Beacon dictionary of theology

ZEALOTS. This militant party of Jewish patriots came into existence during the early years of the first century a.d. in Palestine. In a.d. 6, Quirinius, the Roman legate of Syria, ordered a census to be taken of the newly created Roman province of Judea. The census was to provide the basis for the taxation of the Jews. In retaliation, Judas of Galilee, along with some of his Jewish compatriots, organized a revolt (cf. Acts 5:37).

Josephus is not too kind in his assessment of these people. He depicts them as fanatics who engaged in rash deeds which finally hindered rather than advanced their cause. Furthermore, he attributes the fall of Jerusalem in a.d. 70 to their nationalistic spirit. Some of the Zealots fled to Herod's fortress-palace, Masada, and held out there against the Romans until a.d. 73.

This party functioned with strong theocratic sensitivities, being firmly committed to the principle that acceptance of a Gentile as sovereign was unlawful for the Jews. They shared the theological beliefs of the Pharisees except with respect to the Jewish political situation under the Roman rule. While the Pharisees pled for patience in the matter of release from the bondage, the Zealots felt they were religiously required to take the initiative in breaking the Roman yoke, in much the same way as the Maccabeans had done in their time.

One of the disciples of Jesus was named Simon the Zealot (Luke 6:15; Acts 1:13). We are not to assume from this reference that Jesus' activities and preaching were associated with the political messianism of the Zealots. See PHARISEES.

For Further Reading: Bruce, New Testament History, 93 ff; Josephus, Wars of the Jews, 4. 3. 9, 12-14; Lohse, The New Testament Environment, 83-84.

Willard H. Taylor

ZIONISM. The term Zionism, from "Zion," an early OT synonym for Jerusalem, was first coined by a European Jew, Nathan Birnbaum, in April, 1890. It designated a Jewish nationalist movement which aimed to establish a Jewish homeland in Palestine. Increasingly in the 19th century there were movements among the numerous European Jews towards a return to Palestine, then part of the Ottoman Empire. Influential Jews such as Mordecai Noah (in 1818) and Moses Hess (in 1862) had proclaimed Eretz Israel ("the land of Israel") as the Jews' rightful possession; and the growing movement of Cho-veve Zion ("Lovers of Zion") protested against any permanent assimilation of Jews into Gentile lands and culture.

The true founder of Zionism was Theodor Herzl (1860-1904), a Jewish Viennese journalist whose concern about growing anti-Semitism in Europe was climaxed by the proceedings of the famous Dreyfus case in France in 1895. In 1896 Herzl wrote a short but very influential pamphlet entitled fudenstaat ("The Jewish State"). He argued that such was the menace of anti-Semitism that the Jewish people could only survive if gathered together and concentrated in one geographical area. Herzl convened the first Zionist Congress in Basel in 1897 which agreed on a Zionist Charter: "Zionism aims at establishing for the Jewish people a publicly and legally assured home in Palestine." Thousands of Jews all over the world supported the Zionist cause, including many wealthy American Jews and European Jews such as Chaim Weizmann (1874-1952), an internationally recognized scientist and later to be elected the first president of the state of Israel in 1949.

See JUDAISM, ISRAEL, RESTORATION OF ISRAEL. For Further Reading: Cohen, The Zionist Movement; Halpem, The Idea of a Jewish State.

Herbert McGonigle

ZOROASTRIANISM. The dualistic religion founded by the Persian prophet Zarathustra (c. 630-583 b.c.) and important because it stands as one of man's earliest attempts to explain the origin of sin (Wiley, CT, 2:71). In reaction to Persian poly-


ZOROASTRIANISM (cont.)

555

theism, Zoroaster (Greek form of Persian name) taught the existence of one supreme God, Ahura Mazda or Ohrmuzd, author of all good, who sought only the good of man. Angra Mainyu or Ahriman, the source of all evil, was coeval in origin with Ahura, yet not truly eternal because ultimately he would be annihilated. Maris soul is the battlefield where the conflict between good and evil is fought. Zoroaster stressed man's freedom to ally himself with Ahura Mazda and thus share his ultimate triumph through eternity.

See NON-CHRISTIAN RELIGIONS.

For Further Reading: Parrinder, A Dictionary of Non-Christian Religions, 83-84, 316-17; Archer, "Zoroastri-anism" in Twentieth Century Encyclopedia of Religious Knowledge, 15:1203-4. * MAUREEN H. BOX


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BIBLIOGRAPHY (cont.)

Encyclopedias

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BIBLIOGRAPHY (cont.)

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Carter, Charles W, ed. The Wesleyan Bible Commentary. 7 vols. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1964-66.

Clarke, Adam. The New Testament of Our Lord and Savior

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Keil, C. E, and Delitzsch, E Biblical Commentary on the

Old Testament. 25 vols. Reprint. Grand Rapids: Wm.

B. Eerdmans Publishing Co., n.d. Morris, Leon, ed. Tyndale New Testament Commentaries.

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1957.

Whedon, D. D. Commentary on the New Testament. Reprint. Salem, Ohio: Schmul Publishing Co., n.d.

Will, Harold E., ed. Commentary on the New Testament. Traverse City, Mich.: OC1 Missionary Publications, 1975.