Olaf II OfNORWAY

Olaf Haraldsson (Old Norse Óláfr Haraldsson, 995 - July 29, 1030) was king of Norway from 1015 to 1028, (known during his lifetime as "the Big" (Óláfr Digre) and after his canonization as Saint Olaf or Olaus). His mother was Åsta Gudbrandsdatter, and his father was Harald Grenske, great-grandchild of Harald Fairhair. In modern day Norway he is known as Olav den Hellige ("Olaf the Holy") or Heilag-Olav ("Holy Olaf") as a result of his sainthood.

Concerning the king's name
King Olaf Haraldsson of Norway had the given name Óláfr in Old Norse. (Etymology: Anu - "forefather", Leifr - "heir".) Olav is the modern equivalent in Norwegian, formerly often spelt Olaf. His name in Icelandic is Ólafur, in Faroese Ólavur, in Danish Oluf, in Swedish Olof, the Norse-Gaels called him Amlaíb and in Waterford it is Olave. Other names, such as Oláfr hinn helgi, Olavus rex, and Olaf (as used in English) are used interchangeably (see the Heimskringla of Snorri Sturluson). He is sometimes referred to as Rex Perpetuus Norvegiae, eternal King of Norway, a designation which goes back to the thirteenth century. The term Ola Nordmann as epithet of the archetypal Norwegian may originate in this tradition, as the name Olav for centuries was the most common male name in Norway.

Reign
Olaf was the subject of several biographies, both hagiographies and sagas, in the Middle Ages, and many of the historical facts concerning his reign are disputed. The best known description is the one in Snorri Sturluson's Heimskringla, from c. 1230. That saga cannot be taken as an accurate source for Olaf's life, but most of the following description is based on the narrative there.

After some years' absence in England, fighting the Danes, he returned to Norway in 1015 and declared himself king, obtaining the support of the five petty kings of the Uplands. In 1016 he defeated Earl Sweyn, hitherto the virtual ruler of Norway, at the Battle of Nesjar. He founded the town Borg by the waterfall Sarpr, later to be known as Sarpsborg. Within a few years he had won more power than had been enjoyed by any of his predecessors on the throne.

He had annihilated the petty kings of the South, had crushed the aristocracy, enforced the acceptance of Christianity throughout the kingdom, asserted his suzerainty in the Orkney Islands, conducted a successful raid on Denmark, achieved peace with king Olof Skötkonung of Sweden through þorgnr the Lawspeaker, and was for some time, engaged to his daughter, the Princess of Sweden, Ingegerd Olofsdotter without his approval. After the end of her engagement to Olaf, Ingegerd married the Great Prince Yaroslav I of Kiev.

In 1019 Olaf married the illegitimate daughter of King Olof of Sweden and half-sister of his former bride, Astrid Olofsdotter. Their daughter Wulfhild married Duke Ordulf of Saxony in 1042. The present king of Norway, Harald V and his father Olav V are thus descended from Olaf, since the latter's mother Maud was the daughter of Edward VII of the House of Saxe-Coburg and Gotha, one of the numerous royal, grand ducal and ducal lines descended from Ordulf and Wulfrid.

But Olaf's success was short-lived. In 1026 he lost the Battle of the Helgeå, and in 1029 the Norwegian nobles, seething with discontent, rallied round the invading Cnut the Great of Denmark, forcing Olaf to flee to Kievan Rus. During the voyage he stayed some time in Sweden in the province of Nerike where, according to local legend, he baptized many locals. On his return a year later, seizing an opportunity to win back the kingdom after Cnut the Great's vassal as ruler of Norway, Håkon Jarl, was lost at sea, he fell at the Battle of Stiklestad, where some of his own subjects from central Norway were arrayed against him.

Olaf, a rather stubborn and rash ruler, prone to rough treatment of his enemies, ironically became Norway's patron saint. His canonization was performed only a year after his death by the bishop of Nidaros. The cult of Olaf not only unified the country, it also fulfilled the conversion of the nation, something for which the king had fought so hard.

While divisive in life, in death Olaf wielded a unifying power no foreign monarch could hope to undo.

