REIHCHLE, rai'shle, MAX WILHELM THEODOR: German Protestant; b. in Vienna June 18, 1858; d. at Halle Dec. 11, 1905. He was educated at the universities of Tübingen (1876-80), Göttingen, and Berlin (1882-83), interrupting his studies while vicar at Gmünd, Württemberg, in 1881-82. He was a lecturer at the theological seminary at Tübingen (1883-88), having official permission to lecture in the university of the same city. He was then a teacher in a gymnasium at Stuttgart (1888-1892); professor of practical theology at the University of Giessen (1892-95); was called to Göttingen as professor of systematic theology (1895); and in the same capacity to the University of Halle (1896). In theology he belonged to the school of Ritschl. He wrote: Ein Wort zur Kontroverse über die Mystik in der Theologie (Freiburg, 1886); Die Frage nach dem Wesen der Religion, Grundlegung zu einer Methodologie der Religionsphilosophie (1889); Das akademische Studium and der Kampf um die Weltanschauung (Göttingen, 1894); Die Spielen der Kinder in seinem Erziehungswert (1897); Christliche Glaubenslehre in Leitsätzen für eine akademische Vorlesung entwickelt (Halle, 1899); Welturteile and Glaubensurteile (1900); Jesu Worte von der ewigen Bestimmung der Menschenaeele in religionsgeschiehtlicher Beleuchtung (1902); Theologie und Religionsgeschichte (Tübingen, 1904); and the posthumous Aufsätze and Vortrage, ed. T. Haring and F. Loofs (1906), contains biographical introduction.

REITZ, raits, JOHANN HEINRICH: German Reformed and mystic; b. at Oberdiebach (a village near Bacharach, 22 m. s.s.e. of Coblenz) 1655; d. at Wesel (32 m. n.w. of Dusseldorf) Nov. 25, 1720. He was educated at Leyden and Bremen, in the latter city coming under pietistic influences. Completing his studies at Heidelberg, he taught at Frankenthal, until 1681, when he was called to the pastorate of Freinsheim. Here he remained until compelled to flee by the War of the Palatinate in 1689, and during this first pastorate completed his Latin translation of the Moses and Aaron of Thomas Godwin (Bremen, 1684). He then became inspector of churches and schools in the district of Ladenburg, only again to be driven out by war. He next preached for a time at Asslar, and a few years later was made inspector at Braunfels. Here, however, his attempt to convert a mystic to the ways of faith led to his own fall from orthodoxy, and he was deposed and expelled. For a time he was pastor at Homberg-vor-derHöhe, and then went to Frankfort, justifying his tenets in his Kurtzer Begriff des Leidens, der Lehre and des Verhaltens J. H. Reitzens (Offenbach, 1698), manifesting a mixture of Reformed orthodoxy and ehiliasm, He now wandered about with other enthusiasts, founding "Philadelphian" societies, and enjoying the favor of noble sympathizers. For some three years he resided at Offenbach, attacking the Heidelberg Catechism in his Kurtzer Vortrag von der Gerechtigkeit, die wir


auss and in Jehova durch den Glauben haben (n.p., 1701) and preparing a translation of the New Testament (Offenbach, 1703) which was colored by his peculiar views. In 1702--04 he was director of a formed Latin school at Siegen, but was removed for attending meetings for private devotion. He then wandered for some years from place to place, finally becoming administrator for the widowed princess of Nassau-Siegen, then residing at her castle of Wisch, near Terborg. Finally, in 1711, he went to Wesel, where, having wearied of his former extravagances and returned to orthodoxy, he set up a successful Latin school, over which he presided until his death.

The chief work of Reitz was his collection of brief biographies entitled Historie der Wiedergeborenen (7 parts, 3d ed., Berleburg, 1724-46), and his writings also include: Geoffneter Himmel, Erklärung der sonderbaren'Geheimnisse des Himmelreichs (Wetzlar, 1707); and the posthumous Nachfolge Jesu Christi (Leipsic, 1730) and Verborgene Offenbarung Jesu Christi aus dreien Buchern, der inneren and äusseren Natur, and der Schrift erklärt (Frankfort, 1738). In all these wide scope is given to the "inner light," as among the Anabaptists and Quakers, as well as, under the influence of Cocceius, to contempt of the observance of Sunday and disparagement of the Old Testament. Creeds and an ordained ministry are also lightly regarded as secondary in importance, restorationism is taught, all sorts of mystical ideas are advanced, and it is maintained that Christ assumed, not the flesh of the first Adam, but, as Paul taught, the peccable nature of fallen man.

(F. W. CUNO†.)

BIBLIOGRAPHY: M. Göbel, Geschichte des christlichen lebens in der rheiniseh-wesphäliechen evangelischen Kirche, vol. ii., Coblentz, 1852; C. W. H. Hochhuth, H. Horche und die philadelph. Gemeinden in Hessen, Gütersloh, 1876; F. W. Cuno, Gedänchtnisbuch deutecher Fürsten und Fürstinnen reformirten Bekenntnisses, vol. ii., Barmen, 1883; E. Sachsse, Ursprung und Wesen des Pietismus, Wiesbaden, 1884; T. Gümbel, Geschichte der protestantischen Kirche der Pfalz, Kaiselsloh, 1885.


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