Gregorian mission

The Gregorian mission, sometimes known as the Augustinian mission,was the mission sent by PopeGregory the Great to the Anglo-Saxons in 596 AD. Headed by Augustine of Canterbury, its goal was to convert the Anglo-Saxons to Christianity. By the death of the last missionary in 653, they had established Christianity in southern Britain. Along with Irish and Frankish missionaries, they converted Britain and influenced the Hiberno-Scottish missions to the Continent.

Gregory dictating, from a 10th-century manuscript

By the time the Roman Empire recalled its legions from the province of Britannia in 410, parts of the island had already been settled by pagan Germanic tribes who, later in the century, appear to have taken control of Kent and other coastal regions. In the late 6th century Pope Gregory sent a group of missionaries to Kent, to convertÆthelberht, King of Kent, whose wife, Bertha of Kent, was a Frankish princess and practising Christian. Augustine was the prior of Gregory’s own monastery in Rome and Gregory prepared the way for the mission by soliciting aid from the Frankish rulers along Augustine’s route.

In 597 the forty missionaries arrived in Kent and were permitted by Æthelberht to preach freely in his capital ofCanterbury. Soon the missionaries wrote to Gregory telling him of their success and that conversions were taking place. The exact date of Æthelberht’s conversion is unknown but it occurred before 601. A second group of monks and clergy was dispatched in 601 bearing books and other items for the new foundation. Gregory intended Augustine to be the metropolitan archbishop of the southern part of the British Isles, and gave him authority over the British clergy but in a series of meetings with Augustine the local bishops refused to acknowledge this.

Portrait labelled “AUGUSTINUS” from the mid-8th century Saint Petersburg Bede, though perhaps intended as Gregory the Great.

Before Æthelberht’s death in 616 a number of other bishoprics had been established but after that date, a pagan backlash set in and the see, or bishopric, of London was abandoned. Æthelberht’s daughter, Æthelburg, marriedEdwin, the king of the Northumbrians, and by 627 Paulinus, the bishop who accompanied her north, had converted Edwin and a number of other Northumbrians. When Edwin died, in about 633, his widow and Paulinus were forced to flee to Kent. Although the missionaries could not remain in all of the places they had evangelised, by the time the last of them died in 653, they had established Christianity in Kent and the surrounding countryside and contributed a Roman tradition to the practice of Christianity in Britain.

07
05

Vikings With Vanity: Vivid Colors, Flowing Silk, Fashionable Until Advent of Christianity

ScienceDaily (Feb. 25, 2008) — Vivid colors, flowing silk ribbons, and glittering bits of mirrors - the Vikings dressed with considerably more panache than we previously thought. The men were especially vain, and the women dressed provocatively, but with the advent of Christianity, fashions changed, according to Swedish archeologist Annika Larsson.

Swedish viking men’s fashions were modeled on styles in Russia to the east. Archeological finds from the 900s uncovered in Lake Malaren Valley accord with contemporary depictions of clothing the Vikings wore on their travels along eastern trade routes to the Silk Road. (Credit: Photo by Annika Larsson)

She maintains that Swedish Viking women in the pre-Christian period probably dressed much more provocatively than we previously believed. She bases her theory on a new find uncovered in Russian Pskov,

She maintains that the Birka women’s skirts consisted of a single piece of fabric and were open in front. The suspenders held up the train and functioned as a harness that was fastened to the breasts with the clasps.

03
19

Archaeologists unearth 'unparalleled' pre-Christian temple in Norway

A fascinating discovery is shedding light upon pre-Christian Scandinavian religion and early Christian inroads into Norway. In the Norwegian press, this highly important find is being called “unparalleled,” “first of its kind” and “unique,” said to have been “deliberately and carefully hidden” - from invading and destructive Christians.

Located at the site of Ranheim, about 10 kilometers south of the Norwegian city of Trondheim, the astonishing discovery was unearthed while excavating foundations for new houses and includes a “gudehovet” or “god temple.” Occupied from the 6th or 5th century BCE until the 10th century AD/CE, the site shows signs of usage for animal sacrifice, a common practice among different peoples in antiquity, including the biblical Israelites. (E.g., Num 7:17-88) Over 1,000 years ago, the site was dismantled and covered by a thick layer of peat, evidently to protect it from marauding Christian invaders. These native Norse religionists apparently then fled to other places, such as Iceland, where they could re-erect their altars and re-establish the old religion.

12
12

Scandinavian Folkmagic

These pictures show a bit about Scandinavian & Nordic Folk Magic.
and information about the REAL magical practices, materials and procedures commonly used.

Kajas Ann cast a spell to bind skogsraet- the guardian spirit of the forrest, Terjarv 1917.

