Church History (Volumes 1-3)

by J. H. Kurtz

I. The Spread of Christianity.

§ 93. Missionary Enterprises.

During this period the Christianizing of Europe was well nigh finished. Only Lapland and Lithuania were reserved for the following period. The method used in conversion was still the same. Besides missionaries, warriors also extended the faith. Monasteries and castles were the centres of the newly founded Christianity. Political considerations and Christian princesses converted pagan princes; their subjects followed either under violent pressure or with quiet resignation, carrying with them, however, under the cover of a Christian profession, much of their old heathen superstition. It was the policy of the German emperors to make every effort to unite the converted races under the German metropolitans, and to establish this union. Thus the metropolitanate of Hamburg-Bremen was founded for the Scandinavians and those of the Baltic provinces, that of Magdeburg for the Poles and the Northern Slavs, that of Mainz for the Bohemians, that of Passau and Salzburg for the Hungarians. But it was Rome’s desire to emancipate them from the German clergy and the German state, and to set them up as independent metropolitanates of a great family of Christian nationalities recognising the pope as their spiritual father (§ [82, 9]). The Western church did now indeed make a beginning of missionary enterprise, which extended in its range beyond Europe to the Mongols of Asia and the Saracens of Africa, but throughout this period it remained without any, or at least without any important, result.

§ 93.1. The Scandinavian Mission Field.—The work of Ansgar and Rimbert (§ [80]) had extended only to the frontier provinces of Jutland and to the trading ports of Sweden, and even the churches founded there had in the meantime become almost extinct. A renewal of the mission could not be thought of, owing to the robber raids of Normans or Vikings, who during the ninth and tenth centuries had devastated all the coasts. But it was just those Viking raids that in another way opened a door again for the entrance of missionaries into those lands. Many of the home-going Vikings, who had been resident for a while abroad, had there been converted to the Christian faith, and carried back the knowledge of it to their homes. In France the Norwegians under Rollo founded Normandy in A.D. 912. In the tenth century the entire northern half of England fell into the hands of the Danes, and finally, in A.D. 1013, the Danish King Sweyn conquered the whole country. Both in France and in England the incomers adopted the profession of Christianity, and this, owing to the close connection maintained with their earlier homes, led to the conversion of Norway and Denmark.

§ 93.2. In Denmark, Gorm the Old, the founder of the regular Danish monarchy, makes his appearance toward the end of the ninth century as the bitter foe of Christianity. He destroyed all Christian institutions, drove away all the priests, and ravaged the neighbouring German coasts. Then, in A.D. 934, the German king Henry I. undertook a war against Denmark, and obliged Gorm to pay tribute and to grant toleration to the Christian faith. Archbishop Unni of Bremen then immediately began again the mission work. With a great part of his clergy he entered Danish territory, restored the churches of Jutland, and died in Sweden in A.D. 936. Gorm’s son, Harald Blaatand, being defeated in battle by Otto I. in A.D. 965, submitted to baptism. But his son Sweyn Gabelbart, although he too had been baptized, headed the reactionary heathen party. Harald fell in battle against him in A.D. 986, and Sweyn now began his career as a bitter persecutor of the Christians. Eric of Sweden, however, formerly a heathen and an enemy of Christianity, drove him out in A.D. 980, and at the entreaty of a German embassage tolerated the Christian religion. After Eric’s death in A.D. 998, Sweyn returned. In exile his opinions had changed, and now he as actively befriended the Christians as before he had persecuted them. In A.D. 1013 he conquered all England, and died there in A.D. 1014. His son Canute the Great, who died in A.D. 1036, united both kingdoms under his sceptre, and made every effort to find in the profession of a common Christian faith a bond of union between the two countries over which he ruled. In place of the German mission issuing from Bremen, he set on foot an English mission that had great success. In A.D. 1026 by means of a pilgrimage to Rome, prompted also by far-reaching political views, he joined the Danish church in the closest bonds with the ecclesiastical centre of Western Christendom. Denmark from this time onwards ranks as a thoroughly Christianized land.

