DOCSLIB.ORG

Church of Norway Pre

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Church of Norway Pre You are welcome in the Church of Norway! Contact Church of Norway General Synod Church of Norway National Council Church of Norway Council on Ecumenical and International Relations Church of Norway Sami Council Church of Norway Bishops’ Conference Address: Rådhusgata 1-3, Oslo P.O. Box 799 Sentrum, N-0106 Oslo, Norway Telephone: +47 23 08 12 00 E: [email protected] W: kirken.no/english Issued by the Church of Norway National Council, Communication dept. P.O. Box 799 Sentrum, N-0106 Oslo, Norway. (2016) The Church of Norway has been a folk church comprising the majority of the popu- lation for a thousand years. It has belonged to the Evangelical Lutheran branch of the Christian church since the sixteenth century. 73% of Norway`s population holds member- ship in the Church of Norway. Inclusive Church inclusive, open, confessing, an important part in the 1537. At that time, Norway Church of Norway wel- missional and serving folk country’s Christianiza- and Denmark were united, comes all people in the church – bringing the good tion, and political interests and the Lutheran confes- country to join the church news from Jesus Christ to were an undeniable part sion was introduced by the and attend its services. In all people. of their endeavor, along Danish king, Christian III. order to become a member with the spiritual. King Olav In a certain sense, the you need to be baptized (if 1000 years of Haraldsson, and his death Church of Norway has you have not been bap- Christianity in Norway at the Battle of Stiklestad been a “state church” tized previously) and hold The Christian faith came (north of Nidaros, now since that time, although a permanent residence to Norway in the ninth Trondheim) in 1030, played this designation fits best permit. However, Church century. It was brought to a significant role toward for the constitutional form of Norway also welcomes western Norway by mis- uniting the nation in the of the church after 1660. migrants without perma- sionaries from the British Christian faith. The Norwegian Constitu- nent stay to take part in Isles, and to eastern Nor- With its roots in the Catho- tion of 1814 confirmed that the life and activities of the way by missionaries from lic Church of the Middle the Norwegian state would congregation and to attend Germany and Friesland, by Ages the Church of Norway retain “the Evangelical the services. The Church way of Denmark. became a Lutheran church Lutheran religion” as the of- of Norway seeks to be an Norwegian kings played through the Reformation in ficial state religion. Norwegian church architecture spans the periode from the stave (wooden) church- es and Romanesque stone churches of the 11th century to the streamline concrete of the 21st century. Photo: Ræge Church in South-Western Norway, (Jiri Havran). In 2012 (May 21), the Nor- Today more than 3.8 million wegian Parliament passed Norwegians are members a constitutional amendment of the Church of Norway – that granted the Church of i.e.73 % of the population. Norway increased autono- my. This loosens historical The Church of Norways ties between institutions long-standing episcopal of State and the majority order was supplemented Lutheran Church. by a synodical structure in In the new wording of the twentieth century. Par- the Constitution there no ish Council members and longer is any referance members of the Diocesan to an “official religion of Councils are elected by the State.” Article 2 in the the church members. The Constitution now says that eleven Diocesan Councils Norway’s values are based gathers once a year for on its Christian and hu- the General Synod of the manist heritage. church. One major consequence Systematic teaching of all is that the responsibility for the baptised is developed the appointment of bishops in recent years. Plan for of the Church of Norway Christian Education was shifted from the state to the adopted by the General church. Synod 2009. A growing number of The Church of pastors are women (30% A renewed focus on religious education has stimulated the creativity in many Norway today in 2014) and four of the Church of Norway congregations. Here children are having an Easter meal in Church of Norway is the twelve bishops are women. Vangen Church in Aurland. (Photo: Bjarne Aagaard.) majority church in Norway. This