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Scandinavian History in the Viking Age Denmark For the earliest missions to Denmark under Anskar and successors, see (L115 ff.). According to Widukind (B61), the ‘official’ conversion was accepted by Harald bluetooth around 965, who was convinced by a miracle performed by the missionary Poppo, cf. (D60 ff.); for the German charters of the tenth century referring to Danish bishops, see (L31) and (L210). [L30] L. Demidoff, ‘The Poppo legend’, MS 6 (1973), 39-67 [L31] N.s Refskou, ‘Det retslige indhold af de ottonske diplomer til de danske bispedømmer’, Scandia 52 (1986), 167-210 (E.s. 349-50) [L32] J. Kousgård Sørensen, ‘The change of religion and the names’, (O60):394-403 [L33] E. Roesdahl, ‘Pagan beliefs, Christian impact and archaeology: a Danish view’, (O72):128-36 Norway Missionary activity in Norway is less fully discussed by contemporary European authors, but can be tracked partially through the evidence of burials (L150 ff.). A particularly striking aspect is the use of skaldic verse (B540 ff.) as the battleground for religious debate in the tenth century. On the early Christian kings see (E50 ff., E60 ff.); on the widespread English influence also (L132 ff.). [L40] F. Birkeli, ‘The earliest missionary activities from England to Norway’, NMS 15 (1971), 27-37 [L41] A.O. Johnsen, ‘Om misjonsbiskopen Grimkellus’, NHT 54 (1975), 22-34 (E.s.) [L42] T.M. Andersson, ‘The conversion of Norway according to Oddr Snorrason and Snorri Sturluson’, MS 10 (1977), 83-95 [L43] F. Birkeli, Hva vet vi om kristningen av Norge? Utforskningen av norske kristendoms- og kirkehistorie fra 900- til 1200-tallet (1982) [UL 9100.c.6724] [L44] P. Sawyer, ‘Ethelred II, Olaf Tryggvason, and the conversion of Norway’, SS 59 (1987), 299-307 [L45] A.J. Brendalsmo, ‘The Christianization of Vestfold, Norway’, (O70): VI,133-41 [L46] Ø. Walberg, (ed.), Før og etter Stiklestad 1030: religionsskifte, kulturforhold, politisk makt; seminar på Stiklestad, 1994 (1994); lots of articles in Norwegian focussing on the conversion around the time of saint Olaf Haraldsson [L47] B. Solli, ‘Fra hedendom til kristendom: religionsskiftet i Norge i arkeologisk belysning’, Viking 58 (1995), 23-48 (E.s.) [L48] B. Solli, ‘Narratives of encountering religions: on the Christianization of the Norse around AD 900-1000’, NAR 29 (1996), 89-114; focuses on the important site of Veøy, see also (M51) [L49] T. Jørgensen, ‘From Wessex to Norway: some perspectives on one channel for the Christianisation process’, (O78):29-44 [L50] D. Skre, ‘Missionary activity in early medieval Norway: strategy, organization and the course of events’, SJH 23 (1998), 1-19 Sweden The earliest known missions to Sweden are recorded by Rimbert (B72) in the ninth century. Thereafter the written record largely dries up until the eleventh century, but the numerous Christian runestones of this period (B825, C90 ff.) give the impression that Christianity had made a more dramatic impact than might otherwise have been expected. In the Middle ages several missionary saints were venerated who were said to have been active in the field in the eleventh century; Sigfrid, Eskil, and David stand out. They were generally held to be of English origin and the first two are mentioned by Aelnoth (B647b); however, most of the information about them is derived from late mediaeval hagiographies or liturgical sources (B672, 780) that are of no genuine historical value. For Viking-age evidence of Christian worship in towns, see (N280 ff.). [L55] T. Schmid, ‘Eskil, Botvid och David: tre svenska helgon’, Scandia 4 (1931), 102-14 [L56] C.J.A. Oppermann, The English missionaries in Sweden and Finland (1937) [UL 179.c.27.28] [L57] W. Holmqvist, ‘Was there a Christian mission to Sweden before Ansgar?’, Early medieval studies 8, Arkiv 46 (1975), 33-55 [L58] S. Kjöllerström, ‘Sankt Sigfrid, Sigfridslegenden och Växjö stift’, KÅ 1980, 27-33, and L.-O. Larsson, ‘Den helige Sigfrid och Växjöstiftets äldsta historia: metod- och materialfrågor kring problem i tidigmedeltida kyrkohistoria’, KÅ 1982, 68-94 113
