The Wittenberg Interpretation refers to the work of astronomers and mathematicians at the University of Wittenberg in response to the heliocentric model of the Solar System proposed by Nicholas Copernicus, in his 1543 book De revolutionibus orbium coelestium. The Wittenberg Interpretation fostered an acceptance of the heliocentric model and had a part in beginning the Scientific Revolution.
In 1543, Nicholas Copernicus changed the scientific world by publishing De revolutionibus orbium coelestium.[1] This was the first time that a heliocentric model had seriously been considered, and publicised, and a resulted in a slew of opinions on how the universe may worked. One such place that these debates existed was the University of Wittenberg which was home to many astronomers, astrologists and mathematicians, such as Erasmus Reinhold, Philip Melanchthon, Caspar Peucer, Georg Rheticus, and Albrecht Hohenzollern.[2] The work of such figures became known as the Wittenberg Interpretation, which historians recognise as important in fostering acceptance for the heliocentric explanation of the universe, and the wider shift of public views over time; and the beginning of the Scientific Revolution.
Philipp Melanchthon entered Wittenberg studying theology, becoming a leading figure in the Lutheran reformation of the school.[3] During this reformation, Melanchthon introduced many courses in mathematics to Wittenberg, in addition to several other universities. His teachings included Ptolemy's Librorum de judiciis astrologicis, and emphasized a connection between astronomical events and God.[4] In 1536, Melanchthon appointed Georg Joachim Rheticus and Erasmus Reinhold, two of his previous students, to chairs of Lower and Higher Mathematics.[5] Many scholars studied under and worked alongside Melanchthon however, Rheticus and Reinhold, in addition to Caspar Peucer, were considered the most vital members of the Melanchthon circle, also referred to as the Wittenberg circle.[6] The men in this circle were astronomers who, under Melanchthon’s leadership, formed analysis of Copernican theory based on theory published in De revolutionibus.[4]
Prior to the Copernican theory, Melanchthon strongly agreed with the work of Aristotle and Ptolemy.[4] Melanchthon first became familiar with Copernican theory through Rheticus’ Narratio prima in 1540. He first took the stance that Copernican’s theory was absurd.[4] Melanchthon’s lectures tended to reject Copernican theory as it seemed to conflict with scripture, and advised students to avoid it. Later lectures show that Melanchthon’s views may have changed slightly, as he applauds Copernicus’ lunar theory and suggests it is worth looking at. However, Melanchthon continues to recommend that his students remain concerned with Ptolemaic lunar theory, as he had been teaching up to this point.[4] Melanchthon agrees that the Earth could possibly move and rotate like Copernicus suggests even though it does not agree with the scripture.[4] Throughout his time studying and lecturing on Copernican theory, Melanchthon never ignores the fact that Copernicus defies scripture, an idea which Melanchthon openly disapproves of. However, Melanchthon seems to agree that this new theory has value to the subject of astronomy and there must be something worth learning from Copernican's theory and therefore doesn’t reject it entirely. Like the members of the Melanchthon circle, Melanchthon himself does not fully accept or fully reject Copernican theory, but is instead more moderate.[4] His moderate stance allowed others to view Copernican’s theory from an open point of view.[4]