Sturmius

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St. Sturmius Altar in Fulda Cathedral
Medal Heinrich von Bibras from 1779 on the occasion of his golden jubilee of the order (front) and the 1000th year of the death of St. Sturmius (back)
Figure of St. Sturmius on emergency money from the city of Niedermarsberg (1921): “St. Sturmius, the apostle of the Diemel valley, proclaims the gospel ”.

Sturmius (rarely also Sturmio, but in the sources mostly in non- Latinized form Sturmi , Sturmis, occasionally also Styrmi, Styrme, mostly called Sturm in older secondary literature ; * probably after 700 as a scion “of a west Bavarian landlord family from the Sempt - Isen area not far from Freising “, According to a local tradition in Aiglsdorf Markt Nandlstadt ; † approx. December 17, 779 in Fulda ) was a missionary , priest monk , founder and first abbot of the Fulda monastery .

Church historical circumstances

Sturmi's life coincides with the eighth century mission on the continent. As a student of Winfried Bonifatius , the most important of the Anglo-Saxon missionaries who came to the continent following the principle of the peregrinatio to spread the Christian faith among the Germanic tribes of the Bavarians , Alemanni , Main Franconia , Thuringians , Frisians and Saxony , he supported them in the construction a church organization and infrastructure in the Main Franconian - Thuringian area. His role as the founding abbot of the later imperial abbey of Fulda , which played a major role as a base for the Saxon mission and also in the military security of Saxony ( Eresburg ) conquered by Charlemagne , and as a cultural center in Germania on the right bank of the Rhine north of the Main line was decisive . Important for the future of the monastery was Sturmius' successful struggle for its independence and for the relics of Boniface, which Mainz also claimed as his official residence and Dokkum , his place of death.

Life

Most of the information about the life of Sturmi comes from the Vita Sturmi written by Sturmi's relative and later Fulda abbot Eigil von Fulda , for whose much-discussed, important date for interpretation, a later approach to the period 818-820 seems to prevail, which results that the review of the founding figure and the founding history takes place from the perspective of the monastic reform initiated after Abbot Ratgar's fall in 817 . The early Sturmi chronology is uncertain. It is controversial on which of Winfried Bonifatius' three trips to Bavaria he met Sturmi, who was entrusted to him by his parents as a boy (probably as puer oblatus ). The most probable is the first trip (around 719), while the planned setting during one of the two later trips of probably 734 and 738, as the first carried out the reorganization of the church organization in the Bavarian or Austrian area (foundation of the dioceses of Salzburg , Regensburg and Passau , as well as Freising ), would cause various chronological difficulties. He joined Boniface and was trained in the Benedictine monastery Fritzlar with Abbot Wigbert . He was a missionary in northern Hesse , where, according to uncertain tradition, he built a monastic hermitage in Haerulfisfeld (today Bad Hersfeld ) in 736, but probably not until 742/743 . At an unspecified point in time he was ordained a priest in Fritzlar . In 744 he was commissioned by Bonifatius to found a monastery in an area called Eichloha (it was probably the name of a centmark or a hundred in the Altgau Buchonia ). The property, four miles from the new monastery, was a gift from the Frankish housekeeper Karlmann , which was supplemented by the local landowners on his initiative. Since the latter are said to have passed on to Sturmi, he, and not Bonifatius, should also have been the recipient of the Karlmann donation . Sturmi built the monastery at a ford across the Fulda , where there was probably a manor house that had been devastated by Saxony some 50 years earlier .

After the founding phase, Abbot Sturmi was sent to Italy in 747 and 748 for a longer stay in the monastery of St. Benedict of Nursia , Monte Cassino , in order to get to know the supposedly Urbenedictine consuetudines (ways of life) and to be able to introduce them to Fulda. In 751 Boniface, who must have been worried about the future of his missionary and reform work in view of his dwindling influence and the uncertainty regarding his successor, achieved a limited exemption for the abbey through the so-called Zachariasprivileg from Pope Zacharias I on his behalf from Lullus , which thus - rather symbolically - was directly subordinate to the Pope and thus became independent of episcopal and secular authority. However, the diocesan in whose district the official act was to be carried out remained responsible for ordinations and other episcopal official acts . However, he was not allowed to act on his own initiative, but had to wait for the invitation ( Invitatio ) by the abbot and the convent . After Boniface's death, this was to lead to violent arguments between the two Boniface students, the bishop and later archbishop of Mainz Lullus and Sturmi.

