Christianity’s Triumph in Scandinavian Countries

Today’s installment concludes Christianity Comes to Scandinavia,
our selection from History of Denmark, Sweden, and Norway by Samuel Astley (SA) Dunham published in 1840.

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The successor of St. Rembert did not imitate the zeal of his predecessors. To extend his authority was apparently a dearer object than to extend religion. It is certain that he never visited Sweden: it is probable that he sent no missionaries to that kingdom; nor do we read that he showed any zeal in regard to Denmark. Hoger, his successor, was not more active. Of him the canon of Bremen expressively says: “Unde fuerit, aut qualiter vixerit, Deo cognitum est.” Yet Hoger was half a saint; he prayed and read when he should have slept, and still more, when he should have attended to urgent duties. Too many have been the churchmen of this selfish character, — esteeming every moment lost that was not devoted to their own salvation; and expressing only barren wishes for that of others. It is, however, but justice both to Adalgar and Hoger to observe that their pontificate was very brief; and that, had their lives been prolonged, history might have left some record of their zeal, if not of their success. Unnus, the next archbishop (916–936), was of a different character. When the invasions of the Huns and the pagan Northmen had been repressed by his imperial master, he proceeded to the court of Gorm, king of Denmark, whom, however, he vainly endeavored to dispose in favor of the Christians. With Harald; the son of Gorm, he was more successful. Though this prince did not immediately embrace Christianity, he viewed it with a favorable eye; and he protected, as far as he could, all who professed it, especially the priests. From Denmark he proceeded into Sweden, which had not been visited by any Hamburg archbishop, for above sixty years. No wonder then that, as Adam of Bremen informs us, he found Christianity nearly extinct. Still he did find Christians, whom he endeavored to establish in the faith. As Helmold asserts, whatever might be the persecution of the Swedish kings towards their pagan subjects, from the first dawning of the gospel, there was never an entire cessation of Christian worship. This excellent prelate died in the vicinity of Birca. His best eulogium is in the words of the canon Adam, who advises the idle, luxurious, worldly-minded bishops of the time to follow his example: “Look, ye bishops, who constantly remain at home, wholly given to pomp, lucre, eating and sleep, and who have no delight in the most urgent duties of your post — look, I say, at this ecclesiastic, poor in the world’s estimation, but rich in the sight of God, — one whose end was so glorious, and who has left an example to posterity that no disasters of the times, no distance of place, can be an excuse for idleness.” But what except idleness, except indifference could be expected at a period when the popes themselves were so worthless?

During the pontificate of Adalrag, the successor of Unnus, Christianity made greater progress in Denmark than it had ever yet made. This ecclesiastic was a canon of Hildesheim; he was subsequently, we are told, the chancellor of two, or even of three, Othos. But this is incorrect. He was never at any time arch-chancellor, and was vice-chancellor only during a short period of the first Otho’s reign. Probably he was secretary to one or more of those emperors; he was certainly high in their favor. Through his influence, three bishoprics were established in Jutland, — Sleswic, Rypen, and Aarhus, and one in Holstein, that of Altenburg, — all subject to the metropolis of Hamburg. This result, as we have before related, must be attributed to the victories of Otho I., who subdued the whole of Holstein and Jutland. Harald would have had no peace had he not consented to reign as Otho’s vassal for the southern part at least of Jutland; to pay an annual tribute; to sanction the creation of these bishoprics; to embrace Christianity with the whole of his family; and to aid in its diffusion throughout his dominions. If, on this occasion, he was an unwilling convert, subsequently he became a sincere believer in its doctrines, which he openly and constantly professed. At the time he transferred his government from Ledra, the ancient seat of the Odinic superstition, to Roskild, he erected in the latter place a church to the most Holy Trinity. It was attachment to Christianity, even more than ambition, in his son, that led to his tragical death. The old pagan party were resolved to have a king of their own creed: hence the accession of Sweyn. Though Sweyn was an enemy of the new faith, he could not undo the work of his father, and of the Christian missionaries: the converts were too numerous to be exterminated. In a few years he himself became conqueror of England, and found it convenient to embrace the Christian faith, which from his death was the dominant faith of Denmark. Nor did the archbishop, Adalrag, lose sight of Sweden, which his predecessor had done so much to reclaim. At his instance, Liafdag, bishop of Rypen, and a Dane, Odincar the elder, labored in the kingdom, and probably in some parts of Norway. Hako the Good was at this time the ruler of the latter kingdom, and he naturally wished to confer on his subjects the blessings which he had received.

Libentis, the successor of Adalrag, was also an honor to his dignity. Fit missionaries were dispatched by him into both Denmark and Sweden; and if their progress was slow, it was steady. Their efforts were much assisted by Anglo-Saxon ecclesiastics, who inspired less jealousy than those of Germany, and who had the happiness to baptize the Swedish king, Eric Arsael. This monarch, it is said, was the victim of his zeal. Not satisfied with encouraging the diffusion of Christianity throughout his states, he laid violent hands on the holy temple of Upsal; and for this last act fell in a tumult of the populace (1001). On the death of Libentis, in 1013, his successor, archbishop Unver, trod in his steps. In the time of this latter prelate, Denmark, which obeyed Canute the Great, became decidedly Christian. The same blessing was in preparation for Sweden. Olaf, surnamed Scot-Konung, or the Tributary, because he sanctioned a yearly tribute to the pope, established three bishoprics, and was enabled to ensure a preponderance to the religion which he had embraced. From his death, in 1026, Sweden may therefore be regarded as a Christian state. Thus, all the three kingdoms forsook idolatry for the truth about the same period, viz., the commencement of the eleventh century. This revolution, as we have had many opportunities of observing, was exceedingly progressive. In Norway it continued during three quarters of a century; in Denmark, from the mission of St. Anscar to the reign of Canute the Great; in Sweden, from the same event to the reign of Olaf Skotkonung, — in both instances about a century and a half. Yet we must not forget that paganism lingered in all three, especially Sweden, down to the twelfth, or even the thirteenth, century.

This ends our series of passages on Christianity Comes to Scandinavia by Samuel Astley (SA) Dunham from his book History of Denmark, Sweden, and Norway published in 1840. This blog features short and lengthy pieces on all aspects of our shared past. Here are selections from the great historians who may be forgotten (and whose work have fallen into public domain) as well as links to the most up-to-date developments in the field of history and of course, original material from yours truly, Jack Le Moine. – A little bit of everything historical is here.

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