1032, OLAF II OF NORWAY IS CANONIZED AS SAINT OLAF

Today, The Grandma is reading about Olaf II Haraldsson, King of Norway, who was canonized as Saint Olaf by Grimketel on a day like today in 1031.

Olaf II Haraldsson (c. 995-29 July 1030), also Olav Haraldsson, later known as Saint Olaf and Olaf the Holy, was King of Norway from 1015 to 1028. 

Son of Harald Grenske, a petty king in Vestfold, Norway, he was posthumously given the title Rex Perpetuus Norvegiae and canonised at Nidaros (Trondheim) by Bishop Grimketel, one year after his death in the Battle of Stiklestad on 29 July 1030. His remains were enshrined in Nidaros Cathedral, built over his burial site. His sainthood encouraged the widespread adoption of Christianity by Scandinavia's Vikings/Norsemen.

Pope Alexander III confirmed Olaf's local canonisation in 1164, making him a recognised saint of the Catholic Church, and Olaf started to be known as Rex Perpetuus Norvegiae -eternal king of Norway. Following the Reformation, he was a commemorated historical figure among some members of the Lutheran and Anglican Communions.

The saga of Olav Haraldsson and the legend of Olaf the Saint became central to a national identity. Especially during the period of romantic nationalism, Olaf was a symbol of Norwegian independence and pride. 

Saint Olaf is symbolised by the axe in Norway's coat of arms and Olsok (29 July) is still his day of celebration. Many Christian institutions with Scandinavian links as well as Norway's Order of St. Olav are named after him.

Olaf's Old Norse name is Óláfr Haraldsson. During his lifetime he was known as Olaf the fat or the stout or simply as Olaf the big, Ólafr digri, in Modern Norwegian Olav Digre. He was also called Olaf the Lawbreaker for his many brutal ways of converting the Norwegian populace. In modern Norway he is commonly called Olav den hellige, in Bokmål; Olaf the Holy or Heilag-Olav in Nynorsk, the Holy Olaf, in recognition of his sainthood.

Olaf Haraldsson had the given name Óláfr in Old Norse (etymology: Anu- forefather, -laibaR -heir). Olav is the modern equivalent in Norwegian, formerly often spelt Olaf. His name in Icelandic is Ólafur, in Faroese Ólavur, in Danish Olav, in Swedish Olof, and in Finnish Olavi. Olave was the traditional spelling in England, preserved in the name of medieval churches dedicated to him. Other names, such as Óláfr hinn helgi, Olavus rex, and Olaf are used interchangeably. He is sometimes called Rex Perpetuus Norvegiae, a designation which goes back to the 13th century.

St. Olaf is attested having been born in Ringerike, yet Ringerike must not be conflated with the modern notion of the district named after the legendary Ringerike of Ivar Vidfamne and Sigurd Hring, which may be regarded as the confederation of five petty kingdoms conferring with the five kings that established Olaf Haraldson as their High King at Hringsakri according to Saint Olafs Saga, King Hrœrekr, King Guðrøðr, King Hring and two others of less certain identity. Olaf Haraldsson did not become King of Norway until the Battle of Nesjar.

St. Olaf was the son of Åsta Gudbrandsdatter and Harald Grenske, a petty king in Vestfold, whom later Icelandic sagas would describe as a great-great-grandchild of Harald Fairhair, who had unified Norway as one Kingdom, establishing a feudalist structure with the kingship far less dependent of local rulers, earls, herses and the so called petty kings. Harald was the son of Gudrød Bjørnsson, King Bjørn Farmann in Vestfold, that is, son of King Harald I Fairhair Halvdansson. Harald Grenske died when Åsta Gudbrandsdatter was pregnant with Olaf. Åsta later married Sigurd Syr, with whom she had other children, including Harald Hardrada, who later reigned as king of Norway.

The petty kings of Ringerike seem to have had some claims to the High Kingship of the Commonwealth of Uppsala posing a possible threat to the royal House of Munsö under King Olof Skötkonung. The Earls of Hlaðir and the petty kings of Hringerike had been in conflict since at least King Harald Fairhair assumed power of all of Norway.

More information: Pilegrimsleden

Many texts have information about Olaf Haraldsson. The oldest is the Glælognskviða or Sea-Calm Poem, composed by Þórarinn loftunga, an Icelander. It praises Olaf and mentions some of the famous miracles attributed to him. The Norwegian synoptic histories also mention Olaf. These include the Ágrip af Nóregskonungasögum (c. 1190), the Historia Norwegiae (c. 1160-1175) and a Latin text, Historia de Antiquitate Regum Norwagiensium by Theodoric the Monk (c. 1177-1188).

Icelanders also wrote extensively about Olaf and there are several Icelandic sagas about him, including Fagrskinna (c. 1220) and Morkinskinna (c. 1225-1235). Heimskringla (c. 1225), by Snorri Sturluson, largely bases its account of Olaf on the earlier Fagrskinna. The sources seem to say that he had been raised in the Norse pagan religion, but converted to Christ early in his adulthood. The Oldest Saga of St. Olaf (c. 1200) is important to scholars for its constant use of skaldic verses, many of which are attributed to Olaf himself.

Finally, many hagiographic sources describe St. Olaf, but these focus mostly on miracles attributed to him and cannot be used to accurately recreate his life. A notable one is The Passion and the Miracles of the Blessed Olafr.

Olaf has traditionally been seen as leading the Christianisation of Norway, but most scholars of the period now believe that Olaf had little to do with the process. Olaf brought with him Grimketel, who is usually credited with helping him create episcopal sees and further organising the Norwegian church, but Grimketel was only a member of Olaf's household and no permanent sees were created until c. 1100. Also, Olaf and Grimketel most likely did not introduce new ecclesiastical laws to Norway; these were ascribed to Olaf at a later date. Olaf most likely did try to bring Christianity to the interior of Norway, where it was less prevalent.

Questions have also been raised about the nature of Olaf's Christianity. Modern historians generally agree that Olaf was inclined to violence and brutality, and note that earlier scholars often neglected this side of his character. It seems that, like many Scandinavian kings, Olaf used his Christianity to gain more power for the monarchy and centralise control in Norway. The skaldic verses attributed to Olaf do not speak of Christianity at all, but use pagan references to describe romantic relationships.

Olaf swiftly became Norway's patron saint; Bishop Grimketel performed his canonisation only a year after his death. The cult of Olaf unified the country and consolidated the Christianisation of Norway. He is also recognized as the patron saint of the Faroe Islands.

Owing to Olaf's later status as Norway's patron saint, and to his importance in later medieval historiography and in Norwegian folklore, it is difficult to assess the historical Olaf's character. Judging from the bare outlines of known historical facts, he appears to have been a fairly unsuccessful ruler, whose power was based on an alliance with the much more powerful King Cnut the Great; who was driven into exile when he claimed power of his own; and whose attempt at a reconquest was swiftly crushed.

This calls for an explanation of the status he gained after his death. Three factors are important: the later myth surrounding his role in the Christianisation of Norway, the various dynastic relationships among the ruling families, and the need for legitimisation in a later period.

More information: The Viking Herald

A rotten branch will be found in every tree.

Saga of Olaf Haraldsson