Despite these circumstances, Sturmi managed to prevail against the bishops of Utrecht and Mainz and to have Boniface buried in Fulda. This greatly increased the importance of Fulda Abbey. As a result, the abbey received many donations and became an important place of pilgrimage in the East Franconian Empire , to which many Anglo-Saxons also made pilgrimages.

Sturmi was also able to assert himself against the bishops of Mainz (or, according to the older view, Würzburg ) who tried to reverse the exemption of the abbey. In this context, Sturmi was denounced to the caretaker Pippin , deposed by him and exiled to the Jumièges Abbey ( Normandy ) from 763 to 765 , while the Fulda Monastery, with the confiscation of the Zacharias privilege, was placed under Bishop Lullus of Mainz. However, he was rehabilitated in 765 and the Zacharias privilege was returned. 774 Abbey of Fulda received from Charlemagne the king protection and the status of a royal own monastery or a Reichsabtei . In that year Sturmi received a mission area on the Diemel and Weser rivers for the abbey . The Sankt Bonifatii monastery in Hameln was founded by Sturmius. Also Minden part in this mission area. In 779, Sturmi accompanied Charlemagne on a campaign to Saxony , where he fell ill. He died soon after his return to Fulda.

Cultic worship

Already the choice of the prominent burial place, the east choir of the Salvator basilica in Fulda , where shortly thereafter the niece of Boniface, Abbess Lioba von Tauberbischofsheim († around 782), who was later also venerated , was buried, shows that there is a gradual transition from memoria (commemoration of the dead) to cultic veneration. The next steps were driven by Abbot Eigil von Fulda, a relative of Sturmi's who had been a monk in Fulda for more than twenty years under Sturmius. After the reburial of the two “spiritual children” of Boniface, which became necessary in 818 because of the construction of the crypt in the new councilor basilica , they were ceremoniously translated into the south aisle to the Ignatius altar in 820 . Liturgically , this spatial connection was charged with meaning that on the date of the feast of this saint, December 17th, the day of remembrance for the founding abbot Sturmi and the commemoration of the dead for all brothers were added. This clearly expressed that Ignatius of Antioch on the Orontes , who was the second successor of the Apostle Simon Peter on the chair of the Patriarchate of Antioch , and the founder abbot Sturmi worked together as patrons for the salvation of the brothers of the Fulda monastery. From this point on, at the latest, Sturmi was considered a saint and had a prominent place in the altar landscape of the Salvator Basilica, which was designed to portray the history of salvation and the history of monasticism . Eigil was also the author of the Vita Sturmi , which was probably written with a view to the translation and reorganization of the Anniversar celebration in 820 , which in the final chapter reports on the expectation of the brothers that Sturmi would come to God after his death and could there as their patron through his intercession for them Act. This reference served as a justification for cultic veneration and the corresponding measures. Abbot Eigil also initiated the conception of a Sturmi mass for Anniversartag (annual commemorative day), probably by Hrabanus Maurus , and the reading of the Vita on this storm memorial day. In the well-to Carolingian declining role models illuminated Fulda Sacramentary of Goettingen State and University Library (to 975) appear Sturmi in an eschatological Composition for All Saints' Day as a spiritual guide of his monks and kommendiert (recommended and passed) on the frontispiece , a holy abbot nimbiert , the Hrabanus Maurus the Popes Gelasius I and Gregory the Great . Sturmi thus became a figurehead of the ascetic beginnings of the monastery and its supposedly Urbenedictine tradition. While Lioba was reburied again in 836 and found her final resting place in St. Peter on the Petersberg, Sturmi's relics are still in the Fulda Cathedral today, but no longer in their original location due to the construction work of the 18th century. The skull, crowned by a miter, is exhibited in the Cathedral Museum. In 1139 Pope Innocent II Sturmi, whose cult , initially so strongly promoted by his relative Abbot Eigil († 822), seems to have receded into the background, officially canonized at the second Lateran Council in Rome. At the end of October 2009, a life-size bronze statue of the saint, replica of an old wooden sculpture, was inaugurated on the newly designed Borgiasplatz in Fulda in the Malkes district . With this, a plan was finally realized, which had been drawn up by the city council and citizens 'committee in 1879 on the 1100th anniversary of Sturmius' death.