11
29

Christianization of Scandinavia

The Christianization of Scandinavia took place between the 8th and the 12th century.

Establishing Archdioces responsible directly to the Pope, in 1104 (Denmark), 1154 (Norway) and 1164 (Sweden).

Archeology suggests that the process took 150 - 200 years even in cental areas like Lovön near todays Stockholm (burial sites support this). Imagine more remote areas in a fledgeling “country” with perhaps a million inhabitants of different etnicities (Geats,Swedes, Gutar and the smaller Aettir).

Concepts, traditions, names and even Gods reamains to this day in Scandinavian and Nordic folklore and custom.

In Sweden King Blot Sweyn was killed by Inge the elder (Sweyn´s sisters husband) who had been king before but dethroned for refusing to perform the blot.

In fact, although the Scandinavians became nominally Christian, it took considerably longer for actual Christian beliefs to establish themselves among the people. The old indigenous traditions that had provided security and structure since time immemorial were challenged by ideas that were unfamiliar, such as original sin, incarnation,a saviour, trinity and so on.

The whole concept of “soul” differed.

So did the attitude towards the Divine.

Moreover, during the early Middle Ages the papacy had not yet manifested itself as the central Catholic authority, so that regional variants of Christianity could develop. Since the image of a “victorious Christ” frequently appears in early Germanic art, scholars have suggested that Christian missionaries presented Christ “as figure of strength and luck”

Christian cross from the Frösö runestone, Jämtland, Sweden.

*Denmark*

Willifrod, a Frisian preached in Schleswig (then Denmark, noe Germany) to the uninterested King Agantyr, described as “hideous as a beast and hard as granite, in 710 - 718 (give or take). He even to some men with him to “educate”.

Ebbo, Archbishop of Reims and Willerich, who would become Archbishop of Bremen baptized a few persons during their 823 visit to Denmark. He returned to Denmark twice to proselytize but without any recorded success.

King Harald Klak of Jutland had to flee because of Horik I (another Danish king) and sought help from Emperor Louis I of Germany. He became Christian in exchange for the help.

Louis and Ebbo asigned the monk Ansgar to accompany Harald and oversee Christianity among the converts. When Harald Klak was forced from Denmark by King Horik I again, Ansgar left Denmark and focused his efforts on the Swedes. Ansgar traveled to Birka in 829 and established a small Christian community there.

Painting of Bendixen: Ansgar, Church Trinitatis, Hamburg (Germany), photo 2011

Author: Uwe Barghaan

Ansgar is sometimes, in legend, called the Apostle of Sweden and the one who Christianized the Swedes. This is however incorrect.

Horik I sacked Hamburg 845 where Ansgar had become Archbishop forcing the Archdioce to move to Bremen.

In the same year there was a pagan uprising in Birka that resulted in the martyrdom of Nithard and forced the resident missionary Bishop Gautbert to flee.Ansgar returned to Birka in in 854 and Denmark in 860 to reestablish some of the gains of his first visits. In Denmark he won over the trust of then-King Horik II (not to be confused with Horik I who remained Heathen).

The influence of the Archdioce Hamburg - Bremen lessened as the Pope Gregory VII got more involved in the Northern countries directly foundin a an archbishopric for the whole of Scandinavia in Lund (Scania, todays Sweden).

*Foroese Islands*

Sigmundur Brestisson was the first Faroe-man to convert to the Christian faith, bringing Christianity to the Faroes at the decree of Olaf Tryggvason. Initially Sigmundur sought to convert the islanders by reading the decree to the Allthing but was almost killed by a mob in the process. He decided to go with armed men to the residence of the chieftain Tróndur í Gøtu and broke in his house by night. He threatened to kill him if he didnt accept Christianity. Tro´ndur later attacked Olaf back and chased him away (swimming) and Olaf was later killed by a farmer.

*Norway*

The first recorded attempts at spreading Christianity in Norway were made by King Haakon the Good (reigned 934-961), who was raised in England. His efforts were unpopular and were met with little success. The subsequent King Harald Greyhide (reigned 961–976), also a Christian, was known for destroying Heathen Temples but not for efforts to popularize Christianity.

He was followed by the staunchly Heathen Haakon Sigurdsson Jarl (reigned 971-995) who led a revival of paganism with the rebuilding of temples. When Harold I of Denmark attempted to force Christianity upon him around 975, Haakon broke his allegiance to Denmark. A Danish invasion force was defeated at the battle of Hjörungavágr in 986.

Haakon Jarl was given missionaries by the king of Denmark, but before departure, Haakon sent the missionaries back.

