Christianization of Scandinavia
The Christianization of Scandinavia, as well as other Nordic countries, took place between the 9th and the 12th centuries. The realms of Denmark, Norway and Sweden established their own archdioceses, responsible directly to the pope, in 1104, 1154 and 1164, respectively. The conversion to Christianity of the Scandinavian people required more time, since it took additional efforts to establish a network of churches.
The earliest signs of Christianization were in the 830s with Ansgar's construction of churches in Birka and Hedeby. The conversion of Scandinavian kings occurred over the period 960–1020. Subsequently, Scandinavian kings sought to establish churches, dioceses and Christian kingship, as well as destroy pagan temples. Denmark was the first Scandinavian country to Christianize, as Harald Bluetooth declared this around AD 965, and raised the larger of the two Jelling Stones. According to historian Anders Winroth, Christianity was not forced upon Scandinavians by foreign states or foreign missionaries, but instead willfully adopted by Scandinavian kings who saw the religion as politically advantageous.
Although the Scandinavians became nominally Christian, it took considerably longer for actual Christian beliefs to establish themselves among the people in some regions, while the people were Christianized before the king in other regions. During the Early Middle Ages the papacy had not yet manifested itself as the central Roman Catholic authority, thus making it possible for regional variants of Christianity to develop.
Mission of Hamburg-Bremen
Recorded missionary efforts in Denmark started with Willibrord, Apostle to the Frisians, who preached in Schleswig, which at the time was part of Denmark. He went north from Frisia sometime between 710 and 718 during the reign of King Ongendus. Willibrord and his companions had little success: the king was respectful but had no interest in changing his beliefs. Agantyr did permit 30 young men to return to Frisia with Willibrord. Perhaps Willibrord's intent was to educate them and recruit some of them to join his efforts to bring Christianity to the Danes. A century later Ebbo, Archbishop of Reims and Willerich, later Bishop of Bremen, baptized a few persons during their 823 visit to Denmark. He returned to Denmark twice to proselytize but without any recorded success.In 826, the King of Jutland Harald Klak was forced to flee from Denmark by Horik I, Denmark's other king. Harald went to Emperor Louis I of Germany to seek help getting his lands in Jutland back. Louis I offered to make Harald Duke of Frisia if he would give up the old gods. Harald agreed, and his family and the 400 Danes with him were baptized in Ingelheim am Rhein. When Harald returned to Jutland, Emperor Louis and Ebbo of Rheims assigned 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. His most important convert was Herigar, described as a prefect of the town and a counselor to the king. In 831 the Archdiocese of Hamburg was founded and assigned responsibility for proselytizing Scandinavia.
Horik I sacked Hamburg in 845 where Ansgar had become the archbishop. The seat of the archdiocese was transferred 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 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 who gave him land in Hedeby for the first Christian chapel. A second church was founded a few years later in Ribe on Denmark's west coast. Ribe was an important trading town, and as a result, southern Denmark was made a diocese in 948 with Ribe as its seat, a part of the Archdiocese of Hamburg-Bremen under its first bishop, St. Leofdag who was murdered that year while crossing the Ribe River.
The supremacy of the archdiocese of Hamburg-Bremen over ecclesiastical life in the north gradually declined as the papacy, from the pontificate of Pope Gregory VII onwards, involved itself more with the North directly. A significant step in this direction was the foundation of an archbishopric for the whole of Scandinavia at Lund in 1103–04.
Both the accounts of Willibrod and of Harald are semi-mythical, and integrate mythical and legendary themes from the Nordic pagan tradition into their Christian stories. A syncretized variant of the story of Harald, that has him battling Ragnar Lodbrok to establish Christianity in Denmark, appears in Book Nine of Saxo Grammaticus' Gesta Danorum. Ebbo is the name of a mythical Nordic figure, Ibor, also known as Egil or Orvandil, who is an archer, elf, and smith who turns against the Aesir gods and wages war upon them, and the story of Ebbo of Rheims integrates themes of the divine Ebbo's story, including peasant birth and migration. Harald's usurpation and his efforts at Christianization are related to several stories of "usurpation" and "changes in sacrifices", including the usurpation of Mithothyn and the introduction of the worship of Frey at Uppsala, in that they utilize similar motifs and mythical figures.
Scandinavian countries
Denmark
The spread of Christianity in Denmark occurred intermittently. Danes encountered Christians when they participated in Viking raids from the 9th century to the 1060s. Danes were still tribal in the sense that local chiefs determined attitudes towards Christianity and Christians for their clan and kinsmen. Bringing Christian slaves or future wives back from a Viking raid brought large numbers of ordinary Danes into close contact with Christians for perhaps the first time.As the chiefs and kings of Denmark became involved in the politics of Normandy, England, Ireland, France, and Germany, they adopted a kinder attitude toward their Christian subjects. In some cases the conversion of the chief or king appears to be purely political to assure an alliance or prevent powerful Christian neighbours from attacking. There were instances when the conversion of a powerful chief or one of the kings was followed by wholesale conversions among their followers. In a few instances conversion was brought about by trial by ordeal miracles wrought by saintly Christians in the presence of the king or other great men of the time.
Christian missionaries recognized early on that the Danes did not worship stone or wooden idols as the north Germans or some Swedes did. They could not simply destroy an image to prove that Christ was a superior god. The great religious sites at Viborg, Lejre, Lund, and Odense were also the location of Denmark's great assembly places. Religious sites in Denmark were often located at sacred springs, magnificent beech groves, or isolated hilltops. Missionaries simply asked to build chapels in those places. Over time the religious significance of the place transferred itself to the chapel.
