Claudius of Turin

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Claudius of Turin
Catholicism
Main interestsIconoclasm
Notable ideas
  • Equality of the Apostles
  • Fallibility of the Church
    • Louis the Pious, Holy Roman Emperor and for a time a chief patron of Claudius.

    Claudius of Turin (or Claude) (

    Saint Dungal and Jonas of Orléans
    .

    Early career and the imperial court (until 817)

    Claudius is thought to have been from Spain. This belief may have its origins in the accusations of

    Scripture.[6] Claudius also studied the Church Fathers
    .

    When Louis the Pious was still

    Theodulf of Orléans. The rebellion was put down, but the event reduced the emperor's prestige amongst the Frankish nobility and it became important that the bishop of Turin be a man who was loyal to the emperor.[9][10]

    Episcopate (817–827)

    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.[11] He made attacks on the use of images, relics, and crosses, he opposed pilgrimages to obtain absolution, and he had little regard for the authority of the pope due to his belief that all bishops were equal.[3]

    Claudius was a

    monastery of St Peter at Novalesa in May 827.[1] He was dead by the time Dungal finished his Responsa contra peruersas Claudii Taurinensis episcopi sententias late in 827, so it can be presumed that he died that year.[1]

    Writings

    Claudius would have had access to books such as the Aachen Gospels when writing his commentaries.

    Claudius was both an author and a copyist.[11] Although most of his extant works are simple biblical commentaries, his writings are very personal. 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.[1] This commentary was edited by Johann Alexander Brassicanus in Vienna before it was first printed in Basel by Hieronymus Froben in 1531.[1] Claudius was influenced by the teachings of Augustine.[12]

    Claudius also wrote commentaries on the books of

    2 Corinthians, however, dedicated to Theodemir, 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.[11] The Corinthian commentaries were unpublished, though it was these commentaries that sparked the controversy concerning icons and pilgrimages.[2] Claudius in his writings, maintained that faith is the only requirement for salvation, denies the supremacy of Peter, sees praying for the dead to be useless, attacked practices of the church and held the church to be fallible.[14]

    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.[15] The imperial court would have been familiar with the work because Claudius later wrote that it had been well-received despite the attempts of his former friend, Theodemir of Nismes, to have it condemned as heretical. None of Claudius' works were ever condemned and he tried unsuccessfully to regain Theodemir's approval, but eventually had to pen a well known apology directed against Theodemir's persistent attacks.[16]

    Between 814 and 816, Claudius also wrote a Chronicle. It begins with a letter to a priest named Ado. This is followed by a diagram of the genealogy of Jesus going back to Adam, accompanied by commentary. A final section, which was in fact composed first, chronicles the Six Ages of the World based mainly on Bede. Claudius expends much effort in dating the events of the Old Testament according to the Christian calendar.[17]

    In 1950, Claudius was identified by P. Bellet as the author of some works previously attributed to Pseudo-Eucherius.[18]

    Iconoclasm

    Claudius found that Italian churches were full of images and "picture worshippers", though being told that people did not venerate the images themselves, but the saints they represent, Claudius still saw it as a heathenish practice and claimed that Pagans used similar arguments for image veneration. He saw the veneration of saints and claimed images as Pelagian, he argued that people need to only worship the creator and not the creation.[19]

    Claudius also opposed the veneration of the cross, Claudius claimed that we need to "bear our own cross (Matt 16:24)" instead of adoring the cross.[20]

    References

    Notes

    1. ^ a b c d e f g M. Gorman 1997, p. 279
    2. ^ a b S. F. Wemple 1974, p. 222
    3. ^
      ISBN 0-19-211655-X
      .
    4. ^ Raaijmakers, Janneke (2017). "I, Claudius. Self-styling in early medieval debate". ResearchGate.
    5. ^ "Diocesan Museum of Urgell". Archived from the original on 2007-09-28. Retrieved 2007-08-22.
    6. ^ a b c M. Gorman 1997, p. 280.
    7. ^ a b c d M. Gorman 1997, p. 281.
    8. ^ Wilhelm Altmann; Ernst Bernheim, eds. (1891). Ausgewahlte Urkunden (in German). Berlin: R. Gaertners Verlagsbuchhandlung. p. 12.
    9. ISBN 0-19-285272-8
      .
    10. ISBN 0-416-29970-9
      .
    11. ^ a b c M. Gorman 1997, p. 282.
    12. ^ "Philip Schaff: History of the Christian Church, Volume IV: Mediaeval Christianity. A.D. 590-1073 - Christian Classics Ethereal Library". www.ccel.org. Retrieved 2022-01-21.
    13. ISBN 978-2-503-55266-8
      ).
    14. ^ Milner, Joseph. The History of the Church of Christ Volume 3. A comment on the epistle to the Galatians, is his only work which was committed to the press. In it he every where asserts the equality of all the apostles with St. Peter. And, indeed, he always owns Jesus Christ to be the only proper head of the church. He is severe against the doctrine of human merits, and of the exaltation of traditions to a height of credibility equal to that of the divine word. He maintains that we are to be saved by faith alone; holds the fallibility of the church, exposes the futility of praying for the dead, and the sinfulness of the idolatrous practices then supported by the Roman see. Such are the sentiments found in his commentary on the epistle to the Galatians.
    15. ^ S. F. Wemple 1974, p. 224.
    16. ^ M. Gorman 1997, p. 283.
    17. ^ M. I. Allen (1998), "The Chronicle of Claudius of Turin". in After Rome's Fall: Narrators and Sources of Early Medieval History (University of Toronto Press), pp. 288–319.
    18. ^ P. Bellet (1950) 'Claudio de Turin, autor de los comentarios "In genesim et regum" del Pseudo Euquerio', in Estudios Biblicos 9, pp. 209-23
    19. ^ "Philip Schaff: History of the Christian Church, Volume IV: Mediaeval Christianity. A.D. 590-1073 - Christian Classics Ethereal Library". www.ccel.org. Retrieved 2022-01-21.
    20. ^ "Philip Schaff: History of the Christian Church, Volume IV: Mediaeval Christianity. A.D. 590-1073 - Christian Classics Ethereal Library". www.ccel.org. Retrieved 2022-01-21.

    Sources

    External links

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