In this column, I look at the next phase in history of the Northern Crusades: that of “penitential war.”
The presentation examines the question of agency and gender in the social and spiritual experience of conversion to Christianity in 14th and 15th century Iberia.
The conversion of the Anglo-Saxons in the seventh century AD was a complex process that involved several stages.
Memories of the largest lava flood in the history of Iceland, recorded in an apocalyptic medieval poem, were used to drive the island’s conversion to Christianity, new research suggests.
The question of whether Christianity resulted in an improvement, or a worsening of conditions for women in still open to debate.
The following article examines the oldest extant accounts of the conversion of Norway, from the Latin works of the late twelfth century until Snorri Sturluson’s Heimskringla from around 1230.
The British Museum just opened its latest exhibit, Celts: Art and Identity this past Thursday, covering 2,500 years of Celtic history. The exhibit explores Celtic identity and how it eveolved from the time of the Ancient Greeks to the present through art, culture, daily life, religion and politics.
During the Middle Ages nearly all the lands of Europe converted to Christianity. In this short guide, we take a look at how various lands adopted Christianity, including by means of missionary efforts, politics and warfare.
According to hagiographers, (C)Katherine was a princess, the daughter of Roman governor named Constus. She was well educated, beautiful and highly intelligent. She converted to Christianity at the age of 13 or 14 and caught the eye of the Roman Emperor, Maxentius (278-318 AD).
Which facts testify to the beginning of the Christianisation process of a given country and which ones indicate its conclusion?
Religion is a very important factor to take into consideration in discussions about the identity of the conversos [converts] or New Christians, an emerging group in 15th-century Castile.
This study approaches the concept of resistance as a tool for historical analysis during Roman Late Antiquity, especially with respect to the identity construction and the creation of physical or mental borders between Byzantines and Barbarians.
This article will illustrate that an important part of rulers’ wish to create a Christian society was the introduction of Christian legislation.
The Christianity which arrived in Ireland with the fifth-century missionaries was more than just a literate religion; it was very much a religion of the book.
The Carpathian Basin occupies a peculiar place in history. It was the ground where Roman-Germanic world met that of the Slavs and mounted nomad peoples, where no group had achieved sustained unity before the state of Hungary was founded.
11 January 1581 was a fine day in Rome. That morning, Michel de Montaigne, recently arrived in the city, had gone out on horseback when he encountered a procession accompanying a condemned man to execution. Montaigne stopped to watch the sight.
Saints’ cults played a crucial role in medieval society. Although we know very little about the beliefs and rituals of the indigenous peoples of Livonia, either before or after the thirteenth-century conquest, we may assume that the process of Christianization must have caused major changes in their religious practices.
The Christianisation of Estonia has been a subject of extensive research already for a couple of centuries. Archaeologists generally agree that some elements of Christian religion were present in Estonia already prior to official Christianisation at the beginning of the 13th century.
Many attribute the spread of Christianity in Ireland to St. Patrick. But Medieval history and scientific evidence dating back to 540 A.D. hint at a more cosmic reason.
Three ways in which Viking raids and conquests in western Europe affected Scandinavian society are discussed
It has long been believed that the Khazars, a central Asian people, converted to Judaism in the ninth or tenth century. However, a new article concludes that the conversion never took place.
In honour of the day, it seems fitting to throw out some interesting facts about St. Patrick, Ireland’s patron saint.
This article will re-examine some of the information in Bede’s Historia Ecclesiastica Gentis Anglorum, completed in AD 731, on the conversion of the Anglo-Saxons to Christianity in the late sixth and seventh centuries.
My interest here is in finding usable information regarding the centuries before Bede and in the way in which new data, especially the outstanding recent archaeological discoveries at Whithom in Wigtownshire (which is certainly the site of Candida Casal. might support and add to his picture of St. Ninian and the importance of his church at Candida Casa.