Even after becoming Christian, Danes blended the two belief systems together. Families who lived close to the earth did not want to offend the local spirits, so offerings were left just as they had been in pre-Christian times. Sacred springs were simply consecrated to one of the local saints associated with the spring and life went on much as it had before. Christian missionaries were able to help the process along by locating churches on or near sacred places, in some cases actually using wood from the sacred groves for church construction. Thor's hammer sign was easily absorbed by the cross.
Denmark has several saints, canonized by local bishops as was the custom in early Scandinavia or revered by locals as saints. Often these saints derive their veneration from deeds associated with the Christianization of Denmark. Viborg has St Kjeld, Aarhus has St Niels, Odense has St Canute. Others include Canute Lavard, Ansgar, St Thøger of Vendsyssel, St Wilhelm, St Leofdag of Ribe, and others gave their lives and efforts to the task of making the Danes Christian.
King Gorm the Old, who was known in his lifetime as Gorm the Sleepy, was the first king of all of Denmark. Until his day, Danish kings were presumably local kings without influence over all the Danes. Denmark consisted of Jutland and Schleswig and Holstein all the way down to the Eider River, the main islands of Zealand, Funen, Langeland, the nearby lesser islands, and Skåneland. Gorm was said to be "hard and heathen", but Queen Thyra's influence permitted Christians to live more or less without trouble. The double barrow of Gorm and Thyra at Jelling contained a mixture of pagan and Christian iconography, including a decorated silver cup. Gorm and Queen Thyra's son, King Harald Bluetooth, boasted on one of the stones at Jelling that he had "made the Danes Christian". Harald Bluetooth is also mentioned in the inscription on the Curmsun Disc, dated AD 960s–980s. On the reverse of the disc there is an octagonal ridge, which runs around the edge of the object. In the center of the octagonal ridge there is a Latin cross which may indicate that Harald Bluetooth was Christian.
The first Danish king to convert to Christianity was Harald Klak, who had himself baptised during his exile in order to receive the support of Louis the Pious. Rimbert reports that he set out to return home, accompanied by missionaries; however, Sanmark regards it as "unlikely" that he actually returned home and thus considers his impact on the conversion of Denmark as "probably minor."
Christianity only gained a strong hold in Denmark following the baptism of Harald Bluetooth. Initially, Harald had remained pagan, although he had allowed public preaching by Christian missionaries as early as 935. Around 960, Bluetooth converted to Christianity, reportedly when the Frisian monk Poppo held a fire-heated lump of iron in his hand without injury. Harald's daughter, Gunhilde, and his son, Sweyn Forkbeard were baptized, too. There was also a political reason for conversion. German histories record Harald being baptized in the presence of Emperor Otto I, Sweyn Forkbeard's godfather. One consequence of his conversion is that Danish kings abandoned the old royal enclosure at Jelling and moved their residence to Roskilde on the island of Zealand.
Sweyn rebelled against his father, who spent an inordinate amount of time and money raising a great stone at Jelling to commemorate his accomplishments. One day King Harald asked a traveller if he had ever seen human beings move such a heavy load. "I have seen Sweyn drag all of Denmark away from you, sir. Judge for yourself which of you bears the heavier weight." Harald left the stone lying in the path, realizing at last that Sweyn had nearly succeeded in stealing the whole kingdom. Several battles brought the rebellion to stalemate, but in 985 Harald was wounded by an arrow and later died in Jomsborg.
Sweyn Forkbeard tried to wrest control of the church in Denmark away from the Holy Roman Empire and as a result was slandered by German historians of his day. He has been accused of relapsing from his Christian beliefs and persecuting Christians in England. In fact Sweyn gave land to the large cathedral at Lund to pay for the maintenance of the chapter. His army destroyed Christian churches in England as part of his invasion following the St. Brice's Day massacre of Danes organized by Aethelred. But when Sweyn became King of England and of Denmark, politics required that he show a kinder face toward the church which had opposed him.
Another Christianizing influence was the mass emigration of Danes to England and Normandy in the Viking years. Thousands of Danes settled in east central England and in northern France displacing or intermarrying with the locals who were Christian. Once part of a Danish clan became Christian, it often meant that the rest of the family's view toward Christianity softened.
By the early 11th century, certainly during the reign of Canute IV, Denmark can be said to be a Christian country. Later known as St. Canute, Canute IV was murdered inside St. Albans Church in 1086 after nobles and peasants alike rebelled at his enforcing the tithe to pay for the new monasteries and other ecclesiastical foundations which were introduced into Denmark for the first time during his reign. Both the institutions and the tax were considered foreign influences, and Canute's refusal to use the regional assemblies as was customary to establish new laws, resulted in his death and that of his brother, Prince Benedict, and seventeen other housecarls. In many ways the canonization of St. Canute in 1188 marks the triumph of Christianity in Denmark. When St. Canute's remains were moved into Odense Cathedral, the entire nation humbled itself with a three-day fast. Although he was not the first Dane to be made a saint, it was the first time for a king, the symbol of a more or less united Denmark, was recognized as an example worthy of veneration by the faithful.
From that time until 1536 when Denmark became a Lutheran country under the King of Denmark as the titular head of the Danish National Church, the struggle between the power of the king and nobles and the church would define much of the course of Danish history.