Saints and Sainthood around the Baltic Sea: Identity, Literacy, and Communication in the Middle Ages

This volume addresses the history of saints and sainthood in the Middle Ages in the Baltic Region with a special focus on the cult of saints in Russia, Prussia, Finland, Sweden, Denmark, Estonia, and Latvia (more commonly referred to in the Middle Ages as Livonia). The articles cover a wide range of topics, for example the introduction of foreign (and old ) saints into new regions, the creation of new local cults of saints in newly Christianized regions, the role of the cult of saints in the creation of political and lay identities, the adaption of the cult of saints in folk poetry, and the potential role of saints in times of war. The articles also address questions of methodology in research on the medieval cult of saints. Chronologically, the articles cover most of the Middle Ages from the Scandinavian Varangians in Rus in the tenth century to the late medieval Northern societies of the late fifteenth century.https://scholarworks.wmich.edu/mip_smemc/1000/thumbnail.jp

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Valdemar Sejr, korstogsbevægelsen og den pavelige reformpolitik i 1200-tallets første halvdel

Valdemar Sejr, the Crusading Movement, and Papal Reforms in the First Half of the Thirteenth CenturyThe present study demonstrates beyond question that the Danish Crusaders were in every way an integral part of the whole European Crusading movement in the first part of the thirteenth century. Both in Denmark and in the Danish possessions in Northern Germany and the Baltic region there was a clear recognition of something new and momentous in the Crusading movement under Pope Innocent III. The papal interpretation of the Crusades as an expression of penance and conversion was understood and embraced, as were also the papal privileges attached to the Crusader oath. Once clothed in the status of Crusader, the Danish participants in the movement immediately and directly put their oath into practice.The Baltic region was clearly conceived as a central missionary field on the same footing as other Crusader destinations - a conception shared equally by ecclesiastical leaders and active participants. The Holy Land, to be sure, possessed a unique aura, but the Christianisation of the regions along the boundaries of Western Christendom enjoyed a high priority, regardless of their geographic position. Every area of Crusader activity was, so to speak, a centre in the total movement. Scandinavia and the Baltic region were thus far from peripheral when it came to the spread of new ideas. The Crusades make it clear, on the contrary, that new ideas spread with great speed to all the central areas of the movement.Translated by Michael Wolf

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