Cnut, most distracted by the task of administrating England, managed to rule Norway for 5 years after the Battle of Stiklestad, through the viceroyship of his son Svein. However, when Olaf's illegitimate son Magnus (dubbed 'the Good') laid claim to the Norwegian throne, Cnut had to yield. A century of prosperity and expansion followed, lasting until the kingdom again descended into a civil war over succession.

Sainthood
Owing to Olaf's later status as the patron saint of Norway, and to his importance in later medieval historiography and in Norwegian folklore, it is difficult to assess the character of the historical Olaf. Judging from the bare outlines of known historical facts, he appears, more than anything else, as a fairly unsuccessful ruler, who had his power based on some sort of alliance with the much more powerful king Cnut the Great; who was driven into exile when he claimed a 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: his role in the Christianization of Norway, the various dynastic relationships among the ruling families, and the needs for legitimization in a later period.

Conversion of Norway
Olaf and Olaf Tryggvasson together were the driving force behind Norway's final conversion to Christianity. However, large stone crosses and other Christian symbols suggest that at least the coastal areas of Norway were deeply influenced by Christianity long before Olav's time; with one exception, all the rulers of Norway back to Håkon the Good (c. 920-961) had been Christians; and Olav's main opponent, Cnut the Great, was a Christian ruler. What seems clear is that Olav made efforts to establish a church organization on a broader scale than before, among other things by importing bishops from England and Germany, and that he tried to enforce Christianity also in the inland areas, which had the least communication with the rest of Europe, and which economically were more strongly based on agriculture, so that the inclination to hold on to the former fertility cult would have been stronger than in the more diversified and expansive western parts of the country.

Although Olav was certainly not the first to introduce Christianity to Norway, he established the first codification of the faith in 1024, thus laying the basis for the Church of Norway.[4] So high did Olaf's legal arrangements for the Church of Norway come to stand in the eyes of the Norwegian people and clergy, that when Pope Gregory VII attempted to make clerical celibacy binding on the priests of Western Europe in 1074-5, the Norwegians largely ignored this, since there was no mention of clerical celibacy in Olaf's legal code for their Church. Only after Norway was made an metropolitan province with its own archbishop in 1151-which made the Norwegian church, on the one hand, more independent of its king, but, on the other hand, more directly responsible to the Pope- did canon law gain a greater predominance in the life and jurisdiction of the Norwegian church.

Sigrid Undset noted that Olaf was baptized in Rouen, the capital of Normandy, and suggested that Olaf used priests of Norman descent for his missionaries, since these priests were themselves of Norwegian descent, could speak the language and shared the culture of the people they were to convert. Since the Normans themselves had only been in Normandy for about two generations, these priests might, at least in some cases, be their new parishioners distant cousins and thus less likely to kill their pastors once Olaf and his army had left an area. One might note here, as well, that the few surviving manuscripts and the printed missal used in Archdiocese of Nidaros shows a clear dependence on the missals used in Normandy.

Olaf's dynasty
For various reasons, most importantly the death of king Knut the Great in 1035, but perhaps even a certain discontent among Norwegian nobles with the Danish rule in the years after Olaf's death in 1030, his illegitimate son with the concubine Alvhild, Magnus the Good, assumed power in Norway, and eventually also in Denmark. Numerous churches in Denmark were dedicated to Olaf during his reign, and the sagas give glimpses of similar efforts to promote the cult of his deceased father on the part of the young king. This would become typical in the Scandinavian monarchies. It should be remembered that in pagan times the Scandinavian kings derived their right to rule from their claims of descent from the Norse god Odin, or in the case of the kings of the Swedes at Old Uppsala, from Freyr. In Christian times this legitimation of a dynasty's right to rule and its national prestige would be based on its descent from a saintly king. Thus the kings of Norway promoted the cult of St. Olaf, the kings of Sweden the cult of St. Erik and the kings of Denmark the cult of St. Canute, just as in England the Norman and Plantagenet kings similarly promoted the cult of St. Edward the Confessor at Westminster Abbey, their coronation church.

Saint Olaf
Among the bishops that Olaf brought with him from England, was Grimkell (Grimkillus). He was probably the only one of the missionary bishops who was left in the country at the time of Olaf's death, and he stood behind the translation and beatification of Olaf on August 3, 1031. Grimkell later became the first bishop of Sigtuna in Sweden.