Remembrance day

The Catholic, Protestant and Orthodox day of remembrance is December 17th, the day of St. Ignatius, to which the Anniversar celebration of Sturmi was postponed due to the proximity of the day of his death to this holy feast of Abbot Eigil.

iconography

  • as holy abbot, nimbly , barefoot in monk's robe on the frontispiece of the Fulda sacramentary (saec. X. 3/4, Göttingen, Lower Saxony State and University Library 2 Ms. theol. 231 Cim., fol. 1v; cf. Gereon Becht-Jördens : Litterae illuminatae. On the history of a literary form type in Fulda . In: Gangolf Schrimpf (Hrsg.): Fulda monastery in the world of the Carolingians and Ottonians [Fuldaer Studien 7]. Josef Knecht, Frankfurt am Main 1996, pp. 326–364, here pp. 355–361; Fig. 5).
  • as holy abbot, nimbly and with a book at the head of the Fulda monks, Fulda Sacramentaries (saec. X. 3/4, Göttingen, Lower Saxony State and University Library 2 Ms. theol. 231 Cim., fol. 111r (cf. Becht- Jördens, Litterae illuminatae. On the history of a literary form type in Fulda . In: Gangolf Schrimpf (Hrsg.): Fulda Monastery in the world of the Carolingians and Ottonians (see below literature) pp. 348–351; Christine Sauer, Allerheiligenbilder in der Buchmalerei Fuldas In: Gangolf Schrimpf (Ed.): Fulda Abbey in the World of the Carolingians and Ottonians (see literature below) pp. 365–402; Fig. 1).
  • as holy abbot, nimbled and with a banner together with Saint Boniface on the frontispiece of the Codex Eberhardi (saec. XII., Marburg, Staatsarchiv, Hs. K. 426, fol. 6r, cf. Becht-Jördens Litterae illuminatae. Zur Geschichte einer literary form type in Fulda . In: Gangolf Schrimpf (Hrsg.): Fulda monastery in the world of the Carolingians and Ottonians (see below literature) p. 357; Fig. 7).
  • later representations: cf. Konrad Kunze , Sturmius von Fulda . In: Lexicon of Christian Iconography , Vol. 8, Herder, Freiburg 1976, Col. 410.

See also: iconography

literature

  • Gereon Becht-Jördens: Sturmi or Bonifatius. A conflict in the age of the Anian reform about identity and monastic self-image as reflected in the altar rituals of Hrabanus Maurus for the Salvator Basilica in Fulda. With appendices to the tradition and critical edition of the tituli as well as to text sources on the architecture and building history of the Salvator Basilica . In: Marc-Aeilko Aris, Susanna Bullido del Barrio (ed.): Hrabanus Maurus in Fulda. With a Hrabanus Maurus bibliography (1979-2009). Josef Knecht, Frankfurt am Main 2010, ISBN 978-3-7820-0919-5 , pp. 123-187. (Fulda Studies 13)
  • Gereon Becht-Jördens: The murder of the Archbishop Bonifatius by the Frisians. Searching for and shaping a martyrdom out of ecclesiastical necessity? In: Archive for Middle Rhine Church History. 57, 2005, pp. 95-132, here pp. 98-108; P. 118f.
  • Gereon Becht-Jördens: New information on the legal status of the Fulda Abbey from the Vita Aegil of Brun Candidus . In: Hessisches Jahrbuch für Landesgeschichte. 41, 1991, pp. 11-29.
  • Pius Engelbert : The Vita Sturmi of the Eigil of Fulda. Literary-critical-historical investigation and edition. Elwert, Marburg 1968. (Publications of the Historical Commission for Hesse and Waldeck 29)
  • Ulrich Hussong: Chronological representation. The history of the Fulda monastery from its foundation to the 11th century . In: Wolfgang Hamberger et al. (Ed.): History of the city of Fulda. Vol. 1 From the beginnings to the end of the Old Kingdom . Parzeller, Fulda 2009, ISBN 978-3-7900-0397-0 , pp. 143-165, here pp. 143-145.
  • Ulrich Hussong: The imperial abbey of Fulda in the early and high Middle Ages. With a view of the late Middle Ages . In: Walter Heinemeyer (ed.): Fulda in his story. Landscape, imperial abbey, city. Elwert, Marburg 1995, ISBN 3-7708-1043-0 , pp. 89-179, here pp. 89-107. (Publications of the Historical Commission for Hesse 57)
  • Werner Kathrein : Fulda, St. Salvator. Historical overview. In: Germania Benedictina. Vol. 7: Hessen. Eos, St. Ottilien 2004, ISBN 3-8306-7199-7 , pp. 213-271, here pp. 213-218.
  • Petra Kehl: Adoration of saints in the imperial abbey of Fulda . In: Walter Heinemeyer (ed.): Fulda in his story. Landscape, imperial abbey, city. Elwert, Marburg 1995, ISBN 3-7708-1043-0 , pp. 181-199, here pp. 195f.
  • Stefan Patzold: Chronological representation: The long way from the monastery to the city - Fulda in the time of the Carolingians and Ottonians . In: Wolfgang Hamberger et al. (Ed.): History of the city of Fulda. Vol. 1 From the beginnings to the end of the Old Kingdom . Parzeller, Fulda 2009, ISBN 978-3-7900-0397-0 , pp. 166–179, here pp. 166–171.
  • Mechthild Sandmann: The sequence of abbots . In: Karl Schmid (ed.): The monastery community of Fulda in the early Middle Ages . Wilhelm Fink, Munich 1978, vol. 1. ISBN 3-7705-1378-9 , pp. 178–204, here pp. 181–182.
  • Stefan Schipperges: Bonifatius ac socii eius. A socio-historical investigation of Winfrid Bonifatius and his circle. Self-published, Mainz 1996, pp. 142–146. (Sources and treatises on the Middle Rhine Church history commissioned by the Society for Middle Rhine Church History 79)
  • Karl Schmid: The beginnings of the monk community in Fulda . In: Karl Schmid (ed.): The monastery community of Fulda in the early Middle Ages . Wilhelm Fink, Munich 1978, vol. 1. ISBN 3-7705-1378-9 , pp. 108-135.
Lexicon article