symbol marks the pilgrim- In 2004, 2009 and 2013 the Scandinavian ways to Nidaros (symbol churches together arranged Nordic Sami designed by Johanna Figur Church-days. Photo from a service in a Lavvo Waddington). (tent) in Jokkmokk, Sweden 2004. The Sami people is a significant part of the Church of Norway. Since 1992 there has been a Sami Church Council. Its task is to develop Sami church life built on Sami languages and cultures. Around 58 % of those born in Norway 2015, were baptised in the Church of Church relations Norway. In the twentieth century the ecumenical movement has Church of Norway is among the founding and active shaped Church of Norway’s identity and profile in many members of the Christian Council of Norway and its ways. It is among the founding and active members of the Multicultural Church Network. The network provides the World Council of Churches (WWC), the Lutheran World platform for cooperation and partnership between new Federation (LWF) and migrant churches and traditional churches in Norway. the Conference of European Churches Church of Norway figures (CEC). Church of • Church membership 3.8 million – 73 % of the population Norway has signed • 58 % of all infants baptized in the Church of Norway 2015 the “Porvoo Agree- • Approximately 100 people attend each service • Approximately 62 000 services are ment”, by which held per year Nordic and Baltic Lu- • 11 dioceses theran churches and • 105 deaneries the Anglican churches • 1250 parishes/congregations The signing of the Porvoo Agreement in the of Great Britain and Cathedral of Nidaros on 1 September 1996. • 1600 churches/chapels Ireland affirm each (NTB-photo, Gorm Kallestad). • 1300 pastors other’s proclamation, • 6200 employees in other categories sacraments and ministries. Church of Norway has also • 9000 elected members signed the “Leuenberg Concord”, which is an ecumenical of Parish Councils agreement between the reformation churches in Europe. • Total grants from the The agreement with the Methodist Church, “The Church – National Budget and A Community of Grace”, links the Church of Norway with from the Municipal the Methodist Church of Northern Europe. Councils, In addition to these multilateral ecumenical agreements, – approximately The Church of Norway has signed formal agreements NOK 4,3 billion (2015). of cooperation with the Evangelical Lutheran Church in Jordan and the Holy Land, the Evangelical Church of Lu- theran Confession in Brazil, and the Evangelical Lutheran There are 11 dioceses Church in Southern Africa. in the Church of Norway.
Load more

Recommended publications
  • Andrews University Digital Library of Dissertations and Theses
    Thank you for your interest in the Andrews University Digital Library of Dissertations and Theses. Please honor the copyright of this document by not duplicating or distributing additional copies in any form without the author’s express written permission. Thanks for your cooperation. ABSTRACT THE ORIGIN, DEVELOPMENT, AND HISTORY OF THE NORWEGIAN SEVENTH-DAY ADVENTIST CHURCH FROM THE 1840s TO 1887 by Bjorgvin Martin Hjelvik Snorrason Adviser: Jerry Moon ABSTRACT OF GRADUATE STUDENT RESEARCH Dissertation Andrews University Seventh-day Adventist Theological Seminary Title: THE ORIGIN, DEVELOPMENT, AND HISTORY OF THE NORWEGIAN SEVENTH-DAY ADVENTIST CHURCH FROM THE 1840s TO 1887 Name of researcher: Bjorgvin Martin Hjelvik Snorrason Name and degree of faculty adviser: Jerry Moon, Ph.D. Date completed: July 2010 This dissertation reconstructs chronologically the history of the Seventh-day Adventist Church in Norway from the Haugian Pietist revival in the early 1800s to the establishment of the first Seventh-day Adventist Conference in Norway in 1887. The present study has been based as far as possible on primary sources such as protocols, letters, legal documents, and articles in journals, magazines, and newspapers from the nineteenth century. A contextual-comparative approach was employed to evaluate the objectivity of a given source. Secondary sources have also been consulted for interpretation and as corroborating evidence, especially when no primary sources were available. The study concludes that the Pietist revival ignited by the Norwegian Lutheran lay preacher, Hans Nielsen Hauge (1771-1824), represented the culmination of the sixteenth- century Reformation in Norway, and the forerunner of the Adventist movement in that country.
