 After his final trip to Rome in 1507, Lefèvre’s interest in philosophy receded into the background, as he retired from teaching at the Collège du Cardinal Lemoine. Philosophy did not disappear entirely, however. In 1514, he finally published the opera omnia of Cardinal Nicholas of Cusa, the fruit of many years spent gathering together manuscripts; and in 1515 he published Argyropoulos’s translation of Aristotle’s Metaphysics together with the translation of Cardinal Bessarion, which Pico had given him in manuscript in 1491. But his primary energies were now focused on biblical studies; and, as one of the most prominent intellectuals of the day, Lefèvre was drawn reluctantly into several controversies. When the Paris faculty of theology charged his friend Johann Reuchlin with Judaizing in 1514, he wrote a plea to Rome for help from the like-minded Giles of Viterbo, Vicar General of the Augustinian Order. Then, Erasmus of Rotterdam sought to take the aging pedagogue down a notch by criticizing his work on the Pauline epistles for shaky Greek. In 1517 Lefèvre found himself at the heart of another academic culture war: the debate over the Three Maries, in which he took the skeptical view that the three figures of that name in the New Testament were not, as tradition held, the same person. The final, devastating controversy began in 1521, when his patron, Cardinal Guillaume Briçonnet, invited him to lead an experiment in diocesan reform at Meaux, near Paris. The Paris faculty of theology, already concerned about Lefèvre’s incursions into the field of theology, found the experiment smacked too much of Lutheranism—which they had already condemned in 1520. In a few years the experiment at Meaux disintegrated, and in 1525 Lefèvre fled to Strassburg. The following year François Ier recalled Lefèvre to France. He tutored the royal children and served as chaplain at the court of Marguerite de Navarre, the king’s sister, for the final decade of his life (Reid 2009).