Reformatting native religious and cultural activities and beliefs into a Christianized form was officially sanctioned; preserved in the Venerable Bede
's Historia ecclesiastica gentis Anglorum
is a letter from Pope Gregory I
, arguing that conversions were easier if people were allowed to retain the outward forms of their traditions, while claiming that the traditions were in honor of the Christian God, "to the end that, whilst some gratifications are outwardly permitted them, they may the more easily consent to the inward consolations of the grace of God".
In essence, it was intended that the traditions and practices still existed, but that the reasoning behind them was altered. The existence of syncretism
in Christian tradition has long been recognized by scholars. Since the 16th century and till modern days, significant scholarship was devoted to deconstruction of interpretatio christiana
, i.e., tracing the roots of some Christian practices and traditions to paganism. Early works of this type have tended to be downplayed and even dismissed as a form of Protestant
apologetics aimed at "purification" of Christianity.
Early Christianity (Ante-Nicaean) James the Just
, whose judgment was adopted in the Apostolic Decree of Acts 15:19–29
, c. 50 AD: "...we should write to them [Gentiles] to abstain only from things polluted by idols
and from fornication
and from whatever has been strangled and from blood..." (NRSV
The Council of Jerusalem
(around 50 AD), according to Acts 15
, agreed that lack of circumcision
could not be a basis for excluding Gentile
believers from membership in the Jesus community. Rather, they instructed new believers to avoid "pollution of idols, fornication, things strangled, and blood" (KJV
, Acts 15:20–21), expecting them to hear Moses read on the Sabbath days. These clarifications were put into writing, distributed (KJV
, Acts 16:4–5) by messengers present at the Council, and were received as an encouragement to the growth of these gentiles' trust in the God of Israel as revealed in the Gospel. The Apostolic Decree thus helped to establish nascent Christianity as a unique alternative among the forms of Judaism
for prospective Proselytes
. The Twelve Apostles
and the Apostolic Fathers
initiated the process of transforming the originally Jewish
sect into a diaspora of communities composed of both Jews and gentiles, united by their trust in Jesus.
churches are the only instances of imposition of Christianity by sovereign rulers predating the council of Nicaea
. The initial conversion of the Roman Empire
occurred mostly in urban areas of Europe, where the first conversions were sometimes among members of the Jewish population. Later conversions happened among other populations over centuries, often initially among its urban population, with rural conversions taking place some time later. The term "pagan" is from Latin and means "villager, rustic, civilian."
It is derived from this historical transition. The root of that word is present in today's word "paisan" or "paisano".
Late antiquity (4th–5th centuries) Constantine's conversion
, by Rubens
The Christianization of the Roman Empire
is typically divided into two phases, before and after the year 312, which marked the momentous conversion (sincere or not debated for centuries) of Constantine
. By this date, Christianity had already converted a significant but unknown proportion of at least the urban population of the empire including a small number of the elite classes. Constantine ended the intermittent persecution of Christianity
with the Edict of Milan
, in fact a quote from a letter of the emperor Licinius by Eusebius, which granted tolerance to all religions, but specifically mentions Christianity. Under Constantine's successors, Christianization of Roman society proceeded by fits and starts, as John Curran documented in detail.
Constantine's sons banned pagan state religious sacrifices in 341, but did not close the temples. Although all state temples in all cities were ordered shut in 356, there is evidence that traditional sacrifices continued. Under Julian
, the temples were reopened and state religious sacrifices performed once more. When Gratian
, emperor 376–383, declined the office and title of Pontifex Maximus
, his act effectively brought an end to the state religion due to the position's authority and ties within the Imperial administration. Again, however, this process ended state official practices but not private religious devotion. As Christianity spread, many of the ancient pagan temples were defiled, sacked, destroyed, or converted into Christian sites by such figures as Martin of Tours
, and in the East often by militant monks
. However, many temples remained open until Theodosius I
's edict of Thessalonica
in 381 banned haruspices and other pagan religious practices. From 389 to 393 he issued a series of decrees which led to the banning of pagan religious rites, and the confiscation of their property and endowments. The Olympic Games were banned in 392 because of their association with the old religion. Further laws were passed against remaining pagan practices over the course of the following years. The effectiveness of these laws empire-wide is debatable. Christianization of the central Balkans
is documented at the end of the 4th century, where Nicetas
the Bishop of Remesiana
brought the gospel to "those mountain wolves", the Bessi
Reportedly his mission was successful, and the worship of Dionysus
and other Thracian
gods was eventually replaced by Christianity.
