„Claudius von Turin“ – Versionsunterschied
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Version vom 14. August 2007, 10:43 Uhr
Claudius of Turin (or Claude; c. 780 – 827)[1][2] was the Bishop of Turin from 817 until his death.[3] He is most well-known for his radical iconoclasm[3] and for some teachings that prefigured those of the Reformation.
Early career and the imperial court
Claudius is often supposed to have been from Spain and he was accused by Jonas of Orléans of being a disciple of Felix of Urgel, whom he may have known personally. These claims have been cast in doubt and it is certain that he was not a disciple of Felix.[4] However, if from Spain it is uncertain whether or not he received his education there or in Lyon under the archbishop Leidrad, with whom he is associated in the first decade of the ninth century.[5] It was probably Leidrad and, as Claudius himself tells it, his schoolmates and Louis the Pious himself (to whom Leidrad presumedly had boasted of his pupil) who convinced Claudius to study exegesis and concentrate on certain portions of Scripture.[6]
When Louis the Pious was still just King of Aquitaine, he called Claudius to his court at Chasseneuil (before 811) and, when he acceded to his father's empire in 814, to Aachen.[6] Claudius gave exegetical lectures to the emperor and the court and was even urged to put his lectures in writing by the emperor himself.[7] Claudius was a member of a very elite circle of saecular and ecclesiastic politicians and authorities and a creatura della corte di Aquisgrana ("creature of the court of Aachen").[8][7] Around 816 or 817 he was sent by Louis to Turin to act as bishop. It has been suggested that the appointment of a theologian and scholar to a post such as Turin, which had attendant military duties due to the threat of Saracen raids, was largely based on the need for an imperial supporter in Italy in light of the rebellion of Bernard.[7]
Episcopate
As bishop of Turin, Claudius found that men were often directed to go on pilgrimage to Rome for penance and that worshippers were accustomed to venerate Christ and the saints by bowing before images and relics. Claudius, coming from an educated background, was not greatly exposed to such provincial modes of worship.[9] He made attacks on the use of images, relics, and crosses.[3] He opposed pilgrimages to obtain absolution and he had little regard for the authority of the Pope.[3]
Claudius was a heresiarch in the view of Saint Dungal and Jonas of Orleans, who later wrote to refute some of his teachings at the request of the emperor.[3] Claudius last appears in a charter of the monastery of St Peter at Novalesa in May 827. He was dead by the time Dungal finished his Responsa contra peruersas Claudii Taurinensis episcopi sententias late in 827, so it is presumable that he died that year.
Writings
Claudius was both an author, most of his works were biblical commentaries, and a copyist.[9] Claudius' writings are personalised and he had a penchant for divulging detail in an age when brevity and anonymity were more common.[7]
Around 811 Claudius prepared an exhaustive and encyclopaedic commentary on the Book of Genesis at the request of the emperor.[8] This commentary was edited by Johann Alexander Brassicanus in Vienna before it was first printed in Basel by Hieronymus Froben in 1531.[10]
Claudius also wrote commentaries on the books of Leviticus, the historical books of the Old Testament, the Gospel of Matthew, and all Pauline epistles, of which the commentary on the Epistle to Galatians shows some of his views prefigure those expressed by both the Waldensians and Protestants centuries later. It was once thought that he had in fact founded the Waldensians,[3] however this was disproven in the 19th century. His epistles on 1 and 2 Corinthians, however, dedicated to Theodemire, Abbot of Psalmody, and a possible student of his, were sent to Aachen by the dedicatee to be condemned by the assembled bishops of the realm.[9] The Corinthian commentaries remain unpublished today, though it was they that sparked the controversy concerning icons and pilgrimages.
Claudius introduced the "organic metaphor" of the state in his commentary on 1 Corinthians. He proposed that, as the church was the body of Christ, so the state was the body of the Emperor.[11] The imperial court would have been familiar with the work because Claudius later wrote that it had been well-received despite Theodemir's attempts to have it condemned as heretical. None of Claudius' works was every condemned and he tried unsuccessfully to regain Theodemir's confection, but eventually had to pen a famous apology directed against Theodemir's persistent attacks.[1]
References
See also
External links
- ↑ a b Gorman, Michael. "The Commentary on Genesis of Claudius of Turin and Biblical Studies under Louis the Pious." Speculum, Vol. 72, No. 2. (Apr., 1997), p. 283. Referenzfehler: Ungültiges
<ref>-Tag. Der Name „Gorman283“ wurde mehrere Male mit einem unterschiedlichen Inhalt definiert. - ↑ Wemple, Suzanne F. "Claudius of Turin's Organic Metaphor or the Carolingian Doctrine of Corporations." Speculum, Vol. 49, No. 2. (Apr., 1974), p.225.
- ↑ a b c d e f , F. L. Cross (Editor), E. A. Livingstone (Editor): The Oxford Dictionary of the Christian Church, 3rd edition. Oxford University Press, USA 1997, ISBN 0-19-211655-X, S. 359.
- ↑ Gorman, 279 n3.
- ↑ Gorman, 280 and n3.
- ↑ a b Gorman, 280.
- ↑ a b c d Gorman, 281.
- ↑ a b Gorman, 279.
- ↑ a b c Gorman, 282.
- ↑ Ibid and note 2.
- ↑ Wemple, 224.