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Ludwig Thiersch in Athen Um 1850 LUDWIG THIERSCH IN ATHEN UM 1850 NEOBYZANTINISMUS IM KONTEXT DES PHILHELLENISMUS Hanna Kaiser LUDWIG THIERSCH IN ATHEN UM 1850 NEOBYZANTINISMUS IM KONTEXT DES PHILHELLENISMUS Inaugural-Dissertation zur Erlangung des Doktorgrades der Philosophie an der Ludwig-Maximilians-Universität München vorgelegt von Hanna Kaiser aus München 2017 Referentin: Prof. Dr. Andrea Gottdang Korreferent: Prof. Dr. Hubertus Kohle Tag der mündlichen Prüfung: 31. Januar 2014 „Meine Ansicht geht also dahin, die christliche Kirchenmalerei mit Zurückgehen auf die ältesten Zeiten auf der Antike zu basieren und so zu einer größeren Vollendung zu bringen.“ Ludwig Thiersch, Athen 1853 INHALT Inhalt 1. E INLEITUNG ....................................................................................................... 1 2. A NNÄHERUNG AN LUD WI G T HIERSCH ........................................ 3 3. F ORSCHUNGSSTAND ..................................................................................... 5 4. D ER KÜNSTLERISCHE N A CH L ASS LUDWIG T HIERSCH S I N D ER B AYERISCHEN STAATSBIBLIOTHEK .................................................................................... 12 5. DIE NEOBYZANTI NISCHE K UNSTAUFFASSUNG LU D WI G T H I ER S CH S – Q UELLENLAGE ............................................................................................... 14 6. P HILHELLENISMUS – EI N E B EGRIFFSERWEITERUNG ........................................................................ 19 6.1. Forschungslage .......................................................................................................... 19 6.2. Bayerischer, deutscher und europäischer Philhellenismus .................................. 22 6.3. Idealistischer Philhellenismus ................................................................................. 26 6.4. Revolutionärer Philhellenismus .............................................................................. 36 6.5. Ästhetischer Philhellenismus ................................................................................... 42 6.6. Religiöser Philhellenismus ....................................................................................... 47 6.6.1. Der Zustand der „Polemik“ im Verhältnis zwischen West- und Ostkirche .................................................................................................................... 50 6.6.1.1. Forschungsstand ....................................................................................................... 50 6.6.1.2. Polemische Einstellungen zur Ostkirche in der westlichen Theologie ............. 51 6.6.1.3. Die Rezeption der polemischen Perspektive des Westens im Osten ................ 55 6.6.2. Der Zustand der „Irenik“ – Ansätze von Annäherung, Dialog und Konsens zwischen West- und Ostkirche ....................................................... 57 6.6.2.1. Der Einfluss der charismatischen, religiös-politisch motivierten Erweckungsbewegung .............................................................................................. 58 I INHALT 6.6.2.1.1. Erweckungsbewegung russischer Prägung (1800–1825) .................................... 58 6.6.2.1.2. Die religionsphilosophischen Ideen des idealistischen Philosophen Franz von Baader ...................................................................................................... 60 6.6.2.1.3. Reaktionen im Osten ................................................................................................ 63 6.6.2.1.4. Weiterentwicklung der Ideen Franz von Baaders – „Kölner Wirren“ 1837 – Frage nach einer möglichen Rezeption bis 1850 ..................................... 65 6.6.2.1.5. Wertung Baaders für den ökumenischen Dialog ................................................. 67 6.6.2.1.6. Rezeption der Ideen der Heiligen Allianz in Athen um 1850 ............................ 70 6.6.2.1.7. Bedeutung von Erweckungsbewegung und Erweckungstheologie für den religiösen Philhellenismus .......................................................................... 74 6.6.2.2. Schellings religionsphilosophische Überlegungen als Voraussetzung einer religiösen Annäherung zwischen Ost und West in der ersten Hälfte des 19. Jahrhunderts ..................................................................................... 75 6.6.2.2.1. Schelling und die deutsche Hellenisierungsdebatte ............................................. 75 6.6.2.2.1.1. Das „dualistische“ Verständnis der Hellenisierung ............................................. 76 6.6.2.2.1.2. Schellings neues erweitertes Verständnis von Offenbarung und Geschichte und seine Wurzeln im schwäbischen Pietismus .............................. 78 6.6.2.2.2. Stationen der Bedeutung von Schellings Religionsphilosophie für das Eröffnen eines Dialoges zwischen West und Ost ................................................ 