Representation of Saint Clement
fighting the Graoully dragon in the Roman amphitheater of Metz
. Authors tend to present such legend as a symbol of Christianity's victory over paganism
, represented by a harmful dragon.
A turning point came after the Battle of the Frigidus
of 395, ending the last serious attempt at a pagan revival
in the now Christianized Roman Empire. After the defeat of Eugenius
, the conservative pagan families of Rome gave up their resistance to Christianity and began to re-invent themselves to maintain their social leadership. By this time the Christian hierarchy had adopted classical education and culture as the marks of the civilized person, thus bringing the two social groups into alliance. Under the regency of Stilicho
(395–408), some paganism was still tolerated, but later in the 5th century, legislation against pagan possessions, and other pagan practices, became increasingly strict
. There appear to have been later attempts at a pagan revival, in 456 in circles surrounding the general Marcellinus
and under Anthemius
(r. 467–472), but these came to nothing. Marcian
in 451 put the death penalty on the practice on pagan rites, and Leo I
in 472 reinforced this by penalizing anyone who was aware that pagan rites were performed on his property.
The early Christianization of the Germanic peoples
was achieved by various means, and was partly facilitated by the prestige of the Christian Roman Empire
amongst European pagans. The early rise of Germanic Christianity was, thus, mainly due to voluntary conversion on a small scale. In the 4th century some Eastern Germanic tribes, notably the Goths
, an East Germanic tribe
, adopted Arianism
. From the 6th century, Germanic tribes were converted (and re-converted) by missionaries
, firstly among the Franks
, after Clovis I
's conversion to Christianity in 496. Christianity at this time then constituted of a mix of Arian Christianity, Nicene Christianity, and Christianized Germanic paganism. The Lombards
adopted Christianity as they entered Italy, also during the 6th century. Conversion of the West and East Germanic tribes sometimes took place "top to bottom", in the sense that missionaries sometimes aimed at converting Germanic nobility first, after which time their societies would begin a gradual process of Christianization that would generally take a matter of centuries, with some traces of earlier beliefs remaining. The Franks
were converted in the 5th century, after Clovis I
's conversion to Nicene Christianity. In 498 (497 or 499 are also possible) he let himself be baptized in Rheims
With this act, the Frankish Kingdom became Christian, although it would take until the 7th century for the population to abandon some of their pagan customs.
Christian beliefs and a remnant of pagan practices branded as superstitions existed side by side for many centuries.
Christianization of Europe (6th–18th centuries) Great Britain and Ireland
In most of Britain, the native Britons were already partly Christianized by the time of the Anglo-Saxon settlement of Britain
; it is not clear how thorough this process had been. Ireland, and parts of Scotland, had been converted by the Romano-British
Christians, led by Saint Patrick
. However, ecclesiastics of the time such as the British Gildas
and later Anglo-Saxon Bede
, criticized them for generally refusing to work at all for the conversion of the Anglo-Saxons
; in fact, many were absorbed into the religion and culture of the new settlers.
The Viking invasions of Britain and Ireland
destroyed many monasteries and new Viking settlers restored paganism—though of a different variety to the Saxon or classical religions—to areas such as Northumbria and Dublin
for a time before their own conversion.
The Germanic peoples
underwent gradual Christianization in the course of the Early Middle Ages
, resulting in a unique form of Christianity known as Germanic Christianity
that was frequently some blend of Arian Christianity and Germanic paganism. The Eastern and Western tribes were the first to convert through various means. However, it would not be until the 12th century that the North Germanic peoples
In the polytheistic Germanic tradition, it was possible to worship Jesus
next to the native gods like Woden
. Before a battle, a pagan military leader might pray to Jesus for victory, instead of Odin, if he expected more help from the Christian God. According to legend, Clovis had prayed thus before a battle against one of the kings of the Alemanni
, and had consequently attributed his victory to Jesus.
The Christianization of the Franks laid the foundation for the further Christianization of the Germanic peoples.
