Claudius not only spoke and wrote against such images, he tore them down. He himself states:
It came to pass that, after I was compelled to undertake the burden of the pastoral office I came to the city of Turin in Italy, sent by Louis, that pious prince and son of the Lord's holy Catholic church. I found all the churches filled with sordid images, which are anathematized and contrary to true teaching. Since everyone was honoring them, I undertook their destruction singlehandedly. Then everyone opened their mouths to curse me and, had the Lord not helped me, they would have swallowed me alive. . .- Claudius of Turin (flourished 810 – 827), Apology (source of translation)
Here is an alternative translation of the same passage:
For which reason, of course, it came to pass that as soon as I was constrained to assume the burden of pastoral duty and to come to Italy to the city of Turin, sent thither by our pious prince Louis, the son of the Lord's holy catholic church, I found all the churches filled, in defiance of the precept of Truth, with those sluttish abominations - images. Since everyone was worshiping them, I undertook singlehanded to destroy them. Everyone thereupon opened his mouth to curse me, and had not God come to my aid, they would no doubt have swallowed me alive.- Claudius of Turin (flourished 810 – 827), Defense and Reply to Abbot Theodemir (Translation by Allen Cabaniss in Early Medieval Theology volume IX of the Library of Christian Classics, p. 242)
On a seemingly unrelated note, it is interesting to read what Claudius has to say about the atonement:
His anger did not blaze carnally for a carnal observance and sustain the penalty set for those who did not keep it, but that believers might be in themselves entirely free from fear of such penalty, to which applies what he now added as follows: "Christ redeemed us from the curse of the law, having been made a curse for us, since it is written, 'Cursed is everyone who hangs on a tree.'" A man's death belongs to the nature of penalty for sin; wherefore it is also called sin. Not that a man sins when he dies, but that it is because of sin that he dies. In other words, the tongue properly so designated is that fleshly part which moves between the teeth and under the palate, yet that also is called a tongue which results because of the tongue, as the Greek tongue or the Latin tongue. Moreover, that member of the body which we use for work is designated the hand, but in Scripture that is called a hand which is brought about by the hand. We say, "His hand is stretched forth ... His hand is observed by him ... I hold your hand," all referring to the hand as a part of a human being. Now I do not deem writing a part of a human being, yet it also is called a hand because it is done by the hand. So not only is that great evil which is worthy of punishment, sin itself, called sin, but also death, which comes because of sins. Christ did not commit that sin which renders one liable to death, but for us he underwent that other, namely, death itself which was inflicted upon human nature by sin. That which hung on the tree was cursed by Moses. There death was condemned to reign longer and was cursed to die. Wherefore by such "sin" of Christ our sin was condemned that we might be set free, that we might remain no longer condemned by the rule of sin.- Claudius of Turin (flourished 810 – 827), Commentary on Galatians, at Galatians 3:16 (Translation by Allen Cabaniss in Early Medieval Theology volume IX of the Library of Christian Classics, p. 229-30)
Notice that Claudius' comments are more or less specifically affirming a penal substitution view of the atonement. Admittedly, he does not provide a fully developed explanation of the atonement here, but the portion he does provide is explicitly one of penal substitution.