    [Show full text]
  • The Origin, Development, and History of the Norwegian Seventh-Day Adventist Church from the 1840S to 1889" (2010)
    Andrews University Digital Commons @ Andrews University Dissertations Graduate Research 2010 The Origin, Development, and History of the Norwegian Seventh- day Adventist Church from the 1840s to 1889 Bjorgvin Martin Hjelvik Snorrason Andrews University Follow this and additional works at: https://digitalcommons.andrews.edu/dissertations Part of the Christian Denominations and Sects Commons, Christianity Commons, and the History of Christianity Commons Recommended Citation Snorrason, Bjorgvin Martin Hjelvik, "The Origin, Development, and History of the Norwegian Seventh-day Adventist Church from the 1840s to 1889" (2010). Dissertations. 144. https://digitalcommons.andrews.edu/dissertations/144 This Dissertation is brought to you for free and open access by the Graduate Research at Digital Commons @ Andrews University. It has been accepted for inclusion in Dissertations by an authorized administrator of Digital Commons @ Andrews University. For more information, please contact [email protected]. Thank you for your interest in the Andrews University Digital Library of Dissertations and Theses. Please honor the copyright of this document by not duplicating or distributing additional copies in any form without the author’s express written permission. Thanks for your cooperation. ABSTRACT THE ORIGIN, DEVELOPMENT, AND HISTORY OF THE NORWEGIAN SEVENTH-DAY ADVENTIST CHURCH FROM THE 1840s TO 1887 by Bjorgvin Martin Hjelvik Snorrason Adviser: Jerry Moon ABSTRACT OF GRADUATE STUDENT RESEARCH Dissertation Andrews University Seventh-day Adventist Theological Seminary Title: THE ORIGIN, DEVELOPMENT, AND HISTORY OF THE NORWEGIAN SEVENTH-DAY ADVENTIST CHURCH FROM THE 1840s TO 1887 Name of researcher: Bjorgvin Martin Hjelvik Snorrason Name and degree of faculty adviser: Jerry Moon, Ph.D. Date completed: July 2010 This dissertation reconstructs chronologically the history of the Seventh-day Adventist Church in Norway from the Haugian Pietist revival in the early 1800s to the establishment of the first Seventh-day Adventist Conference in Norway in 1887.
    [Show full text]
  • DICKINSON COUNTY HISTORY – CHURCHES – NORWAY, VULCAN, LORETTO [Compiled and Transcribed by William John Cummings]
    DICKINSON COUNTY HISTORY – CHURCHES – NORWAY, VULCAN, LORETTO [Compiled and Transcribed by William John Cummings] Norway, Michigan, Diamond Jubilee 1891- Anderson, of Ishpeming, district 1966 Historical Album, unpaged superintendent of Sunday schools, Rev. Mr. Chindberg, of Norway, C.A. Hansen, of Norway over the past years has had Quinnesec, Rev. Otto A. Johnson, Mrs. several churches[,] namely: Baptist, Ricahrd C. Browning, Mrs. Hassell and Evangelical Covenant, Bethany Lutheran, others. All were short and snappy and Norwegian Lutheran, Swedish Methodist, were interspersed with music. Rev. T.H. English Methodist, St. Mary Episcopal, Williamson presided at both sessions. As a Norway Congregation of Jehovah result of the convention, a live county Witnesses, St. Mary’s Catholic and St. Sunday school society was formed with the Barbara’s Catholic. following officers: Churches at present are the Evangelical President – Samuel Perkins, of Norway Covenant, St. Mary’s Catholic, Jehovah M.E. church. Witnesses, English Methodist now united Vice-President – Edwin Turnquist, of with Swedish Methodist and the Vulcan Norway, and W.M. Lewis, of Iron Mountain. Methodist churches. Bethany Lutheran is Secretary – Mrss. [sic – Mrs.] Richard C. now united with the Norwegian church. St. Browning, of Iron Mountain. Mary Episcopal is no longer active, its Treasurer – Albert H. Hooper, of Iron membership having been transferred to the Mountain. Iron Mountain church. St. Barbara Catholic Elementary Superintendent – Mrs. C.A. for many years had its church in the Third Hansen, of Quinnesec. Ward but after being destroyed by fire in Secondary Superintendent – Mrs. 1925 it was rebuilt at Vulcan[,] its present George Snowden, of Iron Mountain.
    [Show full text]
  • Religion Education in Norway: Tension Or Harmony Between Human Rights and Christian Cultural Heritage?
    Religion Education in Norway: Tension or Harmony between Human Rights and Christian Cultural Heritage? BENGT-OVE ANDREASSEN University of Tromsø Abstract Both research and public and scholarly debate on religious education (RE) in Norway have mostly revolved around the subject in primary and secondary school called Christianity, Religion and Ethics (KRL) (later renamed Religion, Philosophies of Life and Ethics, RLE), not least due to the criticisms raised by the UN’s Human Rights Com- mittee in 2004 and the European Court of Human Rights (ECHR) in 2007 of the Norwegian model for RE in primary and secondary schools. The RE subject in upper secondary school, however, is hardly ever mentioned. The same applies to teacher education. This article therefore aims at providing some insight into how RE has developed in the Norwegian educational system overall, ranging from primary and secondary to upper secondary and including the different forms of teacher education. Keywords: religious education, teacher education, educational system, human rights, Norway Historical Background The development of religious education (RE) in Norway can be described in three main perspectives which link with historical periods: firstly, the Chris- tian education policy in the period from 1736 (when confirmation was made obligatory for all people) to 1860; secondly, the gradual secularisation of the school from 1860, as new subjects supplemented and challenged Christian- ity as the main curricular focus in schools, to 1969, when a new Education Act stated that RE should no longer should be confessionally rooted in Christianity. The period of religious instruction in Norwegian schools was then formally over, and ‘separative religious education’, in what has been © The Finnish Society for the Study of Religion Temenos Vol.