The next impulse came from the edge of Europe. Although Ireland had never been part of the Roman Empire, Christianity had come there and developed, largely independently, into Celtic Christianity
. The Irish monks had developed a concept of peregrinatio
This essentially meant that a monk would leave the monastery and his Christian country to proselytize among the heathens. From 590 onwards, Irish missionaries were active in Gaul
, Scotland, Wales
and England. During the Saxon Wars
, King of the Franks
, Christianized the Saxons
by way of warfare and law upon conquest.
The Sachsenhain memorial in Verden, Germany
and its successor state Duchy of Bohemia
were founded by West Slavs
in Central Europe in 9th century. The territory of Great Moravia was originally evangelized by missionaries coming from the Frankish Empire
enclaves in Italy and Dalmatia
since the early 8th century and sporadically earlier.
The first Christian church of the Western and Eastern Slavs known to the written sources was built in 828 by Pribina
, the ruler and Prince of the Principality of Nitra
, although probably still a pagan himself, in his possession called Nitrava (today Nitra
The first Moravian ruler known by name, Mojmír I
, was baptized in 831 by Reginhar, Bishop of Passau
Despite the formal endorsement by the elites, the Great Moravian Christianity was described as containing many pagan elements as late as in 852.
After its establishment under Khan Asparukh
in 681, Bulgaria
retained the traditional Bulgar
and the pagan beliefs of the local Slavic
population. In the mid-9th century, Boris I
decided to establish Christianity as a state religion in Bulgaria. In 864, he was baptized in the capital Pliska
by Byzantine priests. After prolonged negotiations with both Rome and Constantinople, he managed to create an autocephalous Bulgarian Orthodox Church
and used the newly created Cyrillic script
to make the Bulgarian language
the language of the Church.
Christianity was challenged during the rule of his first-born son, Vladimir-Rasate
(889–893), who decided to return to the old Bulgarian religion. Boris I, who had previously retired to a monastery, led a rebellion against his son and defeated him. At the counsel of Preslav
in 893, his third son, Simeon I
who was born after the Christianization, was installed on the throne and the capital was moved from Pliska to Preslav as a symbol of the abolition of the old religion. Simeon I led a series of wars against the Byzantines to gain official recognition of his Imperial title and the full independence of the Bulgarian Church. As a result of his victories in 927, the Byzantines finally recognized the Bulgarian Patriarchate
Seal of prince Strojimir
, from the late 9th century – one of the oldest artifacts on the Christianization of the Serbs
By the 870s, the Serbs were baptized and had established the Eparchy of Ras
, on the order of Emperor Basil I
According to Constantine VII
, christianization of Croats began in the 7th century. Viseslav
(r. 785–802), one of the first dukes of Croatia, left behind a special baptismal font, which symbolizes the acceptance of the church, and thereby Western culture, by the Croats. The conversion of Croatia is said to have been completed by the time of Duke Trpimir
's death in 864. In 879, under duke Branimir
, Croatia received papal recognition as a state from Pope John VIII
pirates, based on the Croatian coast, remained pagans until the late ninth century.
The "Baptism of Poland" (Polish
: Chrzest Polski
) in 966, refers to the baptism of Mieszko I
, the first ruler of a future united Polish state. His baptism was followed by the building of churches and the establishment of an ecclesiastical hierarchy. Mieszko saw baptism as a way of strengthening his hold on power, with the active support he could expect from the bishops, as well as a unifying force for the Polish people. Mieszko's action proved highly successful because by the 13th century, Roman Catholicism
had become the dominant religion
Image of the King Saint Stephen I of Hungary
, from the medieval codex Chronicon Pictum from the 14th century.
In the Middle Ages, the Kingdom of Hungary
(which was larger than modern day Hungary) was Christianized initially by Greek monks sent from Constantinople to convert the pagan Hungarians. In 950, the tribal chief, Gyula II
of Transylvania, visited Constantinople and was baptized. Gyula also had his officers and family baptized under the Orthodox confession.
The conversion of the Hungarian people was not completed until the reign of Gyula's grandson, King Stephen I of Hungary
. Stephen was the son of Grand Prince Géza of Hungary
, the daughter of Gyula II. His authority as leader of the Hungarian tribal federation was recognized with a crown from Pope Sylvester II
. King Stephen converted the nomadic barbarian tribes of the Hungarians and induced them to sedentary culture. The conversion of Hungary is said to have been completed by the time of Stephen's death in 1038.