84 6.6.2.2.2.1. Anfänglicher zentraler Kontinuitätsgedanke in der Kirchenväterlehre ............ 84 6.6.2.2.2.2. Das synthetische Antikenverständnis im Frühwerk Schellings .......................... 85 6.6.2.2.2.3. Die „Erlanger Rede“ (1827) .................................................................................... 88 6.6.2.2.2.4. Schellings Rückbindung an die Kirchenväter in der „Urfassung der Philosophie der Offenbarung“ (1831/1832) ........................................................ 94 6.6.2.2.2.5. Das Antikenverständnis in Schellings Spätwerk................................................... 99 6.6.2.2.3. Rezeption Schellings in Ost und West ................................................................ 108 6.6.2.3. Theologische Ansätze zu Dialog und Konsens zwischen Ost- und Westkirche 1830–1850 .......................................................................................... 111 6.6.2.3.1. Johann Adam Möhler und sein Einfluss auf A. Chomjakov ........................... 111 6.6.2.3.2. Die Oxfordbewegung und ihre Vernetzung in einem europäischen religiösen Philhellenismus ..................................................................................... 117 6.6.2.3.2.1. W. Palmer im Briefwechsel mit A. Chomjakov ................................................. 117 6.6.2.3.2.2. E. B. Pusey .............................................................................................................. 125 6.6.2.3.3. Ansätze einer Weiterentwicklung des theologischen Dialoges zwischen Ost und West in München um 1850.................................................. 138 6.6.2.3.4. Auswertung religiöser Philhellenismus aus westlicher Sicht ............................ 142 6.6.2.3.5. Chomjakov als Begründer einer neuen russischen Theologie um 1850 ................................................................................................................... 145 6.6.3. Auswertung religiöser Philhellenismus ............................................................... 153 6.6.3.1. Zusammenfassung zur Erweckungsbewegung .................................................. 153 II INHALT 6.6.3.2. Die Bedeutung der Kirchenväter als verbindendes Element zwischen West- und Ostkirche ............................................................................ 154 6.6.3.3. Auswertung religiöser Philhellenismus aus östlicher Sicht .............................. 156 7. DAS RELIGIÖSE BILD DER OSTKIRCHE UND SEINE REZEPTION IM WESTEN IM 19. JAHRHUNDERT ..................... 159 7.1. Das religiöse Bild im Osten .................................................................................. 159 7.1.1. Zum Verständnis des religiösen Bildes im Osten ............................................. 160 7.1.2. Entwicklung des religiösen Bildes der Ostkirche bis zum 19. Jahrhundert ....................................................................................................... 166 7.2. Rezeption des ostkirchlichen Bildes im Westen im 19. Jahrhundert ............. 169 7.2.1. Rezeption in der Kunstwissenschaft ................................................................... 170 7.2.1.1. Goethe und der Beginn der modernen Ikonenrezeption ................................ 170 7.2.1.2. Das Malerhandbuch vom Berg Athos und die europäische Ikonenforschung im 19. Jahrhundert .................................................................. 175 7.2.2. Das ostkirchliche Bild in der Kunstpolitik am Beispiel Ludwigs I. ............... 179 7.2.2.1. Zur Kunstentwicklung unter Ludwig I. .............................................................. 179 7.2.2.2. Neobyzantinismus in der ludovicianischen Sakralarchitektur. Allerheiligen-Hofkirche und Salvatorkirche....................................................... 181 8. DIE SONDERROLLE LUDWIG THIERSCHS IN DER KULTURELLEN SITUATION IN ATHEN UM 1850 ..................... 189 8.1. Position Ludwig Thierschs in der allgemeinen kulturellen Situation unter Otto I. in Griechenland .............................................................................. 189 8.2. Ludwig Thierschs Wirken als Professor für Malerei an der Polytechnischen Hochschule Athen ................................................................... 193 9. AKADEMISCHE HALTUNG UND ORTHODOXE MAGIE. RELIGIÖSE MALEREI IM WERK VON LUDWIG THIERSCH .......................................................................................................... 197 9.1. Ausmalung der russisch-orthodoxen Nikodemuskirche in Athen ................. 197 9.1.1. Auftragsvergabe und Konzept ............................................................................. 197 9.1.1.1. Baubeschreibung ...................................................................................................
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