    [Show full text]
  • Presiding Bishop Dr. Olav Fykse TVEIT Church of Norway PO Box
    Presiding Bishop Dr. Olav Fykse TVEIT Church of Norway P.O. Box 799, Sentrum Rådhusgata 1-3 0106 OSLO NO - NORWAY lutheranworld.org Per e-mail: [email protected] Geneva, in December 2020 LWF Assembly 2023 – One Body, One Spirit, one Hope Dear Presiding Bishop TVEIT, I am delighted to write with information about the next LWF Assembly, which will take place in Krakow, Poland in September 2023. As you know the Assembly is the highest governing body of the Lutheran World Federation, meeting normally every six years. It is the place and the event where the global nature of the communion is powerfully and tangibly expressed because of the participation of delegates from each of its member churches. Celebrating worship together, praying together, reflecting over God’s word and God’s calling in today’s world, the Assembly is a high point in the member churches’ common journey as a communion. As part of its business, it elects our President, appoints our Council members, and sets the strategic direction of our organization. This will be our 13th Assembly after 75 years of the LWF. I very much hope that your church will be represented and will participate fully. Plans are already underway. The LWF Executive Committee approved the theme of the Assembly, as well as the Assembly budget and the “Fair share” apportionment of Assembly fees. Your contribution is factored into this important equation that ensures we will be one body of Christ with much to offer one another from the rich diversity of our Communion. The fair share Assembly fee for The Church of Norway is calculated to be Euro 506.134.
    [Show full text]
  • Battle of Stiklestad: Supporting Virtual Heritage with 3D Collaborative Virtual Environments and Mobile Devices in Educational Settings
    Archived at the Flinders Academic Commons http://dspace.flinders.edu.au/dspace/ Originally published at: Proceedings of Mobile and Ubiquitous Technologies for Learning (UBICOMM 07), Papeete, Tahiti, 04-09 November 2007, pp. 197-203 Copyright © 2007 IEEE. Published version of the paper reproduced here in accordance with the copyright policy of the publisher. Personal use of this material is permitted. However, permission to reprint/republish this material for advertising or promotional purposes or for creating new collective works for resale or redistribution to servers or lists, or to reuse any copyrighted component of this work in other works must be obtained from the IEEE. International Conference on Mobile Ubiquitous Computing, Systems, Services and Technologies Battle of Stiklestad: Supporting Virtual Heritage with 3D Collaborative Virtual Environments and Mobile Devices in Educational Settings Ekaterina Prasolova-Førland Theodor G. Wyeld Monica Divitini, Anders Lindås Norwegian University of Adelaide University Norwegian University of Science and Technology, Adelaide, Australia Science and Technology, Trondheim, Norway [email protected] Trondheim, Norway [email protected] [email protected], [email protected] Abstract sociological significance. From reconstructions recording historical information about these sites a 3D Collaborative Virtual Environments (CVEs) realistic image of how these places might have looked in the past can be created. This also allows inhabiting have been widely used for preservation of cultural of these reconstructed spaces with people and artifacts heritage, also in an educational context. This paper for users to interact with. All these features can act as a presents a project where 3D CVE is augmented with valuable addition to a ‘traditional’ educational process mobile devices in order to support a collaborative in history and related subjects.
