Christianization

[39] Historian Philip Schaff has written that sprinkling, or pouring of water on the head of a sick or dying person, where immersion was impractical, was also practiced in ancient times and up through the twelfth century.

[55][56] While many new subjects appear for the first time in the Christian catacombs – i.e. the Good Shepherd, Baptism, and the Eucharistic meal – the Orant figures (women praying with upraised hands) probably came directly from pagan art.

According to historian Hans Kloft, that was because the Eleusinian Mysteries, Demeter's cult, ended in the 4th century, and the Greek rural population gradually transferred her rites and roles onto the Christian saint.

For example, Christian historians recorded that Hadrian (2nd century), when in the military colony of Aelia Capitolina (Jerusalem), had constructed a temple to Aphrodite on the site of the crucifixion of Jesus on Golgotha hill in order to suppress veneration there.

[101] Professor of Byzantine history Helen Saradi-Mendelovici writes that this process implies appreciation of antique art and a conscious desire to find a way to include it in Christian culture.

[115] Ancient sites were viewed with veneration, and were excluded or included for Christian use based largely on diverse local feeling about their nature, character, ethos and even location.

The Franks cut down the Irminsul, looted the accumulated sacrificial treasures (which the King distributed among his men), and torched the entire grove... Charlemagne ordered a Frankish fortress to be erected at the Eresburg".

[129] Large numbers of pre-Christian names survive into the present day, and Sørensen says this demonstrates the process of Christianization in Denmark was peaceful and gradual and did not include the complete eradication of the old cultic associations.

[180] Still, Bradbury notes that the complete disappearance of public sacrifice by the mid-fourth century "in many towns and cities must be attributed to the atmosphere created by imperial and episcopal hostility".

In response, the Frankish King "enacted a variety of draconian measures" beginning with the massacre at Verden in 782 when he ordered the decapitation of 4500 Saxon prisoners offering them baptism as an alternative to death.

[202] These events were followed by the severe legislation of the Capitulatio de partibus Saxoniae in 785 which prescribes death to those that are disloyal to the king, harm Christian churches or its ministers, or practice pagan burial rites.

[207] Relying largely on recent archaeological developments, Lorcan Harney has reported to the Royal Academy that the missionaries and traders who came to Ireland in the fifth to sixth centuries were not backed by any military force.

As M. L. Chaumont established in 1969, the latter, with the help of Gregory the Illuminator, adopted the Christian faith at the state level in June 311, two months after the publication of the Edict of Sardica "On Tolerance" by Emperor Galerius (293–311).

[262] According to medieval Georgian Chronicles, Christianization began with Andrew the Apostle and culminated in the evangelization of Iberia through the efforts of a captive woman known in Iberian tradition as Saint Nino in the fourth century.

[268] With the end of persecution in 312, churches, baptistries, hospitals and episcopal palaces were erected in most major towns, and many landed aristocracy embraced the faith and converted sections of their villas into chapels.

[32][32][note 11] In the Christianization process of Bohemia, Moravia and Slovakia territories, the two Byzantine missionary brothers Saints Constantine-Cyril and Methodius played the key roles beginning in 863.

[295][296] The conversion of Gyula at Constantinople and the missionary work of Bishop Hierotheus are depicted as leading directly to the court of St. Stephen, the first Hungarian king, a Christian in a still mostly pagan country.

[314] From before the days of Charlemagne (747–814), the fierce pagan tribes east of the Baltic Sea lived on the physical frontiers of Christendom in what has today become Estonia, Latvia, Lithuania and the Kaliningrad oblast (Prussia).

[326][327] In some cases, voluntary conversion of the local aristocracy—usually followed by the populace, under this influence—was recognized, and stayed the hand of war; in others, naked ambition and greed for material wealth resulted in military actions against ostensibly already-converted peoples.

Medieval historian Aiden Lilienfeld says "In 1226, however, the Duke of Mazovia ... granted the Order territory in eastern Prussia in exchange for help in subjugating pagan Baltic peoples".

[336] Christian clergy translated religious texts into local vernacular language which introduced literacy to all members of the princely dynasty, including women and the general populace.

[347] The centuries long military struggle to reclaim the peninsula from Muslim rule, called the Reconquista, took place until the Christian Kingdoms, that would later become Spain and Portugal, reconquered the Moorish Al-Ándalus in 1492.

In 1478, they established the Spanish Inquisition, telling the Pope it was needed to find heretics – specifically Jews pretending to be Christian so they could spy for Moslems who wanted their territory back.

[353] Following the geographic discoveries of the 1400s and 1500s, increasing population and inflation led the emerging nation-states of Portugal, Spain, and France, the Dutch Republic, and England to explore, conquer, colonize and exploit the newly discovered territories.

[358] He goes on to explain this is because, "Despite their role as allies of the empire, missions also developed the vernacular that inspired sentiments of national identity and thus undercut Christianity's identification with colonial rule".

This common theory of the time asserts that history shows the normal progression of society is toward constant betterment; that humans could therefore eventually be perfected; that primitive nations could be forced to become modern states wherein that would happen.

[394] Historian Jacob Schacter says these missions were universally Protestant, were based on belief in the traditional duty to "teach all nations", the sense of "obligation to extend the benefits of Christianity to heathen lands" (just as Europe itself had been "civilized" centuries before), and a "fervent pity" for those who had never heard the gospel.

