Roh'gah (Heb. Rohgah', nSfl'l, also written t^aSl"", clamor; Sept. "Pooyn v. r. Ovpaoyc'i), the second nameil of the four sons of Shamer, of the tribe of Asher (1 Cliron. vii, 34), and fifth in descent from that patriarch. B.C. perhaps cir. 1658.
Rohini, in Hindil mythology, is the name of one of the daughters of Dakslia, said to be the favorite wife of Chandra (or the Moon, which in Sanscrit, as in German, is masculine). She is the bright star of the Bull's eye, called in Arabic Aldebaran (or Al DabarAn). Other stars regarded as tlie sisters of Rohini are also numbered among the wives of Chandra.
Rohr, JoiiANN FitiEDKicii, a prominent rationalist, was born July 30, 1777, at Rossbach,on the Snale,of hum- ble parents, and early displayed mental qualities which induced his friends to provide him with opportiniities for study. He was thus enabled to enter Leipsic Universi- ty as a student of theology, and while there attended the lectures of Plainer and Keil, and emjiloyed his mind in the examination of Kant's philosophy. Rcinhard examined him for ministerial license, and recommended
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him as assistant preacher to the University Church. Transferred in 1802 to I'forta, he engaged in the study of modern languages, particularly English, and publish- ed a tabular view of English pronunciation (1803). Un- pleasant relations with his colleagues led to his removal in the following year (1804). He next became pastor at Ostrau, near Zeitz, and remained in that station dur- ing sixteen years, at the end of which period he was called to be chief minister at Weimar; and to that position the government added the dignities of court preacher, ecclesiastical councillor, and general superin- tendent for the principality of Weimar, his duties, in aildiiion to those connected with his relation to his par- isli, including general visitations, examinations, inspec- tion of the Weimar Gymnasium, and the filling of ap- pointments. He held these positions from 1820 to 1848, when he died.
Rohr's historical significance grows out of the energy with which he asserted the theological position of vul- gar rationalism. His views were for the first time pre- sented in a connected scheme in Briefe Uber den Ratio- nalismus, etc. (Zeitz, 1813), whose train of ideas may be summarized as follows: Religious truth may be ascer- tained from revelation or from reason, the latter term denoting the natural, not cultured, judgment of the mind. If such truth is grounded on reason, the system of rationalism or naturalism will result, which is the only tenable system. This rationalism rejects all relig- ious teachings which have not universal authority and a strict adaptation to moral ends ; for the ultimate end of religion is a pure morality. There is in Christianity a theology or doctrine respecting God, and an anthro- pology or doctrine respecting man in his intelligent and moral nature, and also in his sensuality and consequent depravity ; but it does not properly include a Christol- ogy, since opinions respecting the first expounder of a universal religion can form no part of that religion. Stripped of all additions to his personality made by the evangelists, Christ is simply a man, though the greatest, and even a unique, man. A subsequent work, entitled Grund- itnd Gluubeiissdize d. evnng.-prot. Kirche (1832), was intended to unite the Church for its protection against its Roman Catholic, and still more against its pietistic, adversaries, and to that end was sent to a num- ber of theological faculties for their approval. The ef- fort failed, however, even Rohr's fellow-rationalists re- fusing to endorse his puqx)se. In the second and third editions (1834, 1844), he gave a summary of the essen- tial teachings of the Gospel in specifically Christian lan- guage. Tliere is a true God, who is proclaimed to us by Jesus Christ, the only begotten Son, and who de- serves our profound veneration because of his perfec- tions. This veneration can be truly rendered only by the cultivation of a sincerely virtuous character and life, and for this work we may hope for the aid of the Divine S|)irit. As Grod's children, we may confidentlj' look for his hel|) in earthly troubles, and in the consciousness of moral weakness and unworthiness we may look for grace and mercy through Christ; while in death we may be assured of undying continuance and a better, retributive life.
It is needless to add that throughout his official life Riiiir was engaged in controversy with the orthodox theologians of his time, e. g. Reinhard, Harms, Hahn, Hengstenberg. Sartorius, etc., whom he accused of lit- eralism, want of progressiveness, and similar offences. He was utterly incapable of appreciating the aims of such spirits as Schleiermacher, Twesten, etc., in the di- rection of a liigher development within the limits of Protestant freedom ; and in consequence of this inca- pacity, he l)lundered into a dispute with Hase on the oc- casion of tlie appearance of the llutterus Redivivus vfrit- ten by tlie latter, which Hase ended l)y clearly demon- strating that the "rationalism of sound reason" is utter- ly unscientific and has no regard for the facts of history. His peculiar views and Icinpcrs are ntiecled also in his sermons. The moral element predominates, of course.
and the supernatural is reduced to natural proportions. His Chris/oluyiscke Predifjttn ( Weimar, 1831, 1837 ) are not Christological in character, exhibiting Jesus simply as " the pattern and example of true culture," etc. His casual sermons, however, sometimes present all the characteristics of truly religious discourse. His published homiletical works are very numerous.