§ 93.3. In Sweden, too, Archbishop Unni of Bremen resumed mission work and died there in A.D. 936. From this time the German mission was prosecuted uninterruptedly. It was, however, only in the beginning of the eleventh century, when English missionaries came to Sweden from Norway with Sigurd at their head, that real progress was made. By them the king Olaf Skötkonung, who died in A.D. 1024, was baptized. Olaf and his successor used every effort to further the interests of the mission, which had made considerable progress in Gothland, while in Swealand, with its national pagan sanctuary of Upsala, heathenism still continued dominant. King Inge, when he refused in A.D. 1080 to renounce Christianity, was pursued with stones by a crowd of people at Upsala. His son-in-law Blot-Sweyn led the pagan reaction, and sorely persecuted those who professed the Christian faith. After reigning for three years, he was slain, and Inge restored Christianity in all parts.It was, however, only under St. Eric, who died in A.D. 1160, that the Christian faith became dominant in Upper Sweden.[263]

§ 93.4. The Norwegians had, at a very early period, by means of the adventurous raids of their seafaring youth, by means of Christian prisoners, and also by means of intercourse with the Norse colonies in England and Normandy, gained some knowledge of Christianity. The first Christian king of Norway was Haco the Good (A.D. 934-961), who had received a Christian education at the English court. Only after he had won the fervent love of his people by his able government, did he venture to ask for the legal establishment of the Christian religion. The people, however, compelled him to take part in heathen sacrifices; and when he made the sign of the cross over the sacrificial cup before he drank of it, they were appeased only by his associating the action with Thor’s hammer. Haco could never forgive himself this weakness and died broken-hearted, regarding himself as unworthy even of Christian burial. Olaf Trygvesen (A.D. 995-1000), at first the ideal of a Norse Viking, then of a Norse king, was baptized during his last visit to England, and used all the powerful influences at his command, the charm and fascination of his personality, flattery, favour, craft, intimidation and cruelty, to secure the forcible introduction of Christianity. No foreigner was ever allowed to quit Norway without being persuaded or compelled by him to receive baptism. Those who refused, whether natives or foreigners, suffered severe imprisonment and in many cases were put to death. He fell in battle with the Danes. Olaf Haraldson the Fat, subsequently known as St. Olaf (A.D. 1014-1030), followed in Trygvesen’s steps. Without his predecessor’s fascinating manners and magnanimity, but prosecuting his ecclesiastical and political ends with greater recklessness, severity, and cruelty, he soon forfeited the love of his subjects. The alienated chiefs conspired with the Danish Canute; the whole country rose against him; he himself fell in battle, and Norway became a Danish province. The crushing yoke of the Danes, however, caused a sudden rebound of public feeling in regard to Olaf. The king, who was before universally hated, was now looked on as the martyr of national liberty and independence. Innumerable miracles were wrought by his bones, and even so early as A.D. 1031 the country unanimously proclaimed him a national saint. The enthusiasm over the veneration of the new saint increased from day to day, and with it the enthusiasm for the emancipation of their native country. Borne along by the mighty agitation, Olaf’s son, Magnus the Good, drove out the Danes in A.D. 1035. Olaf’s canonization, though originating in purely political schemes, had put the final stamp of Christianity upon the land.The German national privileges, however, were insisted upon in Norway over against the canon law down to the 13th century.[264]

