By Stephen G. Burnett (Editor) Dean Phillip Bell (Editor)

This booklet represents a multi-disciplinary method of the matter of the Jews and the German Reformation. The contributions come from either senior and rising students, from North the United States, Israel, and Europe, to make sure a breadth in point of view. The essays during this quantity are prepared lower than 4 large headings: 1. the line to the Reformation (late medieval theology and the humanists and the Jews), 2. The Reformers and the Jews (essays on Luther, Melanchthon, Bucer, Zwingli, Calvin, Osiander, the Catholic Reformers, and the unconventional Reformers), three. Representations of Jews and Judaism (the portrayal of Judaism as a faith, photographs of the Jews within the visible arts, and in sixteenth-century German literature), and four. Jewish Responses to the Reformation.

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The range of Reuchlin’s Hebrew studies is reflected in the titles of his main publications, which dealt with philosophy, philology, and theology: De verbo mirifico (On the Wonder-Working Word, 1494), De rudimentis Hebraicis (On the Rudiments of Hebrew, 1506), In septem psalmos poenitentiales hebraicos interpretatio de verbo ad verbum et super eiusdem commentarioli sui (A Literal Translation from the Hebrew of the Seven Penitential Psalms and a Brief Commentary on Them, 28 The best general account of Reuchlin’s life and career is the classic biography by Ludwig Geiger, Johann Reuchlin: Sein Leben und seine Werke (Leipzig, 1871; repr.

7 Two years later, Reuchlin recommended to Ellenbog a converted Jew, who was willing to teach free of charge. ” RBW 1:42, 58–61 (no. 12). , 352 n. 6 (no. 110). 5 See Saverio Campanini, “Reuchlins jüdische Lehrer aus Italien,” in Reuchlin und Italien, ed. G. Dörner (Stuttgart, 1999), 69–86. 6 De accentibus et orthographia, LXXIr: “plane nulla Judaeorum relicta est conversatio, quippe cum fuerint prope toto vitae meae tempore a mea patria exacti et extorres Iudaei, nec in ullo ducis Suevorum territorio habitare audeant .

Reuchlins Kontakte zu italienischen Buchhändlern und Druckern” in Reuchlin und Italien, 23–44. 14 The interests of humanists were not restricted to acquiring language skills. They also extended to Jewish philosophy and exegesis. In seeking to penetrate Hebrew thought, the Italian scholars again had the advantage over their northern colleagues. It appears that Italian Jews did not adhere strictly to the traditional prohibition against teaching Gentiles. Indeed Elijah Levita justified his teaching: “Our wise men did not say that it was a sin to instruct a Christian; on the contrary they said that non-Jews may be taught the Noachian laws.

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