    [Show full text]
  • Lutheran Churches in Australia by Jake Zabel 2018
    Lutheran Churches in Australia By Jake Zabel 2018 These are all the Lutheran Church bodies in Australia, to the best of my knowledge. I apologise in advance if I have made any mistakes and welcome corrections. English Lutheran Churches Lutheran Church of Australia (LCA) The largest Lutheran synod in Australia, the Lutheran Church of Australia (LCA) was formed in 1966 when the two Lutheran synods of that day, the Evangelical Lutheran Church of Australia (ELCA) and the United Evangelical Lutheran Church in Australia (UELCA), united into one Lutheran synod. The LCA has churches all over Australia and some in New Zealand. The head of the LCA is the synodical bishop. The LCA is also divided in districts with each district having their own district bishop. The LCA is an associate member of both the Lutheran World Federation (LWF) and the International Lutheran Council (ILC). The LCA is a member of the National Council of Churches in Australia. The LCA has official altar-pulpit fellowship with the Evangelical Lutheran Church of Papua New Guinea (ELCPNG) and Gutnius Lutheran Church of Papua New Guinea (GLCPNG) and a ‘Recognition of Relationship’ with the Lutheran Church of Canada (LCC). The LCA also has missions to the Australia Aboriginals. The LCA also has German, Finnish, Chinese, Indonesian and African congregations in Australia, which are considered members of the LCA. The LCA is also in fellowship with German, Latvian, Swedish, and Estonian congregations in Australia, which are not considered members of the LCA. Evangelical Lutheran Congregations of the Reformation (ELCR) The third largest synod in Australia, the Evangelical Lutheran Congregations of the Reformation (ELCR), formed in 1966 from a collection of ELCA congregations who refused the LCA Union of 1966 over the issue of the doctrine of Open Questions.
    [Show full text]
  • Pagan to Christian
    FROM ODIN TO CHRIST Pagan to Christian o the Vikings living and travel- ling in a Europe that was almost entirely Christian, con- version did not come äs a single explosive event. If we think of the earlier Situation in England, where Christianity obliterated virtually all recorded knowledge of pagan thought and practice, the way in which some Norsemen remained coolly balanced between two re- ligions, examining the merits of both, and in some cases trying to get the protective benefits of both, is a fascinating study. It is presum- ably one of the results of this detachment, that even after conversion there is still this willingness among the converted to re- member and write about paganism rather than discarding it simply äs error, idolatry and devil-worship. The transition period between paganism and Christianity leaves traces in carving, literature and metalwork. Whether Vikings first started to wear a Thor's hammer round their necks because Christians wore pendant crosses and crucifixes, or whether the tradi- tion is independent of Christian influence, cannot now be determined. But certainly there was enough of a market for both for one enterprising smith to leave behind him in Denmark a single soapstone mould for the production of both cross and hammer amu- lets. Most of the surviving pendants are clearly identifiable äs either hammer or cross, but there are examples where the design of the one seems to have influenced the other, even one example where we are not sure which it was meant to be. Whether the canny Viking who wore it intended the ambiguity is not certain.
    [Show full text]
  • Across the North Sea and Back Again
    Across the North Sea and Back Again A Comparative Study between the Cults of St. Olav and St. Edmund Samuel Patrick Bidwell Master Thesis in Nordic Viking and Medieval Studies 60 Credits Department of Linguistics and Scandinavian Studies Faculty of Humanities University of Oslo May 2017 i Across the North Sea and Back Again: A Comparative Study between the Cults of St. Olav and St. Edmund (Pictured together, from left to right, is St. Olav, identifiable by his battle-axe and St. Edmund, King of East Anglia, with the arrow of his martyrdom. This is a fourteenth century depiction of the royal martyr saints on a rood screen in Catfield Church, Norfolk) ii © Samuel Patrick Bidwell 2017 Across the North Sea and Back Again: A Comparative Study between the Cults of St. Olav and St. Edmund Samuel Patrick Bidwell http://www.duo.uio.no/ Trykk: Reprosentralen, Universitetet i Oslo iii Abstract The medieval cult of saints community was a dense, pervasive network that spread across the vast expanse of Latin Christendom. Saints were international in nature and as such could be easily transported to other geographical regions and integrated into the local culture. This thesis comparatively analyses the cults of St. Olav and St. Edmund and their respective primary hagiographical texts. The aim of this study is to determine to what extent Archbishop Eystein Erlendsson constructed his twelfth century text, Passio et miracula Beati Olavi, with reference to the hagiographical motifs surrounding the cult of St. Edmund and its central manuscript, Passio Sancti Edmundi. The interconnectedness of the cults of these royal martyr saints will be discussed in relation to dynastic promotion and royal patronage, their portrayal as both saints and warriors, shared miracles and exile.