§ 93.5. In the North-Western Group of Islands, the Hebrides, the Orkneys, Shetlands, and Faröe Isles, the sparse Celtic population professing Christianity was, during the ninth century, expelled by the pagan Norse Vikings, and among these Christianity was first introduced by the two Norwegian Olafs. The first missionary attempt in Iceland was made in A.D. 981 by the Icelander Thorwald, who having been baptized in Saxony by a Bishop (?) Frederick, persuaded this ecclesiastic to accompany him to Iceland, that they might there work together for the conversion of his heathen fellow countrymen. During a five years’ ministry several individuals were won, but by a decision of the National Council the missionaries were forced to leave the island in A.D. 958. Olaf Trygvesen did not readily allow an Icelander visiting Norway to return without having been baptized, and twice he sent formal expeditions for the conversion of Iceland. The first, sent out in A.D. 996, with Stefnin, a native of Iceland, at its head, had little success. The second, A.D. 997-999, was led by Olaf’s court chaplain Dankbrand, a Saxon. This man, at once warrior and priest, who when his sermons failed shrank not from buckling on the sword, converted many of the most powerful chiefs. In A.D. 1000 the Icelandic State was saved at the last hour from a civil war between pagans and Christians which threatened its very existence, by the adoption of a compromise, according to which all Icelanders were baptized and only Christian worship was publicly recognised, but idol worship in the homes, exposure of children, and eating of horses’ flesh was tolerated. But in A.D. 1016, as the result of an embassage of the Norwegian king Olaf Haraldson, even these last vestiges of paganism were wiped out.—Greenland, too, which had been discovered by a distinguished Icelander, Eric the Red, and had then been colonized in A.D. 985, owed its Christianity to Olaf Trygvesen, who in A.D. 1000 sent the son of the discoverer, Leif the Fortunate, with an expedition for its conversion. The inhabitants accepted baptism without resistance. The church continued to flourish there uninterruptedly for 400 years, and the coast districts became rich through agriculture and trade. But when in A.D. 1408 the newly elected bishop Andrew wished to take possession of his see, he found the country surrounded by enormous masses of ice, and could not effect a landing.This catastrophe, and the subsequent incursions of the Eskimos, seem to have led to the overthrow of the colony.—Continuation, § [167, 9].—Leif discovered on his expeditions a rich fertile land in the West, which on account of the vines growing wild there he called Vineland, and this region was subsequently colonized from Iceland. In the twelfth century, in order to confirm the colonists in the faith, a Greenland bishop Eric undertook a journey to that country. It lay on the east coast of North America, and is probably to be identified with the present Massachusetts and Rhode Island.

§ 93.6. The Slavo-Magyar Mission-field.—Even in the previous period a beginning had been made of the Christianizing of Bohemia (§ [79, 3]). After Wratislaw’s death his heathen widow Drahomira administered the government in the name of her younger son Boleslaw. Ludmilla, with the help of the clergy and the Germans, wished to promote St. Wenzeslaw, the elder son, educated by her, but she was strangled by order of Drahomira in A.D. 927. Wenzeslaw, too, fell by the hand of his brother. Boleslaw now thought completely to root out Christianity, but was obliged, in consequence of the victory of Otho [Otto] I. in A.D. 950, to agree to the restoration of the church. His son Boleslas [Boleslaw] II., A.D. 967-999, contributed to its establishment by founding the bishopric of Prague.The pope seized the opportunity on the occasion of this founding of the bishopric to introduce the Roman ritual (A.D. 973).[265]

§ 93.7. From Bohemia the Christian faith was carried to the Poles. In A.D. 966 the Duke Micislas was persuaded by his wife Dubrawka, a Bohemian princess, daughter of Boleslaw I., to receive baptism. His subjects were induced to follow his example, and the bishopric of Posen was founded. The church obtained a firm footing under his son, the powerful Boleslaw Chrobry, A.D. 992-1025, who with the consent of Otto III. freed the Polish church from the metropolitanate of Magdeburg, and gave it an archiepiscopal see of its own at Gnesen (A.D. 1000). He also separated the Poles from German imperial federation and had himself crowned king shortly before his death in A.D. 1025. A state of anarchy, which lasted for a year and threatened the overthrow of Christianity in the land, was put an end to by his grandson Casimir in A.D. 1039. Casimir’s grandson Boleslaw II. gave to the Poles a national saint by the murder in A.D. 1079 of Bishop Stanislas [Stanislaus] of Cracow, which led to his excommunication and exile.