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August Rohling
August Rohling
August Rohling
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August Rohling (15 February 1839 – 23 January 1931) was a German Catholic theologian and polemical author.

Key Information

He studied at Münster and Paris, and became professor successively at the University of Münster, Milwaukee, and Charles University in Prague, retiring in 1901.

He wrote polemics against Protestantism and Judaism. Of his anti-Jewish works Der Talmudjude (Münster, 1871) became a standard work for anti-Semitic authors and journalists. It is a faulty abstract of the Entdecktes Judenthum of Johann Andreas Eisenmenger.

The book first appeared when Bismarck inaugurated his anti-Catholic legislation, as a retort to the attacks made by liberal journals on the dogma of papal infallibility and on Jesuitic textbooks.[1] The book was extensively quoted by the Catholic press, but it did not become a political force until the appearance of anti-Semitism, and the Tiszaeszlár Affair in 1883. Franz Delitzsch defended Judaism against the attacks of Rohling. At the same time Josef Samuel Bloch wrote articles in which he accused Rohling of ignorance and of forgery of the texts. Rohling sued Bloch for libel, but withdrew the suit at the last moment. Later on he greeted the appearance of Zionism as the solution of the Jewish question and wrote a pamphlet against Güdemann's "Das Judenthum in Seinen Grundzügen," etc.

Those of Rohling's works which concern the Jews are, in addition to "Der Talmudjude":

  • "Katechismus des 19. Jahrhunderts für Juden und Protestanten," Mayence, 1878
  • "Franz Delitzsch und die Judenfrage," Prague, 1881
  • "Fünf Briefe über den Talmudismus und das Blutritual der Juden," ib. 1881
  • "Die Polemik und das Menschenopfer des Rabbinismus," Paderborn, 1883;
  • "Die Ehre Israels: Neue Briefe an die Juden," Prague, 1889
  • "Auf nach Zion," ib. 1901
  • "Das Judenthum nach Neurabbinischer Darstellung der Hochfinanz Israels," Munich, 1903.

Of the polemical literature against Rohling the oldest work is Kroner's "Entstelltes, Unwahres und Erfundenes in dem Talmudjuden Professor Dr. August Rohling's," Münster, 1871. Distinguished by scholarship are the two pamphlets of Delitzsch, "Rohling's Talmudjude Beleuchtet" (Leipzig, 1881) and "Schachmatt den Blutlügnern Rohling und Justus" (2d ed., Erlangen, 1883).

Der Talmudjude remained a popular text well in to the 1930s. The Nazi publicist Julius Streicher drew on Rohling's arguments in his antisemitic newspaper Der Stürmer.[2]

See also

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August Rohling

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August Rohling (1839–1931) was a German-born Catholic theologian and antisemitic polemicist renowned for promoting accusations of Jewish ritual murder. Best known for his 1871 pamphlet Der Talmudjude, Rohling alleged that the Talmud inculcated hostility toward non-Jews and endorsed ritual crimes against Christians, claims that fueled anti-Jewish agitation across Central Europe. The work, reprinted frequently, served as a foundational text for subsequent antisemitic propagandists and was invoked in notorious blood libel cases, such as the 1882 Tiszaeszlár trial in Hungary, where Rohling positioned himself as an expert witness defending the charges. Born near Hanover and educated in theology at Münster and Paris, he held professorships in Catholic theology and church history at the universities of Prague and Münster, from which platforms he extended his polemics against Judaism alongside critiques of Protestantism. Rohling's writings bridged traditional Christian anti-Judaism with emerging racial antisemitism, amplifying libels that persisted into the 20th century despite scholarly refutations and legal challenges.

Biography

Early Life and Education

August Rohling was born in 1839 in , in the province of , . He studied theology at the and in . Following his as a , Rohling served as chaplain at starting in 1863.

Academic Career

Rohling pursued his academic career within Catholic theological circles, beginning as a lecturer on the theological faculty at following his on the Old and in 1865. He advanced to the rank of professor there before briefly serving as a amid financial challenges. In 1876, supported by influential colleagues in , Rohling secured appointment as professor of at the in Prague, a position that bolstered his scholarly standing. His teaching emphasized and , reflecting expertise in central to .

Major Works

Der Talmudjude

Der Talmudjude, subtitled Zur Beherzigung für Juden und Christen aller Stände, was published in 1871 and accused the of inculcating hatred toward Christians through teachings on ritual murder, , and economic exploitation. Rohling presented selective and distorted quotations from Talmudic texts to argue that they endorsed Jewish supremacy and mandated hostility against non-Jews, including calls for the censorship or suppression of Jewish religious literature to protect Christian society. The book gained traction in ultramontane Catholic and conservative intellectual circles, where it reinforced existing prejudices against Judaism by framing the Talmud as a source of ongoing threat to Christian Europe. Its arguments drew heavily on earlier anti-Talmudic polemics, amplifying 19th-century European antisemitic discourse through accessible pamphleteering that portrayed Jewish texts as inherently subversive. Scholarly reception was swift and critical, with Jewish and Christian refuting Rohling's claims as reliant on falsified passages, out-of-context citations, and plagiarism from prior works like Eisenmenger's Entdecktes Judenthum. These critiques exposed methodological flaws, such as invented Talmudic references and deliberate mistranslations, undermining the book's pretense to .