Web links

Commons : Sturmius  - Collection of images, videos and audio files

Individual evidence

  1. ^ Cf. P. Engelbert: Die Vita Sturmi. P. 73, note 11
  2. ↑ P. Engelbert: The Vita Sturmi. S. 6. See Wilhelm Störmer: A group of aristocrats around the Fulda abbots Sturmi and Eigil and the Holzkirchen monastery founder Troand. In: Gesellschaft und Herrschaft (Festgabe for Karl Bosl). Munich 1969, pp. 1-34.
  3. ↑ Dieter R. Bauer et al. (Ed.), Mönchtum - Kirche - Herrschaft 750 - 1000. Thorbecke, Sigmaringen 1998; Friedrich Prinz, Early Monasticism in the Franconian Empire: Culture and Society in Gaul, the Rhineland and Bavaria using the example of monastic development (4th-8th centuries). Wissenschaftliche Buchgesellschaft, 2nd supplementary edition Darmstadt 1988 (first 1965); Arnold Angenendt, Monachi peregrini. Studies on Pirmin and the monastic ideas of the early Middle Ages. Fink, Munich 1972;
  4. ^ The early dating (before 800, at the latest 814) was justified by Georg Hüffer: Korveier Studies. Source-critical investigations on the Carolingian history. 1898, p. 124, note 2 and Wolfgang Hessler: At the time of writing Eigil's Vita Sturmi. In: Hessisches Jahrbuch für Landesgeschichte. 9, 1958, pp. 1–17, last defended by Pius Engelbert: When did Eigil's Vita Sturmi arise. In: Walter Heinemeyer (Ed.): Hundred Years of Historical Commission for Hesse (1897–1997). Elwert, Marburg 1997, pp. 35-45. (Publications of the Historical Commission for Hesse 61); For the late dating (818–820), first Gereon Becht-Jördens: The Vita Aegil of Brun Candidus as a source for questions from the history of Fulda in the age of the Anian reform. In: Hessisches Jahrbuch für Landesgeschichte. 42, 1992, pp. 19-48, here p. 38, note 79; Gereon Becht-Jördens: The Vita Aegil abbatis Fuldensis of Brun Candidus. An opus geminum from the age of the Anian reform in a biblical-figural background style. Frankfurt am Main 1992, p. 19, note 38. (Fuldaer Hochschulschriften 17); Gereon Becht-Jördens: Text, image and architecture as carriers of an ecclesiological conception of monastery history. The Carolingian Vita Aegil by Brun Candidus von Fulda (approx. 840). In: Gottfried Kerscher (Ed.): Hagiography and Art. The cult of saints in writing, images and architecture. Dietrich Reimer, Berlin 1993, pp. 75-106, here p. 81 with note 37, p. 100; Gereon Becht-Jördens: Vita Aegil abbatis Fuldensis a Candido ad Modestum edita prosa et versibus. An opus geminum of IX. Century. Introduction and critical edition. Marburg 1994, p. XV, note 19; Gereon Becht-Jördens: The murder of the Archbishop Bonifatius by the Frisians. Searching for and shaping a martyrdom out of ecclesiastical necessity? In: Archive for Middle Rhine Church History. 