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II. FURTHER TRAINING
A. Travel in Europe
It was considered a part of the education of the sons of nobility to take a grand tour of the Continent. So between the years 1719 and 1720, he traveled throughout Europe. Going through the city of Dusseldorf, he prayed that he could be drawn closer into the fellowship of his Lord’s suffering. In Holland, he was able to touch representatives of Reformed theology as well as those outside the Reformed church. As a result, he saw clearly the bond that all Christians have in Christ.
When traveling through France, he met a Catholic cardinal named Noailles. He later wrote him a treatise in Latin on the merits of Christ as our righteousness. Zindendorf wrote:
When God enters into judgment with a sinner, then nothing avails but the righteousness of Jesus, through faith in His blood; and our salvation does not depend upon the pope or any other man, but merely and alone on the merits of Christ. [17]
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I went upon my travels, but the more I entered into the world, the more firmly did the Lord retain His hold of me;
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He sensed a strong tie with the Cardinal through a common love for Christ.
While visiting Paris, he was not interested in the usual tourist attractions.
A few hours sufficed for him to visit nearby Versailles with its great buildings and gardens. On the other hand, he was deeply impressed with the Hotel Dieu where hundreds of sick people were being cared for. [18]
The Count’s stay in Paris was not very long but was quite remarkable. He writes:
I went upon my travels, but the more I entered into the world, the more firmly did the Lord retain His hold of me; and I sought out those amongst the great of this world, to whom I could speak upon the grace and goodness of my Saviour. I found them frequently where it would not have been expected. I was polite towards those to whom I could not trust myself, but reserved towards such as endeavoured to seduce me; and took occasion, as I had begun to do at the universities, to disabuse them, the fruits of which I now enjoy. I conferred with my Saviour on everything of importance…. The world knew not what to make of me; because I was externally not different [from] others, except that I did not dance at court, nor played cards in Paris. Many who knew me, thought I had [a high regard for my consecration;] those who were unable to discriminate, reported me to be a Pietist; whereas they, to whom this name was given, would not let me pass for one. [19]
Spangenberg further remarked about him:
For, both by word and by example, he opposed the idea that a person was permitted to take greater liberties than any other Christian, because he was of high rank. [He continued his habit on the Lord’s Day] to retire from all company, from three till half-past seven o’clock, in order that he might spend the time in [fellowship] with the Lord his God. Pains indeed were taken to induce him to alter his conduct, but he continued firm [in] his purpose. [20]
However, Zinzendorf sometimes had problems with pride. Spangenberg says:
…being occasionally powerfully attacked by pride;…[he] states that he had experienced so much the severer reproofs in his heart in consequence, and that it had served to humble him the more. He relates that on one occasion, he had not been received with due distinction at Court, and complained on that account to the court chamberlain.… [He] requested satisfaction, which was immediately promised him. But soon after, on maturely weighing the circumstance, he found that his pride was not yet dead. On this he threw himself at the Lord’s feet, besought His grace and forgiveness with many tears, and gladly gave up his rights. [Zinzendorf said,] “I promised the Saviour to become His pure follower, and entirely to renounce the world. And this resolution, with respect to honour and distinction, has since that time continued unchanged; and the reproach of Christ has always occasioned me joy.” [21]
Toward the end of 1719, he became very ill. His heart was directed toward the Lord, and his first and dearest thought was the expectation that he would soon be taken to the Lord. It was impossible for him to pray for the prolonging of his own life. Yet the Lord preserved him, having further use for him in the recovery of His church. Zinzendorf writes:
I did not expect to have seen the commencement of another year…. At the same time I heartily thank my Creator for His innumerable benefits, which I reverentially admire. By Him I have been delivered from the bonds of corruption, whose servant I might have become. I hate and abhor the slothfulness, by which so many valuable hours of days gone past have been perverted, and entreat the Lord Jesus to make me a partaker of His image and His likeness. [22]
He left Paris with the sense of the common faith shared by all believers regardless of what label they bear.
B. Employment
Having returned from his tour, he now entered into employment as a counselor for the state of Dresden. While he was in Dresden, he opened his home for meetings. Every Lord’s Day afternoon between three and seven, his home was open to others. Spangenberg says of Zinzendorf at this time:
He then took the firm resolution to cleave, by Divine grace, to Christ, the ground of his hopes; and to confess Him so boldly, in word and deed, as to divest the world of all hope of inducing him to alter his views. He also resolved seriously to continue his chief object, – the preaching of the gospel, and to seek repose in the society of the poor and simple children of God. [23]
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He sought to lead the believers from a mere outward appearance to the genuine substance of Christ.
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While he resided in Dresden, the meetings continued to be held in his house on Sundays…and consisted…in nothing else but an edifying and very friendly conversation upon some chapter in the New Testament, which was succeeded by prayer and singing. [The Count recalled these days, saying,] “We are glad in the Lord, and young and old sit together like little children. We patiently bear with those amongst us who are desirous of being thought learned, and seek by example to teach them better.” [24]
While in Dresden, he published an anonymous paper called The Dresden Socrates, first printed in 1725. Its purpose was to reach those outside the formal church. The third edition of this weekly periodical was confiscated by the authorities. After the Count announced himself as the author, publication was allowed to continue. Zinzendorf used this paper to express himself freely, and according to Spangenberg, “strikingly and pointedly.” [25] He sought to lead the believers from a mere outward appearance to the genuine substance of Christ. He charged them to either become true Christians or to cease calling themselves by that name.
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