Soon the Hungarian Kingdom counted with two archbishops and 8 bishops, a defined state structure with province governors that answered to the King. In the other hand, Saint Stephen opened the frontiers of his Kingdom in 1016 to the pilgrims that traveled by land to the Holy Land, and soon this route became extremely popular, being used later in the Crusades. Saint Stephen was the first Hungarian monarch that was elevated to the sanctity for his Christian characteristics and not because he suffered a martyr death.
Between the 8th and the 13th century, the area of what now is Ukraine
and a part of European Russia
was settled by the Kievan Rus'
. An attempt to Christianize them had already been made in the 9th century, with the Christianization of the Rus' Khaganate
. In the 10th century, around 980, the efforts were finally successful when Vladimir the Great
was baptized at Chersonesos
. To commemorate the event, Vladimir built the first stone church of Kievan Rus', called the Church of the Tithes
, where his body and the body of his new wife were to repose. Another church was built on top of the hill where pagan statues stood before.
The Christianization of Scandinavia started in the 8th century with the arrival of missionaries
in Denmark and it was at least nominally complete by the 12th century, although the Samis
remained unconverted until the 18th century. In fact, although the Scandinavians became nominally Christian, it would take 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
, the Immaculate Conception
, the Trinity
and so forth.
Archaeological excavations of burial sites on the island of Lovön
near modern-day Stockholm
have shown that the actual Christianization of the people was very slow and took at least 150–200 years,
and this was a very central location in the Swedish kingdom. Thirteenth-century runic inscriptions
from the bustling merchant town of Bergen
in Norway show little Christian influence, and one of them appeals to a Valkyrie
At this time, enough knowledge of Norse mythology
remained to be preserved in sources such as the Eddas
Iberian Peninsula and Reconquista
By the late 6th century, certainly during the reign of Reccared I
, Spain can be said to be a Christian country, although paganism persisted among segments of the population for some decades afterwards.
Despite early Christian testimonies and institutional organization, Basque
Christianization was slow. Muslim accounts from the period of the Umayyad conquest of Hispania
and beginning of 9th century identify the Basques as magi
or 'pagan wizards', they were not considered 'People of the Book
Colonial era (16th–19th centuries)
Evangelization of Mexico
Colonies in the Americas, Africa, Asia and Pacific
The expansion of the Catholic Portuguese Empire
and Spanish Empire
with a significant role played by Catholic missionaries led to the Christianization of the indigenous populations of the Americas such as the Aztecs
. A large number of churches were built.
Later waves of colonial expansion such as the Scramble for Africa
or the struggle for India
, by the Netherlands, Britain, France, Germany and Russia led to Christianization of other native populations across the globe such as the Indigenous peoples of the Americas
, Indians and Africans led to the expansion of Christianity eclipsing that of the Roman period and making it a truly global religion.
The colonies which later became the United States were largely colonized by England, and therefore their colonists were predominantly Protestant
. Even colonists with non-English backgrounds—Scots, Scotch Irish, Germans, Dutch, French, and Swedes—were mostly from Protestant countries in Northern Europe. Thus Protestantism as a religious force shaped the mind of pre-independence colonial America.
By the 1790 Census
, the total immigration over the approximately 130-year span of colonial existence of the U.S. colonies was summarized as: 3.9 million total, comprising 2.56 million British, 0.76 million African, and 0.58 million "other" who probably included a large proportion of people with poorly recorded English ancestry.
It was not until the nineteenth century that Roman Catholics became a numerically significant segment of American life, mainly due to large-scale immigration from Ireland
(driven by the Great Famine
from 1845 onward
) and countries in Southern Europe
(partly due to farming improvements which created surplus labor
), and absorption of territories originally colonized or influenced by Catholic countries such as Spain.
This section needs expansion
. You can help by adding to it
. (September 2011)
In 1908 Pope Pius X
declared that the United States was no longer a missionary territory for Roman Catholicism. By this time the Roman Catholic church was well established enough to stake a place for itself in the U.S. religious landscape. It was about 15 million strong by 1901. Thus, the church adopted a mission to Christianize other cultures. On November 16, 1908, a missionary conference was held in Chicago to mark the transition from becoming a church that received
missionary help to a church that sends
it. Attendees included Boston's Archbishop William H. O'Connell
and Chicago's Archbishop James Edward Quigley
, who called attention to the "new era" into which the church in the U.S. now entered.