Scandinavian History in the Viking Age [L59] T. Lundén, Sveriges missionärer, helgon och kyrkogrundare: en bok om Sveriges kristnande (1983) [UL 62:5.c.95.19] [L60] A.-S. Gräslund, ‘Some aspects of Christianisation in central Sweden’, (O64):45-52 [L61] A. Trotzig, ‘St. Eskil and St. Botvid: a comparison between the medieval images of two Swedish missionary saints with English connections’, (O70): VII,51-55 [L62] S. Brink, (ed.), Jämtlands kristnande, Projektet Sveriges kristnande 4 (1996) [UL 62:5.c.95.20]; collected articles with short English summaries on the conversion of the border province of Jämtland, particularly significant for the runestone and cult-site at Frösö: see H. Williams, ‘Runjämtskan på Frösöstenen och Östmans bro’, 45-63; B.-M. Näsström, ‘Offerlunden under Frösö kyrka’, 65-85, and much more of great interest besides. Further on Jämtland, see: [L63] S. Welinder, ‘Christianity, politics and ethnicity in early medieval Jämtland’, (O87):509-530 [L64] B. Nilsson, (ed.), Kristnandet i Sverige: gamla källor och nya perspektiv, Projektet Sveriges kristnandet 5 (1996) [ASNC]; a large collection of articles (in Swedish) of more general relevance than the title suggests, each with a brief English summary, see particularly: on written sources and the ecclesiastical background, C.F. Hallencreutz, ‘De berättande källorna, påvebreven och tidiga prov på inhemsk historieskrivning’, 115-40 and ‘Riksidentitet, stiftsidentitet och den vidare Europagemenskapen’, 243-68; on the interaction with state-formation, T. Lindkvist, ‘Kungamakt, kristnande, statsbildning’, 217-41; on women, A.-S. Gräslund, ‘Kristnandet ur ett kvinnoperspektiv’, 313-34; and the final conclusion, B. Nilsson, ‘Kristnandet i Sverige: avslutande reflexioner’, 419-41 [L65] W. Duczko, ‘Real and imaginary contributions of Poland and Rus’ to the conversion of Sweden’, Early Christianity in central and eastern Europe, ed. P. Urbanczyk (1996), 129-35 [L65] A. Sannmark, ‘The role of secular rulers in the conversion of Sweden’, (O87):551-58. Iceland The conversion of Iceland is typically traced through Íslendingabók (B255) and the various later saga narratives (B455, B458-59) that record a brief flurry of missionary activity in the late tenth century culminating in the public agreement to accept Christianity at the Althing in the year 1000 (or less dramatically, but perhaps more accurately, 999). See (L3) chap. 7: ‘The conversion of Iceland’, and: [L70] J. Langelyth, A critical examination of the source materials to the history of the introduction of Christianity in Iceland (1974); see the review by J. Gíslason, Saga 12 (1974), 201-22 [L71] D. Strömbäck, The conversion of Iceland: a survey, transl. P. Foote, VSNR TS 6 (1975) [UL 752:1.d.2.6] [L72] J. Hnefill Aðalsteinsson, Under the cloak: the acceptance of Christianity in Iceland with particular reference to the religious attitudes prevailing at the time, Acta universitatis Upsaliensis: studia ethnologica Upsaliensia 4 (1978) [UL 461:01.c.12.4] [L73] P.G. Foote, ‘conversion of the Icelanders’, (O6):56-64; in the same vol. ‘Observations on “syncretism” in early Icelandic Christianity’, 84-100 [L74] J. Gíslason, ‘Acceptance of Christianity in Iceland in the year 1000 (999)’, (O60):223-55 [L75] H. Hugason, ‘The acceptance of Christianity in Iceland: an attempt at a new interpretation’, (O78):45-57 [L76] O. Vésteinsson, ‘The conversion of the Icelanders’, [O83]: 325-42 On the question of Christianity among the early settlers cf. (G40 ff.) and: [L77] J. Hnefill Aðalsteinsson, ‘Írsk kristni og norræn trú á Íslandi á tíundu öld’, Saga 24 (1986), 205-21 (E.s.) [L78] J. Jesch, ‘Early christians in Icelandic history: a case study’, NMS 31 (1987), 17-36 Greenland For the little known about the conversion of Greenland see the Vinland sagas (B330, B332) and: [L80] Ó. Halldórsson, ‘The conversion of Greenland in written sources’, (A47):203-16 114
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