He in turn was followed by King Olaf I, who had raided several cities and was told by a seer that he would be King and that his men would mutiny against him and that he would be wounded but heal in seven days. Following this sign he should get baptized and get others baptized.

Olaf I then made it his priority to convert the country to Christianity using all means at his disposal. By destroying temples and torturing and killing Heathen resisters he succeeded in making every part of Norway at least nominally Christian. Expanding his efforts to the Norse settlements in the west the kings’ sagas credit him with Christianizing the Faroes, Orkney, Shetland and Greenland.

After Olaf’s defeat at the Battle of Svolder in 1000 there was a partial relapse to Heathenry in Norway under the rule of the Jarls of Lade. In the following reign of Saint Olaf, 1015–1028, Heathen remnants were stamped out and Christianity entrenched.

Pope Adrian IV established the Archdioce of Nidaros.

*Iceland*

Irish monks known as Papar are said to have been present in Iceland before its settlement by the Norse in the 9th century.

Following King Olaf I ‘s taking of Icelandic hostages, there were similar tension between the Christian and Heathen factions in 10th century Iceland. Violent clashes were avoided by the decision of the Althing in 1000 AD to put the arbitration between them to Þorgeir Ljósvetningagoði, the leader of the Heathen faction. He opted, after a day and a night of meditation, that the country should convert to Christianity as a whole, while Heathen worship in private would continue to be tolerated.

*Sweden*

The first known attempts to Christianize Sweden were made by Ansgar in 830, invited by the Swedish king Björn at Haugi. Setting up a church at Birka he met with little Swedish interest. A century later Unni, archbishop of Hamburg, made another unsuccessful attempt. In the 10th century English missionaries made inroads in Västergötland.

Although Uppsala’s status as a pre-Christian cultic center is well documented, Adam of Bremen’s account in Gesta Hammaburgensis ecclesiae pontificum could not been confirmed by archaeological findings. The “presumed cult buildings which have been excavated do not resemble Adam’s description of a temple ‘totally covered with gold”.

The supporters of the cult at Uppsala drew a mutual agreement of toleration with Olof Skötkonung the first Christian king of Sweden who ascended to the throne in the 990s. Presumably Olof Skötkonung “was not in a powerful enough position to violently enforce the observance of Christianity” in Uppland. Instead he established an episcopal see at Skara inVästergötland, near his own stronghold at Husaby around the year 1000.^[23] Another episcopal see was established at Sigtuna in the 1060s, according to Adam vom Bremen by King Stenkil. ”This seat was moved to Gamla Uppsala probably some time between 1134 and c.1140.” This might have been due to Uppsala’s importance as an old royal residence and thing site, but it “may also have been inspired by a desire to show that the resistance to Christianity in Uppland had now been defeated. By papal initiative an archdiocese for Sweden was establish at Uppsala in 1164.

U 136 stands in memory of an early convert who made a pilgrimage to Jerusalem.

Sources on Swedish history from this time are scant. What may be one of the most violent occurrences between Christians and Heathens was a conflict between Blot-Sweyn and Inge the Elder in the 1080s. This account survives in the Orkneyinga saga and in the last chapter of Hervarar saga where the saga successively moves from legendary history to historic Swedish events during the centuries before its compilation. The reigning king Inge decided to end the traditional pagan sacrifices at Uppsala which caused a public counter-reaction. Inge was forced into exile, and his brother-in-law Blot-Sweyn was elected king on condition that he allow the sacrifices to continue. After three years in exile, Inge returned secretly to Sweden in 1087, and having arrived at Old Uppsala, he surrounded the hall of Blot-Sweyn with his húskarls, and set the hall on fire, slaying the king as he escaped from the burning house. Hervarar saga reports that Inge completed the Christianization of the Swedes, but the Heimskringla suggests that Inge could not assume power directly, but had to dispose of yet another Heathen king, Eric of Good Harvests.

*Gotland (todays Sweden)*

The Gutalagen (a Gotlandic law book from the 1220s) officially in use until 1595 but in practice until 1645, stated that performing blo´ts was punishable by a fine.

*Jämtland (todays Sweden)*

On the northernmost runestone of the world standing on the island Frösön in central Jämtland, the Frösö Runestone, it is said that a man called Austmaðr Christianized the region, probably in the period 1030-1050 when the runestone was risen. Little is known of Austmaðr, but he is believed to have been thelawspeaker of the regional thing Jamtamót.

*Finland*

Judging by archaeological finds, Christianity gained a foothold in Finland during the 11th century. It was strengthened with growing Swedish influence in the 12th century and the Finnish “crusade” of Birger Jarl in the 13th century.

