1904.
ZION (SION). See Jerusauem, V., §§ 1-3.
ZION UNION APOSTOLIC CHURCH. See Meruoprsts, IV., 9.
ZIONISM. Theodor Herzl and his Predecessors (§ 1). Inception of the Movement and its Congresses (§ 2). Zionist Organization (§ 3). Enforced Changes of Original Purpose (§ 4). Jewish Colonial Trust and Affiliations (§ 5). Agricultural Colonies and Educational Work in Palestine (§ 6). The Territorialist Zionists (§ 7).
Zionism, the modern movement which has for its object the segregation of the Jews in a home of their own, took its rise when Dr. Theodor Herzl, a Viennese journalist, published Der Judenstaat (Vienna, 1896). In seeking for the cause of anti-Semitism, which had raged in various portions of continental Kurope for some fifteen years previous, Herzl found
it to be the impossibility of the Jews
1. Theodor to enter completely into the social life Herzl and of the peoples among whom they now his Pred- live without becoming submerged. In ecessors. order to preserve their identity it was necessary, he argued, for the Jews to
have some definite center and home, and to effect this purpose, a “ Society of Jews” and a “ Jewish Company,” similar to the English charter companies, were to be formed. It was immaterial to Herzl, at this time, where this home was tobe; he suggested either Argentina or Palestine. He attacked the problem purely from an economic and political point of view; the religious sanctions, so dear to many of his fellow Jews, had not appealed to him at all. This idea of segregating the Jews was not entirely new. Judaism had, at all times, retained the hope of a restoration to the land of promise as a part of its creed; and the hope figures prominently in the prayers recited in all orthodox and conservative congregations. It had, however, remained nothing but a pious wish, and only rarely had attempts been made to translate these hopes into deeds. Propositions of various kinds had been put forward in the sixteenth century, and they were renewed in the eighteenth and in the first half of the nineteenth centuries; notably in America by Warder Cresson, a convert to Judaism, and by Major Mordecai M. Noah. But these plans found no echo in the Jewish masses until the increasing pressure of anti- Semitism in eastern Europe produced a Jewish national sentiment in which they took deep root. In the sixties of the nineteenth century this sentiment had been presaged by such men as David Gordon in Lyck, Hirsch Kalischer in Thorn, and Moses Hess, the associate of Marx and Engels. They gave the impulse to the founding of the Chovevei Zion (“ Lovers of Zion”) Societies, the chief object of which was the colonization of Palestine by Jews. Jewish national sentiment was also strengthened by the rise of nationalism all over Europe. The Germans had achieved racial solidarity by the Franco- Prussian war of 1870-71, and they were followed by Rumanians, Serbs, and Bulgarians, while the Jews alone found themselves scattered over the face of the globe without a racial or ideal center. The riots of 1880 and 1881 in Russia warned them that, though they had achieved emancipation in most of the culture-nations, that emancipation had been largely a mere paper one. Not only in Russia, but also in Germany, France, England, and America, societies for colonization in Palestine were founded.