Johann Reuchlin

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Reuchlin, Johann


Born Feb. 22, 1455, in Pforzheim; died June 30, 1522, in Bad Liebenzell. German humanist.

Reuchlin was an adviser to the Duke of Württemberg. He visited Italy several times and was close to the leaders of what became known as the Platonic Academy (Pico della Mirandola and others). During the last years of his life, he was a professor at the universities of Ingolstadt and Tübingen. Reuchlin was considered to be Germany’s greatest expert in ancient languages—Latin and especially Hebrew and ancient Greek.

In 1509, Reuchlin spoke out against the reactionary Catholic theologians of the University of Cologne, who were demanding the destruction of Hebrew religious books, which he regarded as a source for the study of Christianity. The Dominicans of the university brought about the trial of Reuchlin on a charge of heresy. The struggle that lasted for several years around the “case of the Hebrew books” has become known in history as the Reuchlin controversy. A landmark in the struggle of the humanists in defense of Reuchlin was the Letters of Obscure Men —one of the most brilliant satirical pamphlets of 16th-century pre-Reformation Germany. Reuchlin himself did not agree with the Reformation. He was the author of the satirical comedies Henno and Sergius.

References in periodicals archive ?
Among specific topics are the anatomy of non-biblical scrolls from the Cairo Geniza, the history of editing pre-modern Yiddish manuscript texts, Johannes Reuchlin's collection of Hebrew books: its afterlife and influence, building a bridge from the Dead Sea Scrolls to Medieval Hebrew manuscripts, and pictorial messages in Medieval illuminated Hebrew books: some methodological considerations.
The opera has something to do with Jesus, the Kabbalah, Johannes Reuchlin (1455-1522), who opposed the burning of Hebrew books, and Mary Magdalene.
The preservation of Jewish religious books in sixteenth-century Germany: Johannes Reuchlin's Augenspiegel.
Johannes Reuchlin and the Campaign to Destroy Jewish Books, by David H.
(And this, centuries before Al Goldstein's birth!) Led by a Jewish apostate, Johannes Pfefferkorn, the campaignalready familiar from the early chapters of Sander Gilman's Jewish Self-Hatred (1990)gets retold in detail in David Price's Humanism and Judaism: Johannes Reuchlin and the Campaign to Destroy Jewish Books (Oxford, December), on the basis of new archival findings.
He traces it back to the encounter in the vicinity of Strasbourg between Bader and a former Catholic priest, Oswald Leber, who instructed him in the basic conceptions and calculations of the end of the world of the Jewish Cabbala and its reception by the Christian humanist Hebraist Johannes Reuchlin. Leber maintained connections with Jewish scholars, particularly those of the important Jewish congregation in Worms.
In "'Histrionum exercitus et scommata'--Schauspieler, die Spuche klopfen: Johannes Reuchlins Sergius und die Anfange der neulateinischen Komodie," Matthias Dall'Asta focuses on Johannes Reuchlin (1455-1522), a man who stands in many ways at the beginning of Neo-Latin comedy in Germany, with a special focus on his Sergius, a play that had an unusually broad reception.
Noted for his erudition in the learned tongues--his relative, the great classical scholar Johannes Reuchlin, bestowed Melanchthon on him as the Greek translation of his birth-name Schwartzerd, or "black earth"--Melanchthon's best known work was the Loci theologici.
Characters: Johannes Reuchlin, already a man in his middle forties as the play
But readers will also find "visiting" scholars from other fields, some quite unexpected: early-modern historian Anthony Grafton on Johannes Reuchlin and the Kabbalah; pop music critic Greil Marcus on Dada; historian of science Lorraine Daston on Lichtenberg's aphoristic mode; Arthur C.
The next group, of six papers, is devoted to fifteenth- and sixteenth-century drama, looking in particular at Johannes Reuchlin, Sebastian Brant's Tugent Spyl, Paul Rebhuhn's Susanna, and Theodor Rhodius' Tragoedia Colignius.
Three of the chapters (1-3) discuss learned magic: Johannes Reuchlin's project to renew philosophy by allying it with orthodox magic, and his simultaneous efforts to revive Hebrew studies and the mystical traditions of the Kabbalah; and the spirited defense of learned, nondemonic magic mounted by Reuchlin's student Heinrich Cornelius Agrippa in the 1530s.