*Sami and Greenland Inuit*

In 1721, a new Danish colony was started in Greenland with the objective of converting the inhabitants to Christianity. Around the same time efforts were made in Norway and Sweden to convert the Sami (Lapps), who had remained pagan long after the conversion of their neighbours.

Sami Noide (“Shaman”) drum.

Author: Zouavman Le Zouave

07
07

please feel free to contribute:

If you think disagreing with me would be enough to “silence” you (block or anything similar) i would see that as an extreme failiure.

You are free men and women, be heard!

As long as anyhing is even remotly within topic (includung American/ Canadian / Australian / south African Folkloric traditions and anything else that feels relavent)

Personally i would love to see some Pennsylvanian Dutch tradition material (just me).

If you´re hestitating, does this belong here, it probably does.

Norse culture has spread,some of the weird guys keeping the the keys to Norse culture are not even white…..or straight….or waering jeans…deal with it.

I know of a Brazilian Temple invoking Norse…,.and Egypt, and very Brazilian Deities like Exu and Pomba Gira.

If i´m ok, being Swedish living in Sweden and a history buff (try me) is ok, why wouldnt you be?

Relax! Approach the Gods and dont waste energy on what anybody else does.

They might have a whole other covenant with the same Gods.

The Gods will travel as they will, inspiering what they will.But you, you have been given the gift of enjoying your own life,living,learning as you will.

Is it ok for you to let others go their way? To let the gay go their way, the left, the right, the pagan, the Christian, The Jew, The Muslim , the Hindu, The buddhist,l any Dharma, Any Kingdom any way shape or form deemed appropriate by the people following it?

Is it???

Goood!

Let´s meet for the next step.

If so, youáreby far good enough by me!!!

07
07

May the Gods grant you a great summer!

Not only a warm one but a memorable one.

One that makes you stronger.

More you.

More inclined to express your “youness”.

Trusting you and the Gods before any man.

Some Heathen traditions in Cristianized form in Sweden

12
28

Paganism (from Latin paganus, meaning “country dweller”, “rustic”) is a blanket term, typically used to refer to polytheistic religious traditions; although from a Christian perspective, the term can encompass all non–Abrahamic religions.

It is primarily used in a historical context, referring to Greco-Roman polytheism as well as the polytheistic traditions of Europe before Christianization. In a wider sense, extended to contemporary religions, it includes most of the Eastern religions and the indigenous traditions of the Americas, Central Asia, Australia and Africa; as well as non-Abrahamic folk religion in general. More narrow definitions will not include any of the world religions and restrict the term to local or rural currents not organized as civil religions. Characteristic of pagan traditions is the absence of proselytism and the presence of a living mythology, which explains religious practice.

Zeus

The term pagan is a Christian adaptation of the “gentile” of Judaism, and as such has an inherent Abrahamic bias, and pejorative connotations among monotheists, comparable to heathen andinfidel also known as kafir (كافر) and mushrik in Islam. Peter Brown observes:

“The adoption of paganus by Latin Christians as an all-embracing, pejorative term for polytheists represents an unforeseen and singularly long-lasting victory, within a religious group, of a word of Latin slang originally devoid of religious meaning. The evolution occurred only in the Latin west, and in connection with the Latin church. Elsewhere, ‘Hellene’ or ‘gentile’ (ethnikos) remained the word for ‘pagan’; and paganos continued as a purely secular term, with overtones of the inferior and the commonplace.”

For these reasons, ethnologists avoid the term “paganism,” with its uncertain and varied meanings, in referring to traditional or historic faiths, preferring more precise categories such as polytheism,shamanism, pantheism, or animism.

In the late 20th century, “Paganism”, or “Neopaganism”, became widely used in reference to adherents of various New Religious Movements including Wicca. As such, various modern scholars have begun to apply the term to three groups of separate faiths: Historical Polytheism (such as Celtic polytheism, Norse paganism, and Hellenic Polytheistic Reconstructionism also called Hellenismos), Folk/ethnic/Indigenous religions (such as Chinese folk religion and African traditional religion), and Neopaganism (such as Wicca and Germanic Neopaganism).

Irminsul

Heathen is from Old English hæðen ”not Christian or Jewish” (c.f. Old Norse heiðinn). Historically, the term was probably influenced by Gothic haiþi ”dwelling on the heath”, appearing as haiþno in Ulfilas’ bible as “gentile woman” (translating the “Hellene” in Mark 7:26). This translation was probably influenced by Latin paganus, “country dweller”, or it was chosen because of its similarity to the Greek ἐθνικός ethnikos, “gentile”. It has even been suggested that Gothic haiþi is not related to “heath” at all, but rather a loan from Armenian hethanos, itself loaned from Greek ἔθνος ethnos.

12
13

Forn Sed