[413] Mark Boyle writes that: Christianity's historical alignment with the Western project and [the overlapping] histories of colonialism and imperialism raises questions about its capacity to serve as a progressive force in global affairs today.

[410] Joseph Tse-Hei Lee observes that, historically, Christianity has long had a tendency to flourish in areas where there is suffering, dislocation and warfare, and that this is evident in its modern development in China.

[149] According to Raymond Van Dam, "an approach which emphasizes conflict flounders as a means for explaining both the initial attractions of a new cult like Christianity, as well as, more importantly, its persistence".

photo of teenage girl being baptized at Eastside Christian church
A baptism at an Evangelical church
James Tissot painting of the last supper
The Communion of the Apostles by James Tissot
photo from 1918 of African children all dressed in white for confirmation at Cape Mount
Confirmation class of 1918 at Cape Mount
catacomb art of woman with raised hands and man celebrating eucharist
Early depiction of Eucharist celebration found in catacombs beneath Rome
photo of what remains of Roman temple at Évora
Ancient Roman Temple, Évora. Believed to have been dedicated to the Roman goddess Diana, this 2nd or 3rd century temple survived because it was converted to a number of uses over the centuries – such as an armory, theater and animal slaughterhouse.
Ruben's painting of Constantine's conversion
Constantine's conversion , by Rubens
Head of Aphrodite , 1st century AD copy of an original by Praxiteles . The Christian cross on the chin and forehead was intended to "deconsecrate" a holy pagan artifact. Found in the Agora of Athens . National Archaeological Museum in Athens .
part of a Roman temple that is now part of a church at San Salvatore
Physical Christianization: the choir of San Salvatore, Spoleto , occupies the cella of a Roman temple
photo from a distance showing Monte Cassino Abbey on hill
Monte Cassino Abbey now sits on top of the hill.
photo of Parthenon as it looks now
The Parthenon in Athens
map of Charlemagne's kingdom
The Frankish kingdom under Charlemagne and his descendants to 900
this is a map showing how and where congregations formed in the first three centuries
Distribution of Christian congregations in Roman territories during each of the first three centuries AD [ 137 ]
photo of a mosaic of Justinianus I from the Basilica San Vitale
Mosaic of Justinian I in the Basilica San Vitale in Ravenna
this is a map showing the area that Justinian I conquered
The extent of the Byzantine Empire under Justinian's uncle Justin I is shown in the darker color. The lighter color shows the conquests of his successor, Justinian I also known as Justinian the Great
painted portrait of St.Benedict standing by a desk writing his Rule
Heiligenkreuz depiction of St. Benedict
map of Caucasian Albania in the fifth and sixth centuries
Caucasian Albania in 5th and 6th centurires
photo of San Pedro de la Nave, one of the oldest churches in Spain
San Pedro de la Nave , one of the oldest churches in Spain
Geographic map of Balkan Peninsula
Geographic map of Balkan Peninsula
map showing Southeastern Europe Late Ninth Century
Southeastern Europe Late Ninth Century
photo of the Seal of prince Strojimir of the Principality of Serbia from the late 9th century – one of the oldest artifacts of the Christianization of the Serbs
Seal of prince Strojimir of Serbia , from the late 9th century – one of the oldest artifacts of the Christianization of the Serbs
photo of painting, by Skylitzes, showing a delegation of Croats and Serbs to Emperor Basil I
Basil I with delegation of Serbs
map showing Bohemia, Moravia and Silesia
Czech Republic – Bohemia, Moravia and Silesia IV (en)
Image of the King Saint Stephen I of Hungary, from the medieval codex Chronicon Pictum from the 14th century
Image of the King Saint Stephen I of Hungary , from the medieval codex Chronicon Pictum from the 14th century
maps of the three Scandinavian countries before 1000
34 of 'The History of Norway. (With maps.)' (11184806384)
map of Baltic tribes around the year 1200
Baltic Tribes c 1200
photo of painting by Laurits Tuxen depicting the Bishop Absalon toppling the god Svantevit at Arkona
Danish Bishop Absalon destroys the idol of Slavic god Svantevit at Arkona in a painting by Laurits Tuxen
map of Lithuania in 1434
Grand Duchy of Lithuania Rus and Samogitia 1434
photo of painting by Bacciarelli of the young Polish King Jadwiga
Jadwiga_by_Bacciarelli
photo of a painting by Klavdiy Lebedev of mass baptism of the Kievens in a river
The Baptism of Kievans , a painting by Klavdiy Lebedev
Seal of Bishop Bero of Finland from 1253.
Imagery collage of Birger Jarl conquering Häme and the construction of Häme Castle
photo of a painting by 19th-century painter Francisco de Paula Van Halen depicting the Battle of Navas de Tolosa
Depiction of the Battle of Navas de Tolosa by 19th-century painter Francisco de Paula Van Halen
photo of painting depicting monks baptizing Mexicans one at a time
Evangelization of Mexico
photo of painting by Victor Meirelles depicting the first mass given in Brazil
"First Mass in Brazil" . painting by Victor Meirelles
two maps of Africa, one in 1880 and one in 1913, showing how the country was divvied up by the colonial powers of that period
Scramble-for-Africa-1880-1913-v2
map locating Zaire on African continent
Zaire 96map
modern photo of Chinese Christians playing guitar and singing by a campfire
Chinese Christians singing at a camp fire