Physical Christianization: the choir of San Salvatore, Spoleto
, occupies the cella
of a Roman temple.
Many Christian churches were built upon sites already consecrated as pagan temples or mithraea
, the church of Santa Maria sopra Minerva
(literally Saint Mary above Minerva
) in Rome being simply the most obvious example, though a period of about 350 years of abandonment intervened between temple and church in this case. Sulpicius Severus
, in his Vita
of Martin of Tours
, a dedicated destroyer of temples and sacred trees, remarks "wherever he destroyed heathen temples
, there he used immediately to build either churches or monasteries",
and when Benedict
took possession of the site at Monte Cassino
, he began by smashing the sculpture of Apollo
and the altar that crowned the height.
The British Isles and other areas of northern Europe that were formerly druidic
are still densely punctuated by holy
wells and holy springs that are now attributed to some saint
, often a highly local saint unknown elsewhere; in earlier times many of these were seen as guarded by supernatural forces such as the melusina
, and many such pre-Christian holy wells appear to survive as baptistries. Not all pre-Christian holy places were respected enough for them to survive, however, as most ancient European sacred groves
, such as the pillar Irminsul
, were destroyed by Christianizing forces.
During the Reconquista
and the Crusades
, the cross served the symbolic function of possession that a flag would occupy today. At the siege of Lisbon
in 1147, when a mixed group of Christians took the city, "What great joy and what a great abundance there was of pious tears when, to the praise and honor of God and of the most Holy Virgin Mary the saving cross was placed atop the highest tower to be seen by all as a symbol of the city's subjection."
Myths and imagery
Ivory diptych of a priestess of Ceres
, defaced and damaged by Christians
of several saints has often been treated sceptically by most academics, either because there is a paucity of historical evidence for them, or due to striking resemblances that they have to pre-Christian deities. In 1969 the Roman Catholic Church removed some Christian Saints from its universal calendar and pronounced the historicity of others to be dubious.
Though highly popular in the Middle Ages, many of these saints have since been largely forgotten, and their names may now seem quite unfamiliar. The most prominent amongst these is Saint Eustace
, who was extremely popular in earlier times, but whom Laura Hibberd
sees as a chimera
composed from details of several other Saints. Many of these figures of dubious historicity appear to be based on figures from pre-Christian myth and legend, Saint Sarah
, for example, also known as Sarah-la-Kali
, is thought by Ronald Lee
to be a Christianization of Kali
, a Hindu deity.
is currently the most common symbol of Christianity, and has been for many centuries, coming to prominence during the 4th century (301 to 400 AD).
The predecessor of the cross as the main Christian symbol was the labarum
, a symbol formed by overlaying the first two letters of the Greek word for Christ
in the Greek alphabet. Constantine I
is widely considered to have introduced the symbol into Christianity, but the symbol itself predates this.
Although Christian tradition argues that Constantine chose the labarum
because he had a vision that led him to convert to Christianity
, Constantine's conversion is disputed by some historians,
who see Constantine's motive for choosing the labarum
as political, with him deliberately making his banner one which could be interpreted as supporting either of the two major religions of the Roman Empire at the time.
Prior to the labarum
, the main Christian symbol, and the earliest, was a fish-like symbol now known as Ichthys
(the Greek word for fish
); the Greek word ιχθυς is an acronym
for the phrase transliterated as "Iesou Christos Theou Yios Sotiras", that is, "Jesus Christ, God's Son, the Savior". There are several other connections with Christian tradition relating to this choice of symbol: that it was a reference to the feeding of the multitude
; that it referred to some of the apostles
having previously been fishermen; or that the word Christ
was pronounced by Jews in a similar way to the Hebrew word for fish
is the normal Aramaic
word for fish, making this seem unlikely).
In other religions
- ^ Sanmark, Alexandra (2003), "Power and Conversion: A Comparative Study of Christianization in Scandinavia" (PDF), Occasional Papers in Archaeology, 34[permanent dead link]
- ^ Bede (2007) . The Ecclesiastical History of the English Nation. Translated by Jane, L. C. New York: Cosimo Classics. p. 53. ISBN 9781602068322. Retrieved 16 September 2017.
