ZANCHI, dzan'ki, GIROLAMO (HIERONYMUS ZANCHIUS): Calvinistic theologian; b. at Alzano (34 m. n.e. of Milan), Italy, Feb. 2, 1516; d. at Heidelberg Nov. 15, 1590. He was the son of the historian Zanchi, entered the Augustinian order of

regular canons, and completed his linguistic, philosophic, and scholastic studies; he then went with his friend, Count Celso Martinengo of Brescia, to become canon of the Lateran congregation at Lucca, where they met Pietro Martire Vermigli (q.v.) and read the Church Fathers, and then the writings of the Reformers, including Luther, Butzer, Melanchthon, Musculus, Bullinger, and Calvin, by which they were convinced of the truth of Reformation doctrines. By Evangelical preaching Zanchi came into notice and was compelled to flee from Italy, and after traveling he received ~a call to Strasburg, where he became professor of the Old Testament, dealing with exegesis in great detail. Zanchi was at some pains to emphasize his freedom from partizanahip and from attachment to any of the reform parties. The seeds of dissension existed in the Calvinistic predilections of Zanchi and the Lutheran position of his colleague Johann Marbach; but for some time strife was avoided by mutual forbearance, and while Vermigli left Strasburg in 1556, Zanchi stayed on. But the Lutheran position was gradually more strongly stressed, especially against the French congregation. In 1561 Zauchi came under suspicion, especially because of an expressed opinion that the difference concerning the Lord's Supper was of little importance and the dispute mere logomachy. Marbach took the opposite ground and the contest became sharp; mediation ensued, a formula was drawn up, dealing with the Lord's Supper and predestination, by mediators who were called in, and Zanchi signed this with reservations. But Zanchi was blamed by Calvin and other Reformed theologians for yielding, spoke out again freely, and in 1563 gave up his position and went as preacher to Chiavenna, where he was much annoyed by restless Italian agitators. A pestilence broke out, and he went to the mountains near Piuri and wrote an account of the strife with Marbach under the title of Miscellanea (1566 ). A second part was issued after his death. In 1568 he went to Heidelberg as professor, where he soon took front rank as a theologian and was appealed to for answers to vexed questions. In 1572 he wrote De tribes Elohim sive de uno vero Deo aterno, Patre, Filio, et Spiratu Sancto, an argument for the unity of God. The work bases its conclusions upon the Old and the New Testament and upon analogies in nature, and its exegesis is arbitrary. Related to this is a second work, De natura Dei live de divinis a ttributis -a kind of religious philosophy, and a third, De operibus Dei intro spatium sex dierum creatis, dealing with God as creator and with cosmology. Another work was begun but not finished-De primi hominis lapse, de peccato et de lege Dei. When Ludwig VI. in 1576 succeeded Friedrich III. in the Palatinate, Lutheran reform was pressed and most of the professors had to give up their posts. Zanchi found a post in the newly founded school at Neustadt-on-the-Hardt, declining calls to Leyden and Antwerp, and there continued till he died. In 1577 to him was given the task of assisting Ursinus in the creation of a confession, which was used in the Harmonic confessionum fedei of 1581. After the death of Ludwig and the return of the Palatinate to Calvinism, Zanchi had an opportunity to return to

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Heidelberg, but decided to stay at Neustadt. He was buried in the University Church at Heidelberg, where he died while on a visit.

Zanchi had a keen intellect, warm feelings, consecutiveness in thought and discussion, tenacity in holding to his convictions combined with friendliness and understanding of others. He ever hoped for a reunited Church. His opinions were highly valued and his counsel was often sought. He was well equipped philosophically and theologically, and his horizon was wider than that of most of his contemporaries. Though he was neither original nor creative, he was one of the most learned among the theologians of the sixteenth century.

(Johannes Ficker.)

Bibliography: A letter by Zanchi to Queen Elisabeth is in W. Amee' Fresh Suit against Human Ceremonies, Rotterdam (P), 1633, and his "Confession touching the Supper of the Lord" is in R. Hill, Pathway to Prayer, London, 1615. Consult: C. Schmidt, in TSK, xxxii (1859), 625-708; M. Adam, Deeades dua continentea vitas theologorum, pp. 148-153, rankfort, 1618; C. A. Wig, Vollatandige His torie der aupapurgachen Konjeasion, i. 441 sqq., iii, passim, Halle. 1730; D. Gerdes, Spe~imen Italise reformataii, pp. 351-353, Leyden, 1765; G. B. Gallizioli, Memorie istoriche a letterarie deila vita a delle opere di G. Zanchi, Bergamo, 1785; 1f. Sudhofi, C. Oleoianus and Z. Ursinus, pp. 333 sqq., 341 sqq., Elberfeld, 1857; J. F. A. Gillett, Crato von Craftheim und seine Freunde, ii . 130 sqq., 164 sqq., 191 sqq., Frankfort 1860; F. H. R. von Frank, Theologie der Concordienformel, vols., iii. iv., Erlangen, 1863-1865; H. L. J. Heppe, Dogmatik des deutschen Protestantismus, vol. iii., Frankfort, 1866; Paulus, in Der Katholik, lxxi. 1 (1891), 201-228; idem, Die Strassburger Reforma toren und die Gewissenafreiheit, pp. 83 sqq., Freiburg, 1895; F. W. Cuno, Daniel Tossanue, Amsterdam, 1898; H. Preues, Der Antichrist am Ausgange des Mitteialters, Leipsic, 1906; ADB, xliv. 679-683,; KL, xii. 1867-38.