Other Antisemitic Publications

Following the publication of Der Talmudjude, Rohling produced several additional tracts that elaborated on themes of Talmudic teachings and . In 1877, he released Katechismus des 19. Jahrhunderts für Juden und Protestanten, a polemical catechism critiquing Judaism and from a perspective. This was followed in 1881 by Franz Delitzsch und die Judenfrage, which attacked the theologian for his perceived leniency toward Judaism. That same year, Rohling issued Fünf Briefe über den Talmudismus und das Blutritual der Juden, expanding on accusations of blood rituals embedded in Talmudic traditions. In 1883, Die Polemik und das Menschenopfer des Rabbinismus further defended claims of human sacrifice in , framing it as a scholarly rebuttal to critics. Later works included Die Ehre Israels in 1889, addressed as letters to Jews reiterating hostility toward non-Christians, and Das Judenthum nach Neurabbinischer Darstellung der Hochfinanz Israels in 1903, which linked rabbinic teachings to broader conspiracies of Jewish financial influence. These publications consistently emphasized alleged Talmudic endorsements of ritual murder and societal antagonism toward , building on earlier motifs while incorporating reprints in antisemitic periodicals for wider dissemination in . Over time, Rohling's focus evolved from primarily theological critiques to encompass social and economic , portraying Judaism as a threat to Christian order. While endorsed by antisemitic activists, his later writings were largely rejected by for methodological flaws and bias.

Controversies

In 1883, Joseph Samuel Bloch published accusations branding August Rohling a liar and perjurer in response to claims made in Der Talmudjude, prompting Rohling to file a libel suit against Bloch in . Bloch's challenge involved daring Rohling to swear under oath on the accuracy of specific Talmud passages he had cited, with the refusal interpreted as an admission of falsehood, leading to perjury allegations against Rohling. The proceedings, extending through the mid-1880s, featured defense efforts by Viennese Jewish scholars and lawyers, including Joseph Kopp, who compiled verified translations of over 400 passages under oath by appointed experts, exposing Rohling's quotations as fabricated or nonexistent in Talmudic literature. Rohling evaded full confrontation by withdrawing his complaint, reportedly acknowledging his readiness to swear falsely if it advanced anti-Jewish aims, resulting in an effective concession despite no formal conviction on technical grounds. This outcome highlighted the evidential frailties in Rohling's work, prompting related legal actions against associated publications like Judenspiegel. Jewish organizations supported the defense, framing the case as a broader refutation of Talmudic misrepresentations, though Rohling's credibility among scholars was irreparably undermined.

Involvement in Blood Libel Accusations

Rohling played a prominent role in endorsing blood libel accusations during the 1882 Tiszaeszlár case in , where a Christian girl named Eszter Solymosi disappeared, leading to charges against local Jews for ritual murder. As a self-proclaimed expert, he upheld the ritual murder narrative through his publications, including the 1883 pamphlet Fünf Briefe über den Talmudismus und das Blutritual der Juden, which argued for the historical authenticity of blood rituals based on alleged Talmudic sources and medieval precedents. His interventions amplified media hysteria and provided pseudoscholarly validation to the prosecution's claims, drawing on distorted interpretations of Jewish texts to assert ritual precedents. In the in , Rohling supported the conviction of for the ritual murder of through public statements and writings contributing to antisemitic agitation, again citing his "research" into Talmudic hostility and historical blood rites as evidence. He framed the killing as part of a pattern of Jewish practices requiring Christian blood, relying on pseudoscholarship that linked medieval trial records to contemporary events without empirical verification. Rohling's endorsements in these cases fueled antisemitic atmospheres across , exacerbating tensions that bordered on -like unrest by lending clerical and academic veneer to popular prejudices. His claims faced sharp criticism from figures like Tomáš Masaryk, who decried the ritual murder narrative as superstitious bigotry in the context, highlighting its role in stoking ethnic violence.

Later Views and Legacy

Support for Zionism

In his later years, Rohling endorsed Zionism, greeting its emergence as a potential solution to the "Jewish question."<grok:render type="render_inline_citation"> 54428 </grok:render> This stance was articulated in his 1901 book Auf nach Zion (To Zion!), which advocated Jewish statehood in Palestine as a means to address perceived conflicts from Jewish integration in Europe by promoting their organized emigration there.<grok:render type="render_inline_citation"> 54428 </grok:render><grok:render type="render_inline_citation"> 54428 </grok:render> Rohling framed this as voluntary exile aligning with Catholic priorities, reinterpreting the political Zionism spurred by Theodor Herzl's movement through an antisemitic perspective that emphasized segregation over assimilation, diverging from his prior critiques of Jewish societal roles.<grok:render type="render_inline_citation"> 54428 </grok:render>

Death and Posthumous Influence

Rohling retired from his professorship at in around the turn of the century and spent his remaining years in relative obscurity, with limited further scholarly output amid declining health. He died in 1931 at the age of 92, concluding a life marked by polemical writings on Jewish ritual practices. Posthumously, Rohling's ideas found marginal echoes in antisemitic discourse but were largely sidelined by the rise of , with his theological critiques reprinted sporadically yet overshadowed in broader movements. The 's post- repudiations of effectively distanced official doctrine from his ritual murder allegations, rendering his influence negligible in contemporary religious thought. Today, Rohling receives scant attention beyond specialized historiography of blood libels and pre- antisemitism, where his role exemplifies the fusion of academic pretense and prejudice, though untranslated materials offer untapped avenues for analysis.
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