- ^ Curran 2000.
- ^ Gottfried Schramm: A New Approach to Albanian History 1994
- ^ Padberg, Lutz v. (1998), p.45-48, p.53
- ^ Grave goods, which of course are not a Christian practice, have been found until that time; see: Padberg, Lutz v. (1998), p.59
- ^ Padberg, Lutz v. (1998), p.48
- ^ Padberg, Lutz v. (1998), p.67
- ^ Examples include the Massacre of Verden in 782, during which Charlemagne reportedly had 4,500 captive Saxons massacred upon rebelling against conversion, and the Capitulatio de partibus Saxoniae, a law imposed on conquered Saxons in 785 which prescribes death to those that refuse to convert to Christianity.
- ^ For the Massacre of Verden, see Barbero, Alessandro (2004). Charlemagne: Father of a Continent, page 46. University of California Press. For the Capitulatio de partibus Saxoniae, see Riché, Pierre (1993). The Carolingians. University of Pennsylvania Press. ISBN 978-0-8122-1342-3.
- ^ Neil S. Price, The Vikings in Brittany, Vol. 22, 6, Viking Society for Northern Research, University College London, 1989, p. 370.
- ^ Philippe Lauer, Le règne de Louis IV d'Outre-Mer, Emile Bouillon, Paris, 1900, p. 273.
- ^ Poulik, Josef (1978). "The Origins of Christianity in Slavonic Countries North of the Middle Danube Basin". World Archaeology. 10 (2): 158–171. doi:10.1080/00438243.1978.9979728.
- ^ Stanislav, Ján (1934). Životy slovanských apoštolov Cyrila a Metoda. Panonsko-moravské legendy. Bratislava, Praha: Vydané spoločne nakladateľstvom Slovenskej ligy a L. Mazáča. Archived from the original on 2008-03-25. Retrieved 2009-10-09.
- ^ Bartoňková Dagmar; et al., eds. (1969). "Libellus de conversione Bagoariorum et Carantanorum (i.e. Conversio)". Magnae Moraviae fontes historici III. Praha: Statni pedagogicke nakl.
- ^ Conversio Bagoariorum et Carantanorum: "Adalramus archepiscopus ultra Danubium in sua proprietate loco vocato Nitrava consecravit ecclesiam." ("Archbishop Adalram consecrated a church for him over the Danube on his possession called Nitra.")
- ^ Sommer, Petr; Trestik, Dusan; Zemlicka, Josef (2007), "Bohemia and Moravia", in Berend, Nora (ed.), Christianization and the rise of Christian monarchy : Scandinavia, Central Europe and Rus' c. 900–1200, Cambridge, UK; New York: Cambridge University Press, pp. 214–262
- ^ Barford, P. M. (2001). The early Slavs : culture and society in early medieval Eastern Europe. Ithaca, NY: Cornell University Press.
- ^ a b Philip Schaff. History of the Christian Church, Volume IV: Mediaeval Christianity. A.D. 590–1073. CCEL. pp. 161–162. ISBN 978-1-61025-043-6. Retrieved 15 June 2013.
- ^ a b De Administrando Imperio
- ^ A collection of dated Byzantine lead seals, page 47: "733... Church of Constantinople"
- ^ "Vladimir Corovic: Istorija srpskog naroda". Rastko.rs. Retrieved 2012-01-12.
- ^ Vlasto, A. P. (1970-10-02). The entry of the Slavs into Christendom: an introduction to the medieval ... – A. P. Vlasto – Google Boeken. ISBN 9780521074599. Retrieved 2012-01-12.
- ^ The wars of the Balkan Peninsula: their medieval origins ISBN 0-8108-5846-0
- ^ Ivan Popovski, A Short History of South East Europe, "Medieval Croatian states", Lulu Press, Inc, 2017.
- ^ Stjepan Antoljak, Pregled hrvatske povijesti, Split, 1993, str. 43.
- ^ Evans, Arthur (2007). Through Bosnia and the Herzegovina on Foot During the Insurrection, August and September 1875. Cosimo, Inc., p. 363.