57, 2005, pp. 95–132, here p. 98, note 13; following Becht-Jördens z. T. with further arguments Johannes Fried: Fulda in the educational and intellectual history of the earlier Middle Ages. In: Gangolf Schrimpf (Hrsg.): Fulda Abbey in the world of the Carolingians and Ottonians. Knecht, Frankfurt am Main 1996, pp. 3–38, here p. 17, note 63. (Fuldaer Studien 7); Josef Semmler: Instituta Sancti Bonifatii. Fulda in the conflict of observances. In: Gangolf Schrimpf (Hrsg.): Fulda Abbey in the world of the Carolingians and Ottonians. (see literature below) pp. 79-103, here pp. 82f. with note 35, p. 83; Stefan Patzold: Conflicts in the monastery. Studies of disputes in monastic communities of the Ottonian-Salic Empire. Matthiesen, Husum 2000, p. 353, note 232. (Historical studies 463); For 816/817 Petra Kehl : The time when the Vita Sturmi of Eigil was created. In: Archive for Middle Rhine Church History. 46, 1994, pp. 11-20.
  5. ↑ See St. Schipperges: Bonifatius ac socii eius. Note 133f., P. 142.
  6. ↑ For the dating problem see Hersfeld Abbey .
  7. ^ Vita Sturmi. c. 12; see. Gereon Becht-Jördens: New information on the legal status of the Fulda Abbey from the Vita Aegil of Brun Candidus. In: Hessisches Jahrbuch für Landesgeschichte. 41, 1991, pp. 11-29, here pp. 26-29.
  8. ↑ Cf. Becht-Jördens: Sturmi or Bonifatius. Pp. 133-154; Gereon Becht-Jördens: The Vita Aegil of Brun Candidus as a source for questions from the history of Fulda in the age of the Anian reform . In: Hessisches Jahrbuch für Landesgeschichte. 42, 1992, pp. 19-48, here pp. 36-39; Gereon Becht-Jördens text, image and architecture as carriers of an ecclesiological conception of the history of the monastery. The Carolingian Vita Aegil by Brun Candidus von Fulda (approx. 840) . In: Gottfried Kerscher (Ed.): Hagiography and Art. The cult of saints in writing, images and architecture . Dietrich Reimer, Berlin 1993, pp. 75-106, here p. 94.
  9. ↑ Eigil, Vita Sturmi, c. 26 (ed. Pius Engelbert, Die Vita Sturmi des Eigil von Fulda , Marburg 1968), p. 162. For the dating discussion see p. above.
  10. ^ Brun Candidus, Vita agil abbatis Fuldensis, c. 22, 1 (ed. Gereon Becht-Jördens, Vita Aegil Abbatis Fuldensis a Candido ad Modestum edita prosa et versibus. An opus geminum of the IXth century. Self-published, Marburg 1994), p. 18.
  11. ↑ Cf. Gereon Becht-Jördens: Litterae illuminatae. On the history of a literary form type in Fulda. In: Gangolf Schrimpf (Hrsg.): Fulda Abbey in the world of the Carolingians and Ottonians. Josef Knecht, Frankfurt am Main 1996, pp. 325–364, here p. 348, note 72; Pp. 355-361 (Fuldaer Studien 7); Gereon becht-Jördens review Eric Palazzo: Les sacramentaire de Fulda. Étude sur L'iconographie et la liturgie àl'epoque ottonienne. Aschendorff 1994. In: Hessisches Jahrbuch für Landesgeschichte. 48, 1998, pp. 401-413, here p. 412. (Publications by the Abt-Herwegen Institute of the Abbey of Maria Laach 77)
  12. ↑ Cf. Petra Kehl: Adoration of saints in the imperial abbey of Fulda.
  13. ↑ Michael Mott : Bavarian cross head in the best sense / Sturmius founded model monastery and settlement in Fulda / Worthy monument has so far been denied him; in: Fuldaer Zeitung , June 22, 2005, p. 13
predecessor Office successor
--- Abbot of Fulda
744-779 		Baugulf
personal data
SURNAME Sturmius
ALTERNATIVE NAMES Saint Sturmius; Storm; Sturmi
BRIEF DESCRIPTION Missionary, founder and first abbot of the Fulda monastery
DATE OF BIRTH after 700
DATE OF DEATH at December 17, 779
Place of death Fulda