Scandinavian history in the Viking age - Department of Anglo-Saxon ...

Scandinavian History in the Viking Age
[L158] J. Staecker, ‘Searching for the unknown: Gotland’s churchyards from a gender and missionary
perspective’, LAR 1996, 63-86; on possible Russian or Byzantine missions in Gotland
[L159] G. Andersson, ‘A struggle for control: reflections on the change of religion in a rural context in
the eastern Mälaren valley’, (O80):353-72
[L160] J. Kieffer-Olsen, ‘Christianity and Christian burial: the religious background, and the transition
from paganism to Christianity, from the perspective of a churchyard archaeologist’, (M300):185-89
Art
[L161] J. Staecker, ‘The cross goes north: Christian symbols and Scandinavian women’, (O87):463-82
[L162] J. Staecker, Rex regum et dominus dominorum. Die vikingerzeitlichen Kreuz- und
Kruzifixanhänger als ansdruch der Mission in Altdänemark und Schweden. Lund Studies in Archaeology
23 (1999).
Runestones and inscriptions
The conversion period saw an explosion in the popularity of raised runestones bearing inscriptions,
which seem to have had many functions (C90 ff.). One of their most striking characteristics is the great
number which are clearly Christian, while even very few of the rest are not distinctively pagan; for
further references to the art-work, see (M170 ff.). Alongside testifying to Christian influence otherwise
little attested (such as in central Sweden (F95)), the contents of these inscriptions can also tell us about
missionary activity (through things like loanwords) and give us a small but unique glimpse into the
conception of Christianity among Scandinavians in the conversion period. For a recent overview of the
material, see (C95), chap. 6: ‘Conversion’.
[L165] E. Segelberg, ‘Missionshistoriska aspekter på runinskrifterna’, KÅ 1983, 45-57 (E.s.)
[L166] A.-S. Gräslund, ‘Runstenar, bygd och gravar’, Tor 21 (1986-87), 241-62 (E.s.)
[L167] L. Wilson, Runstenar och kyrkor: en studie med utgångspunkt från runstenar som påträffats i
kyrkomiljö i Uppland och Södermanland, OPIA 8 (1994) [UL 596:3.c.95.13] (E.s.)
[L168] H. Christiansson, ‘Den onda ormen: runstensornamentikens kristna budskap; ett tolkningsforsök’,
Tor 27 (1995), 449-57 (E.s.)
[L169] H. Williams, ‘Vad säger runstenarna om Sveriges kristnande?’, (L63):45-83 (E.s.), also in the
same volume ‘Runstentexternas teologi’, 291-312 (E.s.)
[L170] P. Beskow, ‘Runic inscriptions, liturgy and eschatology’, (O78):77-89; also ‘Runor och liturgi’,
(L13):16-36
[L171] J.R. Hagland, ‘Note on two runic inscriptions relating to the Christianization of Norway and
Sweden’, SI 49 (1998), 34-44
[L172] J.R. Hagland, ‘Innskrifta på Kulisteinen: ei nylesing med hjelp av Jan O.H. Swantessons
mikrokarteringsteknologi’, Innskrifter og datering: dating inscriptions, Senter for middelalderstudier
skrifter 8, edd. A. Dybdahl and J.R. Hagland (1998), 129-39 [ASNC] (E.s.)
[L173] L. Lager, ‘Den osynliga tron. Runstenskors som en spegling av kristnandet i Sverige’, OPIA 31
(2002)
[L174] L. Lager, ‘Runestones and the conversion of Sweden’, (O87):497-508
Liturgy
The liturgical manuscripts of mediaeval Scandinavia (B780) contain numerous forms of influence from
foreign, particularly British, churches.
[L175] J. Toy, ‘The commemorations of British saints in the medieval liturgical manuscripts of
Scandinavia’, KÅ 1983, 91-103
[L176] S. Helander, ‘Liturgin som källa till Sveriges kristnande’, (L63):159-80 (E.s.)
Christian terminology
The earliest Christian loanwords in Scandinavia can similarly give us some idea of the directions and
impact of missionary activities from various sources, as well as providing an insight into the state of
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