- ^ "The Truth: What Every Roman Catholic Should Know about the Orthodox Church" Dr.Clark Carlton
- ^ Sisa, Stephen. (1995). The Spirit of Hungary : A Panorama of Hungarian History and Culture. Vista Court Books. Millington, NJ: United States
- ^ a b Schön 2004, 170
- ^ Schön 2004, 172
- ^ Schön 2004, 173
- ^ a b Christiansen, Erik (1997). The Northern Crusades. London: Penguin Books. pp. 287. ISBN 978-0-14-026653-5.
- ^ Hunyadi, Zsolt; József Laszlovszky (2001). The Crusades and the Military Orders: Expanding the Frontiers of Medieval Latin Christianity. Budapest: Central European University Press. p. 606. ISBN 978-963-9241-42-8.
- ^ An Historical Overview of the Crusade to Livonia by William Urban
- ^ Stephen McKenna, Paganism and Pagan Survivals in Spain up to the Fall of the Visigothic Kingdom, Chapter 5 : "Pagan Survivals in Visigothic Spain". Catholic University of America, 1938.
- ^ Jimeno Jurio, Jose Maria, Historia de Pamplona y de sus Lenguas, Tafalla: Txalaparta, 1995, p. 47.
- ^ Kenneth Scott Latourette, A History of the Expansion of Christianity Volume 3 Three Centuries Of Advance A.D. 1500-A.D. 1800 (1939)
- ^ Guy Stresser-Pean, The Sun God and the Savior: The Christianization of the Nahua and Totonac in the Sierra Norte De Puebla, Mexico (2009)
- ^ Stuart B. Schwartz, All Can Be Saved: Religious Tolerance and Salvation in the Iberian Atlantic World (2009)
- ^ Data From Ann Arbor, Michigan: Inter-university Consortium for Political and Social Research (ICPS).
- ^ Jay P. Dolan, The Irish Americans: A History (2010) pp 67–83
- ^ "Vita, ch xiii". Archived from the original on 2006-09-09. Retrieved 2005-07-04.
- ^ De expugnatione Lyxbonensi
- Balmer, Randall (2001). Religion in Twentieth Century America. ISBN 0-19-511295-4.
- Curran, John 2000. Pagan City and Christian Capital. (Oxford) ISBN 0-19-815278-7. Reviewed by Fred S. Kleiner in Bryn Mawr Classical Review 20
- Fletcher, Richard, The Conversion of Europe. From Paganism to Christianity 371–1386 AD. London 1997.
- Gaustad, Edwin Scott; Noll, Mark (2003). A Documentary History of Religion in America Since 1877. ISBN 0-80-282230-4.
- Kaplan, Steven 1984 Monastic Holy Man and the Christianization of Early Solomonic Ethiopia (in series Studien zur Kulturkunde) ISBN 3-515-03934-1
- Kerenyi, Karl, Dionysus: Archetypal Image of Indestructible Life 1976.
- MacMullen, Ramsay, Christianizing the Roman Empire, AD 100 – 400 Yale University Press (paperback, 1986 ISBN 0-300-03642-6 )
- Padberg, Lutz v., (1998): Die Christianisierung Europas im Mittelalter, Stuttgart, Reclam (German)
- Trombley, Frank R., 1993–4. Hellenic Religion and Christianization, c. 370–529. 2 vols. Leiden: Brill; reprint 2014 ISBN 90-04-09691-4
- Vesteinsson, Orri, 2000. The Christianization of Iceland: Priests, Power, and Social Change 1000–1300 (Oxford:Oxford University Press) ISBN 0-19-820799-9
- Senaka Weeraratna, Repression of Buddhism in Sri Lanka by the Portuguese (1505–1658)(http://vgweb.org/unethicalconversion/port_rep.htm)2005[permanent dead link]]
- Živković, Tibor (2007). "The Golden Seal of Stroimir" (PDF). Historical Review. 55: 23–29. Archived from the original (PDF) on 2018-03-24. Retrieved 2018-03-07.
- Živković, Tibor (2013). "On the Baptism of the Serbs and Croats in the Time of Basil I (867–886)" (PDF). Studia Slavica et Balcanica Petropolitana (1): 33–53.
Last edited on 3 April 2021, at 13:28
Content is available under CC BY-SA 3.0
unless otherwise noted.