    [Show full text]
  • Church Relations
    CHURCH RELATIONS SECTION 9 Interchurch Relationships of the LCMS Interchurch relationships of the LCMS have 11. Independent Evangelical Lutheran Church been growing by leaps and bounds in the last (Germany)* triennium. In addition to our growing family of 12. Evangelical Lutheran Church of Ghana* official “Partner Church” bodies with whom the 13. Lutheran Church in Guatemala* LCMS is in altar and pulpit fellowship, the LCMS 14. Evangelical Lutheran Church of Haiti* also has a growing number of “Allied Church” bodies with whom we collaborate in various 15. Lutheran Church – Hong Kong Synod* ways but with which we do not yet have altar 16. India Evangelical Lutheran Church* and pulpit fellowship. We presently have thirty- 17. Japan Lutheran Church* nine official partnerships that have already been ** For over 13 years, The Lutheran Church—Missouri Synod recognized by the LCMS in convention as well as (LCMS) has encouraged, exhorted, and convened theological good relationships with an additional forty-three discussions with the Japan Lutheran Church (JLC) to uphold the clear teaching of the infallible Word of God, as held by the Allied Church bodies, many of whom are in historic confessional Christian Church, that only men may be various stages of fellowship talks with the LCMS. ordained to the pastoral office, that is, the preaching office. In addition, the LCMS also has fourteen Sadly, tragically, and against the clear teaching of Holy “Emerging Relationships” with Lutheran church Scripture, the JLC in its April 2021 convention codified the bodies that we are getting to know but with ordination of women to the pastoral office as its official doctrine and practice.
    [Show full text]
  • Aspects of Muscular Christianity in Norway and the United States a Historiographical Comparison Nils Martinius Justvik, University of Agder, Norway
    Aspects of Muscular Christianity in Norway and the United States A Historiographical Comparison Nils Martinius Justvik, University of Agder, Norway Abstract An evaluation of Norwegian historians’ scholarly works concluded that the local and national scopes with respect to impulses and processes were taken for granted. In this article this contention is questioned. A comparison is made between my doctoral thesis on Sport and Protestantism in Southern Norway and three American studies within the scholarly field of muscular Christianity restricted to three topics: theology, Sunday observance, and manliness and masculinity. First, such a comparison has never been done before, and second, it produces important results. Theology is addressed widely in all the studies and plays a significant part in the studies. Sunday observance in the two groups of studies is treated differently, due to the difference of the two contexts. Similarly, the topic of masculinity is a main theme in the U.S. studies, but is hardly mentioned in the Norwegian context. Introduction In this article, I make a historiographical comparison between my doctoral thesis on Sport and Protestantism in southern Norway and three important scholarly analyses of muscular Christianity in the U.S., namely those by Putney, Ladd and Mathisen, and Baker. Putney’s study is the most important of the three in this regard because it resembles my study in that it is based on a doctoral thesis and focuses on a limited period in history, 1880- 1920. Putney presents his task as follows: 1 Aspects of Muscular Christianity in Norway and the U.S. In an attempt to focus attention on muscular Christianity as a whole, this book provides an overview of the muscular Christian movement in America at its historical peak, roughly from 1880 to 1920.
    [Show full text]
  • Download a Pdf File of This Issue for Free
    Issue 63: How the Vikings Took up the Faith Conversion of the Vikings: Did You Know? Fascinating and little-known facts about the Vikings and their times. What's a Viking? To the Franks, they were Northmen or Danes (no matter if they were from Denmark or not). The English called them Danes and heathens. To the Irish, they were pagans. Eastern Europe called them the Rus. But the Norse term is the one that stuck: Vikings. The name probably came from the Norse word vik, meaning "bay" or "creek," or from the Vik area, the body of water now called Skagerrak, which sits between Denmark, Norway, and Sweden. In any case, it probably first referred only to the raiders (víkingr means pirate) and was later applied to Scandinavians as a whole between the time of the Lindesfarne raid (793) and the Battle of Hastings (1066). Thank the gods it's Frigg's day. Though Vikings have a reputation for hit-and-run raiding, Vikings actually settled down and influenced European culture long after the fires of invasion burned out. For example, many English words have roots in Scandinavian speech: take, window, husband, sky, anger, low, scant, loose, ugly, wrong, happy, thrive, ill, die, beer, anchor. … The most acute example is our days of the week. Originally the Romans named days for the seven most important celestial bodies (sun, moon, Mars, Mercury, Jupiter, Venus, and Saturn). The Anglo-Saxons inserted the names of some Norse deities, by which we now name Tuesday through Friday: the war god Tiw (Old English for Tyr), Wodin (Odin), Thor, and fertility goddess Frigg.
    [Show full text]