Christian Life and Witness. Nikolaus Ludwig von Zinzendorf

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СКАЧАТЬ all that will take place unto eternity. He confessed for the whole world when he said from the cross, “Father, forgive them’“ And when he called out, “It is accomplished”; he pronounced at the same time a general absolution over the whole world. Thus, whoever now believes in him will not be judged (John 3:18).

      In addition one need not worry now that souls do not humble themselves enough and become contrite on account of their sins. All have to experience a true form of abasement by grace; it is necessary for as many as the Savior perceives [living] under other motives, with every single one, to break his mind and to transform and convert him; “Indeed, the taste of the powerful reconciliation itself must serve to [evoke] true abasement.”11 For as on the Day of the Lord those who are found still living, to whom it is not prevented, are thus raised up out of their decomposition [before they experience anything else] (what the others who were dead experienced slowly and without feeling, the living must undergo in an instant and probably more uncomfortably, as regards the transformation of their mortality into immortality and their corruption into incorruption) in the same way some are able to experience in an instant or in a few hours everything that others feel over the course of days and years; because the circumstances with such guidance of souls appear incomprehensible and the obstacles seem in some cases insurmountable. Therefore one can dictate nothing to the Savior concerning [the] mortification and pardoning of wretched sinners, but rather one must entrust it all to him and his wisdom and faithfulness alone, how many he thinks it proper to allow to experience, each one, the dread, and how soon he can with this and that be ready to persuade and save [the sinner]. To be sure, his desire is to deliver and help soon. “Your king comes to you, a Deliverer and a Helper” (Zechariah 9:9).

      The Savior’s method is not to command that souls go through a long process of penitence and preparation, but rather only a true and heartfelt word is required; thus grace is present and has helped one out of all sins. And actually the greatest wretchedness is when one has not the Savior and has not love; as on the other hand that is heaven on earth to live in the grace and love of the Savior: thus it is a great benefit that no one is more eager than he to disclose himself to the soul as Savior, so that no one would rather give faith; for he surely bears salvation to us.

      If we now usually gladly think about things which can contribute something to our advantage and use; so it is easy in stillness also to think about this matter by which we once can say out of our own experience: He can save forevermore; “He can deliver all who come to him.” Then, after that: I will recount all that he has done in my soul (Psalm 66:16).

1. The tetrarchs, each of whom ruled a region of the Roman Near East under close Roman watch.

2. It is quite interesting that Count Zinzendorf quotes a book of the Old Testament Apocrypha. But it is unclear what it means. Did he make this reference only to add rhetorical flair? After all, it was the age of the baroque style. Or did this text simply reinforce the point he wanted to make? Furthermore, did he have a high regard for the apocryphal books? In any case, it is clear that he was familiar enough with them to quote from memory.

3. I have transliterated the Greek phrase Zinzendorf uses here. It is not a phrase that appears in this form in the New Testament. Instead, it is a Pythagorean phrase. Its import is to emphasize a subject already known. A Koine construction with the same meaning does appear several times in the New Testament. One example is Mark 8:29: “And he [himself] said to them, ‘But who do you say that I am?’” The opening phrase in this verse places the emphasis on the subject, Jesus. Zinzendorf likewise emphasizes the subject, Jesus again, for whose sake one must endure hatred.

4. Zinzendorf quotes this saying in Latin.

5. Zinzendorf employs the Latin phrase Sensum Numinis.

6. Zinzendorf makes another reference to the same apocryphal book quoted earlier.

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