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Amulo Lugdunensis (also known as: Amalo, Amulon, Amolo, Amularius) served as Archbishop of Lyons from 841 to 852 A.D.〔Bernard Blumenkranz, "Amulo" in ''Encyclopaedia Judaica'', ed. Michael Berenbaum and Fred Skolnik (Detroid: MacMillan Reference USA, 2007), 124.〕 As a Gallic prelate, Amulo is best known for his letters concerning two major themes: Christian-Jewish relations in the Frankish kingdom and the Carolingian controversy over predestination. He was ordained as archbishop in January 841.〔West, C.M.A. "Unauthorised Miracles in the Mid-ninth-century Dijon and the Carolingian Church Reforms." ''Journal of Medieval History'' 36, no. 4 (2010): 297. Taylor & Francis Online.〕 Amulo was a disciple of his predecessor Agobard and inherited many of his ideas.〔West, "Unauthorised Miracles", 297.〕 Amulo collaborated closely with both Remigius of Lyons, who later succeeded him, and Florus of Lyons who served as scribe for Amulo;〔Victor Genke and Gumerlock, Francis X., eds. ''Gottschalk and a Medieval Predestination Controversy: Texts Translated from the Latin'' (Milwaukee, WI USA: Marquette University Press, 2010), 200.〕 hence it is not always clear which of Amulo's letters were actually penned by him.〔"Amulo Lugdunesis," In ''Clavis des auteurs latins du Moyen Âge, territoire francais''. 735-987, vol. 1, ed. M.H. Jullien and F. Perelman (Tournout: Brepols, 1994), 144.〕 He also worked with Hincmar Archbishop of Reims regarding anti-Jewish policies and the debate with Gottschalk of Orbais over predestination. Like his predecessor, Amulo was unable to bring about anti-Jewish policies into the Carolingian Empire. However, he actively pursued "a policy of coercion against pro-Jewish Christians," within his diocese, and his sermons were imbued with anti-Jewish teachings.〔Bernard S. Bachrach, "Jewish Policy under Louis the Pious," In ''Early Medieval Jewish Policy in Western Europe'' (Minneapolis: University of Minnesota Press, 1977), 120.〕 His work was influential during the mid-ninth century - most notably his ''Contra Judaeos'' and his involvement in the Council of Paris-Meaux in 845.〔Bat-Sheva Albert, "Adversus Iudaeos in the Carolingian Empire," In ''Contra Iudaeos: Ancient and Medieval Polemics Between Christians and Jews'', ed. Ora Limor and Guy Stroumsa (Tübingen: J.C.B. Mohr, 1996), 121.〕 These decrees were not ratified by Charles the Bald, since his magnates saw them as interfering with the traditional Carolingian policies regarding Jews; the Canons proposed at Paris-Meaux sought to revive earlier Visigothic laws, including Canon LXXIIII which prohibited Christians from "showing favour to Jews''."''〔Albert, "Adversus Iudaeos", 142.〕 Nevertheless, both Amulo and his predecessor were instrumental in spreading anti-Jewish attitudes in the Carolingean court, which eventually sparked changes in "both exegesis and Canon Law."〔 ==Influences== Carolingian theologians and scholars were widely influenced by Jewish texts during the ninth century.〔Albert, "Adversus Iudaeos", 142.〕 Figures such as Rabanus Maurus, Angelomus of Luxeuil, Claudius of Turin and Theodulf of Orleans demonstrate a thorough knowledge of Jewish teachings, but this generated an anti-Jewish reaction.〔Richard Pollard, "The De Exidio of 'Hegesippus' and the Reaction of Josephus in the Early Middle Ages," In ''VIATOR Medieval and Renaissance Studies'', vol. 46 no.2 (Los Angeles: University of California, 2015), 121.〕 Several contemporaries of Amulo - including Rabanus and Angelomus - and held the traditional view of Jews as a people who refused to accept Christ due to their blindness.〔Albert, "Adversus Iudaeos", 131.〕 Knowledge of Hebrew and Greek was uncommon; it is likely that Jewish texts were merely cited to affirm the orthodoxy of the Church, and did not rely on accuracy.〔Albert, "Adversus Iudaeos", 130.〕 Amulo was an exception to this rule: he had at least a working knowledge of Hebrew, and his complex theological arguments affirm his knowledge of Hebrew scripture and Jewish scholarship.〔Albert, "Adversus Iudaeos", 120.〕 Most of Amulo's works also directly refer to the Church Fathers, including Saint Augustine, Jerome, and Gregory the Great. He mostly wrote on issues concerning Jewish mysticism, predestination, and Halakha which was not known to the patristic authors.〔 These works were often quoted to support polemical arguments. Similarly, Amulo demonstrates his knowledge of Jewish texts to strengthen his position. It is clear from his writings that Scripture was insufficient; a wide base of Church scholarship fueled debates between dioceses over Christ's nature, Jewish tradition, and superstition. Both Amulo and Agobard strove to counter Jewish influence in Francia, and worked to convince Christians that they ought to limit their interaction with the Jewish population of Lyons.〔Albert, "Adversus Iudaeos", 137.〕 In both Agobard and Amulo’s works, they express concern that Christians preferred to attend Jewish services than those of their own priests. Amulo objected to Jewish scholars Josephus and Philo in 844-845, and his writings were echoed by both Angelomus and Rabanus Maurus; these texts were becoming more popular amongst Christians than Scripture.〔Albert, "Adversus Iudaeos", 129.〕 There was also concern that close “friendly” contact between Jews and Christians in Lyons would lead to a widespread conversion to Judaism within their diocese.〔Albert, "Adversus Iudaeos," 136.〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Amulo」の詳細全文を読む スポンサード リンク
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