At this time, local bishops and their people recognized and proclaimed a person a saint, and a formal canonization procedure through the papal curia was not customary; in Olaf's case, this did not happen until 1888.

Grimkell was later appointed bishop in the diocese of Selsey in the south-east of England. This is probably the reason why the earliest traces of a liturgical cult of St Olaf are found in England. An office, or prayer service, for St Olaf is found in the so-called Leofric collectar (c. 1050), which was bequeathed in his last will and testament by Bishop Leofric of Exeter to Exeter Cathedral, in the neighbouring diocese to Selsey. This English cult seems to have been short-lived.

Adam of Bremen, writing around 1070, mentions pilgrimage to the saint's shrine in Nidaros, but this is the only firm trace we have of a cult of St. Olaf in Norway before the middle of the twelfth century. By this time he was also being referred to as "The Eternal King of Norway". In 1152/3, Nidaros was separated from Lund as the archbishopric of Nidaros. It is likely that whatever formal or informal - which, we do not know - veneration of Olav as a saint there may have been in Nidaros prior to this, was emphasised and formalized on this occasion.

During the visit of the papal legate, Nicholas Brekespear (later Pope Adrian IV), the poem Geisli ("the ray of sun") was recited. In this poem, we hear for the first time of miracles performed by St. Olaf. One of these took place on the day of his death, when a blind man got his eyesight back again after having rubbed his eyes with hands that were stained with the blood from the saint.

The texts which were used for the liturgical celebration of St. Olaf during most of the Middle Ages were probably compiled or written by Eystein Erlendsson, the second Archbishop of Norway (1161-1189). The nine miracles reported in Geisli form the core of the catalogue of miracles in this office.

The celebration of St. Olaf was widespread in the Nordic countries. Apart from the early traces of a cult in England, there are only scattered references to him outside of the Nordic area. Several churches in England were dedicated to him (often as St Olave). St Olave Hart Street in the City of London is the burial place of Samuel Pepys and his wife. Another south of London Bridge gave its name to Tooley Street and to the St Olave's Poor Law Union, later to become the Metropolitan Borough of Bermondsey: its workhouse in Rotherhithe became the St Olave's Hospital, now an old-people's home a few hundred metres from St Olaf's Church, which is the Norwegian Church in London. It also led to the naming of St Olave's Grammar School, which was established in 1571 and up until 1968 was situated in Tooley Street. In 1968 the school was moved to Orpington, Kent.

St. Olaf was also, together with the Mother of God, the patron saint of the chapel of the Varangians, the Scandinavian warriors who served as the bodyguard of the Byzantine emperor. This church is believed to have been located near the church of Hagia Irene in Constantinople. The icon of the Madonna Nicopeia, presently in St. Mark's Basilica in Venice, which is believed to have been one traditionally carried into combat by the Byzantine military forces, is believed to have been kept in this chapel in times of peace. Thus St. Olaf was also the last saint to be venerated by both the Western and Eastern churches before the Great Schism.

There is also an altar dedicated to St. Olaf in the church of Sant'Ambrogio e Carlo al Corso in Rome with a painting of the saint given to Pope Leo XIII in 1893 on the occasion of the golden jubilee of his ordination as a bishop by Wilhelm Wedel-Jarlsberg as its altarpiece.

Recently the pilgrimage route to Nidaros Cathedral, the site of St. Olav's tomb, has been reinstated. Following the Norwegian spelling the route is known as Saint Olav's Way. The main route, which is approximately 640 km long, starts in the ancient part of Oslo and heads North, along Lake Mjosa, up the Gudbrandsdal Valley, over Dovrefjell and down the Oppdal Valley to end at Nidaros Cathedral in Trondheim. There is a Pilgrim's Office in Oslo which gives advice to Pilgrims, and a Pilgrim Centre in Trondheim, under the aegis of the Cathedral, which awards certificates to successful Pilgrims upon the completion of their journey.

Source: Wikipedia

-- GEDCOM (INDI) --1 EVEN2 DATE 11642 PLAC Canonized by Alexander III